The Door of Salvation Opened by the Key of Regeneration, Treatise · Application · Application 2

The Door of Salvation Opened by the Key of Regeneration · Treatise · Application · Application 2

p. 129THe 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 mayſt know how thou ſhalt fare in the other world; Wherefore brethren give diligence to make your calling and election ſure, 2 Pet. 1.10. The firſt fountain of our felicity is election; and the manifeſtation of this is our calling; by vocation God bringeth to paſs in time, what he appointed from eternity: As a word is an outward thought, and a thought an inward word; ſo vocation is outward election, or election put into act, and made viſible; and election is inward vocation, or Gods 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 ſuſpence, to follow Chriſt as the people followed Saul trembling, not knowing how it ſhall fare with thee, but ſtrive p. 130for full aſſurance that an abundant entrance may be miniſtred unto you, into the kingdom of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1.11.

I have read of an old wicked Uſurer, who had nothing in his mouth, but It is good to be ſure; if his ſervant went to receive money, he would follow after him, and being asked the reaſon, would anſwer, It is good to be ſure. If he had told his money once, he would do it a ſecond, yea, a third time, ſaying, It is good to be ſure. If he locked his door himſelf, he would ariſe out of his bed to feel it locked, ſtill pleading for his reaſon, It is good to be ſure, It came to paſs that this man fell deſperately ſick, his ſervant calleth to him (deſirous to make him ſenſible of his ſins) Maſter, have you been at prayers? yea John, ſaith he; Sir, ſaid the ſervant, go to prayers again; you know 'Tis good to be ſure; That's more then needs, ſaith the Uſurer, I am ſure enough of that. Truly this mans 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 p. 131any pains to ſecure their right to thoſe everliving pleaſures! Like Jacob (though in another ſenſe) men put their right hand of care, caution, and diligence, upon the younger Son the body, and their left hand on the elder the ſoul: How few make their calling and election ſure!

But Reader, if thou wouldeſt make ſure thy predeſtination, and fore-appointment to glory, it muſt be done by making ſure thy Regeneration, and tranſlation into a ſtate of grace. Thou canſt not aſcend into heaven and ſee thy name written in the Lambs book of life, but thou mayſt deſcend into thine own heart, and ſee it by the ſeeds and principles of a ſpiritual life; as if any man would know whether the ſun ſhineth or no, he need but look on the ground and ſee the reflection of its beams, and not on the body of the Sun, which will but the more dazzle his eyes; the pattern is known by the picture, the cauſe by the effect, the original by the copy, Election by regeneration; the ſoul that is conformed to Gods Law, may know that he is inrolled in Gods liſt. If I have choſen God, I may ſafely conclude that God hath choſen me.

The Hiſtorian reporteth how a Senator relating to his ſon the great honors decreed to a number of Souldiers, Tacitus.whoſe names were written in a book; the Son was importunate to ſee the book; the Father ſhewed him the out-ſide; it ſeemed ſo glorious that p. 132the ſon deſired him to open it; by no means, ſaith the Father, it is ſealed by the Council; then ſaith the ſon, Tell me if my name be there; the Father ſaith, The names are ſecret to the Senate; the Son ſtudying how he might get ſome ſatisfaction, deſired his Father to declare the merits of thoſe inſcribed Soldiers: which the Father doing, and the Son conſulting with his own heart, found himſelf to be none of them. Reader, though the Book of life (which includeth the names of thoſe whoſe heads are deſtined to glorious Diadems) be ſecret, yet the deſerts of thoſe inſcribed there are open; they are as a choſen generation, a peculiar people, ſo alſo an holy nation, a royal Prieſthood, a called company, a ſanctified ſociety, a regenerated remnant; they are culled out of the world, called by the word, ſeparated for the ſervice of the Lord; they are born of the Spirit, brought up in the Spirit, and they walk after the Spirit. The tast therefore which I now ſet thee, is to try whether thou are one of theſe, whether thou art born again without which thou canſt not ſee the Kingdom of God.

