tihtavy of Ithe Cheolojical ^eminarjo PRINCETON . NEW JERSEY PRESENTED BY The Rev. John M. Krebs Class of 1832 BX 9315 .S9 V.5 Swinnock, George, 1627-1673. Works NICHOL'S SERIES OF STANDARD DIVINES. PUPJTAN PERIOD. (S^mral l^nface BY JOHN C. MILLER, D.D., LINCOLN COLLEGE ; HONORARY CANON OF WORCESTER ; RECTOR OF OREENWTCH. THE WORKS OF GEORGE SWINNOCK, M.A. VOL. V. COUNCIL OF PUBLICATION. W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh. JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. D, T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh. WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Chunh History, Reformed Presbyterian Church, Edinburgh. ANDREW THOMSON, D.D., Minister of Broughton Place United Presby- terian Church, Edinburgh. liJeneral iCDitor. REV. THOMAS SMITH, D.D., Edinburgh. THE WORKS GEORGE SWINNOCK, M.A. VOL. V. CONTAINING : THE DOOR OF SALVATION OPENED BY THE KEY OF REGENERATION, AND THE SINNER'S LAST SENTENCE. EDINBUEGH : JAMES NICHOL. LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT. M.DCCC.LXVIir. EDINBURGH : PRINTED BY BALLANTYNE AND COMPANY, PAUL'S WORK. CONTENTS. THE POOR OF SALVATION OPENED BY THE KEY OF REGENERATION. PAGES The Epistle Dedicatory, ..... 3-8 . To THE Reader, ...... 9 An Epistle TO THE Reader, ..... 10-14 CHAP. I. The opening of the words, and the doctrine, . 15-19 II. The description or nature of regeneration in the several causes of it, . . . .20-38 III, The reason why regeneration is necessary in aU that will obtain salvation, .... 38-41 IV. The first use of the doctrine, containing the gross delusion of all unregeuerate persons, . . 41-46 V. Shewing the insufficiency of ten particulars to speak a Christian's right to heaven, . . . 46-83 VI. A use by way of trial, wherein the character of re- generate persons is set down, with some quicken- ing motives to examination, . . . 83-112 VII. Containing more marks of a regenerate person, . 112-120 VIII. Containing an exhortation to endeavour after re- generation, ..... 120-123 IX. The first help to regeneration. Serious consideration, 123-128 X. The first subject of consideration, The misery of the unregeuerate in this world, . . . 128-135 XI. The misery of the unregeuerate in the other world, ...... 136-144 XII. The second subject of consideration, The felicity of the regenerate in this world, . . . 144-160 XIII. The felicity of the regenerate in the other world, . 160-174 VI CONTENTS. CHAP. PAGES XIV. The third subject of consideration, The excellency of regeneration, .... 174-188 XV. The fourth subject of consideration. The necessity of regeneration, .... 188-194 XVI. The fifth subject of consideration, The equity of re- generation, or living to God, . . . 194-200 XVII. The second help to regeneration, An observation or knowledge of those several steps whereby the spirit of God reneweth other souls, and a pliable carriage and submission to its workings and motions, ..... 200-234 The third help to regeneration, . . 234-242 XVIII. An answer to three objections, . . . 242-251 XIX. An exhortation to the regenerate, . . " . 251-257 XX. A second exhortation to the regenerate, to do what they can for the conversion of others, . . 257-261 THE SINNER'S LAST SENTENCE. The Epistle Dedicatory, ..... 265-266 To THE Readee, ...... 267-268 chap. I. The preface and introduction to the text, . . 269-274 II. The division and brief explication of, . . 274-278 III. Concerning the privative part of the sinner's punish- ment, ...... 278-281 IV. The properties of the sinner's loss, . . 281-283 V. The reasons of the sinner's privative punishment. . 283-285 VI. Uses concerning the heinous nature of sin, and grievous misery of sinners, , . . 285-290 VII. Containing the folly of sinners, and the vast differ- ence between them and the godly at the great day, ...... 290-293 VIII. A use of trial, with the marks of those that shall be banished Christ's presence, . . . 293^294 IX, An exhortation to fly from this wrath to come, with some helps thereunto, .... 294-296 X. The positive part of the sinner's misery, expressed by fire, and why, .... 296-298 XL The difference between our fires and hell fires, . 298-301 CONTENTS. Vll CHAP. PAGES XII. The fulness of wicked men's misery, in that it is positive and privative, w^ith some cautions against it, ..... . 301-303 XIII. The eternity of the sinner's misery in the other world, with the grand reason of it, , . 303-305 XIV. How little cause to envy sinners, and how careful we should be to avoid their eternal misery, . 305-307 XV. The reason of Christ's severe sentence, and a ques- tion resolved. Whether the righteous, by their acts of charity, do not deserve heaven, as well as the wicked, by their omission thereof, deserve hell, 308-311 XVI. Why Christ will try men at the great day by acts of charity, ..... 311-315 XVII. Three particulars about the text, . . . 315-317 XVIII. That sins of omission are dangerous and damnable, 317-310 XIX. The nature of sins of omission in general, . . 319-320 XX. Three distinctions about sins of omission, . . 321-324 XXI. The agreement and difference between sins of omis- sion and sins of commission, . . 324-327 XXII. The danger of sins of omission, in the heinous nature of them, and their offensiveness to God, . 327-333 XXIII. The danger of sins of omission, in their destructive- ness to man, and our proneness to overlook them, ...... 333-339 XXIV. The reasons why sins of omission are damnable, . 339-343 XXV. Further reasons why Christ at the great day will condemn men for sins of omission, . . 343-348 XXVI. Of the doctrine by Avay of information. How dread- ful will be the condition of those that live in sins of commission, .... 348— .352 XXVII. Negative godliness is not enough.— Christ's impar- tiality in judgment, .... 352-357 XXVIII. Practical godliness necessary, . . . 358-360 XXIX. The condition of men only civil is unsafe and sad, 360-364 XXX. Sinners' conviction at the day of judgment. The purity of Christ's religion above all others, . 364-370 XXXI. The holiest have cause of humiliation, . . 370-373 XXXII. Use of trial, whether we be guilty of these omis- sions or no, ..... 373-379 XXXIII. A caution against sins of omission in regard of the matter of duties, .... 379-385 XXXIV. Arguments against omissions. The positiveness of our rule, and of God's mercies, . . . 386-389 vm CONTENTS. CHAP. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII XLni XLIV. XLV. XLVI. XLVII. Index, Arguments against omissions. Christ purchased positive as well as negative holiness, and our privileges oblige to both. Arguments against omissions. We profess ourselves God's servants, and all our religion will come to nothing without positive holiness, Arguments against omissions. God deserves our positive obedience before all others, and true sanctification cannot be without it, If God should omit his care of us a moment we are undone. And if Christ had omitted the least in our work of redemption, we had been lost irre- coverably, ..... Arguments against sins of omission. The new nature in believers inclines them to positive as well as negative holiness, and the profit will an- swer the pains, .... Arguments against sins of omission. God delights chiefly in our doing good ; and our opportunities for doing good will quickly be gone. The grand cause of sins of omission, an unregene- rate heart ; with the cure of it, a renewed nature. Another cause of sins of omission, ignorance ; with the cure of it, labouring after knowledge. Another cause of sins of omission, idleness, with the cure of it, . Another cause of omissions is vain excuses men have, that omissions are little sins ; with the cure of it, . Another excuse for sins of omission, which is a cause of them, that they would be unseasonable, and so are deferred to that time which never comes ; with the answer to it, . A third excuse for sins of omission, it is but one sin ; with the answer to it, . A fifth cause of sins of omission, the example of others; with the cure of it, . PAGES 389-393 393-396 397-401 401-405 405-412 412-416 416-424 424-429 429-434 434-449 449-453 453-456 457-461 463-478 GEORGE SWINNOCK, M.A. A VERY brief space will suffice to give the reader all the informa- tion that we have been able to procure respecting the life of the author of these works. George Swinnock was born at Maidstone in the year 1627. We learn some particulars respecting his family from the dedication of one of his works. The treatise called " The Fading of the Flesh" was originally a funeral sermon preached on occasion of the death of Mr Caleb Swinnock. To it is prefixed a twofold dedication ; one to the widow of Caleb Swinnock, the other to the Mayor, &c., of Maidstone. Mrs Caleb Swinnock he addresses as his " Honoured Cousin." Now, of course, we know that this term was used with great latitude, but we think it probable that Caleb was his cousin- german. In the dedication to the Mayor and corporation of Maid- stone, he says, — " The occasion of it, as is well known to you, was the death of your neighbour, and my dear relation, Master Caleb Swinnock, who was interred May 21, 1662, whose fjither and grandfather had three or four times enjoyed the highest honour, and exercised tlie highest office, in your corporation." Now if, as we suppose, Caleb was the full cousin of George, Caleb's father must have been George's uncle, and Caleb's grandfather must have been George's grandfather. If then his grandfather and his uncle were three or four times chosen to the Mayoralty of Maidstone, the family must have been one of good standing in the place. From one of these dedications we learn further, that George was brought up for some time in the house of Kobert, the father of Caleb ; and from this it is perhaps admissible to conjecture that he lost his own father at an early age, and was adopted by his X GEORGE SWINNOCK, M.A. iincle Robert. The passage containing the information from which we draw this inference gives us an interesting view of the arrange- ments of a Puritan household, and of the early training which our author received. It is as follows : — " I had the happiness some time to be brought up with him in' his father's, Mr Robert Swinnock's family ; whose house — I cannot but speak it to the glory of God — had holiness to the Lord written upon it. His manner was to pray twice a day by himself, once or twice a day with his wife, and twice a day with his family, besides singing psalms, reading and expounding scriptures, which morning and evening were minded. The Sabbath he dedicated wholly to God's service, and did not only himself, but took care that all within his gate should spend the day in secret and private duties, and in attendance on public ordinances. Of their proficiency by the last, he would take an account upon their return from the assembly. His house indeed was, as Tremellius saith of Cranmer's, Palcestra pietatis, a school of religion." It is evidently from this passage that Wood derived his informa- tion respecting the early years of Swinnock. The prominent par- ticulars of his after-life are sufficiently stated in Wood's account, the greater part of which we transfer to our pages. " George Swinnock was born in the ancient borough of Maid- stone, in Kent, anno 1627 ; brought up religiously, when a child, in the family of Robert Swinnock, a most zealous Puritan of that town ; educated in Cambridge, till he was Bachelor of Arts ; went to Oxon to get preferment, in the latter end of 1647, at which time he entered himself a Commoner of Magdalen Hall. Soon after he became one of the Chaplains of New College, and, on the 6th day of October following, (1648,) he was made Fellow of Bal. College, by the authority of the visitors appointed by Parliament. In 1650 he became vicar of Rickmansworth, in Hertfordshire, and there- upon resigning his Fellowship, on the 24th of November the same year, took the degree of Master of Arts six days after. In 1660, or thereabouts, he was made vicar of Great Kemble, in Bucks, and in August 1662, being ejected for Nonconformity, he was received into the family of Richard Hampden, of Great Hampden, in the said county of Bucks, Esq., and continued with him for some time in the quality of a chaplain. At length, upon the issuing out of His Majesty's declaration for liberty of conscience, in the latter end of GEORGE SWINNOCK, M.A. XI the year 1671, he retired to his native place, where he continued in preaching and praying among the godly till the time of his death. His works are these, " What other things this Mr Swinnock (who was accounted an eminent preacher among those of his persuasion) hath written I know not, nor anything else of him, only that he died on the 10th day of November 1673, and was buried in the church of Maidstone before-mentioned. In that most virulent and diabolical pamphlet called Mirabilis Annus Secundus, is a story of one Mr Swinnock, a minister in St Martin's Lane, near Canon Street, in London, sometime chaplain to one of the Sheriffs of that city, who, for his conformity to the Church of England, and for wearing a surplice, which he began to do on the 21st of September 1662, (after he had often said among the brethren he would rather burn than conform, &G., as the author of the said Mirabilis Annus Secundus saith), it pleased the Lord (as he further adds) to strike him with sickness, which proved a violent burning fever, whereof, within a few days after, before another Lord's day came about, he died, &c. Who this Mr Swinnock was I cannot tell ; neither doth the author set down his Christian name, otherwise we might have said some- thing more of him — something to the disproof of that most vile author." This account of our Swinnock is less tainted with bitterness than are most of Antony's notices of distinguished Puritans ; but his characteristic animus is displayed in the gratuitous introduction of the other Swinnock, with whom he had nothing whatever to do, in- asmuch as he had no ground for supposing that he was an Oxonian, or rather, he had the certainty that he was not an Oxonian. It is very much as if he had said : W^ell, I have nothing very par- ticular to say against George Swinnock ; but there is another Swinnock about whom a certain story is told. It will be noticed he had no suspicion that that Swinnock was the man of whom he was writing, for he knew quite well that he was never a minister in London. It would be rather hard if any particular member of the family, say, of the Smiths, were to be held guilty of all the misdeeds ever committed by all who have borne that not unfrequent name ! It is amusing also to notice the logic of his assumption. If he only knew something of the matter, he would certainly be able to " disprove that most vile author." XU GEORGE SWINNOCK, M.A, The account of Swianock contained in the " Nonconformist's Memorial" is very brief. It is as follows : — ■ " Great Kymble, [V.] £23. George Swinnock, M.A., born at Maidstone in Kent. He was first at Cambridge, and removed to Oxford, where he was chosen Fellow of Baliol Col. After his ordination he was vicar of Rickmansworth, Herts; and then of Great Kymble, where he was ejected for Nonconformity in 1662; upon which he became chaplain to R. Hampden, Esq. of Great Hampden. Upon the Indulgence in 1672, he removed to Maid- stone, where he became pastor of a considerable congregation- He died Nov. 10, 1673. He was a man of good abilities, and a serious, warm, and practical useful preacher. " WoKKS. — The Door of Salvation opened by the Key of Re- generation. The Christian Man's Calling. Heaven and Hell Epitomized. The Beauty of Magistrates. Treatise on the Incom- parableness of God in His Being, Attributes, &c. The Sinner's last Sentence. The Life of Mr J. Wilson. Several occasional Sermons." It will be noticed that we have not inserted the life of Mr Wilson amongst Swinnock's M'orks. It would have been scarcely in keeping with the character of this series to have included a merely biographical work. As to the merits of Swinnock as an author, we beg to subjoin the estimate of the late Dr James Hamilton of London, with which we substantially agree : — "George Swinnock was a native of Maidstone in Kent, and for some time was a fellow of Baliol College, Oxford. His first charge was Rickmansworth in Hertfordshire, but at the time of his ejection from the Church of England, he had been translated to Great Kymble, in Bucks. For nine years thereafter, he was chaplain to the great protector of Nonconformity in Buckinghamshire, Richard Hampden; but availing himself of the indulgence in 1671, he removed to his native town, Maidstone, and became pastor of a considerable congregation there, and died Nov. 10, 1673. " Except to a few collectors, the writings of Swinnock are almost unknown ; but we confess that we have rejoiced in them as those that find great spoil. So pithy and pungent, and so practical, few books are more fitted to keep the attention awake, and few so richly reward it. No doubt there are a good many far-fetched similes, GEORGE SWINNOCK, M.A. Xlll and not a little apocryphal science ; but these are what we look for in that period of our literature, and they are abundantly over- balanced by a rare amount of sanctified wit and wisdom. " For instance, to show that ' the lack of fervency is the loss of many prayers/ he subjoins — ' The lazy petition is eaten up by wan- dering thoughts, like cold honey by wasps and flies ; whilst fervent prayers, like honey boiling over the fire, are free from such ill guests.' Again, to illustrate the same idea, ' There is no getting to the Indian Mines by the cold northern seas ; though, because it is a shorter cut, some have attempted that way, and lost their labour.' Amongst many other curiosities of natural history, he tells us — on the authority of Pliny, however — that ' when one bee is sick, the rest in the hive are all sad ; ' and he mentions that horse-hairs, by lying nine days under water, turn to snakes. In our own boyhood we remember a species of gordius, common in still water, which the country people believed to be an animated horse-hair. But some of his inferences are so ingenious, that we must not quarrel with the fact on which they are founded. Thus : ' There is a story of a bastard eagle, which hath one foot close like a goose, with which she swims in the waters, and dives for fish ; and another foot open, and armed with talons, with which she soareth in the air, and seizeth her prey ; but she, participating of both natures, is weak in either, and at last becomes a prey to every ordinary vulture. The ambidexter in religion, who is both for the flesh and the spirit, for riches and righteousness, is all his time a servant of sin, and will at last become a prey to Satan.' Again: ' As the carbuncle, a beast among the blackamoors, which is seen only by night, having a stone in his forehead, which shineth in- credibly and giveth him light whereby to feed, but when he heareth the least noise, he presently lets fall over it a skin which he hath as a natural covering, lest its splendour should betray him ; so the half-Christian shines with the light of holiness by fits and starts — every fright makes him hold in and hide it.' " With reference to his erroneous views on some points in natural history, we would notice that he does not generally seem to us to believe them himself, but to use them simply as illustrations, as many writers among ourselves would have to scruple in deriving an illustration from the fable of the phoenix. To our thinking, the greatest defect in his works is a certain want of concentration. There are many chapters in some of his XIV GEORGE SWINNOCK, M.A. treatises which are very admirable in themselves, but which do not seem to have any special right to the places which they occupy. They look somewhat as if he had had them by him, and thought them too good to be lost. In this we quite agree, but would rather have had them as separate treatises or fragments. But despite slight blemishes, the writings of Swinnock are of a very high order. His principal work, " The Christian Man's Calling," is one of the fullest, and, we venture to think, one of the best ex- hibitions of the gospel in its application to the ordinary affairs of life. There are few better works of practical religion in our lan- guage. We commend the whole works to the prayerful and frequent perusal of Christian readers, and them to the grace and blessing of our God. THOMAS HALL, B.D. As about a third part of vol. iv. is by Mr Hall, we subjoin the account of him given in the " Nonconformist's Memorial": — " Norton, Kings [C. or D.] Thomas Hall, B.D. Of Oxford, under Dr Lushington. Born at Worcester. He here succeeded his brother Mr John Hall, when he removed to Bromsgrove, and applied himself in earnest to do good to souls. His salary being small, he kept the free-school, and continued single. As God owned his labours in the place, he would not be persuaded to leave it, though solicited with a promise of far greater preferment. During the civil war he was often accused, cursed, threatened with death, plundered, and five times imprisoned. He constantly preached twice on the Lord's-day, and held lectures abroad, besides his exposition, catechising, private admonition, &c. He was a very hard student, and considerable scholar, a well-furnished divine, a man of a public spirit, and intent upon spreading knowledge. He gave many valuable books to the library at Birmingham, and per- suaded his brethren to do the same. He prevailed with the parish to build a public library, and gave to it the books in his own study in his life-time. He was of a free and liberal heart ; and when his property was gone, he lived by faith. In his last illness his stock was reduced to sixpence ; but he was easy, and said it was enough ; and so it proved, with providential additions; for before it was THOMAS HALL, B.D. XV gone, several sealed papers of money were sent him by unknown friends. He was of a holy and unblameable life ; very humble and easy of access to the meanest inhabitant of his parish, whom he was as ready to serve, if in his power, as the greatest. He was a great lover of peace, but would in no case part with purity to purchase it. He was a plain, but fervent and useful preacher; who taught by his life, as well as by his doctrine. He was a man of a very lovely and active spirit, never cast down with difficulties, and not- withstanding all he met with, was to the last as ready for his duty, when opportunity offered, as ever. When he was near his end, he thus expressed himself : ' I am now going where I shall have rest from sin and Satan, from all fear, weariness, and watching ; and from all the evils and errors of a wicked world ; even so come. Lord Jesus, for I long for Thy coming.' And when the pangs of death were upon him, he said, 'All the joys of this life are nothing, nothing to the joys I have in Jesus Christ.' He died April 13, 1665. His life was written by Mr R. Moore. Wood gives an account of Mr Hall, which on the whole is favourable, and quotes from Moore's ' Pearl in an Oyster-shell,' the following passage : — ' He was a person of great integrity and single-heartedness in his ministry ; of a fine and liberal heart ; just, and one that lived much by faith ; of a holy and unblameable life ; of a humble deportment ; a great lover of peace ; a. plain and profitable preacher,' &c. He was buried in the churchyard of King's-Norton. " Works : Apologia pro Ministerio Evang : Francof. — The Pulpit guarded — the Font guarded — the Schools guarded ; a Defence of H. L. — The Beauty of Holiness — A Treatise against long Hair, Painting, &c. — Wisdom's Conquest ; a Translation of the 13th Book of Ovid's Metam. — Phaeton's Folly ; a Translat. of the 2d Book of ditto.— Hometius Enervatus: or a Treatise against the Millenaries. — Sal Terras : or a Guard to Ministers, and their Maintenance. An Exposition by Way of Supp. on Amos, chap, iv.-ix. Samaria's Downfall : a Comment on Hosea xiii. 12, 16. — The Beauty of Magistracy : an Expos, of Psalm Ixxxii. — A prac- tical and polemical Comment on 2 Tim. iii. & iv. A Treatise against May Poles. A Scrip. Disc, of the Apostacy of Antichrist. Wood mentions some others, of no great importance." THE DOOR OF SALVATION OPENED KEY OF REGENERATION. VOL. V. THE EPISTLE DEDICATORY. To the Eiglit Worsliipful Sir Charles Herboard, Knight ; to the Worshipful Sir Kichard Franklin, Knight ; John Beresford, Esq. ; Edward Ironside, Esq. ; Eichard Beresford, Esq. ; and to the Gentlemen, Yeomen, and the rest of the Inhabitants of the Parish of Eickmersworth. 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, than by dealing uprightly with you in the concernments of your souls : ' 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,' Eom. i. 9 ; and can, through the strength of Christ, much more rejoice in one of your conversions, than in all your possessions. Ye know what a large epistle I have already written to you ; i I beseech you to read it often, and oh 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 repent- ance towards God, and faith in our Lord Jesus Christ ; which are of such infinite weight in order to your unchangeable welfares ; and ^ To the Reader in Hell and Heaven Epitomised. 4 THE EPISTLE DEDICATORY. could I prevail with you heartily to embrace those essentials of God's word, I should have confidence of your joyful appearance in the other world. It is a sign of a very foul stomach, to loathe such solid food as those vitals of Christianity are, and to pick at kick- shaws or salads, — I mean either the new-fangled opinions of some upstart way, or the vain flourishes of human wit. Oh how gladly would I stand forth to your comfort at the judgment seat 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, and 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 the sensuality of blasphemies. The papists say, that if they can get the protestants out of their strongholds of Scripture, into the open fields of councils and fathers, they could 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 walk in the king's highway, between sun and sun, they have the protec- tion 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 THE EPISTLE DEDICATORY. 5 to you when God departeth from you. A dreadful night of dark- ness must needs be expected when the sun is departed. The ministry of the word is called ' the salt of the earth,' Mat. V. ; 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 salt stone ; kites and rooks care little for it, but doves are mightly incited to it. Graceless persons neglect and despise the means of grace ; but they that ever enjoyed God in them, can- not 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 the 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 remem- ber 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 conversant 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. Oh 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 viii. 12, 13, and fore- saw that he would slay young men, and dash the children against the wall ; do not some of you give 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 b THE EPISTLE DEDICATOKY, and atheists. Believe it, God committeth the charge of, and will account with you for, all the souls in your families. When Cain had slain his brother Abel, Grod 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 crieth unto me from the ground. And now thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood at thine hand,' Gen. iv. 9-11. So sup- pose 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 spake. Lord, I know not, whether in heaven or hell ; was I their keeper ? Oh 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 servant's, soul-blood crieth to me from hell. And now thou art cursed from hell, which hath opened her mouth to receive thy son's, thy servant's, soul at thy 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. 1 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 behove 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 regener- ated. 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 ciphers, 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 a holy improvement of all providences, a right to all the promises, ^ Holy Greenham saith, that many men's children shall follow them up and down in hell, cursing them and crying out on them for neglecting to instruct them. THE EPISTLE DEDICATORY. 7 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. Oh 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 %vith 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, moder- ation. 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. Augugtine being demanded what was the greatest requisite of a Christian, what was the first, second, and third, still answered, humility, humility, humility.i 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 jjrofit, 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. 0 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 a 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 indis- pensable 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 ^ Aug. Epist. 56, ad Diosc. 8 THE EPISTLE DEDICATORY. 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 an effectual operation, that both the author and his labours may appear to your joy at that great and terrible day. These things being finished, ' 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,' Acts xx. 32. — And subscribe myself, your servant for Jesus' sake, George Swinnock. Jan. 20, ] 659. TO THE READER. Christian Eeader, — As there are two things which commend a place, the fruitfulness of the soil, and the pleasantness of the situ- ation— the one suiting the necessities, and the other the comforts of life ; so there are two things which commend a book — the worthi- ness 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 there- of, viz., the doctrine of regeneration, being of most absolute neces- sity to the being of a Christian ; and the manner of handling it being so quick and elegant, as cannot but convince the judgment, 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 applica- tion of many pertinent histories in human authors, to the attemper- ing thereof the better unto the most delicate minds. I shall not detain the reader by any discourse on regeneration, the nature and necessity whereof I find so fully handled in this book, but shall commend the perusal 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 regenera- tion, 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. Eeynolds. January 31, 1659. AN EPISTLE TO THE READER. Eeader, — In how happy a time dost thou live, when God send- eth 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 ne- glectfully 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 human birth, than to find another way into the state of grace, and the kingdom of lieaven, besides 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 incurably, as the wars and calamities of the nations do signify : ' From whence comes wars and fightings among men ? come they not hence, even of their lusts that Avar against their members ? ' James iv. 1. But the corrupted soul is so conformed to the world's corrupted state, that it is no wonder if he perceive no need of a restorei*, and so be in the 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 uni- versal pravity of mankind, condemneth the infidel, that, seeing not original sin and misery, denieth the necessity of a Kedeemer ; and the holiness of renewed souls about him doth further condemn him TO THE READER. 11 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 con- federacy of wicked angels and men, that are all ruled by one mali- cious principal governor. Mat. xii. 24-30, and xxv, 41, &c., 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, 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 deplorably vitiated as the soul of man, except the devil's. 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 conse- quents. For this end thou hast the plain directions of God's w^ord, the frequent warnings, the close convictions, the fervent exhorta- tions of his ministers. ]f the Spirit set in, and these prevail, and thou give up thyself unreservedly to the Lord, thou art a happy man, and hast 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 thee upon self-denial and a 12 TO THE READER. 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 unsanctified 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, self-conceited people, and really no otherwise regenerate than thyself. And all the religion, and wisdom, and good carriage 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 businesses 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 ful- filling 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 ser- pents to be the familiar companions of men, or as the 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, it is pernicious folly to hope for a heaven for which thy unsanctified nature is unfit, and to promise thyself a felicity of which thou art incapable, and which indeed thy very heart doth hate. Thou lovest not holiness here, nor the very im- perfect 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 incapable art thou of heaven, which is a state of mutual full delight, where the saints do perfectly TO THE READER. 13 please the Lord, and are perfectly pleased in him and his pleasure : Kom. viii. 5-8, ' 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,' John iii. 6. It is therefore undeni- able that till you are born of the Spirit, and so made spiritual, all your religion and civility leaveth you but enemies to God, and iu 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 neces- sary subject, in a style so clean and close, in words so pertinent, plain, powerful, and pressing, that undoubtedly by a serious, impar- tial 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 censoriousness ; 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 heartily studied and inculcated in public and in private by all preachers of the gospel, instead of the human inventions, canons, opinions, and interests of their several sects, the church and the consciences of the pastors and their flocks had been now much wlioler and sounder than they are. Believe it, whatever thou art, thou shalt never be saved for being a lord, or a knight, or a gentleman, or a rich man, or a learned man, or a well-spoken eloquent man, nor yet for being a Calvinist, or a Lutheran, an 14 TO THE READER. Arminian, an Anabaptist, a Prelatist, a Presbyterian, an Indepen- dent, or 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, metro- politans, primates, and patriarchs, 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 contro- versies 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 honour- able 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 de- light. 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 con- sent 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 manifest 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, KiCHARD Baxter. January 31, 1659. THE DOOR OF SALVATION OPENED BY THE KEY OF REGENERATION. Jesus ansiuey^ed and said unto Mm, Verily, verily, I say unto thee, Except 'a man he horn again, he cannot see the kingdom of God. — John iii. 3. CHAPTER I. The opening of the ivords, and the doctrine. As Isaiah is called the evangelical prophet, because he doth so lively describe and foretel the death of Christ, so John may not unfitly be called the prophetical evangelist ; for though in his Epistles he shews 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 Mediator's incarnation and humanity, proving him to be the Son of man, he doth at first fly out of sigkt, and beginneth with the Saviour's 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 ver. 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 con- verted and come in to him. Nicodemus, in the second verse, had called Christ Rabbi, and confessed him to be a teacher sent from 16 THE DOOR OF SALVATION OPENED [ChAP. I. God ; Christ, in pursuance of that office, sets him his lesson, assur- ing him that he must learn it in the school of earth, or he can never he 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 uni- versal. 2. The quality of the thing affirmed: ' Be born again ;' mend- ing will not serve, the whole man must be new made ; non unius pai'tis correctionem, sed totius tiaturce renovationem designate 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 con- siderable : 1. The manner of the expression : ' Verily, verily.' 2. The author of it : 'I say unto thee.' The meaning of the words. ' Verily, verily ;' i that is, amen, faithfully, truly ; the word cometh from the Hebrew amen, 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. xi. 5 ; 1 Cor. xiv. 16. And when it is doubled, as here by the great prophet, it is a vehement asseve- ration, or strong confirmation of the thing asserted. As if Christ had said, Nicodemus, thou mayest 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 sayings 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.' 2 I who am the prophet of my church, the teacher sent from God, the true and faithful witness, ' for whom it ^ 'AfiT)v, dfjLTjv, idem est quod a\rj6ios, compara Mark xiii. 43, eum Luke xxi. 3 j and Luke ix. 27, cum Mark xvi. 18, aud Mar-k ix. 1. * .X^7w cot. Chap. I.J by the key of regeneration. 17 is impossible to lie,' I deliver thee this doctrine as a certain unques- tionable 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 king- dom of God. ' Except a man.'i Let him pretend never so much, let his per- formances be never so many, let liis 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,' 2 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 xvi. 18. Except a man be inwardly and really altered from what he was, except he becomes 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,' Eph. iv. 22-24. Ex- cept he be turned upside 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 thoroughly 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 ; he cannot have his portion in it, or ever attain the enjoyment of it. Videre estfrui. Vision in Scripture is frequently put for fruition : ^ as Ps. xxvii. 13 ; Heb. xii. 4 ; Isa. iii. 1 ; Ps. xxxiv. 12 ; Mat. v. 8. ' The kingdom of God.' 5 God's kingdom is twofold : 1. The kingdom of grace here, Eom. xiv. 17. ' The kingdom of God is not meat and drink ; but righteousness, peace, and joy in the Holy Ghost,' Mat. vi. 33. 2. The kingdom of glory hereafter, 1 Thes. ii. 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 ^ iav fXTj Tis. * yepvrj6?j dviodev. ' ov hvvarai. ISe'f. * Drus. aiiimad. lib. ii. cap. 8. ^ TTji/ ^aaCKclav rod 6€od. VOL. V. B 18 THE DOOR OF SALVATION OPENED [ChAP. I. 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. Ohs. 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 outward 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. V. 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 pro- digal 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. Ohs. 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 ! Ver. 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 as 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 Zaccheus, is too low of stature to see Jesus, ' he discerneth not the things of God : neither indeed can he, for they are spiritually discerned,' 1 Cor. ii. 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 pre- cepts of astronomy. AVater 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 Chap, I.] by the key of regeneration. 19 of Bethlehem lieth. As the eye without the optic virtue is but a dead member, so all human wisdom without divine inspiration is but learned folly and elaborate wickedness. 3. Ohs. That regeneration is one principal thing which pastors ought to instruct their people in. Jesus Christ, though the wind of Nicodemus' words, ver. 2, seemed to blow towards some other coast, yet he waives all other discourse, and speaks directly and home to this, as the one doctrine necessary for his unregenerate disciple to learn. Kegeneration and salvation by Christ are the two substantial dishes which the faith- ful stewards of Cod set constantly before the families committed to their charges. Those that preach notions instead of such doctrines do cursedly cozen 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 practice, when our parishioners come to us, or we go to them ! what more weighty subject can we treat of than 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 intend is this : Doct. That without regeneration men and women can never ob- tain salvation. ' Verily, verily, I say unto thee. Except a man be born again, he cannot see the kingdom of Cod.' He or she that is not experi- mentally 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, 0 house of Israel,' Ezek. xviii. 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 Cod,' Mat. xviii. 2. 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, John xiv. 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. 20 THE DOOR OF SALVATION OPENED [ChAP. II. CHAPTEE II. The description or nature of regeneration in the several causes of it. For the illustration, of this truth, I shall shew, first, what the re- generation 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, Kegeneration is a work of Grod's Spirit, whereby he doth, out of his mere good pleasure, for his own glory and the sal- vation of his elect, at first renew tlie whole man after his own image by the ministry of the word. I shall explain this definition by taking it in pieces, and observing in it the several causes of re- generation. When arras hangings are opened and unfolded, their richness will appear. First, I call it a Avork of God's Spirit ; here is the efficient prin- cipal cause of it. The babe of grace in this respect calleth none on earth father. It is by the Spirit 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 him- self spiritually ; they which are born of the flesh contribute nothing to their own beings, neither do they which are born of the Spirit bring anything to their new beings, unless it be a passive receptive- ness, as they are reasonable creatures. Some read the text, and not unfitly, for the original will fully bear it, ' Except a man be born (avwOev, i.e, ovpavoOev) from above,' or from heaven ; and therefore in the fifth verse of this third chap, of John, Christ telleth us, ' Except a man be born of the Spirit, he cannot enter into the kingdom of God ;' and in Titus iii. 5, it is called a ' renewing of the Holy Ghost ;' so in 1 John iv. 12, 13 ; Jer. xxxi. 18, 19 ; 2 Cor. iii. 5 ; 1 Peter i. 1, 2, 3 ; Eph. ii. 10 ; 1 Peter ii. 9, 10. This work is sometimes called a transplanting out of the natural wild olive tree, and ingraffing it, contrary to nature, into a true good olive tree ; Kom, xi. 24, out of the.first into the second Adam ; now the scion cannot transplant or ingraff itself. It is termed a new creation, 2 Cor. v. 17. To create or bring something out of no- thing 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. xl. 26. As the old heaven and earth were the work of his hands. Gen. i. 1, so are the Chap. II. ] by the key of regeneration. 21 new heavens and new earth, wherein dwelleth righteousness, Isa. Ixv. 17. Austin truly said, To convert the little world, man, is more than to create the great world. It is further styled a re- surrection from the dead, Eph. v. 14, and ii. 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 put 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 exceed- ing greatness of his power in forming the new creature, Eph. i. 10-20. Nay, the same power which he did in raising Jesus Christ from the dead, who had, beside the watch of Romans, and the malice of hell, such a heavy weight as the sins of the world to keep him down. Eepentance 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 xi, 18 ; 2 Tim. ii. 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, Eph. ii. 8 ; Phil. i. 29. ' None come to the Son, but such as are drawn by the Father,' John vi. 44. He alone that caused iron to swim, 2 Kings vi. 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 preser- vation ; to make him cut off his riglit hand, and pluck out his right eye, hate father, mother, wife, child, name, house, land ; undo 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 in- finite 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, may lay his staff on the dead child, but he cannot raise it to life till the Master cometh : i ' Paul may plant, and Apollos water, but God only can give the increase,' 1 Cor. iii. 6. ' Without him we can do nothing,' John ^ Instrumentum non movet nisi movetur. 22 THE DOOR OF SALVATION OPENED [ChAP. II. XV. 5. We may preacli out our hearts, unless God affords his help, our people will never be holy. As Protogenes, when he saw a pic- ture 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 maj^est 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,' James i. 18. God's good- will is the highest moving cause of this gracious work ; it was not any foresight of faith or good works, not anything without him that turned the scale of his thoughts for thy purity and peace, but only his own good pleasure and pity, Ezek. xxxvi. 21, 22 ; therefore he is said to ' give a new heart/ ver. 26, 27, because he bestoweth it freely, not for man's merit, but for 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 towards man appeared ; not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regener- ation, and renewing of the Holy Ghost,' Titus iii. 3-5 ; so Eph. ii. 1-6. 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 Eed 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,' Mat xi. 27 ; his will and mercy are the causes of all our felicity, Kom. ix. 18 ; 1 Pet. i. 3 ; Deut. vii. 7, 8. Grace chooseth thee, Eom. xi. 5. ' There is a remnant according to the election of grace/ so Eph. i. 5. Grace calleth, 2 Tim. i. 9 ; ' Who hath called us according to his purpose and grace, which was given us in Christ Jesus before the world began,' so Gal. i. 15. Grace dis- tinguisheth and differenceth thee from others ; * By the grace of God I am what I am,' 1 Cor. xv. 10. Grace justifieth, Rom. iii. 24, ' Being justified freely by his grace.' Grace glorifieth, Eph. ii. 8, ' For by grace are ye saved.' Grace doth lay both the founda- tion and the topstone of glory : that deserveth the thanks and praise Chap, II.] by the key of regeneration. 23 of our beginuing, progress, and perfection in holiness. Every step in our ascent to Mount Sion is freestone ; every link, as one observ- eth well, in the golden chain of man's salvation, is richly enamelled with free grace. Oh 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,' James i. 18. Scripture is the ordinary means of conver- sion ; ' The gospel of Christ is the power of God unto salvation,' Kom. i. 16. God indeed is a free agent, working when, in what manner, and by what means he pleaseth ; though he tieth 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. vii. 16 ; 1 Pet. iii. 1. God hath made pious education effectual for children's conversion : the morn- ings draught of wholesome instruction hath preserved many young ones from infection by, and perdition with others, 2 Tim. iii. 15 ; Prov. xxii. 6. Some masters have also been spiritual fathers to their servants ; there are those that, by being of the family of the faith- ful, have come to be of the family of faith. Acts x. i ; Josh. xxiv. God sometimes converteth by sufferings ; affliction, like the shep- herd's dog, hath brought those home into the fold of Christ which went astray like lost sheep : God hath cast some Manassehs 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 xv. ; 2 Chron. xxxiii. 11-13. But usually the ministry 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,' Ps. xix. 7. It is 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 Sun of righteousness and dews of heaven, spring- eth up in grace and holiness. 1 Pet. i. 23. Ordinarily, there is no other way to beget grace than the word of grace, and it tendeth not the least to God's dis- honour ; nay, rather the weakness and meanhess of the instrument in such cases commendeth the workman, because he hath mani- fested this to be his pleasure ; ' It pleased him through the foolish- 24 THE DOOR OF SALVATION OPENED [ChAP. II. ness of preaching to save them that believe,' 1 Cor. i. 21. He will give light to the world only by the sun, though he could do other- wise ; 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 xv. 3 ; which sanctifieth the un- holy, John xvii. 17 ; which begetteth grace in those that were grace- less. Acts ii. 37. For this cause it is called the ' ingrafted word,' James i. 21 ; for as the scion of a good apple grafted into a crab- tree stock doth change the harsh, sour nature of it, and maketh it sweet and pleasant, so the word preached, (for of that he speaketh, ver. 19, 20,) can change the stony, carnal, earthly heart of man, and make it soft, spiritual, and heavenly. Some have indeed been converted by reading, as Luther, Augus- tine, Junius, and others confess they were ; but most commonly it is by hearing that men's souls come to live, Kom. x. 14. There is a blessing for readers ; and there may be a fish or two caught in the net that is let down in a 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 sinner, by mak- ing him sensible of his sores, his sins and misery, and heartily de- sire a physician, a Redeemer, Eom. vii. 9 ; then the gospel perfect- eth a 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 Thess. ii. 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 have 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 specially 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. Chap. II.] by the key of kegeneration. 25 1. The act, reneiv. 2. The subject, the loliole man. 3. The pattern, after Ms oivn image. 4. The season or time, at Jirsf. 1. For the act, I call it a renewing, and so doth the apostle, Tit. iii. 5 ; Eph. iv. 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 de- stroyed, 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 enliven 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 repair- ing and mending will not serve, he must be wholly and thoroughly new made ; as the house infected with the leprosy, scraping would not do, it must be pulled down, and new set up ; but as when a house pulled down is new set up, we use possibly the sanie 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 now 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 squaretli 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 taketli 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 the old for the better. 0 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. x. 6, so doth the Christian when he receiveth the Spirit of grace. He is not in sum 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. 26 THE DOOR OF SALVATION OPENED [ChAP. IL 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 xv. 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 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 ditfer far more ; even as far as the Spirit of God, which is the principle of a Christian life, diifereth from the rational spirit of a man. Extraordinary and strange things are called new, Act xvii. 19 ; Jer. xxxi. 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. iv. 3, 4 ; nay those that are thus renewed, wonder at themselves, ' being called out of darkness into his marvellous light,' 1 Pet. ii. 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 first 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 regenera- tion refineth the whole man, soul, body, and spirit, Rom. iii. 13, 14; 1 Thes. V. 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. v. 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 Chap. II.] by the key of regeneration. 27 written in tables of stone, ' the tables were written on both their sides, on the one side and on the other were they written,' Exod. xxxii. 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 con- formity 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. Kegeneration, 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. viii. 10 ; Rom. vii. 22 ; Eph. iv. 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 that place the seat of his empire, and fill it like a cabinet with precious jewels ; and indeed the soul, being spiritual, is prin- cipally capable of his image, who is a spirit. I shall shew how the soul in its faculties, and the body in its members, are both renewed. In the soul I shall consider, 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. iv. 23. The understanding to a man is as a window to a house, which, before being continually shut, and little light appearing, it was 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. iii. 10. Before, the god of this world had blinded the mind that it could see neither the emptiness of the world, nor the precious- ness of the word, nor the loathsomeness 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 seeth ; being made spiritual, he judgeth all things, 1 Cor. ii. 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 28 THE DOOR OF SALVATION OPENED [ChAP. II. of the new sight bestowed on him. Satan truly carrieth men hood- winked to hell, as higglers carry their fowls in dorsers to the city, where they are killed, that they cannot see one foot of the way ; neither know they whither 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 was 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 for- bidden 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,) stript 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. vii. 13 ; Heb. xi. 25 ; Dan. iii. 17 and vi. 10. Formerly he saw no such hurt in sin that professors were so shy of it, and preachers so hot against it, that the Son of God must die, and the greatest part of the world be danmed for it ; but now he hath other thoughts of it, for he seeth its contrariety to the Lord and his precepts, and subscribeth unfeignedly to the right- eousness of the law. Before he saw little desirableness in the infinitely amiable God ; ' he saw no form nor comeliness in him, that when he beheld him he should desire him/ Isa. liii. He wondered what made others so much in love with him ; his voice was to a Christian, ' What is thy beloved more than another be- loved, 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 judgeth him happier that had plenty of the creature, than him that had God in Christ for his portion ; but now his mind is enlightened to ' know the only true God, and Jesus Christ whom he hath sent,' John xvii. 3. He seeth 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 Jacob's in Benjamin, to be bound up in the love and life of God, Ps. Ixxiii, 25, and Ixiii. 3. Chap. II.] by the key of regeneration. 29 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 driven carts heavy laden over it, and it would not break ; though moun- tains of lust, more heavy than lead, lay upon him, he complained not, Jer. viii. 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. iv. 2, and past feeling, Eph. iv. 17-19 ; as that member whicli the chirurgeon intendetli 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. xxii. 19 ; 'it is void of offence towards God and man,' Acts xxiv^ 16. Before, it, like Michaiah to Ahab, never spake good to the man, but frightened 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 vast 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 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. ii. 15 ; Eom. ii. 15 ; Heb. ix. 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 concert 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 30 THE DOOR OF SALVATION OPENED [ChAP. II. by asking the law at God's lips, and making Scripture its coun- sellor; the Christian strives to please his conscience by yielding hearty subjection to its holy counsels, Heb. ix. 14 ; 1 Tim. i. 5 ; Eom. V. 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. iv. 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,' John viii. 44, ' And as for the word which thou hast spoken to us in the name of the Lord, we will not do it,' Jer. xliv. 16. 'It is resolved for evil and against good,' Eph. ii. 3 ; John v. 40. This is Satan's fort-royal, wherein he continually secures himself in the unregenerate when he is in a skirmish beaten out of the outworks by some sudden conviction ; and in this, as Sampson 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, Ps, xl. 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 ix. 6 ; and, ' Speak, Lord, for thy servant heareth,' 1 Sam. iii. Do but shew 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 it is a centurion in authority, which hath many at its command ; it saitli 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, accord- ing to the orders which it receiveth from God its commander-in- chief ; were the Christian's power but answerable and equal to his will, he would be as holy on earth as he shall be in heaven, Ps. cxix. 5 ; Eom. vii. 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 Chap. II] by the key of kegeneration, 31 eternal war against all sin, and of accepting and embracing an ever- lasting covenant with God in Christ, and of submitting to the guid- ance 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 resolvetli 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 shapings 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, Kom. i. 30 ; his word, Prov. i. 29 ; Ps. 1. 17 ; and people, John xv. 19 ; love was bestowed on sensual delights, Ps. iv. 2 ; Jer. v, 31 ; 2 Tim. iii. 2-4 ; and sin, Micah iii. 2 ; Prov. i. 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 palate, 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, Ps. cxix. 104 ; Piom. vii. 17. 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 ; oh, it is a killing 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, Ps. xiv. 2 ; Eom. viii. 5, 7 ; yet now he alone is the savoury meat which his soul loveth, Ps. xviii. 1, and Ixxiii. 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 vi. 13 ; Prov. ii. 14; Kom. v. 2-4; Phil. ,iy. 4; his sorrow was before for sufferings, but it is now for sin, 2 Cor. vii. 9-11, His fear was before, lest he should lose his flocks, or his friends, or outward mercies ; but now it is, lest by sin he should lose God's favour, Ps. iv. 6 ; Isa. viii. 12, 13. 32 THE DOOR OF SALVATION OPENED [ChaP, II. His desire was before enlarged after gold as hell ; but now it is after grace as heaven, Hos. vii. 14 ; Ps. xlii. 1 . Mat, v. 6 ; Ps. Ixiii. 1 : ' The desire of our soul is to thy name, and to the remem- brance of thee,' Isa. xxvi. 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 over-love them, and change thereby his love to them into self, or soul hatred. So for his anger, Eph. iv. 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 profit- able 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. iii. 1 ; 1 John ii. 15; 1 Cor. vii. 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 con- trariety which is in them. They did torture and tear the child of disobedience ; one drawing one way, another plucking him the con- trary 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 to each other ; but regeneration makes them good friends ; when the new creature's 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 shower at the same time, he can be meek and fiery as Moses, Num. xii. ; humble and resolute as Paul ; and yet not, like Rebecca, have two contrary nations struggling within him. The understanding, will, and con- science, 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 yield 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 flour go through, and holding fast the bran ; but now it is like the ark, wherein the two tables are safely laid up. The sanctified man's memory is a Chap. II.] by the key of regeneration. 33 spiritual treasury, he layeth up the things of God, as Mary, in his heart, Luke ii. 19, and as occasion serveth, bringeth them forth, and layeth them out in his life ; he remembereth the commandments of God to do them, Exod. xx. ; Ps. cix. 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,' Eom. vi. 13, were his militia, and em- ployed 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, tlie 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 ammuni- tion for his service, which before were employed against him ; so the strong man Satan being beaten out of his strongholds 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, Eom. vi. 13, 16. The eyes, which before were wanton, open, and full of adultery, 2 Pet. ii. 14, are now locked down fast with a covenant not to look after a maid. Job xxxi. 1 : ' They are turned away from beholding vanity,' Ps. cxix. 37. The of ears which before were as deaf as the adder, not hearing the voice the heavenly charmer, do now hearken to what the Lord speaketh ; so soon as the wandering 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 x. 27 ; Ps. Ixxxv. 8. The breath and speech, which before were corrupt, stinking, as proceeding from rotten lungs, an unsanctified heart, Rom. iii., is now sweet, seasoned with grace, for the man's inward parts are sound. Anatomists teach us that the heart and tongue hang on one string : ' The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment ; for the law of God is in his heart,' Ps. xxxvii. 31 ; his lips speak the language of Canaan. The sound of the metal discovers it to be silver ; his very speech bewrayeth him, as tliey said of Peter, Mat. VOL. V. c 34 THE DOOR OF SALVATION OPENED [ChAP. II. xxvi. 73, to belong to Jesus. His feet before made haste to shed blood, they ran to evil, were the devil's legacy to go on his errands, Eom. iii. 15 ; Prov. i. 16 ; but now they are turned to God's testi- monies, they run the way of God's commandments, Ps. cxix. 1, 59. His hands before were full of oppression, violence, bribery, and extortion, Ps. xxvi. 10 ; Prov. vi. 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 obedient to God's precepts and service- able to his will. Thirdly, I observe in this formal cause, the pattern, it is a renew- ing 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 regenerate are said to be partakers of the divine nature, 2 Pet. i. 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, Eph. iv. 23 ; Col. iii. 10 ; the law of God is written in their hearts, Heb. viii. 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 is called a putting off the old man. Col. iii. 9 : Eph. iv. 23 ; the pure image of God is introduced, therefore it is called a putting on the new man, Eph. iv. 24 ; which after God is created in righteousness and true holiness ; and a being holy as God is holy, 1 Pet. i. 14-16. And, indeed, all these new- born children do, so far as they are regenerate, completely resemble their Father. Their godliness is nothing but god-likeness, a beam of the divine glory, a representation of God's 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 God's own heart, because a man in some measure after God's own holiness. Fourthly, I observe, in this formal cause, the season. I say it is the work of God's Spirit, whereby he doth at first renew the whole man after his own image. These words at first do distinguish re- generation from sanctification. Sanctification is a constant, pro- gressiv^e renewing of the whole man, whereby the new creature doth daily more and more die unto sin and live unto God. Re- generation is the birth, sanctification is the growth of this babe of grace. In regeneration, the sun of holiness rises ; in sanctification it Chap. II.] by the key of regeneration. 