Now though the commandment of God be argument and reaſon enough to a Chriſtian why he ſhould examine himſelf whether he be in the faith or no, 2 Cor. 135. for a true ſubject dares not deny any coyn 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 tryal of thy ſelf.

p. 133Firſt, Conſider that thy All hangs on this hinge of regeneration. All that thou art worth for thine unchangeable eſtate in the other world dependeth on this. This is the foundation of that hope, that building which reacheth to heaven; now tis dangerous to err in fundamentals; the ſtability of the building depends on the ſtrength of the foundation. For a man to go out of his way at the firſt ſetting out, is ſaddeſt of all. Regeneration is the beginning of Chriſtianity in thee; nay thy intereſt in all the unſearchable riches in Chriſt, ſtandeth on this; if regenerated, 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 Chriſts 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 thy ſelf 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, thy build ſtrong. Soldiers uſe tents which have no foundation, becauſe they intend but a ſhort ſtay in them; thou lookeſt for a City which p. 134hath a foundation. Friend, hath thy expectation of it any foundation! wouldſt thou build ſleightly for a dwelling of eternity! Zeuxes being asked why he was ſo exact in painting, anſwered, Becauſe he painted for eternity. Lines w^ch concern eternity had need be exactly drawn; and deeds, and marks, and all things indeed which concern eternity, had need to be exquiſitely done. If a Merchant venture all his eſtate in one veſſel, and where there is much hazard in the voyage, how full of fear and care will he be, leſt the ſhip ſhould miſcarry, himſelf and his family be ruined! many a ſad thought will he have in the day as ſowr ſawce to his food, and poſſibly many an aking heart in the night to keep him waking. He is even like to be beſide himſelf, ſo much is he perplexed; and ask him the reaſon, he will tell you, I think I have cauſe, All that I am worth is ventured in that bottom; ſhould it be loſt and periſh, we are all loſt, my wife, ſelf, and children muſt all periſh: Thus the man lives in little eaſe both day and night, till at laſt he conſidereth with himſelf of what concernment the ſafety of that veſſel is to him; he reſolveth, and accordingly goeth to the Enſurers Office, and enſureth his whole eſtate, and then he is ſatisfied; thoſe fears which like weights hung on the clock of his heart, and would not ſuffer it to reſt, are now taken off, and he eats his bread with chearfulneſs, and drinks his wine with a merry p. 135heart: he can in all conditions be contented, becauſe his All is enſured.

Thus Reader, Regeneration is the veſſell, in which all that thou art worth, not for this preſent periſhing, but for the other everlaſting world is ventured; if that be ſound, thine endleſs welfare is ſafe; if that be feigned and lame, thou art loſt for ever. How cauſt thou take any comfort in the abundance of fading creatures, whilſt thy All, thine Eternity is in danger! O go to the Enſuring Office, bring thy riches, thy ſilver to the ballance of the Sanctuary, and thereby try whether it hath its full weight.

Man, what ſayſt thou to this reaſon for ſelf examination? is it not of unſpeakable weight? and I ſhall ſhew thee that tis of unqueſtionable truth. Doth not the living God tell thee that except thou art born again, thou ſhall not ſee his Kingdom? Doth he not ſay expreſly that without are dogs? Rev. 22.15. The fathers houſe is onelyonly for children; Dogs muſt be without doors. Pharaohs court admitted of vermine; but I can aſſure that Gods will not; Into it can in no wiſe enter any thing that is defiled or unclean, Rev. 21. ult. Impure perſons can never get into the moſt holy place. Heaven muſt be in thee, before thou canſt be in heaven. It was a good inſcription, which a bad man wrot on the door of his houſe, Per me nihil intret mali. Let no evil paſſe through me: whereupon ſaid Diogenes, Quomodo ingredietur dominus. How then ſhall the Maſter p. 136get into his own houſe? That inſcription without queſtion agreeth with the celeſtiall habitation; There is nothing there but what is holy. The Creatour is eſſentially, infinitely and eternally holy; the father is holy, John 17.11. the holy child Jeſus, Acts, 14.27. the holy Ghoſt, Acts, 21.11. the creatures there are holy, the holy angels, Mark 8.38. the ſaints or holy men and women, Heb. 12.23. The work and eternall imployment there is holyneſs; the ſervants wait on their Maſter without ſinning, as well as without ceaſing; the ſong there is Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. canſt thou therefore think without holineſs to get thither?