35 keepeth its course, and shineth brigh.ter and brighter unto the perfect day, Prov. iv. 18. The former is a specifical change from nature to grace, Eph. v. 8 ; the latter is a gradual change from one degree of grace to another, Ps. Ixxxiv. 7, whereby the Christian goeth from strength to strength till he appear before God in Sion. As creation and preservation differ, so do conversion and sanctification. Crea- tion is the production of something out of nothing. Preservation is a continued creation, or creation every moment in a new edition. Con- version is a new creation, 2 Cor. v. 17 — the making of new heavens and a 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 re- generation— 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 to- gether in God's decree and intention, and in the saints' calling, and the execution of his decree. ' The Lord made all things for him- self,' Prov. xvi. 3, 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, 0 God, and thy saints shall bless thee,' Ps. cxlv. 10. All God's works do praise him, even earth, and heavens, and brutes, 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 a 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,' Prov. xvii. 7, as every sinner is ; ' but praise is comely for the upright/ Ps. xxxiii. 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 XV. 14, ' God did at first visit the Gentiles, and take out of them (mark !) a people for his name.' He makes them partakers of his nature, that they might be a people for his name. So Isa. xliii. 21 : ' This people have I formed for myself, they shall shew forth my praise.' God formed all the people in the world for himself, for his own praise. Even a Pharaoh is created and advanced, that God might be exalted, Kom. ix. 17. But this regenerated people is the people which God principally designeth for his own praise. ' This 36 THE DOOR OF SALVATION OPENED [ChAP, II. people I have formed for myself — other people I have passed by like old pieces of metal, leaving tliem in their dust and rust ; but this people I have thrown into the fire of my word, liave cast them anew, and made them vessels of gold, meet for my own service and glory — ' they shall shew forth my praise.' They — alas, others may praise him ignorantly, as the arrow hitteth 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 rack, Exod. ix. 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, Ps. Ixx. 10 ; or at best they praise him but notion- ally, and by hearsay, 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 limn out his vast per- fections 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 shew forth my praise. Alexander would have none draw his picture but Apelles, or cut his statue but Lysippus, because none else had art enough to do it well. Certain it is, none have skill and wisdom to shew forth God's praise, but that people which he formed for that purpose ; — this people which have felt the weight of their sins, and smarted with wounds in their souls ; this people which have sometimes been ter- rified under the apprehension of my unspeakable fury, and the expec- tation of the unquenchable fire ; this people that have seen their corruptions in their colours, suffered divine terrors, given them- selves 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, interested 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 Kings xx. 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 Chap, II.] by the key of regeneration. 37 and experience. 0 the hosannahs 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 divisions on these several notes in heaven ! Surely, surely, the greatest revenues of praise which come into Grod's exchequer, are from the hearty acclamations of his sancti- fied and saved ones. 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 hangings and furniture so rich and costly, em- broidered 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,' Ps. cxxxix. 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 Lord's doing, and it is marvellous in the godly man's eye, 1 Tim. i. 13, 14, 17 ; 1 Peter i. 3 ; but when the good work now be- gun shall be finished, then God's praises shall be perfected. When the foundation of this spiritual temple is laid in this world, they cry, Grace, grace ; but when the topstone shall be laid in the other world, then 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, then he shall appear in his glory, Ps. cii, 16. 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 ; then he shall have the honour of all his attributes, the praise of all his providences, and the glory of all his perfections ; for then he shall appear in all his royalty, 38 THE DOOR OF SALVATION OPENED [ChAP. III. embroidery, magnificence, and glorj^ When the saints shall have sailed in the vessel of their Saviour, through the boisterous waters of men's wrath, devils' rage, and the law's curse, and be safely landed in heaven, then God shall have his full price of honour and glory for their freight. 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 de- scription of regeneration. CHAPTER III. Tlie reason ivhy regeneration is necessary in all that ivill obtain salvation. 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 yer 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, nor remove a swine out of a stye, immediately into a dining-room ; nor take a sinner reeking in his lusts, and presently 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 ii. 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. v. 8, mere hardness, as unable as a stone to move in the ^ays of God, Ezek. xxxvi. 26 ; wholly cap- tivated under the dominion of sin and Satan, Eph. ii. 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 God's) ' image,' Gen. v. 3. The white halegens hatch black young ones. Though the wheat be thrashed, 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 iii. 5 ; ' now flesh and blood,' (especially in this de- praved sense,) ' cannot inherit the kingdom of heaven,' 1 Cor. xv. Chap. III.] by the key of regeneration. 39 A raker in privies is not fit for a king's presence, but regenera- tion preparetli the soul, by purifying it, for heaven ; it maketh the creature meet for tlie inheritance of the saints in light, Col. i. 12. We scald and season vessels with hot water, and thereby fit and prepare them to hold wine, or some precious liquor ; so God sea- soneth the soul with grace, and thereby preparetli it for glory. Grace and glory differ not specifically but gradually ; grace is cetas infantilis glorice, as learned Davenant calleth it, the infancy of glory ; glory is the maturity of full growth of grace, the same state in a higher stature ; grace is glory inchoate, glory is grace con- summate ; therefore as clothes by lighter colours are fitted to receive a deep scarlet dye, so Christians, by grace or regeneration, are prepared for glory and salvation. The grammar teacheth the scholar to construe and parse, 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, Mat. v. 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 hap- piness— 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 than 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 rheum of cor- ruption, 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 the people in that country, so God will have them who are to live in the heavenly country, learn beforehand 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 40 THE DOOR OF SALVATION OPENED [ChAP. III. 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. X. 19 ; Acts iv. 12; 1 John ii. 29. 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. i. 14, because bought with the pre- cious 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 free- man, John viii. S6, 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 i. 12 ; Rom. v. 10 ; Eph. ii. 3 ; Eom. ix. 23 ; 1 Pet. ii. 9, 10. The other is the change of a man's nature, or a physical change, wdien the whole man is renewed after the image of God. The for- mer is relative, this is real ; the former is the change of his condi- tion, this of his disposition ; the former change is wrought in jus- tification, 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 is unsanctified ; for though Christ be the purchaser of the pardon of sin, of peace with God, of perseverance in grace, of an inherit- ance 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. viii. 1. A virgin hath no right at all to the honours and treasure 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 com- Chap. IV.] by the key of kegenekation. 41 miinion. Probably when the flood came many hung about the ark, but the waves quickly washed them oflf ; 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 ob- serve it reader, ' if any man be in Christ he is a new creature,' 2 Cor. V. 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 ; rege- neration throweth the sinner off from his own bottom, and builds him on the Saviour as a sure foundation. Kegeneration 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 weak- nesses of the soul, the wife, become the husband's ; and the riches, and righteousness, the home and heaven of Christ, the husband's, become the wife's. When God converteth a sinner, he sendeth his messenger, as Abraham his steward, to provide a wife for his only Son ; the min- ister, like the servant with Kebecca, 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 advantages ; 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. CHAPTER lY. The first tise of the doctrine, containing the gross delusion of all unregenerate jpersons. 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, then 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 cozen their own souls ! Reader, it may be thou art a drunk- ard, a swearer, a scoffer at godliness, an atheist in thy heart, in 42 THE DOOR OF SALVATION OPENED [ChAP. IV. thy soul, and yet thou hopest to get to heaven. 0 desperate delu- sion ! I tell thee, either this text which I write 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 mayest read thy very name Avritten there in broad letters, 1 Cor. vi. 9, 10. * Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived/ 0 soul-cheater ; ' neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God,' see Gal. v. 19-21, and vi. 7, 8 ; Eph. v. 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, post- ing in the road to hell, and yet say est 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 mayest be convinced of thy soul flattery, before it bring thee into endless misery, I shall shew thee the utter impossi- bility 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 priest- hood as being polluted, Ezra ii. 62, so all are excluded eternal life whose names are not written in the Lamb's book of life, Kev. xx. 15, ' Whosover 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 Thes. ii. 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 Chap. IV.] by the key of kegeneration, 43 earth : ' Whom he did predestinate, them he also called,' Rom. viii. 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 loses itself in the ocean of glory. Vocation is the outward expression of God's inward in- tention to save a sinner, or the first impression of the seal upon the wax ; therefore election and vocation are both conjoined, Rev. xvii. 14 ; nay, the one is put for the other, 1 Cor. i. 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. i. 9 ; 1 Pet. i. 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 book of life. 2. All that go 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 iv. 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,' John xii. 24; Heb. ii. 10; but this grace 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 de- liver thee from the commanding power of sin : Tit. ii. 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 Luke i. 71, 72, 74, 75 ; Ephes. v. 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, John xvii. 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,' Matt. i. 21, not only from the punishment, but also from the power of their sins. Now, canst thou think, 0 atheist ! to make Christ a 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 to- gether in the purpose of the Father, and the purchase of the Son, it shall be in thy power to part them asunder. 3. A third gate through which all must go that get to heaven is the gate of Scripture. The promises are the gracious deeds and 44 THE DOOR OF SALVATION OPENED [ChAP. IV. 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, threatenings and judgments, which thou maj'est challenge as thy part and portion, but no pro- mise or saving blessing. All the promises of salvation are conditional, Matt. v. 8, 11, 28 ; John iii. IG ; yea, including and expressing this very condition of conversion. ' He that believeth shall be saved,' saith God, Mark xvi. 16. ' And repent, that your sins may be blotted out,' Acts. iii. 19. The body and soul do specifically constitute the whole new man, and upon those two hinges of faith and repent- ance do all the saving promises in the Bible hang ; therefore thy expectance of the promise, without the performance of the condi- tion, is soul-damning delusion ; thou mayest like a dog snatch at the children's bread, the promise, but assure thyself, ' thou hast no lot nor part 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, Kom. viii. 1, Phil. iii. 19, and the like — relieth on Christ for pardon and life, upon the warrant and security of his word and promise, Psal. cxix. 114, 145. He that presume th, looketh that God should perform his part in giving salvation, but never mindeth whether he perform his part of the promise in observing the con- dition. 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. xii. 14. Because without holiness none can see God ; an unholy mind cannot behold him, an unholy will can- not enjoy him, unholy affections cannot delight in him. An unholy man in heaven could not find it a place of happiness, for it is not a Turkish paradise, but a place of holy pleasures ; it is mediate com- munion which doth capacitate the soul for immediate communion ; and as the weaker eyes may behold the sun in its beams, then in Chap. IV.] by the key of regeneration. 45 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 en- joy 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 John i. 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 communion 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, G-en. V. 21, or else thou hast found out a nearer way to heaven than 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 iii. 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 cozen thyself in dreaming of salvation without regeneration, when God pre- destinated all to be conformable to the image of his Son in glory, Kom. viii. 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 iii. 19 ; and when thou art so far from being capable of immediate communion here- after, 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 thee out ? and how deceitfully 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 blear-eyed Leah of hell ! Believe not, 0 reader, the wicked one, if thou lovest the life of thy soul ; he may by his lying spirit in thy heart, as 4G THE DOOR OF SALVATION OPENED [ChAP. V. sometimes in the mouth of Ahab's 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 Esaus, nor inheritances for such scoffing Ishmaels ; ' depart from me,' will be the doom of all that are ' workers of iniquity,' Matt. vii. 23. ' Into heaven can in no wise enter anything that is unclean,' Kev. xxi. 27. The earth may bear such wicked ones a while, though not without groans to be eased of such burdens, Eom. viii. 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 not to expect heaven without conversion. Well, see what God saith to thee, and be confident that what he speaketh he will do: Deut. xxix. 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 smoke 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 rock of presumption will sj)lit thee eternally ; for Christ himself hath said that, ' except thou art born again, thou shalt never see the kino^dom of God.' CHAPTER V. Shelving the insufficiency of ten particulars to speak a Christians right to heaven. 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 Chap. V.] by the key of regeneration. 47 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 there- fore, 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 lifeless picture and a living person. Thou mayest 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. iii. 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 pollu- tions, but yet were unconverted, having (though some in their lamps) no oil in their vessels. Mat. xxv. 1, 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 x. 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, ver. 21 ; and yet the man, notwithstanding his specious ac- tions, 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, ver. 22 ; the Pharisee that boasted so much of himself was likely guiltless of scandalous sins : Luke xviii. 11, ' Grod, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.' His religion, as usually the civilian's, 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 splendid practices he was both an unjust and unsanctified person, ver. 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 bed-chamber and closet in secret as in his parliament robes or on his throne in public. Now, where sin hath dominion, there the man or woman is in a carnal condition, Kom. vi. 17. How did vice domineer in the hearts of the heathen, when nothing 48 THE DOOR OF SALVATION OPENED [ChAP. Y. but virtue appeared in their faces ! Pride in Diogenes, saith one, was but put up in a sloven's case v^^hen he trampled on Plato's carpets ; and that renowned Curius, that supped on roots, had am- bition 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 human nature. As the same earth is in some plants bitter, in others sweet, in both earthly ; so the same human nature may be in some more pleasing, in others more poisonous, in both but human, 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 wicked- ness 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 Grod did restrain them a while for the safety of his servant. A water-course may be dammed 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 com- plains neither of colour nor weight ; so the civil man in his life starts back from sin, as if he durst not touch that venomous crea- ture, but he carrieth a heart along with him that receiveth in all, (having no porter to examine who goetli in or out,) and without complaining either of colour or weight. Chap. V.] by the key of regeneration. 49 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 mayest 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 mis- take, and cried out, Deest aliquid intus, ' there is something want- ing 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 hide 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 0 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 woe. 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, Mat. X. 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. Apothecaries' boxes have glorious titles, even when they VOL. V. D 50 THE DOOR OF SALVATION OPENED [ChAP, V. 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 repro- bate,' Tit. i. 16. A man may wear Christ's livery and do the devil's drudgery. Judas called Jesus master, yet betrayed him. Thou mayest, 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 tliy king, and yet all be but in mockery ; thou mayest 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 is 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 friend ; 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. iii. 1-5. A hypocrite, like a bankrupt, the less substance he hath, the more shew 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 Jezebel, fills up the wrinkles of its face with artificial daubery. When Absalom intended his unnatural rebel- lion, he pretended religion ; he had a vow which he must pay, 2 Sam. XV. 7. When Simeon and Levi designed murder and death to the Shechemites, they hang out devotion for their colours : ' They may not marry their sister to one that was uncircumcised,' Gen. xxxiv. 14. Thus many lead religion about as wandering 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 Cliron. xix. 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 Chap. V.] by the key of regeneration. 51 these like pirates put their vessels into colours of nations which thej abhor, not to serve them faithfully, but to rob them the more easil)^ ; as Sanballat and Tobiali 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 in- ward regeneration. Thy rotten house will fall, when these earthly props of treasure of honours which shroud it up, are taken away : like the moon thou mayest 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 imagin- able to build upon, for thy practices may every hour give thy pro- fession the lie. The Pope professeth himself the servant of ser- vants, and yet even then ' exalteth himself above all that is called God,' 2 Thes. ii. 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 is 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 C^sar, when at the same time he rebelled against him ; but Caesar 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. ii. 28, 29. Thirdly, spiritual privileges are no sure sign that thine eternal estate is safe ; we read of them that were ' Israelites, to whom per- tained 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. ix. 4, 5 ; and yet many of them perished notwithstanding all these great privileges. Paul had glorious privi- leges when he was a graceless person, Phil. iii. 5, 6. Thou mayest enjoy sermons, sacraments. Sabbaths, seasons of grace, the society 52 . THE DOOR OF SALVATION OPENED [ChAP. V. 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 than the inner ; and so God's visible church takes more in than 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, Mat. iii., and yet truth itself tells them that they were of their father the devil, John viii. 44. ' Circumcision is nothing, nor uncircum- cision, but a new creature,' Gal. vi. 15. Where the new creation is wanting, spiritual privileges are but as seals to a blank, and sig- nify little. Regeneration is the figure which is 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. iv. 3, in time of their distress : ' Bring us the ark,' say they, ' that that may save us,' when, alas, they were de- stroyed by the Philistines for all their ark : so thou reader, when conscience frightetli thee, or death comes nigh thee, probably speak- est 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 mayest go to hell- fire for all thy font-water, and to eternal torments though thou hast often been at the Lord's table, Mat. vii. 22. Baptismal water is not even the laver of regeneration ; many sit at the Lord's 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 wdiich 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 ix. 7, for all their privileges ; Gentiles regenerated are called Jews, Gal. vi. 16; and Jews unre- generated are called Gentiles, Amorites, Hittites, Sodomites, Ezek. xvi. 3 ; Hosea xii. 7 ; Isa. i. x. 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 Chap. V.] by the key of regeneration. 53 live all their days under the means of grace, that never get one dram of grace in the use of the means ! Corazin, Bethsaida, and Capernaum, who had the privilege to hear Christ's oracles, and to see his miracles, were sad seals to these truths. Mat. xi. ; for they were lighted to the chambers of utter darkness with the torches of ordinances. Rest not in this, reader, for thou mayest be lifted up to heaven in the enjoyment of privileges, and cast down to hell for misimprovement of them. Thou mayest, like the Decii, leap into the gaping gulf at noon-day ; or, like the Egyptians, follow the pil- lar 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 gc>lfl, the deeper it sinketh : so the higher thy privileges, if thou perishest, the deeper thy perdition. Thou mayest 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 me- diator whom he hath set up, and hereby thou dost but (notwith- standing thy preferment) provoke him the more, and cause him, as Nebuchadnezzar 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 than weeds in the highway. No trees are more surely for the fire than those which are planted in God's own vineyard and bear no fruit. Fourthly, great gifts and parts will not speak thy right to glory. Edifying gifts and sanctifying grace do abundantly differ. Thou mayest have a clear head, and yet an unclean heart. We read of them that were famous for gifts and parts, and infamous for pro- faneness ; 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. Mat. vii. 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 mayest, 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 iv, 10. The raven was an unclean creature, yet she was serviceable to zealous Elijah. 54 THE DOOR OF SALVATION OPENED , [ChAP. V. Gifts may be in their eminency where sin is in its predomi- nancy. The toad hath a pearl, say some, in its head, when the whole body is poisonous. The devil can speak excellently : ' We know thee, 0 thou art the holy One of God ; ' and ' these are the servants of the most high God.' For natural parts and gifts, ques- tionless he surpasseth all men on earth, and yet he is a devil still. The panther hath a sweet-scented 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 stubborn ; for though it be confessed the soul of Solomon, as created and infused, diflfereth nothing from the soul of Nabal, yet being to work by bodily organs, her actions resemble her instruments. A man can- not 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 than others. Though nature hath little to give, yet she deals more bountifully with some than with others.* Now what a gross mistake is this, for thee to take the crabs, which grow in the common hedgerows of nature, to be fruits of the Spirit, as if they grew in God's 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 mayest, 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 difl'er 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 Chap. Y.] by the key of regeneration. 55 will find the contrary. For thougli thy gifts glister like glow-worms 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. 0 then it will be known that one dram of grace is more worth than a Tvorld 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 shouldst be unregenerate, because few come so far. Athana- sius 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 thy eternal weal to lie as the blind man did, in Christ's way ; he may speak and begin such a spiritual sight in thee, as may end in seeing God as he is. But I am now telling thee, that it is ill trusting to bare duties as signs of thy salvation ; for thou mayest mind personal, relative, secret, family, public duties, and yet be unregenerate and perisli. 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 unregene- rate may go so far, therefore these things are not sure signs of sav- ing 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, Mat. V. 20. They were — some especially — so frequent at their duties towards God, so righteous in their dealings with men to the eyes of others, that tlie Jews had a common saying, that if but two in the world should be 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 prac- tices were seemingly good, but their principles really bad. The tree was corrupt, and therefore could not bring forth good fruit, Mat. vii. 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. Iviii. 2. They there heard and prayed, and both with seeming delight ; nay, they 56 THE BOOK OF SALVATION OPENED [ChAP. V. joined fasting to prayer, ver. 3 ; further, they add mourning to fast- ing, Zech. vii. 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, it was ac- counted ominous to the person for whom it was offered, as in the case of Julian. Now all the sacrifices of hypocrites are without a heart, Isa. xxix. 30. It is recorded that in a certain island to the southward of Cele- bes, night by night among the trees do shew 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 coarse grass, but it is 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 coarse 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 with- out 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 can- not, neglect duties at so cheap a rate as others, as he said, Sollici- tor nullos esse putare Dcos — I could find in my heart to find 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 re- newed 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 no otherwise than Ahaziah did the way of the garden-house, 2 Kings ix. 27, merely for necessity, to escape an enemy that followed him, wherein he was at length pursued and slain. Chap, V.] by the key of regenekation. 57 Eemigius, a judge of Lorraine, telletli us how tlie 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. Eeader, 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 great heap of those riches, and they may seem to be current 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 un- sound 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 because they were educated in such a religious manner, not from any relish or savour which they find in them ; and truly, it will be an easy matter to part him and his work wlio never took any pleasure in it. The stone for a time may, against its nature, be mounted up- ward, but when the force of that impressed virtue which moved it is spent, it will fall downward according to its nature. Partridges that are hatched under a hen may walk with her, and answer her call for a time, but anon they fly away, and shew what they are. Eeader, I write not these things to dishearten thee from duties, which are the body of religion, but to quicken thee to mind regene- ration, 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 neiglibours 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 nought. 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 that they seemed to have. How was good David mistaken in Ahithophel ! Surely he thought him God's favourite, otherwise he would never have made him his familiar and bosom friend : ' It was thou, 0 man, mine equal, my friend, and my acquaintance ; we took sweet counsel together, and walked to the house of God in company,' Ps. Iv. 12-14. 58 THE DOOE OF SALVATION OPENED [ChAP. V. How was Simon Peter deceived in Simon Magus, who believed, wondered at the miracles which were wrought, and was baptized ; but notwithstanding that, was in the gall of bitterness, and bond of iniquity. Acts viii. 13, 20. How was holy Paul mistaken in Demas ! ' Luke, the beloved physician, and Demas, greet you,' Col. iv. 14 ; there he ranks him with one that was eminently religious ; but Philemon, ver. 24, he puts him before Luke, and calls him his fellow-labourer ; yet 2 Tim. iv. 10, which epistle was the last of all Paul's epistles, ' Demas hath forsaken me, having embraced this present world ; ' he turned, as some write, 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 : John vi. 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,' Mat. xix. 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 than of him, Mat. xxvi. 22, and yet he was a traitor, a devil. Infallibility was never annexed to the godly man's choice. D^dalus 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 judgments. 1 Sam. xvi. 6, 7. When Samuel came to Jesse, being sent to anoint a king, and seeth Eliab, a proper handsome person, he pre- sently crieth out, ' Surely the Lord's anointed is before me ;' but mark what Grod saith, ' Look not on his countenance, nor the height of his stature, for I have rejected him ; for God seeth not as man seeth ; 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 jjrofession, strict in per- formances, they, according to their duty, say, inwardly at least, surely the Lord's anointed is before him ; these are the blessed of Chap. V.] by the key of regeneration. 59 tlie 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 Zeiixis, the painter, that he drew grapes so to the life, that he deceived the birds, who came flying to them, and peck- ing 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 dove's dung, which might be the quantity of a pint, was sold for five pieces of silver, twelve shillings and sixpence of our money ; observe at what a 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 anything 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,' Luke xvi. 15. Keader, 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 trades highly, and lives wholly upon trust, seldom holds out long ; look, therefore, not so much at others' com- mendation, but at thine 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 mayest be a stranger to this regenerating work, and then it is not the wind of their breaths that can blow thy soul to 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 whoever 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 persuasion, but in the ground of it. Mat. vii. 24-27, the two buildings be of equal height and beauty, the differ- GO THE DOOR OF SALVATION OPENED [ChAP. V. ence lay in the bottom and foundation. A hypocrite may sail towards heaven with full gale of confidence, nay, the strength of that wind doth overturn 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. xiii. 7. That is, there are some that are full of confidence, rich in assurance, that the love of Grod, the blood of Christ, the undefiled inheritance 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, Kom. vii. 9, even then when he was liable to its curse and lash, he had high thoughts of his pre- sent 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. xiv. 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 yet 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 blind- ness, sleepiness, security, or searedness. Conscience, by nature, doth flatter the sinner, Deut. xxix. 29. Conscience may be seared, when it is not settled, and asleep when the sinner hath no true rest. Some men serve their consciences as David did Uriah, 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 Chap. V.] by the key of regeneration. 61 the devil, tlie strong man armed, keeps the house, all is qniet, Luke xi. 12. 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 woe. 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 xviii, 11, when he was in an estate of wrath ; and what assurance had those prophets that they should be admitted into paradise, Mat. vii. 21-23. How boldly did they bounce at the door, but entrance was denied ; as the Jews of old spake peremptorily, ' we shall neither see sword or famine,' though God himself hath foretold both, Jer. v. 12 ; so many now speak presumptuously, they shall neither see law's curse, nor God's wrath, death nor damnation, when God himself hath ensured them to all 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. v. 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 residuo hello, as if no relics of war remained, saith Suetonius, 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 neighboui's commend them, saying, they died like lambs, when rather like Solomon's ox, who goeth to the slaughter, they so died, 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. Ixxiii. 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, king- doms 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 62 THE DOOR OF SALVATION OPENED [ChAP. V. 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 tliey are aware. Keader, look to this likewise, that thou build not on such a weak bottom ; for this may happen both to the 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 mayest spin so fine a thread, and weave so carious 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 confi- dence 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. Eighthly, 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 sliall clearly prove that it is so far from })eing 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,' Titus i. 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, it is a rebel against God. Now if I follow a blind <;uide, 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 it is 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 Chap. V.] by the key of regeneration. G3 make it, it leadeth men out of God's highway 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 con- science for persecuting Jesus Christ : ' I verily thought,' (saith he,) ' that I ought to do many things contrary to the name of Christ,' Acts xxvi. 9. Mark the words, they are full of weight. Paul's conscience told him it was 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, Cln-ist telleth his disciples, John xvi. 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 ! Tertullian tells us that Maximinian, the emperor, esteemed Christ ianorum 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. xxi. 2, and broken the covenant which had been sworn to by the Israelites. His conscience was evil, and could not speak his condi- tion to be good ; an evil conscience will call bitter sweet, darkness light, evil good. It will leave plain precepts, and walk by extra- ordinary providences, Isa. xxxvi. 18-20 ; Jer. 1. 7. It preferreth a strong impulsion of its own spirit before that word which is the will of God's Spirit, Isa. iii. 9, 10 ; it esteemeth a supposed revelation above that Scripture which is undoubtedly of divine inspiration, 2 Pet. i. 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. ii. 23, of many of which God may say, as to the Jews : ' Who hath required these things at your hands ?' Isa. i. 12. It makes men keep 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 con- science speak thee to be a true Christian ? Conscience is indeed a rule, but regula regulata prius quam regu- lans : 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, though 64 THE DOOR OF SALVATION OPENED [ChAP. V. much pretended, no true light is in it. Scripture is the compass by which conscience must bend its course, or else it will never land its passengers at the desired haven. It is no fartlier 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,' Kom. ii. 14. Conscientia mille reges, mille leges. But though conscience be a king over the other faculties, yet it is a subject and 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 domi- nions, 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, Kom. xiv. 2, 23, 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, ' We must consult with conscience, as also to consult with Scripture ; the Bible is the book of life ; accord- ing to that, the book 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 further to be trusted than it accords with the word of truth; it is an under-officer, and therefore if it waive its commission, and use its power against its prince, it is to be informed, not obeyed. The law natural must be hearkened to, so far as it agreeth with the law moral. It is the greatest idolatry in the world, saith Rev. Mr Rutherford, to make thyself thy idol, and as bad, as that Papacy 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 Sbechem, Judges, ix. 36, 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 Chap. V.] by the key op regenekation. 65 without them ; but as that hold was fired over the Shechemites' 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 judg- ments into eternal torments ; do not therefore follow conscience blindfold, but first set that watch by the sundial of God's word, for then only it will go true, and according to it thou mayest work. Ninthly, 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 byway over hedge and ditch, found out by themselves, or some others whose persons they have in admiration, is the nearest and surest way to heaven. How many list themselves under the colours of Quakers, or Anabaptists, or Independents, or Episcopal, or Presbyterians, fighting, in expressions at least, against all that are of a different judgment, 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 mayest be unconverted ; whatever thy cause or opinion be, or whoever be the head of thy party or file-leader, if regeneration 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. Eather contra ; divisions and side- takings do rather speak a brutish and grazing, as Nebuchadnezzar's, than a gracious heart. 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 Sadducees 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. v. 20. Thou mayest 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 boldest to be true and VOL. V. E QQ THE DOOR OF SALVATION OPENED [ChAP. V. sound, and the party to wliicli 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 boldest 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. Vermin crawl among roses, but are without their savour and sweetness. Spiders fasten on rich hangings, 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 mayest, like the mixed multitude, seem to turn thy back upon Egypt, and embark in the same bottom with the true Israel- ites, and yet, as they, come short of Canaan. Tenthly and lastly. Some seeming good affections do not neces- sarily speak a man's good condition. Every shining stone is not a diamond, nor is every flashy affec- tion 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 mayest have, and yet miss heaven. Thou mayest wonder at the excellency of the word, and yet be a stranger to the efficacy of it : Luke iv. 22, ' All bare him wit- ness, 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 preacher's oratory, when their souls are never caught with the hook and authority ol Scripture, Ezek. xxxiii. 31, 32. Thou mayest be full of joy under the word, and yet be empty of grace. Herod heard John gladly, Mark vi. 20 ; others received the word with joy, Mat. xiii. 20. Do godly men rejoice in the word of God? Ps. cxix. 110, 111. Truly so may others; they may seem to warm themselves at the same fire with saints, to drink the same heart- cheering wine, and yet their wine is drawn at several taps. The unregenerate man's joy floweth from a com- mon gift or illumination ; the regenerate man's joy from special grace or sanctification : ' Thou mayest be enlightened, and taste Chap. V.] by the key of regenera.tion. 67 the good word of God, and the powers of the workl to come,' Heb. vi. 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 some- times thinks that he is highly promoted, sumptuously feasted, exceedingly enriched, and oh how he is delighted witli such imagi- nations ! and indeed all that such thoughts produce is only some sudden joy, no alteration in the man, nor resolution to walk answer- ably to such dignity, for all is but a dream ; so thou mayest think sometimes of the excellency of the mercies which God hath promised, of the pure rivers of pleasures which Christ hath pur- chased ; and oh how mayest 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 be- tween God and thy soul, and then thou canst not take this joy as an earnest or in part of payment. Thou mayest sigh and mourn for thy sins, and yet be unac- quainted with godly sorrow. It 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 mayest 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 unregene- rate, Exod. ix. 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 Eamoth Gilead in defiance of him, 1 Kings xxi. xxii. 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 content- ment, settle it again ; the bad humours of thy lusts were only stirred, not vomited up. Judas had a great gash in his soul, and 68 THE DOOR OF SALVATION OPENED [ChAP. V. yet not one drop of his bad blood let out. He was tortured at tlie heart by legal attrition, but not turned into 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, Mat. xxvii. 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 mayest be settled on thy lees, and not emptied from vessel to vessel, therefore thy taste remaineth, and thy sense is not changed, Jer. xlviii. 11. There are two words used by the Holy Ghost for repentance fieTa/jieXeLa, Mat. xxvii. 3, and fieravola, 2 Tim. ii. 25 ; the former signifieth sorrow for a fault committed, the latter after-wit, 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 lament- ing sins past be not joined with loathing, and leaving sin for the time to come, it is not repentance unto life. Some by their repent- ance think they get a new privilege to sin ; as that Louis 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 fitter 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 afiliction, 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, than 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 mayest afilict thy soul, for a day thou mayest hang down thy head like a bulrush, Isa. Iviii. A bulrush, whilst tha wind bloweth, bendeth downward ; but the wind ceasing it percheth up again. Whilst thou art tossed up and down with the boisteroua billows, as one not accustomed to the ocean, thou mayest be sea- sick, but when thou art off from the waters, thou art well again. Chap. V.] by the key of regeneration. G9 The vessel of thy soul is always leaking, but that pump of sorrow is not always going. Thou mayest, like the woman of Tekoah, feign thyself a mourner, 2 Sam. xiv. 2, when in truth thou art none. Thou dost not dive to the bottom of thy heart, as the Indians of the sea for jewels, to fetch thence thy pearly tears ; thou criest not to God with thy heart when thou howlest on thy bed, Hosea vii. 14. Thy waters may not be drawn from the deep well of a broken and contrite heart. Every sacrifice thou oflferest may be as Ephraim, ' a silly dove without an heart,' Hosea vii. 11. Thou mayest fear sin, and yet sin may be thy favourite. The vengeance in sin's tail may be frightful to thee, when the venom in its body and nature is not at all distasteful to thee. Like the burnt child thou mayest 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 judgments against sin and sinners ; and thence he, though unconverted, may sometimes 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, a heathen, trembled when Paul reasoned of judgment to come. Acts xxiv. 25. Sin in its doomsday dress, as it is 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 it will make him worse. ' The sinners in Zion (saith the prophet) are afraid ; fearfulness hath taken hold on hypocrites.' Why, what is the matter ? ' Who can dwell in everlasting burn- ings? who can abide devouring flames?' Isa. xxxiii. 14. Mark, it is not. Who ever abused such an ocean of love ? who ever de- spised such a matchless life ? who ever provoked such a gracious Lord ? but ' who can dwell in everlasting burnings ? ' The sting of sin to the unregenerate is punishment, and the sting of punish- ment to the regenerate is sin, Exod. ix, 28 ; Hosea xiv. 1. To fear sin, as it bringeth a heavy rod, usually proceeds from nature ; 70 THE DOOR OF SALVATION OPENED [ChAP. Y. but to fear sin, as it is a wandering from a holy rule, can pro- ceed 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 Bahurim ; many a sad thought he had for her when she was by force divorced from him. Thus unregenerate men 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 loved 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 honeycomb, because they fear that they will rise in their stomachs, 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 write of serpents, they lay by their poison when they go to drink, and afterwards take it up again. Thou mayest, like Abraham to his servant, bid thy sin stay below, while thou goest up to the mount to worship. Gen. xxii., and when the duty is done return to it again. Keader, 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 mayest 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 : ' Fear- fulness hath taken hold on the hypocrites,' Isa. xxxiii. 14, as a Ser- jeant takes hold on a bad debtor, or an armed man on a coward, being more bold than welcome. Thou mayest fear sin, as the Medes and Persians the Jews, when the fear of the Jews fell upon them, Esther viii. 17, when the presence of this fear is, as Christ's presence is to the devils, a torment to thee, Mat. viii. 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 Chap. V.] by the key of regeneration, 71 of others weltering in their soul-blood in hell, or seest the judg- ments of God upon others, thou mayest be afraid and stand still a little at present ; but these thoughts being soon removed, thou mayest 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 seeth 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 God's righteous judgments, though they are all dead to him, he being not under the law but under grace ; but it may be it is the life in them, and their power to hurt thee, which makes thee afraid of them. Friend, in all these passions thou mayest but, like a stage-player in the robes of a prince, act the part of a Christian, and there- fore canst not thence conclude thy right to the revenues of his place. The whole life of a man unregenerate is but an interlude. Kegeneration alone can make a man live in good earnest. Keader, if thou art a civil person, a great professor, enjoyest the outward privileges of the gospel, aboundest in duties and per- formances ; 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 alchymist's gold appeareth as good as the true gold, but it will not endure the seventh fire, nor com- fort 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 a hard thing to get to heaven. It is no easy matter to be regenerated and made holy ; and therefore it is no easy matter to be glorified and made happy. Where the gate is strait it is hard to get in. ' If the righteous scarcely be saved, where shall the sinner and ungodly 72 THE DOOR OF SALVATION OPENED [ChAP. Y. appear ?' 1 Pet. iv. 18. The apostle there intendeth not the un- certainty, 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 tlirough the pangs of the new birth, and travelled a con- siderable 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 and then, from the world and 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, then 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 thoroughly 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, Mat. vii, 13 ; to work out their salvation with fear and trembling, Phil. ii. 12 ; to labour for the food which endureth to everlasting life, John vi. 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 travel 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 it is hard to go up hill to mount Zion. Friend, I write 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 un- speakable concernment to thy soul. Our first births are many times Chap. V.] by the key of kegeneration. 73 accompanied with hard labours, ushered in by sharp throes and bitter pangs ; our second births are always harder. Oh the terrors and horrors, the convictions and convulsions, the tremblings of soul and lancings of conscience, the thunderings from the law, the lightnings from hell-fire, 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 Melanchthon, 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 Melanchthon. Alas, friend, possibly thou mayest think that thou wilt turn to God hereafter, and thereby prevent thy burning in hell for ever. Believe it, it is 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 than 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, Ps. xxii. 9. The hand of God alone can open that door, and let the little infant into the world, Gen. xxix. 31, otherwise the womb would be its tomb. So the birth of the new man is wholly from God ; and the power where- with he efi"ects it is both miraculous and almighty. Eeader, 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 mayest 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 ix. 6, 16. What then will the scattering the mists of ignorance and dispersing the clouds of darkness, which gather and thicken about our understand- ings by nature, speak the Sun of righteousness to be ? Eph. v. 8. Thy heart also must be thoroughly humbled ; stone must be turned into flesh. And oh, it is not easy to melt such hard metal, when 74 THE DOOR OF SALVATION OPENED [ChAP, V. thy heart naturally is like clay hardened both by the sunshine of mercies and fire of judgment, that no change of weather can make that stone to weep, Ezek. xxxvi. 26. Besides, the strongholds of sin must be cast down ; thy old friends must be deserted and prosecuted with implacable hatred as irrecon- cilable enemies ; those beloved lusts, which are at thy right hand, 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 a hard saying ! (as they spake in another case,) who can hear it ? a 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 carnal arguments, and even rend thy heart with its hideous outcries. Who can tell the struggling of this beast before it will 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. Oh 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 other's love ! In works of art it is 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 is otherwise ; man's weakness can easily build them up, but God's power can only throw them down. Pompey, when the Komans said that if Ceesar came to Kome 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 regenera- tion till their dissolution, and then it will 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 soul's Chap. V.] by the key of regenekatiok. 75 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 whilst thou livest. Is not this, reader, a hard chapter, to forego an estate in hand for something only in hope, to throw away pre- sent possessions, aud 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 the 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 \hj discouragements from the number and nature of thy sins, the threatenings 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 vi. 29, The work of God, not only in regard of its excellency, because no work in man is more pleasing to God than 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 heartily 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 re-encountered 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 76 THE DOOR OF SALVATION OPENED [ChAP. V. 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. vi. 5. ' Thou dost resolvedly and obsti- nately refuse good and choose evil,' Eccles. viii. 11 ; Jer. xliv, 16. ' The hearts of the sons of men are fully set in them to do evil,' Eccles. viii. 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 Keason herself, thy highest natural excellency) is — not an enemy, for such a one may be reconciled, but in the abstract — enmity against God. Thou hatest God, Kom. i. 30 ; his people, 1 John iii. 12 ; his i^recepts, Prov. i. 25-29 ; his Son, John xv. 25, and all for his sake. Thou lightest 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 throw- ing 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 despei-ately hates both physician and physic ? John iii. 5. Water indeed, saitli 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 than 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 conver- sion, upon supposition that he can do it easily enough hereafter, when all this which I have written must be wrought in regenera- tion, 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 salva- Chap. Y.] by the key of regeneration. 77 tion, be thus difficult to all, yet to some it is more difficult than to others. In respect of God indeed, quoad Deum, one is as easily converted as another, for infinite power and mercy know no differ- ence ; but quoad 7ios, in respect of us, it is more hard to bring some towards holiness and heaven than others : where the matter is most rugged and untoward, it is 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 re- newed before they be eternally ruined. First, The mere civil moral man. This man, ITarcissus-like, doats 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 sub- stance ; and without question, it is 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 than 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 sup- pose, the words of our Lord are spoken, that publicans and har- lots go into the kingdom of God before scribes and pharisees. Mat. xxi. 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 condition. As I can sooner overtake a child that runneth from me, than my shadow, which tarrieth nigh me ; so it is 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 un- blameableness as a shield to fence off the power of godliness ; he 78 THE DOOE OF SALVATION OPENED [ChAP. V. usually compareth liimself with them that are very evil, as a cow- ard choosing a weak adversary, and because he much excelleth them, therefore concludeth that he is very good. Eeader, it is far from my thoughts to discourage civility, much less to encourage open impiety, though the whole will of God must he taught, what use soever corrupt hearts will make of it ; but to make thee watch- ful, that thy outward harmlessness prove not a hindrance to inward holiness. Secondly, The hypocrite is one who is with more difficulty than ordinary converted. Hypocrisy is like a fistula, which hath a very small orifice, but many turnings and windings in the body, like coney burrows, so that it is 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 iniqui- ties, as to the external part, tlierefore he gathers that he is one in- deed ; 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 ii There is some particular exception which this man hath taken against Christ and his ways, that though he may often cheapen, yet he seldom buyetli 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 fur- ther 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 pos- sibly fly in his face, take part with me, and give evidence against him ; but if I tell a hypocrite of the necessity of sanctification, and pursue him with the pieces of the law, he presently betakes him- self, like the beasts, to his den of duties, and therein shelters him- self ; 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 is harder to break this man's heart than another's ; for his heart hath not only a natural hardness, but an extraordinary acquired hard- ness, such a 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 plenti- Chap, V.] by the key of regeneration. 79 fully enjoyed, and thus wretchedly abused, there are the hardest hearts. No softening like gospel softening, no hardening like gos- pel 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 send- ing 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 : oh how this man sometimes falls a-weeping, wring- ing 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, glori- ous, holy, and gracious God ! the word of God doth wound this man to the soul ; but say all this and much more to a 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 physic to which his body hath been much used, which stirs him not at all, nor purgeth away any ill humours. Threatenings do not work with him, be they never so dreadful and terrible ; as a smith's dog, be- ing 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. Eeader, if thou shouldst be one of this sort, for the Lord's 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 ivy 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 where- of he disesteemeth the saints' reversions. As a vessel that is ex- ceedingly laden, when it meets with storms and tempests, is with more difficulty kept from sinking than one which hath but just enough to ballast it ; so it is more hard to keep him from sinking into hell that hath a great estate, than him that hath, according to Agur's wish, neither poverty nor riches. And the reason is, be- cause, though spiritual comforts run low, this rich man is contented, in regard that his temporal comforts run full-top. He makes up the absence of Christ with the presence of creatures, when, it may 80 THE BOOK OF SALVATION OPENED [ChAP. Y. be, poverty might cause liim, 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 most 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 posses- sions ; 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 a needle, than for a rich man to enter into the kingdom of hea- ven,' Mat. xix. 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 pickerels are not easily, nor often caught. A man may catch a hundred minums before he takes one pickerel ; and the reason is, he preyeth at plea- sure on the lesser fish, and therefore seldom hath any stomach to bite at the bait ; so it fareth with rich men, their stomachs are so cloyed with the things of this world, that they have no appetite to the dainties of the word, when the poor are gospelized. They con- tentedly take that for their portion which God intended only for their pension, and make their wealth their throne to sit down upon with delight, w^hich God designed for their footstool, and the faith- ful laid at the apostles' feet. In some fenny places in England, it is 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 catch- eth many persons. Well may it be called the ' mammon of un- righteousness,' for it both prompteth them to many sins, as well as pierceth them through with many sorrows. Gregory saith, that sitting in the see of Rome when it flourished, he trembled every time he thought on that text, ' Son, remember that thou hadst thy Chap. V.] by the key of regeneration. 81 good things in thy lifetime/ 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 en- tangled in the land, the wilderness hath shut them in,' Exod. xiv. 3, may fitly be applied to many men that are wealthy. They are en- tangled 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 and perish in the way. Ah, it is rare indeed to be very rich and truly reli- gious. Such men are often taken out of the world before the world be taken out of them. Be careful, 0 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 Achan's 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 than 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. It was 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, it was not without much renting and raging, Mark ix. 21, 26. Common experience telleth us that a ship, the longer it leaketh, the harder it is to be emptied ; a 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, Luke viii. 54, to whom Christ spake 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 stank. Now mark what work there was to enliven him, John xi. 41 : Christ weepeth, groaneth in spirit, prayeth to his Father, then turneth to Lazarus, and crieth 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 drunk- ard to temperance, and the old goat, the old adulterer, to chastity ! VOL. V. V 82 THE DOOR OF SALVATION OPENED [ChAP. V. 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 some time have removed it, yet now all the men in the parish cannot pluck it up : Jer. xiii. 