Secondly, Conſider that God will try thee. He knoweth now what thou art, whether droſs or gold, and he will ſhortly bring thee to the fire and make thee known, both to thy ſelf 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 Chryſtal to God (he needeth not, as Momus would have, a window into thy breaſt) for he ſeeth thee throughly; he ſeeth thy inwards more perfectly then thou and others can ſee thy outward parts. The fining pot is for ſilver, & the furnance for gold, but the Lord tryeth the heart, Prov. 17.3. He hath a thread, which leadeth him unerringly through the labyrinth of thy heart. p. 137He 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 balke it.

He will try thee probably, in life; but certainly at death and judgment; and ſhouldeſt not thou then try thy ſelf? God may trie thee in life by proſperity, he may give thee ſtrong meat, and thereby examine thy ſtomach whether it be good or bad; he may let the world flow in upon thee, to trye how thy affections will flow out upon it; Believe it, rich wines will try thy brains. It is ſad of Pius Quintus (ſo called becauſe) that when he was a mean man he was looked upon as a good man, Magiſtratus indicat virum.and had great hopes of his own ſalvation; but when he came to be a Cardinal he doubted much about it, and when he was a Pope he altogether deſpaired of it; thus the place doth often diſcover the perſon. Hot waters will manifeſt whether there be life in a man or no; and a full great wind will try whether the veſſell of thy ſoul be ballaſted with grace or no. Its ſaid of Caius Caligula, there was never better ſervant, nor worſe Maſter. Poiſonous and profitable roots are both diſcovered in ſummer, though they were hid all the winter. That corruption which lay in the body undiſcerned when the ſeaſon was cold, breaks out either in the face by pimples, or in the other parts, by ſome diſeaſe when the weather is warm. But tis more likely that p. 138God will try thee by adverſity, God telleth Jeruſalem that he would ſearch her with candles. Zeph. 1.12. That is, as exactly as men ſearch with candles, prying into every corner of the houſe (ſo God of the heart) bringing forth their ſecret ways, revealing their hidden wickedneſs, the words imply both the manner how exactly God would do it, and the means how terribly he would do it, by ſome dreadfull 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 Sun-light of his word, expect that he ſhould ſearch thee by the candle light, the fire light of his dreadful works. The flail of tribulation will diſcover the chaffe 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 battel the Soldier. God led Iſrael about in the wilderneſs to try and to prove them, Deut. 8.16. Affliction is like Solomons ſword, that diſcovereth which is the true, which the falſe mother; or like Simeons ſword which pierceth through mens 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 p. 139all earthly comforts for Jeſus Chriſt; to welcom 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 thy ſelf before hand! If thou haſt run with footmen, and they wearied thee, how will thou do to run with horſemen? Jer. 14.5. If ſelf-trial in thy chamber or cloſet (where are none but God and thy conſcience to be witneſſes, and Scripture to be judge of the controverſie) be ſo irkſom and grievous to thee, how tedious will thy trial be by flames and torments? Believe it, when thou comeſt to the fire, 'twill be known whether thou art a full or an empty pitcher. Bleſſed Bilny, tried his finger by himſelf in the candle, before his whole bodie in the flames at the ſtake. O gather your ſelves together, ſaith the Prophet, Zeph. 2.1. Gather your ſelves together, before the decree bring forth, before the day paſs, as the chaff before the fierce anger of the Lord come upon you. Tremelius reads it, Excutite vos, verumque Excutite. Examine, unskin your ſelves, rip your ſelves up, diſſect, anatomize your intrails; its doubled, to ſhew the fervency and earneſtneſs of God for it, the neceſſity and weight of it, and mans antipathy and averſeneſs to it, before the decree bring forth, &c. before the judgement which is now in the womb of the threatning come to the birth of execution. O, Friend, ſearch p. 140thy ſelf faithfully, or be confident that God will ſearch thee dreadfully. Now, as Job told his friends, Is it good that God ſhould ſearch thee out? Job 13.9. Is it good that he ſhould as a Surgeon, eat out thy dead ſenſeleſs fleſh by ſome ſtinging corroſive, and cure thee of thy lethargy by putting thee into a violent feavor? The Schollar that will not ſcan his own verſes, and try them by the rule, findes that his maſter can make him do it under the rod. If God have thoughts of everlaſting favor towards thee, he will force thee to know and try thy ſelf by ſome ſeaſonable fire; he will ſo ſhake the tree, that it ſhall be known whether the fruit be rotten or found.

If God ſhould not try and diſcover thee to thy ſelf 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 phyſick which will fully diſcover thy conſtitution. Two or more children play together all day; but when night comes, one childe goeth to his father, the other to his father, every one to his own father; it may be they were very like one another, that ſtrangers knew not, yea, nor neighbours to whom they belonged, whoſe child was this, or whoſe child is that; but when night comes, one father owns his childe, takes him home; the other father calls his childe to him, takes him into his houſe: Thus, while men live they are p. 141not 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 Fathers houſe; He that is of his father the Devil, goeth with Judas to his own place. Rotteneſt ſtuffs are ofteneſt watered, the deformedſt faces are uſually painted, but the ſhowre of death will wipe and waſh all off.

Now if thou wouldſt be gathered to thy father in peace, examine and prove thy ſelf; make ſure that there be ſome good thing in thee towards the Lord thy God: O how ſad will it be for thee, who art now aſleep, to awake (like the Jaylor) at the midnight of death, and to finde thy evidences for the new birth (as he his priſoners 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 judgement! Ah, how ſad will it be to err to miſtake then, when an error can never, never be mended, when a miſtake will prove ſoul murther, an everlaſting miſcarriage! O, 'tis bad for the veſſel of thy ſoul to leak, to miſtake in the ſhallow waters of life and time; but, O how ſad will it be to be miſtaken at an hour of death, and thereby to leak in the Ocean of Eternity! Speed in his Chronicles obſerveth, that in the dayes of Henry the eighth, Campius, the p. 142Popes Legate came through the ſtreets of London with twenty mules laden, to ſhow his pomp; but as the triumph paſſed through Cheapſide, the beaſts ſtumbled, brake their collars, caſt their coffers, and then the lids flying open, diſcovered his riches to be nothing but old ſhooes and boots, torn ſtockings, old iron, and totter'd rags. I tell thee, Reader, though now thou mayſt be wonder'd at for thy ſpiritual wealth; yet as ſoon as thou ſtumbleſt into the other world, 'twill be tried, 'twill be known whether they be real or imaginary riches.

Paul told his Corinthians, 1 Cor. 4.19. I will come to you ſhortly, and will know, not the ſpeech of them that are puffed up, but the power: for the Kingdom of God is not in word, but in power: What will ye? ſhall I come to you with a rod, or in love? O Friend, not Paul, but Jeſus Chriſt himſelf will come to thee by death ſhortly, and will know, not thy ſpeech, in being puffed up with a ſhadow of profeſſion, but the power, and try whether thou haſt the ſubſtance of Religion. Now, man, what wilt thou? ſhall he come to thee with a rod, or in love? ſhall he ſend good Angels to guard thee to Heaven, or evil Angels to drag thee to Hell?

When David was going to encounter with Goliah, he told Saul, that he could not go with the armor which Saul had put on him, becauſe he had not proved it, 1 Sam. 17.39. And dareſt thou enter the liſt againſt a far p. 143greater enemy, even death, with that armor which was never proved? be confident, if thou fighteſt without armor of proof, death will foil thee.

The day of Judgement will try thee; then naked breaſts will be in faſhion, and God will rip thee open before the world; nay, if thou wilt not now examine thy ſelf to thy converſion, he will examine thee then to thy confuſion. When the Judge ſhall be a conſuming fire, and the whole world be in a flame, and thou be tried by a fiery Law, Hebr. 12.28. 2 Peter 3.10. Deut. 33.2. 'Twas a ſharp kind of examination by which Paul was examined, Acts 22.14. The chief Captain commanded that he ſhould be examined by ſcourging. 'Tis a ſad kinde of examination by which many Countreys examine Malefactors, upon the wrack, putting them to exquiſite pains.