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, con- science is tender, like 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 Cretans, 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 bored and be everlasting slaves, rather than be made free. It is with old sinners, saith one,i as with them who have lived long under a government, 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, than think of going so far back to be set right. Old sinner, for the sake of thy soul proceed no farther. Knowest thou not that every step thou takest in thine unconverted state maketh thy condemnation more deep, thy condition more danger- ^ Gurual's Armour. Chap. VI.] by the key of regeneration". 83 ous, 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, it is one of the saddest spectacles in the world, to be- hold a man full of silver hoary hairs, that is void of a golden sancti- fied heart. Surely of all men alive, thou hast cause to abound in sorrow, who dost to this day abide in thy sins. CHAPTEK VI. A use hy way of trial, lolierein the character of regenerate persons is set doiV7i, loith some quickening motives to examination. 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 ; commune with thy heart, and see whether this work be done, that thou mayest know how thou slialt fare in the other world : ' Wherefore, brethren, give diligence to make your calling and election sure,' 2 Pet. i. 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 fare 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 Peter i. 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 — 84 THE DOOR OF SALVATION OPENED [ChAP. VI. Master, have you been at prayers ? Yea, John, saith he. Sir, said the servant, go to prayers again ; you know it is good to be sure. That is 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 ever-living 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 would make sure thy predestination and fore-appointment to glory, it must be done by making sure thy re- generation 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 mayest 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 historiani reporteth how a senator, relating to his son the great honours decreed to a number of soldiers whose names were written in a book, the son was importunate to see the book. The father shewed 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 ^ Tacitus. Chap. VI.] by the key of regeneration. 85 are open ; they are as a chosen generation, a peculiar people, so also a holy nation, a royal priesthood, a called company, a sancti- fied 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 task therefore which I now set thee, is to try whether thou art one of these — whether thou art born again, without which thou canst not see the kingdom of Grod. 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. xiii. 5 — 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 it is 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, then 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 intend to dwell long, they build strong. Soldiers use tents which have no foundation, because they intend 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 ? Zeuxis 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 exq^uisitely done. If a merchant venture all his estate in one 86 THE DOOR OF SALVATION OPENED [ChAP. VI. 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 insurer's office and insureth 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 ever- lasting world, is ventured ; if that be sound, thine endless welfare is safe ; if that be feigned and lame, thou art lost for ever. How canst thou take any comfort in the abundance of fading creatures whilst thy all, thine eternity, is in danger ? Oh go to the insuring 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 shew thee that it is of unquestionable truth. Doth not the living God tell thee, that except thou art born again, thou shalt not see his kingdom ? Doth he not say expressly that without are dogs ? Rev. xxii. 15. The Father's house is only for children ; dogs must be without doors. Pharaoh's court admitted of vermin, but I can assure you that God's will not : ' Into it can in no wise enter anything that is defiled or unclean,' Eev. xxi. 27. 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 inti^et 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 habi- tation. There is nothing there but what is holy : the Father is holy, John xvii. 11 ; the holy child Jesus, Acts xiv. 27 ; the Holy Chap, VI.] by the key of regeneration. 87 Ghost, Acts xxi. 11 ; tlie creatures there are holy, the holy angels, Mark viii. 38 ; the saints, or holy men and women, Heb. xii. 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,' Eev. iv. 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 seeth thee thoroughly ; he seeth thy inwards more perfectly than thou and others can see thy outward parts. ' The fining pot is for silver, and the furnace for gold, but the Lord trieth the heart,' Prov. xvii. 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 judgment ; and shouldst not thou then try thyself ? God may try thee in thy 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 said of Pius Quintus (so called, because) that when he was a mean man he was looked upon as a good man, 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 is said of Caius Caligula there was never better servant nor worse master. Poisonous and profitable roots are both dis- covered 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 it is more likely that God will try thee by adversity. God telleth Jerusalem that '■ Ma^istratus indicat virum. 88 THE DOOR OF SALVATION OPENED [ChAP. VI he would search her with candles, Zeph. i. 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 judgment; he would kindle a fire, and search them by the light of that fire. Reader, if thou wilt not search thy soul by the sunlight of his word, expect that he should search thee by the candlelight, the firelight, 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. viii. 16. Afiliction is like Solomon's sword, that discovereth which is the true, which the false mother ; or like Simeon's 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 beforehand ? ' If thou hast run with footmen, and they wearied thee, how wilt thou do to run with horsemen ? ' Jer. xii. 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 it will be known whether thou art a full or an empty pitcher. Blessed Bilney tried his finger by himself in the candle, before his whole body in the flames at the stake. ' 0 gather yourselves together,' saith the prophet, Zeph. ii. 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.' Tremellius reads it, Excutite vos, verumque excutite. Examine, unskin yourselves, rip yourselves up, dissect, anatomise your entrails ; it is doubled, to shew 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, &c., before the judgment which is now in the womb of the threatening come to the Chap. VI.] by the key of regeneration, 89 birth of execution. O friend, search thyself faithfully, or be con- fident that God will search thee dreadfully. Now, as Job told his friends, ' Is it good that God should search thee out?' Job xiii. 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 fever ? 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 everlast- ing 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 sound. 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 judgment : 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 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 deformedest 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. Oh how sad will it be for thee, who art now asleep, to awake, like the jailer, at the midnight of death, and to find thy evidences for the new birth, as he his pris- oners in his own apprehension, missing ! what an earthquake and heartquake will then possess thee ! how pale and trembling wilt thou spring into the presence of God, in the other world, for thy particular judgment ! 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 ! Oh, it is bad for the vessel of thy soul to leak, to mistake, in the shallow waters of life and time ; but oh how sad will it be to be mistaken at an hour of death, and thereby to leak in the ocean of eternity ! Speed, 90 THE DOOR OF SALVATION OPENED [ChAP. VI. in his Chronicles, observeth, that in the dnjs of Henry VIII., Campius, the pope's legate, came through the streets of London with twenty mules laden, to shew his pomp; but as the triumph passed through Cheapside, the beasts stumbled, brake 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 tattered rags. I tell thee, reader, though now thou mayest be wondered at for thy spiritual wealth, yet as soon as thou stumblest into the other world, it will be tried, it will be known, whether they be real or imaginary riches. Paul told his Corinthians, 1 Cor. iv. 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 ? ' 0 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. xvii. 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 tightest without armour of proof, death will foil thee. The day of judgment 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 ex- amine 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, Heb. xii. 28 ; 1 Pet. iii. 10 ; Deut. xxxiii. 2. It was a sharp kind of examination by which Paul was examined, Acts xxii. 14. The chief captain commanded that he should be examined by scourging. It is a sad kind of examination by which many countries examine malefactors, upon the rack, putting them to exquisite pains. Keader, remember that if thou dost not examine thyself at this day, God will examine thee at the last day, and it will be an ex- amination upon the rack, an examination with scourging ; it will be a word and a wound ; every blow will fetch blood ; every interroga- tion will be a stabbing, stinging, killing question. When Christ Chap. VI.] by the key of regeneration. 91 shall say to thee, Sinner, how diclst thou dare thus to cozen 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 it is too late. Well, I will 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. 0 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 refiner's fire, and as fuller's 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 search- eth thine heart, trieth thy reins, and will reward thee according to thy works, shall sit upon the bench ? Therefore cast up thy ac- counts 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,' Ps. xl. 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 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 king- dom 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 92 THE DOOR OF SALVATION OPENED [ChAP. VI. and his Spirit ; his work of serving divers hists and pleasure, Tit, iii. 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 a 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 be- fore 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 she 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 it is opposite at night to the place where it was at noon. Though conversion be not ever sensible in the act, yet it is sen- sible 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. xix., with thunderings, lightnings, and a great noise ; to others, as to Elijah, with a still small voice, 1 Kings xix. 12. The Spirit falls down on some, as on the apostles, like a mighty rushing wind, or like fire shaking and scorching them, Acts ii. 2, 3 ; on others, as on Jesus Christ, in the shape of a dove, dealing mildly and meekly with them. The jailer is brought home by an earthquake, and an heartquake, Acts xvi. 29, when the door of Lydia's heart is opened softly, and Jesus Christ entereth in without any noise. Acts xvi. 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. vi. 12, ' Ere I was aware, my soul made me like the chariots of Amminadib.' Some have been infamous for pleasure in sin, and such are usually made more apprehensive of the ]3ain 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 sinner is like one that hath had a bone long out of joint, and is festered ; this man must feel much pain before it be brought into its right place. Chap. VI.] by the key of eegeneration. 93 Sometimes God intendeth to lift a soul high with spiritual con- solations ; and, to prepare it for them, he layeth it low with legal humiliation. We throw the ball hard against the ground, when we intend 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 seeth 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 medi- cines, 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, then 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 breast of their parents, I mean their religious education. Obadiah feared the Lord from his youth, 1 Kings xviii. 12 ; Timothy from a child knew the holy Scriptures ; the dews of grace were dropt from heaven upon their souls early, in the morn- ing 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 daylight is broke, that the sun is risen, but cannot tell you precisely when the day sprang, or the sun rose ; so some that have been betimes put out apprentices to the devil by their parents, been tauglit 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 day-star 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 seasoned with holiness — those cannot tell you the day when salvation came to their souls ; they can tell you the day is 94 THE DOOR OF SALVATION OPENED [ChAP. YI. broke, but when they know not. One thing they know, ' that whereas 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 than to others, yet to all it is possible. God's precepts speak it possible: Grod 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 them- selves whether they are in the faith or no, 2 Cor. xiii. 5. Now, to what purpose or end should the law of Clod be produced, the per- son's heart and life compared with it, witnesses be examined, the man thus arraigned in the court of conscience, if the matter in de- bate could not be brought to an issue, if it could not be known whether he be sanctified or not ? God bids us make our calling and election sure, 2 Pet. i. 10, therefore they may be ensured. We are enjoined to pray with confidence, and to call God Father, Heb. X. 22 ; Mat. vi. 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. iii. 1, and that always, 1 Thes. v. IG, even in tribulation, Mat. v. 10, which who can do if he know not whether God be his friend or enemy ? Besides, the promises of God shew it possible: John xiv. 21, ' I will love him,' that keepeth my commandments, ' and manifest myself unto him,' saith Christ ; Isa. Ix. 16 ; Ps. 1. 23, and Ixxxv. 8, 9. Now, what God's mercy promiseth, his truth performeth. The helps likewise which God afi'ords 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 John v. 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. iv. 11 ; Eph. i. 30. In a word, the pattern and experiences of the saints speak this possible ; that which others have acquired is not impossible to us. Chap. VI.] by the key of regeneration, 95 The children of God have been assured of their adoption, that God was their Father, Isa. Ixiii. 16 ; 1 John iii. 2 : ' Though Abraham be ignorant of us, and Israel acknowledge us not : doubtless thou art our Father ; thou, 0 Lord art our Father, and our Redeemer/ They have been assured of their justification, Job xiii. 18 ; Ps. xlv. 24 ; perseverance in grace, 1 Thes. v. 25 ; Eom. viii. 35, to the end; of their right to glory and salvation: 2 Cor. v. 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, iv. 7. 8 ; Job xix. 25 ; 2 Tim. i. 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 iii. 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 et 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 borne 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. iv. 22, and a dying 96 THE DOOR OF SALVATION OPENED [ChAP. VI. to sin, Eom. vi. 11. Conversion, like the shipman's fatal star, is never seen but before the wreck 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 Grhost about this is worthy our serious consideration : Eom. vi. 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 sin's 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. iii. 5 ; Gal. v. 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. Kegeneration giveth sin its death's wound, though, as those that are crucified, it dieth 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 is 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 dieth with them. St 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.l 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 sin- neth not,' 1 John iii. 9, that is, constantly ; sin is not his design or employment ; 2 and cheerfully, sin is not his delight or element, for 1 De Civit. Dei, lib. viii. cap. 6. ^ Ambulare in peccatis est sic versari in peccatis ut in vocatione sua ordinaria. — Daven. in Col. ii. Chap. VI.] by the key of regeneration. 97 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 it is 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 than to behold iniquity, Hab. i. 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 sin 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 it is a killing 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 ! It was my iniquity that bade defiance to the highest Majesty ; it was 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 the Lord of life ; it was my covetousness which betrayed him, my cowardliness which con- demned him, and my cruelty which executed him ; and shall I be a friend to that traitor which was a foe to my Eedeemer ! Well, whatever it cost me, through the strength of Christ I will 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 spiri- tual liberty : ' 0 wretched man that I am,' saith he, ' who shall deliver me from this body of sin and death?' Rom. vii. 24. 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 solaceth his spirit with VOL. V. G 98 THE DOOR OF SALVATION OPENED [ChAP. VI. 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 inquireth 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 entreateth 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 goethunto 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 pre- sent his petition to the King of kings for that end ; and when in any duty he seeth the God of glory to hold out the golden sceptre of mercy towards him, oh then he beggeth for justice : If I have found favour in thy sight, 0 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 domi- nion over me,' Ps. cxix. 133, Thus by prayer, as by one main piece of his spiritual armour, he becomes prevalent. The Eomans overcame their enemies sitting, (that is, the senate by their pru- dent counsels,) but the Christian kneeling ; by his holy valour he wrestleth with God, and through the power of Christ gets the victory, 2 Cor. xii. 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 circum- stances, makes his physic work the better. He thinketh before : Chap. VI.] by the key of regeneration. 99 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 vein 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 setting 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 prophet's 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 thoroughly, 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 loathe 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 break 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, be- cause his heart thereby may be washed and purified. ' He hideth the word in his heart, that he may not sin against God,' Ps. cxix. 11. He goeth to the Lord's supper, that the blood of his sins may be shed by the blood of the Saviour. The cross of Christ is the soul's armour and sin's 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 seeth, in the bread broken, and the wine poured out, by faith, Jesus Christ crucified before his eyes, oh how his heart burneth within him in hatred and indignation against his sin, and in desires after, and delight in, his Eedeemer. He beholdeth there the knives of his pride, unbe- lief, 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 100 THE DOOE OF SALVATION OPENED [ChAP. VI. 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 is 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 accord- ingly. The new creature doth now with a joyful heart look up to heaven, and saitli. 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 hatetli the garments spotted with the flesh,' Jude 23. He endeavoureth that his raiment may not only be preserved from burning, but, as the three children's, from singeing. 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 murder- ing 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 mortify thy corruptions, and to bring those traitors to execution ? Is it thy design to cover sin, or to kill sin ? Dost thou pray against sin, as Augustine 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, as the Athenians Chap. VI.] by the key of kegenekation. 101 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 judgment ; 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, it is 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 least, 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 sleep, 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 least not dangerously; a slight wound possibly may happen. Thus unsanctified men combat with sin ; they seem hj 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 sound- ing, set his soldiers to gather cockles. Or dost thou enter the Ust against thy lust, as David against Groliath, reckoning to kill, or be killed, resolving, through the help of heaven, the ruin of the uncir- cumcised Philistine ? Is the fight between thy judgment and thy will — between thine enlightened conscience and thy affections ? or between the spirit and flesh, the law in thy mind, and the law in thy members, the rege- nerate and the unregenerate part ? Dost thou hate and fight against sin as sin, and so against every sin ? for all true hatred is against the whole kind. 2 Dost thou loathe ^ Livy, ' TTpbs TO, "yivT). — Arist. Rhet. 102 THE BOOK OF SALVATION OPENED [ChAP. VI. 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 patient ? canst thou say, as David, ' I hate every false way ' ? Ps. cxix. 104. Universality in this is a sure sign of sin- cerity. Herod spits out some sins, when he rolls others as sweet morsels in his mouth. A 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 one 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 Naaman. But now the regenerate laboureth to cleanse himself from all pollutions, both of flesh and spirit, 2 Cor. vii, 1. Grace is like Cassar, who would admit of no superior ; nay, like oil, it will 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 contrary to, and opposed by grace as 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 escape, 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, whose master being slain by Chap. VI.] by the eley of regenekation. 103 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.i 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 ' ? Ps. xviii. 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. A 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 it is 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. There is, saith a learned divine,^ no greater argument of un- sound repentance, than indulgent thoughts, and reserved delight and complacency in a master-sin. As some grounds are most pro- per soils to breed and nourish some particular weeds, so are some men's hearts for some particular sins : as Cain's for envy, Korah's for arrogancy, Pilate's for cowardliness, the young man's for cove- tousness ; 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 x. 22 ; John xii. 42, 43. The devil holds them as fast by this one link as by ten thousand. As it is with a rabbit's skin, it comes off very well, till it come to the head, and then there is hauling and pulling, and much ado before it stirs. So the crea- ture 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 thoroughly, 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 unconverted 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 Cranmer, he will put that unworthy right hand first in the fire, with which by his subscription he had so much dishonoured Christ and religion. Mohammed the Great, first emperor of the Turks, cut off his fair Irene's head with his own hands, in whom he had so exceedingly ^ In Hexam., lib. vi. cap. 4. - Dr Reynolds on Hosea xiv., Serm. 3. 104 THE DOOR OF SALVATION OPENED [ChAP. VI. delighted, to assure his bashaws that he had rather promote the public peace and good, than please and satisfy his own passions. i 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 Absalom, concerning which corrupt nature, like David, gives a special charge. Spare the young man Absalom : deal gently with him for my sake ; he seeth, like Joab, 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. Eeader, 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 Eng- land or Ireland, by putting toads or serpents, or other venomous creatures, into it. If they lived there, the land belonged to Eng- land ; if they died, to Ireland. Sure I am thou mayest 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 paradise. Yet I would not be understood as if I meant that godly men are never over- taken 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 a usurper, not free as to a liege lord. Ahab indeed sold himself to sin, 1 Kings xxi. 20, but Paul was sold under sin, Rom. vii. 14. The former was a volunteer and agent, the latter a pressed man, a mere patient. Augustine setteth out the difference between sin in the regenerate and unregenerate by a comparison of Tarquin and Lucretia,2 where, speaking of her ravishment, there were, saith he, two bodies, but one guilty of adultery, and concludeth ' Turkish History. 2 Peccatum factum est de ilia, non ab ilia.— iu^r. de Civit. Dei Chap. VI.] by the key of regenerations'. lUo 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,' Eom. vii. 15, 20. 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, Eom. vi. 11. As the old man is put off, so the new man is put on ; besides the expul- sion of sin, there is the infusion of holiness. A 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, differ- ent 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 ex- alted 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 consti- tution, and the outward man of a good complexion. Grace is a ten- dency of the soul God- ward ; his understanding knoweth God to be the greatest good, John xvii. His will chooseth him, his affec- tions 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 well-pleasing, John xvii. 3 ; Ps. xvi. 5, 6, and Ixxiii. 25, 26 ; Isa. vii. 8 ; Ps. xxxvii. 4 ; Gen. xlii. 18 ; like the sun-flower, he followeth the motion of the Sun of righteous- ness. 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 ? Is it thy meat and drink to obey his precepts ? How is thy soul ravished with the sweetnesses of his promises ? Art thou 106 THE DOOR OF SALVATION OPENED [ChAP. VI. joyful in the house of prayer ? Is the Sabbath thy delight ? Is the Scripture sweeter to thee than the honey and honeycomb ? At the sacrament, canst thou sit 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 it is good for thee to draw nigh to God ? If thou wert put to thy choice, hadst thou rather solace thy soul with sen- sual 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 clothes and tumble up and down in heaps of sil- ver. 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 alife, be- cause 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 habi- tation 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 be clogged with the dirt of infidelity, and make him 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 it is 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 Capi- tol 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 ingrafted 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 ele- ment ; 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 Chap. VI.] by the key of regeneration. 107 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 command- ments. But on the other side, speak, friend, art thou listless and dead to spiritual things ? are they irksome and tedious to thee ? Pro- bably 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 weari- some 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 witli his money ; thou rejoicest at the end, not at the beginning of thy duty ; thou count- est Ame7i the best word in a prayer, not because it is 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. 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 un- less it may find rest in some outward performance. Or thou mayest 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, especi- ally if the way be fair, and the company pleasing ; so thou mayest 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 i:)ainted 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 know- ledge, 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 108 THE DOOR OF SALVATION OPENED [ChAP. VI. 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 Elisabeth walk in all the statutes and ordinances of the Lord blameless ; and David will fulfil all the w^ill of God, Luke i. 6 ; Acts xiii. Perfect holiness is the reward of the saints in heaven, but it is the desire and endeavour of the saints on earth : ' Oh that my ways were directed to keep thy com- mandments ' ! As a resolved traveller that is upon a journey of ne- cessity, 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 can- not 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 witli Sylla without the walls, when they were be- sieged 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 wdien they are forced to fail, in regard of their hands and exe- cution, Eom. vii, 13, 14. Paul's three adverbs speak a substan- tial Christian, Tit. ii. 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 dealings with men ; others are 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, iv. 12. Integrality is the true note of integrity. The philosopher saith that deceit lieth in universals l ; 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,' Heb. xiii. 18. A 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 pre- cepts which enjoined the rooting out of Ahab's family ; but those wdiich cross his designs must be cast by, as that precept to Jehu of rooting out the idolatry of Dan and Bethel, Thus this unconverted person indents with God, as some servants wath 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 ' Dolus latet in univerealibus. Chap. VI.] by the key of regeneration. 109 like a carcanet of jewels — 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 com- mand, shall find that he disobeyeth God wholly in all. ' He that keepeth the whole law, and oifendeth in one jDoint, is guilty of all,' James ii. Header, 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 of God — this thou likest, it is easy ; that thou dislikest, it will cost thee some pains, or tend to thy discredit — mayest thou not gather that corruption is too much prevailing in thee, and thy soul is un- sound ? 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 ap- petite 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. ii. 2. The babe of grace, as soon as born, doth cry for the breast. He can no more hve in his soul without duties, than 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 sorest trouble, and a far greater affliction to him than his forced absence from his dearest relations. Oh the hunger of this gracious soul after Scripture ! ' I opened my mouth and panted, for I longed for thy commandments,' - Ps. cxix. 131. The big-bellied mother doth not long more than this new- born child. The poor prisoner doth not beg more heartily for bread, than he for spiritual food, Ps. xlii. 1, 2, and Ixiii. 1, 2. A divine observeth^ excellently on that fore-quoted place, 1 Pet. ii. 2, a three- fold 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, ^ Dr Harris on New Heart. 110 THE DOOR OF SALVATION OPENED [ChAP. VI. 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 a 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 xxiii. 12. Mark, not than varieties, or superfluous fare, but than daily and 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, it is 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,' Ps. cxix. 93. Some men say they shall never forget such a friend the longest day that they have to live. What is 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 will never forget God's law the longest day I shall live.' Why ? What is 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 pre- cepts, for with them thou hast quickened me. If Alexander could say that he was more bound to his tutor Aristotle than 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 ? Chap. VI. ] by the key of regeneration. Ill So for prayer, the regenerate person cannot live without it, and fellowship with Grod in it. He is like a full vessel — his heart filled with complaint against sin, with longing after Christ and his like- ness. If you will not give it vent, it will 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 en- trails ; 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/ Acts ix. 11. So I might speak of other ordinances of God, for there is a con- stant 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 togetlier. His heart, though fired with this spiritual life, is like green wood, which will burn no lons-er than it is blown with the bellows of ordi- nances. Eeader, how dost thou find thine appetite unto the bread and water of life ? Dost thou hunger after the word, prayer, sacra- ments, communion of saints, and the Lord's day? Canst thou feed on them with delight ? Dost thou rise from table with an appetite, longing to sit down again ? Canst thou say, as the psalmist, 'I watch, and am as the sparrow upon the housetop'? Ps. cii. 7. Observe, the sparrow upon the top of a 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 ? AVhat 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 than to loathe solid meat, and to pick salads or feed on ashes ; so there is hardly a greater sign of an unsanctified heart, than 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 newfangled opinionists of our un- happy 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 112 THE DOOK OF SALVATION OPENED [ChAP. YII. place of glory, may well question whetlier 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 i. 18, 19 ; 1 Pet. ii. 2-4. 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 agfain. CHAPTER VII. Containing more marks of a regenerate person. Secondly, The new-born 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. ii. 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 soil 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. iv. 18. First the blade, next the ear, then the full corn : first they who are be- gotten of God become little children, next young men, then old men and fathers, 1 John ii. 1, 12-14. The unsound 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. xlvii. 3-5. 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 ajjpointed that man unto, towards which it is putting itself forth every day : ' He Chap. VII.] by the key of regenekation. 113 that hath clean hands, groweth stronger and stronger/ Job xvii. 9. ' They go from strength to strength till they appear before Grod in Zion,' Ps. Ixxxiv. This river of living waters runneth along, notwithstanding many turnings and windings, till it empty itself into the ocean, and grace commence glory. The grain of mustard seed 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 blast of men and devils ; but will, like the coal-fire, wax the hotter for the waters of opposi- tion, and never leave aspiring till it be joined, and become a pure and perfect flame. He was never good man that mends not, 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 dwarfs 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 XV. 4. The branch which seemeth to belong to the vine, by hanging on it, yet is dead, will wither 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 write of the crocodile, they grow while they 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 ^ Hoi., Medit. and Vows, p. 7, medit. ii. VOL. V. H 114 THE DOOR OF SALVATION OPENED [ChAP. VII. 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 faulter 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 after- wards 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 dis- temper 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, came afterwards to own him with courage, and that to the loss, not only of his liberty, but his very life.i And David, who could once imbrue his hands in another man's blood, would not after- wards drink of that water, the fetching of which had but endan- gered blood. , Eeader, how dost thou find thine heart to thrive in holiness ? Dost thou, like a dead stake in a 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 than 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 prize 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 loose, as deboist as ever — no changeling, unless it be from one lewd company, or loose course, to another ? like the cameleon, thou canst turn into any colour but white ; into anything 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 ^ Euseb. Chap. VII.] by the key of kegeneration. 115 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 ? 0 friend, consider whence thou art fallen, and repent, and do thy first works ; for surely it is sad to see the days grow shorter and shorter, to see a body wasting away every day more and more of a con- sumption. And how sad is it to see a soul declining in regard of spiritual strength ! If thou fall forward, thou mayest help thyself ; but if thou fall backward, as old Eli did, thou mayest undo thy- self ; thy fall may prove thy downfall. Eemember 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 off. Take heed thou be not like an apple, fair on the outside, and rotten at core ; for then thou wilt corrupt further and further, till thy outside be like thine inside, and God discover thee to be un- sound all over. Thirdly, The new-born creature endeavoureth to make others gracious. All living creatures have a tendency and inclination to beget others, and propagate their own kind. Adam, when pol- luted, begets a son after his image ; truly, so doth the Christian, in his desires and endeavours, as soon as he is purified. No sancti- fied soul did ever 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. A hypocrite, which 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 116 THE DOOR OF SALVATION OPENED [ChAP. VII. house-keeping 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. Oh how dihgent 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 be- come a church, his house God's lesser heaven. It is a mercy to be his wife, he will labour that Christ may be her husband ; it is a happiness to be his children, he will endeavour that God may be their father ; it is a privilege to be his servant, he will do his utmost that such may be heirs of salvation. His house is a 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 shew 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 write 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 the Son,' 1 John i. 3. The child of God eateth not his morsel alone, but loveth com- pany ; 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. Eeader, try thyself by this touchstone ; art thou a 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 Lord's people were prophets, and that the Lord would put his Spirit upon them. ' Canst thou stand by Chap. VII.] by the key of kegeneeation. 117 and see others lose their Grod, and Christ, and souls for ever, and not to be at all troubled, so thy stakes are saved ? or dost thou, with Darius, labour hard to keep poor creatures from the roaring lion ? Dan. vi. 14 ; and with Abraham pray heartily 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 then it is a sign thou art not born of God ; for wert thou his son, thou wouldst endea- vour, by thy prayers, pattern, and precepts, to raise up seed to thine elder brother Jesus Christ. Keader, 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 certain, 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 mightst know their quality and truth, whether thou art poor in spirituals or poor in spirit ; whether thou art worth anything 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 a habit, nor a few good or bad motions a holy or evil heart. Thou mayest have same cogitations of heaven, when thy conversation is not in heaven. The air is light, yet not a lightsome body, because it is lighted by the pres- ence of another ; when that is removed, it is 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 mayest 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 it will rise higher and higher, and at length beat down and over- come that which hindereth it ; so if the tendency of thine inward man, its ordinary frame and temper, be but towards God and the ^ Credo, Domine, vera fide, etsi languida fide. — (Ecolampad. 118 THE DOOR OF SALVATION OPENED [CflAr. VI L divine nature, be not discouraged, thougli there may be the mud of corruption to stop the stream ; for this living water of grace will be so beating upon it, that it will overpower it, and ride trium- phantly 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 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 it is 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 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. Oh do but give conscience leave to be faithful at this time, and it will 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 Chap. VII.] by the key of regeneration. 119 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 greatest storms, 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 mayest doubt and distrust thine eternal felicity, how quickly may the remembrance of such a verdict upon full evidence settle them again ! and how clearly mayest thou see thy sincerity, like a true diamond, sparkling gloriously at the bottom of those waters ! thou mightst gather, Once in Christ, and ever in Christ ; and I was once in him, therefore I can never be out of him. 0 friend, thy privileges are high and unspeakable, and therefore thj'' practices should be holy and answerable. But I cannot stay to speak further 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, indispensable 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 burnings ? canst thou endure un- quenchable 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 120 THE DOOR OF SALVATION OPENED [ChAP. VIII. not what an hour may bring forth,' — and the Lord give it his blessing ! CHAPTEK VIII. Containing an exiiortation to endeavour after regeneration. 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, then 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 of the living God, that except thou art converted, thou canst in no wise enter into the kingdom of God ? Mat. xviii. 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, Esther viii. 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. It is his perfection, that it is impossible for him to lie, Titus i. 2. His hand cannot but make good what his mouth hath spoken. His will and word have joined regeneration 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 oh it will 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 Chap. VIIL] by the key of regeneration. 121 God hath given thee no lease of thy life, and that others have died of the same age and likeliness to live ; and why thou shouldst pro- mise 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 Jeroboam's 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 depart this life in thy wits, who hast not led thy life according to God's 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 ; Avhen that deluge of wrath cometh, that the fountain of fury from below is broken up, and the flakes of fire from above are rained 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 Scrip- ture ? 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 Avantest this new creation ? It is reported of Xerxes,^ the greatest of the Persian monarchs, that when the Grecians had taken from him Sardis, a famous city in Asia the Less, he com- manded 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 thy 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 1 Plutarch in Vit. Themist, 122 THE DOOR OF SALVATION OPENED [ChAF, VIII. sweetest drink distasteful to thee. Oh, 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 Uriah 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. xi. 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, hawk- ing or hunting, sprucing himself, or sporting with his jovial com- panions, 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 con- demned, 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 perish- ing 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. vi. 1-4. 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 Chap. IX.] by the key of regeneration. 123 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, 0 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. Keader, that thou mightst 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 thy 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 ! Oh how liappy might it be for thee if the getting of a regenerate 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 sal- vation. CHAPTER IX. The first help to regeneration, serious consideration. 1. The first help which I shall offer thee is, serious considera- tion. He that goeth in a wrong patli, 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 woe. 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 affec- tions 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 that concern his salvation, and, by chewing the cud, get some nourishment to his soul. It is a pondering the 124 THE DOOK OF SALVATION OPENED [ChAP. IX. sayings of Christ, Luke ii. 19. It is to the soul what digestion is to the body ; it is 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 it is 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 know- ledge, 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, and sin and holiness, death and judgment, 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, it will 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 continues carnal ; the mercy that he might obtain if he were spiritual ; the all-sufiiciency of God ; the excellency of godli- ness ; 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 despatch 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 an excel- lent receipt for the recovery of thy dying soul, ' I considered my ways,' saith David, ' and turned my feet unto thy testimonies,' Ps. cxix. 59. Some translate the original, I looked on both sides upon my ways, I considered them every way, ' and turned my feet Chap. IX.] by the key of eegeneration. 125 unto thy testimonies.' T considered that I was wandering like a lost sheep, and then I returned. 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. xviii. 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,' Ps. iv. 4. Self-communion is one special help to sin-confusion 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 in his father's house ; he considered what a madman he was to feed on the short commons of the world, and endure the slavery of the devil, when he might feast on the exceedings of the gospel, and enjoy the liberty of the children of God, After this serious consideration he cometh to this solid resolution, ' I will arise and go to my father,' Luke xv. 17, and accordingly went, and was welcome. Truly, reader, it is 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,' Hosea vii. 1. There was ground full of weeds ; but mark, the reason was, because it lay fallow ; it was not ploughed up with consideration. ' They consider not in their hearts that I remember all their wickedness,' ver. 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. xvii, 1, and will bring them forth in the day of slaughter. As the foolish bird Pliny speaks of, called struthiocamelus, which thrusts her head into a thicket, conceiving that nobody seeth her because she seeth nobody, and so becomes a prey to the fowler ; ^ so the adulterer, the thief, the drunkard, and the like, consider not that God seeth them plainly, hateth their sins perfectly, can turn them into hell presently ; and thereby become bold in wickedness ; they hide God from themselves, and think that they are hidden from God. ' They consider not in their hearts that he remembereth all their wickedness,' 1 Plin., lib. X, cap. 1. 126 THE DOOR OF SALVATION OPENED [ChAP. IX. 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 provoke th, what bowels of love he spurneth at, what a hell of sorrow he pro- videtli 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 wanteth understanding. Job xxxix. 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. i, 2-5. 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. i. 9. A divine writeth well,i how subtle Satan is to hinder men's con- sideration. Satan, saith he, is very jealous of the sinner, afraid every Christian that speaks to him, or ordinances he hears, 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 his 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 jailer, 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 to ? 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 ^ Guraal's Armour, part i. p. 222. Chap. IX.] by the key of regeneration. 127 entrance into thy heart. I have sometime read of a religious father, that had a deboist 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 con- sider what end his father had in binding him to such retiredness, and then thought of his own folly, in wandering from God, and embracing a dying and lying world ; and the Spirit striking in with those meditations, he became a new man. Oh 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 it were worth the while, 0 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. iv. 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 cheap- ness of the receipt make thee 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 thee do some great thing, wouldst thou not have done it ? how much rather when he saith, Wash, and be clean,' 2 Kings v. 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 killing 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 anything, 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 it 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 squander away many an hour vainly, nay, sinfully, in working out 128 THE DOOR OF SALVATION OPENED [ChAP, X. 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. ix. 12. Well, if thou wilt not grant me this little time, thou art like to grieve for thy refusal eternally. And truly if thou wilt hear Grod in this, I have hopes that he will hear thee in far greater : ' Set thine heart, there- fore, 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. xxxii. 46, 47. I shall, upon presumption that thou wilt for thy soul's 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 art consider- ing, if the blessed God vouchsafe a meeting, it may do the work. CHAPTER X. The first suhject of consideration, the misery of the unregenerate in this ivorld. 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 ex]3ressions, but all conceptions, wretched. No ink is black enough to describe those dismal clouds of fury under which thou livest in this world. But oh, 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 sinner ; that roll of curses twenty cubits long, and ten cubits broad, is thy right, Zech. v. 4. Thou art a breaker of the law, and out of Christ, and therefore an heir of the curse and wrath of the Lord. Chap. X.] by the key of eegeneration. 129 The Gurse of God hangs every moment over thine head ; like a blood-hound, it foUoweth thee wherever 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 fly from thyself as from it, till thou art regen- erated. 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 mur- derer doth with it ; so the more witty thou art, the more wicked thou art, thy wisdom being ' from below, earthly, sensual, devilish,' James iii. 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 fulness 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 castest 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 preser- vative 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,' Pro v. iii. 33. Whatever 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 VOL. V. I 130 THE DOOR OF SALVATION OPENED [ChAP. X. 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 copperas, 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. Eeader, what delight canst thou take in thy table, though it be spread with various earthly enjoy- ments, 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. It is ill to have relation to thee, who art under the indignation of God : ' The seed of evil- doers shall never be renowned,' Isa. xiv. 20 ; so Job v. 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 falleth, the branches fall with it, Exod. xx. 5 ; and oh 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 it is 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 perii^h with thee, yet they may smart for thee. Thy name is cursed : ' The name of the wicked shall rot,' Prov. X. 7. Thou mayest be honourable in the esteem of thy graceless neighbours, but thou art contemptible in the account of Christ and his members ; and whenever thou diest, thou wilt go out like a Chap. X.] by the key of REGEisrEKATiON. 131 candle, leaving behind thee a stinking savour in the nostrils of the saints. Thy calling, whatever it be, is cursed ; thine earthly employment proves a 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 in- crease 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, be- cause of the wickedness of thy doings, whereby thou hast forsaken the Lord,' Deut. xxviii. init. et per tot. As thy natural parts and civil advantages, so also thy spiritual privileges are cursed to thee, till thou turnest from sin. Thou en- joyest sermons, sacraments. Sabbaths, seasons of grace, and, like the spider, suckest poison out of those sweet flowers. Koses, some say, kill horse-flies. 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, 2 Cor. ii. 16. 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 pollu- tion ; Christ himself is a stone of stumbling, and a rock of offence, 1 Pet. ii, 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,' Jude 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. i. 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 132 THE DOOR OF SALVATION OPENED [ChAP, X. stand in the sun, growetli greater than of those which grow in the shade ; so do thy sins under the gospel of Christ wax greater than those which want it, Mat. xi. 21-23 ; Heb. x. 28, 29. And as these sacred advantages increase thy corruption, so also thy destruction. When the physic which should remove the dis- temper co-operates 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. x. 2. They thought the fire of the altar had been only for the expiation of sin, but God makes them know that it was 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 rehgious, are all sinful and cursed. Like the leper under the law, thou taintest whatever thou touchest, and makest it unclean. Thy thoughts, the first-born 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. vi. 9. Thy words are wicked ; the inward wheels of thy spirit being disordered, the clock of thy tongue can- not strike true. The inward dunghill reeketh, and sendeth forth its stench much this way: Rom. iii. 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,' Pro v. xxi. 4. Thy very eating, drinking, sleep- ing, buying, selling, whatever 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. xv. 8. Thine incense stinks of the hand that offereth it, therefore the heart of God cannot away with it, Isa. i. 13-15 ; and Ixvi. 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 tlie flesh, and therefore canst not please God,' Rom. viii. 8. Thy duties are done without heart or heat, ■^ Calvin in loc. Chap. X.] by the key of regeneration. 133 and being dead carcases, without spiritual life, must needs he un- savoury. Thus, man, art thou miserable who art in a state of nature — thine unregenerate heart being like some filthy fen, or as some write of the lake of Sodom, which continually sendeth up poisonous vapours. Oh, into what dangerous dilemmas doth thine unregene- racy bring thee ! If thou enjoyest the means of grace, by abusing them thou increasest thy misery, Heb. x. 28. If thou neglect- est them, thou leavest thyself without remedy, and perishest un- avoidably, Prov. xxix. 18 ; Eom. x. 15. If thou art in pros- perity, the sunshine thereof doth but ripen thee for ruin, as the sun the grape, for the winepress of the Lord's wrath, Prov. i. 31 ; Ps. Ixix. 22. If thou art in adversity, the fire thereof doth but harden thine heart of clay, 2 Chron. xxviii. 22. Thy misery, as Plutarch writes of drums to tigers, maketh thee mad;^ thou frettest like one in a frenzy, 2 Kings vi, 33, against the Lord. If thou re- joicest, thy laughter is from the teeth, outward. Is not thine heart many a time heavy, when thy looks are lively ? Prov. xiv, 13. Doth not conscience, when thou, like Belshazzar, art carous- ing in thy cups, spread forth a handwriting 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 crackling of thorns under a pot, which maketh a short blaze and bustling noise, and then vanisheth into smoke and ashes, Dan. v. 5,6 ; Isa. Ivii. 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,' Kom. ii. 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 may est see God frowning, and his wrath revealed from heaven against thee, Eom. i. 18. Thou mayest 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 mayest see hell gaping, as the earth did to Korah, and opening its mouth wide, to swallow thee up quick. If thou lookest within thee, thou mayest 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 ^ Plutarch, lib. de Superstis. 134 THE DOOR OF SALVATION OPENED [ChAP. X. 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 be- half 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, mayest see, but shalt not so much as taste of. Thou mayest see a cheru- bim therewith 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 judgments, the pain and punishments, which the righteous God threateneth against, and will execute upon thee and all in thy condition. In a word, thou mayest, as it were, find thy very self mentioned in the forlorn hope for hell, 1 Cor. vi. 6, 9, 10 ; Kev. xxi. 6, 7. While thou livest, thou art fed like a beast by a common provi- dence, 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 rent and torn in pieces, like a silly hare amongst a pack of hounds, and none to shelter thee, or call them oflp. 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 hell-hounds watching for thee, and waiting only for leave from God, (oh that his long-suffering might be unto thee salvation !) to drag thy soul into the lake of fire. There is but a hair's-breadth, as it were, between thee and hell. And oh, 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. Header, I have told somewhat of thy lamentable portion in this life, though none can give thee a full inventory of thy personal wretched state. 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 clefts 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 Chap. X.] by the key of regeneration. 135 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 human 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 men- tion death. Surely the word death must needs sound dreadfully in thine ears, because, when it comes, it will strike, and that home. It will both kill thee and damn thee. It will part thy body and soul for a time, and God and thy soul to eternity. It will send thy body to the grave, and thy soul to hell. Thy condition now is lamen- table and dangerous ; but then, oh then, it will be irrecoverable and desperate. Thy death' s-day will be thy doomsday, wherein the guilty prisoner of the soul shall be fetched out of the noisome jail 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 the mines, saying, that since they had wrought hard above ground, he would 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, hew me, burn me here, but spare hereafter. Spare me hereafter. Alas ! what will thy condi- tion 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. 136 THE DOOR OF SALVATION OPENED [ChAP. XI. CHAPTER XI. The misery of the unregenerate in the othe?' world. 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. i. 3, yet thou wilt not be- lieve it. As it is reported of a gentlewoman, that being told so, answered. It is 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 world ; 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 eagle's wings to fly from thee here, shall not have so much as a small sparrow's wing to follow after thee there ; and when all thy earthly comforts, for which thou sellest thy soul and thy Saviour, shall, as the pharisees did Judas, leave thee in the greatest ex- tremity, 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 tor- menting 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 mayest 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 idol-god, 0 Baal, hear us ; 0 riches, hear me ; 0 friends, hear me ; 0 pleasures, hear me ; 0 merry-meetings, hear me ; 0 relations, hear me ! Yea, if thou shouldst continue crying never so long, thou couldst not have the least help : were it 23ossible for them to speak to thee when thou art in the other world, it must be the same answer Chap. XI] by the key of regeneration. 137 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 pos- sibly thou knowest what the pain of the teeth is, or what the fury of a fever, or what the violence of the gout, or what the rack of the stone is, iDiit 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 flea-biting 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 dark- ness, what to be tormented day and night, what weeping and wail- ing, and gnashing of teeth, what destruction from the presence of the Lord, what the wrath of the Lamb mean, Mark ix. 43, 44 ; 2 Thes. i. 7, 8. Oh, it is a fearful thing to fall into the hands of the living God ! Heb. xii. 31. His wrath is as the roaring of a lion, Amos. iii. 4 ; as a terrible earthquake, which makes the hills to quake, Ps. xviii. 7, 8 ; as the rage of a bear robbed of her whelps, Hosea xiii. 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. iii. 26. 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. xxxii.; 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's killed Sir Christopher Hatton, the lord chancellor of England.! What then will the frowns of the King of nations do? If the rocks rent, 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 in- ^ Cambden's Elizab. 138 THE DOOR OF SALVATION OPENED [ChAP. XI. finite 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 WTath of God hath thrown milhons of angels out 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 Lord's 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 bit- terness of soul, and anguish of spirit, ' My God, my God, why hast thou forsaken me ? ' what apprehension wilt thou have of the in- dignation 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. x. 22. The Roman would not contest with his sovereign that could command legions. Wilt thou by sin contend with that God who can com- mand fire to burn thee, chains to bind thee, brimstone to choke thee, lions to tear thee, serpents to sting thee, scorj)ions to scourge thee, darkness to- fright thee, devils to rack thee, worms to gnaw thee, millions of woes to seize on thee, and hell to hold thee to feel all this for ever? Mat. xviii. 9, 10, and xxii. 13; Jude 6-12; Mark ix. 44. Ah ! ' who knoweth the power of thine anger ? ac- cording to thy fear, so is thy wrath,' Ps. xc. 11. Thirdly, It will teach thee the woeful nature and fruit 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 vexa- tion ! 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, then 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, poisoned bullets, and wounding Chap. XI.] by the key of EEGENErATioN. 139 weapons, set in array against thee. First original sin, the com- mander-in-chief, marcheth up in the front; after that, thine innumer- able actual transgressions ; thy carnal-mindedness, unbelief, pride, adultery, hypocrisy, drunkenness, swearing, lying, malice, hatred, envy, unrighteousness, atheism, blasphemy, profanation of the Lord's day, undutifulness to parents, unthankfulness for mercies, unprofitableness under the means of grace, incorrigibleness under afHictions ; thy secret, private, public sins ; thy omissions, commis- sions ; thy personal, relative sins : all these, and many which thou never thinkest of, shall let fly whole volleys of shot upon thee. Then thou wilt know that it is sin which hath made thee so like to Satan ; that it is sin which hath separated between God and thy soul ; that it is sin which hath shut heaven against thee ; that it is sin which hath brought thee into hell ; that though sin be de- lightful in the act, yet it is dreadful, it is damnable, in the end. Oh, it will 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, it will be so heavy : so now thou art borne 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 pon- derous for their weight, that thou wilt cry out sadly and despair- ingly, what Paul did sorrowfully, yet believingly, ' 0 wretched man that I am ! who shall deliver me from this body of death ? ' Kom. vii. 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. Fourthly, 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 racking diseases, with which thou shalt be eternally affected, will teach thee, though it will 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 140 THE DOOR OF SALVATION OPENED [ChAP. XI, whole world. If all the rocks were rubies, and all the dust gold, and the whole globe a shining chrysolite, yet he would count all but dross and dung in comparison of Christ ; nay, of one hour's 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, then a Kedeemer will be a Ke- deemer 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, com- forts, 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 pos- sibly think or fear, for want of a Saviour, surely thou wilt have other manner of thoughts of him than now tliou hast. It would be as much worth to thee as heaven, now to know Jesus Christ and him crucified ; but it will be the hell of thine hell to know him there. Oh 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, 0 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. Fifthly, 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. Oh 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 w^hich yonder blessed souls are possessors ; when mercy came kneeling to me for acceptance, grace came a-begging at the door of my heart for ad- mittance, 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 Chap. XL] by the key of eegeneration. 141 my dying soul, 2 Cor, vi. 1, to leave my damning sins, and heartily 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, alas ! poor creature, what wilt thou do in such an hour ? Now thou wantest ways to spend thy time. Were it not for the ale-house, 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 pre- cious hour dost thou throw away, though the revenues of the whole world cannot purchase or call back a moment ! but then thou wilt cry, as that foolish lady on her death-bed, who wantoned it away in her life-time, 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 Lacedemonian, 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. Oh, 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 entreateth thee to mind it speedily, that thou mightst prevent it ; but thou criest, at least in thy heart and practice, Serious things to-morrow ; re- pentance, faith, and holiness hereafter ; but before that Jierea/ter come thou art in hell, and then present time will be precious when it is 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 oif the ploughing up the fallow-ground of thy heart, and sowing to the Spirit, till the season of grace was past. Sixthly, 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 vengeanoe of eternal fire, Jude 7, and be tormented day and night for ever and ever, Rev. xiv. 10. ^ Plutarch in Pelopid. 142 THE DOOR OF SALVATION OPENED [ChAP. XL Thou wouldst not burn a whole year, no, not one day, in one of thy kitchen fires, for a kingdom. But oh, then thou shalt be in a ten thousand times hotter fire, and for ever ! Ah, who can dwell in everlasting burnings ! Who can endure unquenchable flame ! Isa. xxxiii. 14. It is written of the lord chancellor Egerton, that going through AVestminstcr 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 tliou 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 re- turneth no more, Job vii. 9. The worm there dieth not, and the fire there never goeth out ; there is blackness of darkness for ever ; the smoke of thy torment will ascend for ever and ever, Mat. xviii. 10 ; Jade 7 ; Rev. xiv. 10, 11. 0 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 incon- ceivable 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 moment thou didst go in. Now thou thinkest prayers are long, sermons are long, and Sab- baths are long, and duties are long ! but how long wilt thou think eternity to be ! Now thou sayest the preacher is long-winded ; but ah ! how long-winded 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 efi'ects of sin, the worth of a Saviour, the preciousness of time, and what a boundless, bottomless ocean eternity is. ' Consider this, ye that fear God, lest he tear you in pieces when there is none to deliver you/ Ps. 1. 22. But possibly thou, reader, though unregenerate, dost not feel tliis curse, nor fear this wrath, therefore thou thinkest all is safe. 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 Chap. XL] by the key of regeneration. 143 make God a liar ? I tell thee the same scriptm-e of truth which speaketh of thy misery, speaketh of thy stupidity, 1 Thes. v. 3, 4, that thou wilt even mock and scoff when thou art told of it, 2 Pet. iii. 2. Truly thy sottish senselessness is the chain by which hell's jailer holds thee so fast. The sick patient that feeleth his pain is in a hopeful way of recovery, when he that is 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, 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.l 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, it will clear up thy sight. Pliny saitli of the mole, that though she be blind all the time of her life, yet when she cometh to die she openeth her eyes.2 Truly, though now thou shuttest 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 fig-tree, how speedy and effectual was it ! The disciples say, ' How soon is the fig-tree withered away,' Mat. xxi. 19, 20. So will it be to thee as certain, though not so sudden ; like a moth, it will 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, wherever thou goest, and whatever thou doest, under God's curse in this word? 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 xxii. 21. But if thou canst bear God's curse so patiently here, not sinking under it, being kept above water with the skin-deep 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, ^ Arist. ^ Oculos incipit aperlre moriendo, quos clausos habuit vivendo. 144 THE DOOR OF SALVATION OPENED [ChAP. XII. and feel the execution of that verse : ' Go, thou cursed, into ever- lasting fire, prepared for the devil and his angels for ever ' ? Mat. XXV. 41. If thou canst not, ' Agree with thy adversary quickly, while 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 uttermost farthing,' Mat. v. 25, 26. CHAPTEE XII. The second suhject of consideration, Tlie felicity of the regenerate in this ivorld. Secondly, Consider the unspeakable felicity which thou mightst enjoy if thou wert one regenerated. Thy happiness would be far greater than my tongue can declare, or thine heart desire. Blessed- ness 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- ings should be better than the most prosperous wordling's vintage ; the worst estate that thou shouldst ever be in would be far more eligible than the best estate of the greatest emperor on earth that were unregenerate. Every blessing written in the book of God would be thy birth- right if thou wert born of God ; thou should be blessed with the blessings of the throne and of the footstool, with all things that belong to life and godliness, 2 Pet. i. 3. No evil should come to thee: ' There shall no evil happen to the just,' Prov. xii. 21. No good shall be kept from thee : ' The Lord shall give grace and glory, and no good thing will he withhold from them that walk uprightly,' Ps. Ixxxiv. 11. If earth can make thee blessed, thou shouldst be blessed : ' Blessed are the meek, for they shall inherit the earth,' Mat. v. 5. If heaven can make thee blessed, thou shouldst be blessed : ' Blessed are the poor in spirit, for theirs is the kingdom of heaven,' Mat. v. 3. If all things could make thee blessed, thou shouldst be blessed : ' Whether Paul, or Apollos, 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 God's,' 1 Cor. iii. 22, 23. Chap. XII.] by the key of regeneration. 145 Keader, I shall do my utmost so to set forth the felicity of the regenerate (which no pen can fully) that thou may est admire it : — ' How goodly are thy tents, 0 Jacob, and thy tabernacles, 0 Israel !' Num. XXV. 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,' Num. xxiii. 10 — but also endeavour to live their lives, and to have thy conversion l like theirs. While thou continuest in this world, thou shouldst be a blessed soul ; and when thou enterest into the other world, thou shouldst be a glorious 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 en- larged 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. vii, 29, 30 ; Phil. iii. 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 seeds cannot pass through them to their hearts. Truly thus it would be with thee, though thousands 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 Jehoshaphat, the more honour and wealth thou hadst, the more thy heart would be lifted up in the ways of God, 2 Chron. xvii. 5, 6. If thine estate were but little, yet it would 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 Molucca 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, Ps. xxxvii. 16. As a little ring with a very costly diamond in it is far more worth than many great ones with- out it, so thy estate, though it were but a penny, should be joined ^ Qu. ' conversation ' ? — Ed. VOL. V. K 146 THE DOOR OF SALVATION OPENED [ChAP. XII. 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 hale, thou wouldst become thereby the more healthy. By affliction thou shouldst be partaker of God's holiness, Heb. xii. 10. The water of affliction should wash out the dirt of thy corrup- tion ; 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 palm-tree, the more thou shouldst grow. That scouring and rubbing which fretteth others should make thee shine the brighter, Ps. xciv. 12. Divine corrections should make thee learn thy sacred lessons. It is said of the Lacedaemonians, 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 dimi- nution of thy temporal should be an addition to thy spiritual estate. Job xxxvi. 9, 10. As spring- water smoketh when other waters are dried up, because that is living and these are dead ; nay, it is observed, waters arising from deep springs are hotter in winter than in summer, the outward cold keeping in and doubling 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. xiii. 21, but also increase in spiritual heat. Job xvii. 8, 9 ; Phil. i. 14. If the devil assaulted thee with temptations, they should never be for thy perdition, but probation, Kev. ii. 20. 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 impos- Chap. XII.] by the key of regenekation. 147 tliume opened by the dart of an enemy wliicli intended his hurt. Truly, so Grod would make to thee the fiery darts of the devil, though they were intentionally mortal, to be eventually medicinal, 1 John V. 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 shouldst not fall, but root thyself the faster ; thou shouldst, like Samson, fetch meat out of the eater, and out of the strong sweet- ness ; 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 shouldst 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 poisonous 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 small-pox, and do well, thou shouldst be the healthier in thy soul whilst thou livest. As a burnt child, thou shouldst ever dread that fire : thy broken bone, being once well set, would be stronger than before ; thou shouldst, after thy falls, walk more dependingly on Christ, more compassionately towards others, and more watch- fully over thine own heart. Compare 2 Sam. xi. 4, and xv., with 1 Chron. xi. 18, 19 ; Mark xiv. 29, with John xxi. 15-17. Whatever thy condition were, it should tend to thine eternal consolation. Every wind that blew, whether the nipping north wind 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 Absalom, 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 work- 148 THE DOOR OF SALVATION OPENED [ChAP. XII. man, to tell us the time of the day ; so though the providences and dealings 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 travellest in towards thy Father's house ; all things should work together for thy good, if thou didst once love God, and wert called according to his pur- pose, Kom. viii. 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 in- fluences ; thou mightst hear him speaking to the solace and wonder of thy soul ! ' 0 my dove, shew me thy face, let me hear thy voice ; for sweet is thy voice, and thy countenance is comely,' Cant. ii. 14. ^ The Spirit of God would assist thee in all thy performances, en- abrri'ig thee to offer up to God what came first from God ; l and oh how eSiT^sdingly would the Father be taken with, and delight in, his own child ' The fruits of the Spirit would be pleasant fruits indeed Kom. viii. 26 ; Cant. iv. 16. Thou shouldst in every sacri- fice give God thine h?art, which he could not but take kindly at thy hands ; thy prayer would be his delight, Prov. xv. 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 anything but he would grant it, either in specie or pondere, in money or money- worth. The King of heaven is not he that could do anything against thee, as that earthly king said, Jer. xxxviii. 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. iv. 4. Thou, like Esther, shouldst be arrayed in thy best raiment, the robes of thy Saviour's righteousness, and so appearing in the pres- ence 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. ^ Sozomen said of ApoUonius, that he never asked that thing of God which was denied. Chap. XII.] by the key of regeneration. 149 Thy duties should be performed with suitable graces. At a sacrament, or in a prayer, thou shouldst draw nigh to him by faith, Heb. X. 22. Know thy distance from him by godly fear, Heb. xii. 28 ; be made one with him by love, Job xvii. 23 ; which would enlarge thy heart in desires after him, and ravish thy soul with delight in him, Ps. Ixxiii. 25 ; Job xxii. 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 power- ful loadstones these graces would be to draw forth his love. Ob- serve and admire : ' Thou hast ravished i 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 than wine ! and the smell of thine oint- ments than all spices!' Cant. iv. 9-11, to the end. Besides, all thy performances would be perfumed by the Media- tor. 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 through 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 in- finite merits, and so present them to his Father in his own name without the least defilement ; and then, oh then, how pleasing and acceptable must they needs be to him ! Rev. viii. 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 1 Taken away my heart., or behearted me. — Hehr. 150 THE DOOR OF SALVATION OPENED [ChAP. XII. swine's flesh, it is lost service ; but when indentures are sealed in regeneration, that the man is bound to God by a hearty dedication of himself to his service, and Christ hath given a considerable sum with him, and undertaken for his faithfulness, then the soul 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, singing, 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 than 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 shouldst find they would increase it. The Father of eternity would take care so to nurse and fee'd thee that thou shouldst thrive, 1 Pet. ii. 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 mightst 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 open- ing 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 God's holy law, as the counterpart 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 Sj)irit of the Lord, 2 Cor. iii. 18. The threatenings of the word, though they portend and speak dreadful things, as Nebuchadnezzar's dream, yet those fearful and faithful dreams would belong to thine enemies, and the interpreta- tion of them to them that hate thee. Those doleful threatenings Chap. XII.] by the key of regeneration. 151 of God's wrath, the delivering up of souls to go on in sin, and the eternal torments of hell, like drones, will 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, Kom. vii. 4. The promises would be precious also to thee, if thou wert con- verted ; thou wouldst have the mouth of faith, with which thou shouldst suck much warm heart-cheering milk from those breasts of consolation, Isa. Ixvi. 11. To thee the promises would be en- couragements to service ; the threatenings, aflfrightments from sin ; the precepts, directions to sanctity. If thy heart were sorrowful, the promises would enliven it ; if secure, the threatenings would awaken it ; if full of doubts, the precepts would counsel and advise it. Of the i^romises, 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 shouldst 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 own 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, 0 friend; drink abundantly, 0 beloved;' which, how ravishing it would be to thine ears, and how refreshing to thine heart, no tongue can tell. 0 reader, hadst thou ever found at a sacrament what it is to sup with Christ, and Christ with thee, thou would 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 right hand kind- nesses 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 : 152 THE DOOR OF SALVATION OPENED [ChAP, XIL ' The king asked life, and thou gavest it him, yea, length of days for ever and ever. His glory is great in thy salvation ; honour and majesty hast thou put upon him,' Ps. xxi. 4, 5. As a merchant in a morning will get five hundred or a thousand pounds 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 pas- tures, 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. i. 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, We had better want meat, drink, air, light, all the elements, than 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. xi. 28. Mr Burroughs saith that there is more of God in that one verse, John iii. 16, than 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, in his Everlast- ing Best, I remember, hath an expression to this purpose, that he would not for all the world that that verse, John xvii. 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 ^ Mallemus carere sale, coelo, &c.— Sdvccccr in Pwdag. Christian. Chap. XII.] by the key of eegeneration. 153 dead with sorrow, and held their heads up, that they have not sunk in deep waters, Beza was refreshed by that, John x. 27-29 ; i Mr Bilney, that blessed martyr, by that, 1 Tim. i. 15 ; Father Latimer at the stake by that, 1 Cor. x. 13 ; Mr Kobert Bolton, that famous preacher and eminent saint, was comforted under a sad affliction by that, Isa. xxvi. 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 them that are afar off, and to as many as the Lord our God shall call,' Acts ii. 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 mayest see how well it would 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. ix. 22, 24, what dreadful punishments sinners undergo in hell for want of pardon, Jude 7, what sorrows and sighs, broken bones, and watered couches, the saints suffer, when they are but doubtful of their pardon, Ps. xxxviii. 1-4, thou wouldst say, ' 0 blessed is the man whose iniquity is forgiven, and whose sin is covered ; blessed is he to whom the Lord imputeth not sin,' Ps. xxxii. 1 , 2. Now thou shouldst obtain this blessedness ; God would esteem thee perfectly righteous. Solinus reports of a river in Boeotia 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, Eev. vii. 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, John i. 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. xviii. 23. Oh what is it then to be the son of God, of the King of kings, and Lord of lords ! ' Behold ^ Melch. Adamus in Vit. 154 THE DOOR OF SALVATION OPENED [ChAP. XII. what manner of love hath the Father loved us with, that we should be called his children,' 1 John iii. 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, clothe, 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 mightst fall foully, yet thou shouldst never fall finally, because the seed of Cod would remain within thee, 1 John iii. 9 ; Phil. i. 6 ; 1 Thes. v. 23, 24. Thy life would be hid in Christ, as the sap in the root ; and therefore 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 ever- lasting love, Jer. xxxi. 3. The kindness of thy Eedeemer to thee, everlasting kindness, Isa. liv. 8. The Spirit of grace would abide in thee for ever, John xiv. 16. The covenant into which thou shouldst enter with God would be an everlasting covenant, Heb. xiii. 20 ; and in that very covenant thy Saviour would under- take for thee, that thou shouldst never depart away from him, but abide in him for ever, Jer. xxxi. 33, 34, and xxxii. 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 cove- nant promise, Heb. viii. 8-10, ' 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 it is 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 Chap. XII.] by the key of EEGENERATIO^^ 155 for his own son ; the Son thine, to purify and present thee accept- able 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 God is in himself, and would be to thee. He would be to thee health in sickness, strength in weakness, light in dark- ness, joy in sadness, riches in poverty, 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. iv. 19. God would subdue thy corruptions, enable thee to overcome temptations, to be a gainer by afflictions, to hold out under deser- tions, to improve providences, to be the better for ordinances, to be filled with holiness, and fitted for happiness. He would do more for thee than thou couldst ask or think, Eph. iii. 20. Well might the jisalmist wonder at the riches of his portion, who had a propriety in God : Ps. cxliv. 15, ' Happy is the people, that is in such a case ; yea, happy is the people, whose God is the Lord.' Ainsworth reads these words by way of admiration, ' Oh happy is the people whose God is the Lord !' i As if the psalmist, consider- ing what he had said before, that it was a happiness to enjoy children, cattle, 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, their daughters as polished stones, their barns swelling, and their flocks thriving, oh how happy are these 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 dis- appear. 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 ^ Beatus ergo populus cujus Jehova est Deus.— Tremel. 156 THE DOOR OF SALVATION OPENED [ChAP. XII. 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. Augustine takes the words disjunc- tively, as if the former part of the verse, ' Happy is the people that is in ease,' were the voice of the world ; and the latter part of it, ' Yea, happy is the people whose God is the Lord,' were the voice of the saints. And that father explains himself to this purpose : 0 vain and foolish speakers, 0 strange children, they have called the people happy that are in such a case. But what sayest thou, David P What sayest thou, 0 body of Christ ? What say ye, 0 members of Christ ? What say ye, 0 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, ' Happy is the people whose God is the Lord.' ^ Thus happy, reader, shouldst thou be, if thou wert once regene- rated. That God, in comparison of whom the whole creation is as nothing, would be thy God. Oh how eminently, how infinitely, shouldst 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. vi. 19 ; 1 Thes. iv. 14, 16. Thou shouldst be blessed in thy soul, that should be ever fat and flourishing, Ps. xcii. 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 shouldst 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 sliouldst be sure of necessaries, of enough to bear thy charges till thou comest to thy father's house, Ps. xxxvii. 25, 26, and xxxiv. 11. Having faith, thou shouldst not fear a famine, but wouldst be assured that he who feeds the birds of the ^ Prffidicat populum beatum cui hsec bona a Deo contigerint, sed addit mox correc- tionein, ne quis ia his rebus terrenis subsisfcat, et summam beatitudinem ponat. — Mollcrus in loc. - 0 vaniloqui, 0 filii alieni ! Beatum dixerunt populum cui hsec sunt. Quid tu, David ? Quid tu, corpus Christi ? Quid vos, membra Christi? Quid vos, non filii alieni, sed Dei ? Quoniam vaniloqui filii alieni, beatum dixerunt populum, cui hrec sunt; vos quid dicitis ? Beatus populus cujus Dominus Deus ipsius. — Aug. in Ps. cxliii. torn. viii. Chap. XII.] by the key of kegeneration. 157 air, fodders the beast of the fields, filleth the bellies of his enemies with hidden treasures, would never forget his friends, or starve his chil- dren. The Lord would be thy shepherd, and therefore thou couldst not want, Ps. xxiii. 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 con- tentedness would give thee a sufficiency, when others, who are strangers to grace, in the midst of their sufficiency are in straits. Job XX. 22. True piety hath true plenty, and is never without a well-contenting sufficiency, for it will give him who hath nothing the possession of all things, 1 Tim. vi. 6 ; Hab. iii. 16, 17 ; 2 Cor. vi. 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. xv. 15, 16. Thou shouldst be blessed in thy children : ' The just man walketh in his integrity, and his children are blessed after him,' Prov. XX. 7. Jehu's children fared the better for their father's godliness, though it were but counterfeit, 2 Kings x. 30. Surely, then, the generation of the upright shall be blessed, Ps. cxii. 2. When thou didst leave them, God would find them, and re- quite thy children for thy love to him, much more faithfully than David did Mephibosheth for Jonathan's good-will, Gen. xvii. 8 ; Acts ii. 39. Thy whole house would be the happier for thee : ' God blesseth the habitation of the righteous,' Prov. iii. 33. Nothing can pos- sibly be wanting, but it may be made up by thy 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 cattle ; 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. xxviii. 1-14. 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, 158 THE DOOR OF SALVxVTION OPENED [ChAP. XII. like Abraham, make a feast at the weaning of thee, a child of the promise, from the breasts of the creatures. Thou shoulclst be blessed in thy name : ' The memory of the just is blessed,' Prov. x. 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. 0 reader, how many sheets might I write in relating thy feli- city. How honourable shouldst thou be, having blood-royal run- ning 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 than heaven or earth ! How comfortable, having the promises for thy cordials, and being garrisoned with that peace of Grod which passeth all under- standing ! How beautiful, having the robe of the righteousness of God to adorn thee, which is infinitely more comely than the un- spotted 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, everything, all things, would yield thee cause of comfort, and give thee occasion of inward exultation. In all conditions, be they never so sad, thy soul would be safe, and thine everlasting estate secure. The vails are uncertain, but the standing wages are certain. What ballast is to a ship, that rege- neration 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 stablished 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 mightst walk in the valley of the shadow of death, and fear none ill, for God would be with thee, Ps. xxiii. When pale- Chap. XII.] by the key of kegeneration. 159 faced death knocks at tlie door of thine house of clay, by the hand of some mortal sickness, thou needst not be daunted at his grim looks, but mightst boldly open to him, and bid that messenger heartily welcome, as knowing that he comes from a God in cove- nant, to give thee a passage into fulness of joy and everlasting pleasures. It is reported of Godfrey, Duke of Bouillon, 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 skeletons 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 death- bed shouldst with the eye of faith behold the stately turrets and pearly gates of the new and eternal Jerusalem ! Thou mightst contentedly leave thine earthly habitation for thy 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 mightst 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 mightst thou bid farewell to thy stately dwelling, dearest wife, most lovely children, and all thy kindred and acquaintance, to go to ' mount Zion, and to the city of the living God, the heavenly Jeru- salem, and to an innumerable company of angels, to the general as- sembly and Church of the first-born 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,' Heb. xii. 22-24. Thou shouldst comfortably think of thy body's 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 mightst thou think of the day of judgment, when thy body should be awakened 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 ! Oh the felicity of the regenerate ! How blessed are they whom God chooseth, and causeth by regenera- tion 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 more for thee ? Why then dost thou forsake the fountain of living waters, and hew unto thy- self broken cisterns that can hold no waters ? Ah, didst thou but 160 THE DOOR OF SALVATION OPENED [ChAP. XIIL know the gift of God, and wlio it is that offereth these things to thee, thou wouldst ask of hhn, and he would give thee living waters, John iv. 10. Eeader, 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 a hearty covenant with the Lord Jesus ? Art not thou fully convinced of the match- less gain of godliness ? Let conscience speak. One would think such powerful arguments could not be denied — that so many and such costly loadstones 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 con- tinuest in this world, thou shouldst be a blessed soul. CHAPTER XIIL The felicity of the regenerate in the other world. Though in what I have already offered, in the name of the blessed Grod, 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 inconceivable disadvantage, I shall en- deavour 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 enterest 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 joy- ful lips. One drachm 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. Chap. XIII.] by the key of regeneration. 161 'There thou shouldst be before the throne without fault, and serve him day and night in his temple,' Kev. xiv. 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, it is 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, it is 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, it is 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, it is 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 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 soul's health, and more willingly spend all he hath for the cure of his issue of sin, than ever the woman 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 de- grees, 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 errata 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, it would be no small comfort to think the time is coming when thou shalt never ofi'end 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 iii. 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,' Eph. v. 25-27. VOL. V. L 162 THE DOOR OF SALVATION OPENED [ChAP, XIII. 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 beauti- ful in thine eyes, that it would ravish thine heart more than all the glory of this world, what woidd perfect holiness in heaven be ? If the picture or image of God be so comely in its rough draft 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 iii. 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 per- fect 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 Zion's 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 be- hold the face of thy Father. In his presence is fulness of joy. When the sun beholdeth the moon with his full aspect, then the moon is at the full. In heaven the Sun of righteousness would ever look upon 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 infinite appetite. It desireth this pleasure ■ and that treasure, and when it hath them, it is like a dropsical body, as thirsty as ever ; for those creatures, having but a particular limited goodness, can never satisfy ; but God will supply all the Chap. XIII.] by the key of regenekation. 163 soul's wants, because lie is an infinite and universal good, and answereth all things. Thou shouldst ever be at the well-head ; and therefore needest not fear the least want. Thine appetite there would be ever fresh after Grod, and thy satisfaction ever full in God. God would be to thee anything, everything, 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. iii. 16, 17; 1 Sam. xxx. 6, though he communicated himself but in small drops, by slow de- grees unto them. Oh, then, what would God be to thee in heaven, when he would give 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 an hour, or one moment's enjoying him in the other world. ' In his presence is fulness of joy, and at his right hand are pleasures for evermore,' Ps. xvi. 11. Though all words are too weak to utter the saint's 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, /2(??ie.s.s 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 accessory to this principal; yet other things there would afford comfort, through the God of con- solation. The sights there would please thine eyes ; for thou shouldst be- hold not only perfect saints, but the peerless Saviour ; thine eyes should see the King in his glory : there is a great difference be- tween 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 Eoman senators and 164 THE DOOR OF SALVATION OPENED [ChAP. XIIL people, he was so exceedingly taken with it, that at his return from that city of Kome, 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 oh 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. Oh, 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 nor night, but say and sing, ' Holy, holy, holy, Lord God Almighty, which was, and is, and is to come ! Thou art worthy, 0 Lord, to receive glory, and honour, and power : for thou hast created all things, and for thy pleasure they are and were created,' Eev. iv. 8, IL 0 how much might I expatiate here, and show thee that what- ever is requisite to happiness would be enjoyed by thee there ! If honour could make thee happy, thou shouldst there have an eter- nal 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 con- ceive. If a gallant glorious feast could make thee happy, thou shouldst be happy ; thou shouldst dwell in a city whose builder and maker is God, its gates are of pearl, and its pavement of pure gold, Rev. xxi. 19, 20. The house which thou shouldst live in, is Chap. XIII.] by the key of regeneration. 165 the Fatlier's house, that house which the mighty possessor of hea- ven and earth hath erected with his own hands, to be the place wherein he wiU shew 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 Grod 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, 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 need- ful 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 com- pares the blood of Christ with silver and gold, infinitely prefer it before them, and call it precious blood, 1 Pet. i. 19. Indeed, it is that which is the diamond to the ring, addeth worth and value to whatever it is joined to. The two testaments are precious, because they are both sprinkled with the blood, and confirmed by the death of the testator, Heb. ix. 16-19. The Lord's Supper is precious, because it sheweth forth the Lord's blood and death, 1 Cor. xi. 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 i. 7 ; Eom. v. 1 ; Heb. ix. 14 ; Eph. ii. 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 sparkling stone. Heaven is a purchased pos- session, Eph. i. 14. It is the blood of Jesus which giveth boldness to enter into that holy place, Heb. x. 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 com- parison of the excellency of the knowledge of Christ Jesus thy Lord : ' to them that believe, Christ is precious,' 1 Pet. ii. 7. Oh the 166 THE DOOR OF SALVATION OPENED [ChAP. XIII. 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 hetter than silver, and more de- sirable than choice gold, — more precious than rubies, yea, than millions of worlds. When the Athenian ladies were boasting to Phocion's wife of their jewels, she told them. My jewels are my husband Phocion. When Alexander was asked where his treasure was, he shewed them his friends. 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 year's 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 saint's eye, the voice of none is 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. vi. 14. Thus, friend, it would be with thee here, if thou wert converted, thou wouldst determine to know nothing but Jesus Christ and him crucified. Oh the honey which thou wouldst suck out of the carcase, the death of this Lion of the tribe of Judah ! When thou shouldst consider that this blood of Jesus Christ is that alone which hath satisfied God's justice, Rom. iii. 25, and v. 9 ; pacified his anger, Col. i. 20 ; Heb. ix. 14 ; Eev. i. 5, 6 ; justi- fied thy person, sanctified thy nature, removed the curse of the law from thee, and thee from the eternal wrath of God, and unquench- able torments of hell, would it not be precious blood in thine es- teem ? Think of it, what a price thou wouldst set upon it. But when thou shouldst for ever behold the blessed body of Christ shining with incomprehensible beauty, far above the brightest cherub ; and consider that every vein in that body bled to bring thee to glory ; when thou shouldst see thousands and millions in matchless and endless burnings, 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 inconceivable delight, and thou shouldst be confident and as- Chap. XIII.] by the key of kegeneration. 167 surecl to enjoy this for ever, and know clearly all this to be the tra- vail of Christ's soul, and the fruit of his blood : friend, friend, what thoughts wilt thou have of the blood of Christ ? Surely, it will 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 viols 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,' Kev. v. 9-12. If the queen of Sheba, when she beheld the wisdom and mag- nificence 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 dififerenceth him from a brute. Divine knowledge is the excellency of a Christian, and dififerenceth him from a heathen. The knowledge of human 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 excel- lency of the object doth much dignify the act. In this world thou canst see but a little of him, thy sight is so weak ; but there thou shouldst see him as he is, 1 John iii. 3. Now the Christian rather seeth and knoweth God as he is not than as he is : we describe him (for indeed he is infinitely above all definitions) 168 THE DOOR OF SALVATION OPENED [ChAP. XIII. by way of negation, to be a spirit, infinite, unchangeable, and the like, which particulars tell us what Grod 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,' John iv., con- descendeth 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 understand- ing. 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 glass of his gospel, shouldst then see him face to face ; as the sun doth by his beams and brightness so enlighten the eye and 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, tlie wisdom of the Son, the sweet fellowship of the Holy Ghost. That riddle which now puzzleth 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 all from his being ; they are but different manifestations of one undi- vided essence, and distinguished by us for our better understanding of the divine nature ; but they are all the same in him and in them- selves, and then we shall know so. Thou shouldst know the hypostatical union, John xiv. 20 ; how the Son of God became the Son of man ; that wonder of wonders, Emmanuel, 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 heifers, 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. Chap. XIII.] by the key of regeneration. 169 If a little knowledge of God here be so pleasant to the soul, though it be but a glimpse of him in the dawning of the morning, what satisfaction will the complete knowledge of him yield, to see that sun at noonday ! Ps. xix. 10. 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 than 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, lacerated 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 know- ledge. But of what inestimable value is the knowledge of the God of nature, is the knowledge of him in Christ here ? and oh, of what incomparable worth will it be to know of 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 pro- mises 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 fulness of Christ ; and thou shouldst then find that God will make good his word to a tittle. 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 heat ; 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,' Kev. vii. 3-17. He promiseth that ' they shall be with Christ where he is, and behold his glory,' John xvii. 24. 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, Kev. ii. 7, 11, and iii. 5. Christ promiseth, 'Him that overcometh 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 Jeru- salem ; and I will write upon him my new name,' Eev. iii. 12. That they which ' overcome shall sit down with him on his throne, 170 THE DOOK OF SALVATION OPENED [ChAP. XIII. even as lie hath overcome, and is set down with his Father on his throne,' Rev. iii. 21 ; look Ps. xvi. 11, and xvii. 15 ; Rom. viii. 18 ; 2 Cor. V. 1 ; 1 Cor. xiii. 12 ; Mat. xviii. 11 ; 1 Pet. i. 4 ; Phil. iii. 21 ; 1 Thes. iv. 2, 18 ; 1 John iii. 2 ; Eph. v. 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 ecstacies and ravishments of spirit ; what joy then will tlie 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. Oh then what 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 everything 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 Solo- mon'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! Oh what are we, and what our father's houses, that God should do anything for us ? As Perillus, when Alexander promised his daughter fifty talents for her portion, crieth, it was too much, ten were sufficient; and when David sent to take Abigail to wife, she wondered at it, she counted it an honour to wash the feet of his servants, it was too much to be his wife ; so we cannot but count it a favour to wait upon his servants, to be his doorkeepers, and stand without ; it is 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. Chap. XIII.] by the key of kegeneeation. 171 Sixthly, Thou shouldst enjoy all the forementionecl good things, and more than I can speak or thou think, without intermission, interruption, and for ever. The good things of this life are inter- mitted, 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 crea- tures : 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. iv. 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, John xvi. Eternity will perfect thy felicity indeed. It is a boundless dura- tion, 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 it would 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 a 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. Oh who would not serve such a Master, that giveth, after poor imperfect works done for him, such infinite eternal rewards? It is bottomless love in- deed which giveth such a boundless life. Thus, reader, I have given thee a taste of that of which thou, if regenerated, should 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 172 THE DOOR OF SALVATION OPENED [ChAP. XIII. performances tliou shouldst be acceptable to God, and all the ordi- nances of God should further thy good ; the precious promises — one of which excels the whole world — should all be thy portion. When thou enterest 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 in- comparable fruits of Christ's blood, and in experiencing the ex- tent and certainty of God's promises ; and thou shouldst enjoy all this, not for a year, or an age, or for a millon of ages, but for ever, ever, ever. Now what say est 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 ofifereth such matchless privileges here, and such a 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 a hard stone is the heart of man, that neither misery nor mercy can move it. Ah friend, thou art be- witched 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 unpersuadable. Think of it : here is the greatest advantage ima- ginable, 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 con- ditions, thy soul is lost. Oh the loss of a soul ! Thy God, thy heaven is lost. Oh 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. 0 the gain of a God ! How savoury is that sentence ! Eead it again. If thou takest 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. Chap. XIII.] by the key of regenekation. 173 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 Maximianus the tyrant/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,'] Cor. ii. 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 Scrip- ture. How art thou taken with it ? Doth the joy there nothing affect thine heart, nor enlarge it in sallies out after it. 0 that joy, that glory, that house, that eternal heaven were mine ! Doth it no- thing resolve thee against sin, and for Christ ? Answer God in thy conscience. Some write that forty-one of Alexander's friends drunk them- selves dead for a crown of gold of one hundred and eighty pounds weight, which the king provided for them which drank most. God ofFereth thee a crown of glory, not corruptible, as silver and gold are, but eternal. Art thou not 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 ? 0 man, bethink thyself whilst thou hast time, and do not, as profane Esau, prefer thy mess of pottage before these spiritual privi- leges 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 trouts, but for towns, and cities, and castles, and kingdoms. So say I to thee, It is not for thee 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 leave of thee, but for the spiritual riches, for durable riches and right- eousness. It is 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 of heaven, the eternal weight of glory. Oh these are worthy of all thoughts, and words, and actions, of all thy time, and strength, and health — of all thy name and estate, and interest whatsoever. ^ Laurent. Sur. in vit. 174 "the door of salvation opened [Chap. XIV. If tliou art a rational creature, let reason prevail with thee, and shew thyself a man of understanding. It was the custom formerly in England to try one that was begged for a fool, in this manner : i 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 judgment 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 tbe 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 pur- chased 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 shew 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. xxx. 19. CHAPTER XIV. Tlie 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 feli- city 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 un- willing 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 toward thine own good and felicity, and therefore thou canst not love hell directly, as it is torturing and racking of thy soul and body, though thou dost love it eventually, as it is the end of thy fleshly, ungodly life. Well, I will undertake for once to dive into thine heart, and tell 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 dis- 1 Swinliam, Court of Wards and Liv. Chap. XIV.] by the key of regeneration. 175 graceful to thy name ; the yoke of Christ is too strict. It is not the end that displeaseth thee — thou couldst contentedly be happy — but it is the narrowness of the way, and the straitness of the gate, with which thou art dissatisfied ; it will 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 thoroughly 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, it would draw men's hearts, and heads, and hands, and all, after it. All that ever struck at it did it in the dark. ' They spake evil of things which they knew not.' Keader, 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 thousand, the heir of all things, who would adorn thee with the jewels of his graces, beautify thee with the embroidery 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 hell's jailor, 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 shrewdly 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 be- held their excellency, or tasted the comfort 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 shew thee the worth and excellency of that to which thou art so unwilling, and possibly thou mayst thereby be convinced of thy madness and folly 176 THE DOOR OF SALVATION OPENED [ChAP. XIV. in sticking at that which would be tliine honour and felicity. Pliny saith, that an exact face can never be drawn but with much disad- vantage. 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, Eegeneration is the image of God, who is an infinite and most perfect good. 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 God's own perfections. ' Put on the new man, which after God is created in righteousness and true holiness,' Eph. iv. 24. As it is the same light that shineth forth in the morning which shineth forth in the body of the sun in its meridian, so it is the same holiness that shineth in its degrees in the Christian, which shineth in perfection in God, Heb. i. 3 ; Rom. viii. Regeneration would make thee pure, as God is pure ; God's will is the rule, and his nature the pattern of the saints' holiness. The coin hath the image and impression of the king ; Christ is the express image of his Father's person, and the saints are conformable to the image of his Son.i The church is Christ unfolded, Christ is not a mon- ster ; 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 a 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. 0 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 building 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,' Matt. viii. 10, 15, 28. Nay, Christ is so taken with it that his heart is ravished and lost with it ; he is behearted with it, Cant. iv. 9, 10. It is observable that the blessed God, after every day's work in 1 Mr Ball, Of Faith, p. 285. Chap. XIV.] by the key of eegeneration. 177 the creation of the world, takes a view of what he had made, he saw it was good, G-en. i. ; but when he had made man the sixth day after his own image, and then took a review of his works, and saw everything 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 inha- bitant 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. ii. 20, he rejoiceth over his new workmanship with exceeding joy, and resteth in his love, Zeph. iii. 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, it will infinitely surpass the stately fabric of heaven and earth. And oh how, how will it take, not only perfect spirits, but even the God of the spirits of all flesh ! Friend, can that be less than 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, Regeneration is the destruction of sin, the greatest evil, therefore it must needs be excellent. Contraries put together will illustrate one another ; i 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 sj)eak 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 suitable to its ugly nature. Those terms by which it is called, of leprosy, spot, plague, vomit, mire, scum, ulcers, issues, dead carcase, exha- lation from a grave, the vessel into which nature emptieth itself, filthiness, superfluity of naughtiness, the pollution of a new-born 1 Contraria juxta se posita magis lucescunt. VOL. V. M 178 THE DOOR OF SALVATION OPENED [ChAP. XIV. infant, and many more ; these all come far sliort of shewing the poisonous evil which is in sin. Therefore the apostle, when he christens this child of disobedience, calls it by its sirname, ' that sin by the commandment might appear exceeding sinful,' Rom. vii. 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 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 a hell to him, such a frightful ugly mon- ster 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 wander- ing from his word, a casting his law behind the back ; the law is straight, sin is crookedness, Ps. cxxv. 5. The law is holy, sin is defilement, Rom. vii. 12 ; 2 Cor. vii. 1. The law is just, sin is unrighteousness, 1 John i. 7. The law is liberty, sin is bondage, James ii. 8, 12 ; 2 Tim. ii. 26. Sin is a defacing of God's image ; it blots and blurs that fair and beautiful writing, not only meritori- ously, as it provokes God to withdraw his grace, but physically, as one contrary expels another. Hereby it dishonours God's name, and reproacheth his majesty. Num. xv. 30 ; Rom. ii. 23, 24 ; 2 Sam. xii. 12 ; Lev. xii. 26 ; Zech. xi. 8 ; Rom. viii. 7 ; Rom. i. 30; 1 Sam. xv. 23; Isa. i. 2 ; Rom. vi. 16 ; Ps. xiv. 1 ; for what greater disgrace can be done to a prince than to tread his orders under foot, and tear, and scratch, and deface his picture ? Nay, it is a defying and fighting against God, a walking con- trary 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, 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 Chap. XIV.] by the key of eegeneration. 179 thief on the cross, yet even then it will rage, as he, and spit out poison against heaven, i Eeacler, 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 ?' Job xv. 25. Stretch out thine hand against God ? No man should lift up a word against God ; our mouths should shew 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 whatever 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 ? It is the cause of all other evils. Dost thou consider the emptiness, vanity, and vexation in the creatures ? Eccles. i, 3 ; the heavens fighting against man, the earth bearing thorns and briers ; the diseases in men's bodies, the burning fever, watery dropsy, aching teeth, running gout, racking stone, renting colic, the quivering lips, trembling loins, ghastly looks of dying men ; the horrors of con- science, flashes of the internal 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,' Kom. vi. 21, 23, and v. 12. That big- bellied 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 Gomorrah 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 than eternal separation from God, and suffering the vengeance of eternal fire ? How bad is sin, then, which is the cause of them ! Take sin as a punishment, and it is the evil, the only evil ^ Omne peccatum est deicidium. * Vide Car. in he. to this purpose. 180 THE DOOR OF SALVATION OPENED [ChAP. XIV; there is no suffering like to this, to be given up to a course of sin- ning. Reader, take heed of continuing an hour longer in thine un- godly 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. 1 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, than to give them up to sin. If Grod should give thee up to the sword, famine, most painful diseases, to thy most cruel, potent, and malicious enemies, to be racked 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, then 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 and reprobates. This is the stinging whip with which God punisheth Ephraim. Ephraim is joined to idols, there is his impiety, 2 Tim. iii. 13 ; 2 Thes. ii. 10, 11. But what grievous punishment shall he have for his God-provoking idolatry ? ' Let him alone,' Hosea iv, 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. i. 21, 22 ; Ps. Ixxxi. 11, 12 ; Hosea viii. 11. It is a woe with a witness for God to let thy lusts, like so many ravenous lions, loose 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, 1 Cor. v. compared with 2 Cor. vii. ; 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 rained 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 anything to thy hurt, when he would make a separation between thy soul and thy sins ? doth he desire anything 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 Chap. XIV.] by the key of regeneration. 181 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 mortifieth these earthly members, and dasheth these brats of Babylon against the wall ! Thirdly, The price paid for this pearl doth loudly speak its excel- lency. Eeader, little dost thou think what regeneration cost. I tell thee, and thou mayest Avell 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. i. 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 pre- cious 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 bare our sins in his body on the tree, that we being dead to sin might live unto righteousness,' 1 Pet. ii. 24. Had man kept his original purity, the Lord Jesus might have spared all his pains. The second Adam came to restore that jewel to man, of which the first Adam robbed him, Tit. ii. 14 ; John x. 10. 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. liii. 11. The truth is, Christ had ex- ceeding hard labour — the Greek fathers call it unknown sufferings ; he had many a bitter pang, many a sharp throe ; but for joy that children are born of God, that those throes 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 iii. 8, and wilt thou build them up ? Did the Lord Jesus come to build up the temple of holiness, 182 THE DOOR OF SALVATION OPENED [ChAP. XIV. and wilt thou putl 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 con- tinuing in sin to dein-ive him of that which he earned so dearly ? Why wilt thou bind thyself to be a slave to Satan, when he re- deemed 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 iii, 26. Believe it, God had servants enough, even angels that are ever ready to do his will, to send ordinary gifts by ; surely then it was some extraordinary 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 anything that was not superlatively excellent. Fourthly, Eegeneration, 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 pro- pound 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,' Eph. i. 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 chosen pieces, to be holy and with- out blame. Chap. XIV.] by the key of regeneration. 183 Go from God's decree to its execution, from liis inward to his outward actions, and thou shalt find thy renewing after his image to be full in his eye, Prov. xvi. 4 ; Ps. c. 4, 5 ; Kev. iv. 11. In thy creation he thought of thy regeneration ; he made thee, that he might new make thee. Thou art a man, that thou mightst be- come 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 mayest observe this to be his end. Why doth he send the warm summer of prosperity, and refresh thee with his cheering 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 mayest be feared,' Ps. cxxx. 4. Why doth he send the nip- ping W' inter of adversity, but to kill the hurtful weeds of thy lusts ? This is his end in afflicting, even the taking away of sin, Isa. xxvii. 9, He useth the flail that the husks may fall 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 chequer-work, white and black, black and white, mercy and affliction, affliction and mercy, but because his infinite wisdom seetli 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 tempereth 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. 184 THE DOOR OF SALVATION OPENED [ChAP. XIV. Fifthly, Regeneration will appear to be excellent, in that it is the special work of God himself. Grace is the immediate creature 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 i. 13. Man may lay some claim (though there also God is the principal) to the fatherhood of our fleshly beings, but God alone 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),' Eph. ii. 10 ; his workmanship both by way of efSciency 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 God's own planting. Oh 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, is the work of God. ' Thy hands have made me and fashioned me,' Ps. cxix. 73. God makes every man as well as the first man, Job x. 8-10. 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 an- other. 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, 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,' Ps. cxxxix. 16. 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 shew 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. vii. 15, the soul is the glittering sword; the body is but the cabinet, this is the jewel ; it is 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, Chap. XIV.] by the key of regenekation. 185 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 astonish- ment and admiration. What a rare manuscript was that, where the book, the matter, the writing, were all of God's 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 thine understanding can judge excel- lent, and thou shalt find the image of God far more excellent. Is wealth excellent ? Luke xvi. 1. This is the true riches, 1 Tim. vi. 7; others are but the shadow, this is the substance. Mat. vi. 19, 20 ; other riches are but for a short time, these are for ever, durable riches and righteousness, Prov. viii. 18. 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 current 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 perfec- tion) of wisdom,' Prov. i. 7 ; Job xxviii. 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, Micah vi. 9. The knowing subtle pharisees, for want of this, were but learned fools. Mat. xxiii. 17. Sinner and fool are synonymous in Scripture : the English word fool is thought to come from the Greek