Reader, Remember that if thou doſt not examine thy ſelf at this day, God will examine thee at the laſt day, and 'twill be an examination upon the wrack, an examination with ſcourging; it will be a word and a wound, every blow will fetch blood; every interrogation will be a ſtabbing, ſtinging, killing queſtion: When Chriſt ſhall ſay to thee, Sinner, how didſt 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 thy ſelf according to my word, and found thy ſelf loſt, p. 144there had then been ſome hopes of life; but I tell thee now 'tis too late: Well, Ile 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 mettal thou art, that will prove thee to purpoſe. O friend, think of this ſeriouſly and ſpeedily, for that day of Chriſt will declare thee; and Alas, alas, who ſhall abide the day of his trial, or who ſhall ſtand when he appeareth? for he is like refiners fire, and as fullers ſope. All things are naked and open to the eyes of him with whom thou ſhalt then have to do. If thou art afraid to venture a trial in the low Court of Conſcience, where his Word ſhall be thy Judge, with what fear and trembling wilt thou appear at his bar, when he that ſearcheth thine heart, trieth thy reins, and will reward thee according to thy works, ſhall ſit upon the Bench: Therefore caſt up thy accounts before God and thy ſoul, whilſt there is hope of making all even; leſt thou do as ſome Tradeſmen, who neglect ſo long to caſt up their books, till at laſt their books caſt them up.

Thirdly, conſider it is poſſible to know whether thou art new born, or no. I do not ſet thee to beat the air, or to work at the labour in vain. A Chriſtian may be aſſured of his regeneration and thereby of his ſalvation. They which have the law of God written in their hearts, may be able to read it. David, when his deeds and evidences were not blotted p. 145with his foul offences, could diſcern them clearly, Thy law is within my heart, Pſalm, 40.8. When the Sun ariſeth he bringeth his naturall light with him, whereby he is diſcovered to the world. A diamond ſet in a goldring bringeth ſuch an orient ſparkling with it, that it cauſeth men to diſcern it; truly ſo the Sun of righteouſneſs when he ariſeth in the ſoul, bringeth a ſpiritual light along with him, which helpeth the new creature to behold him, and the Diamond of Grace caſteth ſuch a ſparkling luſtre in the heart of a Chriſtian, that it thereby becomes viſible.

Regeneration makes a wonderful change and alteration; now great alterations of State are not without obſervation. Doth a Kingdom change its Governor, a cruel arbitrary Tyrant, that fleeced them, and ſlew them at pleaſure, for a mild merciful peaceable Prince, that ruleth them with a righteous ſcepter, and not take notice of it? Can a creature change his maſter, ſin and fleſh, for Chriſt and his Spirit; his work of ſerving divers luſts and pleaſures, Tit. 3.3. for ſerving the Lord with ſingleneſs of heart, and not obſerve it? When the man is new made, Chriſt cometh into his heart with his Spirit, Graces, Goſpel: great Gueſts when they come into an houſe, have many eyes upon them; the King of Glory doth not come with ſuch a train and retinue in ſecret; the gradual change from grace to grace is not ſo viſible; but a ſpecifical change from nature p. 146to grace is undoubtedly ſenſible: when the ground that before brought forth nothing but weeds and thiſtles, comes to bring forth wheat; an ordinary perſon may perceive the difference, though how this wheat groweth is not ſo perceptible. Every new creature doth not know the time, nor manner, nor means of his converſion, but every one may know that he is converted: The mother doth not know how ſhe comes to be quick, but ſhe knoweth that ſhe is quick, for the feeleth the childe to ſtir in her womb: how the ſhadow moveth on the dial we cannot ſee, but that it moveth we ſee plainly, in that its oppoſite at night to the place where it was at noon. Though converſion be not ever ſenſible in the act, yet it is ſenſible enough by its effects; and the reaſon why it is not in all alike viſible, is becauſe it is not in all alike violent. God converteth ſome by Boanerges, ſons of thunder; others by a Barnabas, a ſon of conſolation; to ſome he comes, as on Mount Sinai, Exod. 19. with thundrings, lightnings, and a great noiſe; to others, as to Elijah, with a ſtill ſmall voice, 2 Kings 19.12. The Spirit falls down on ſome, as on the Apoſtles, like a mighty ruſhing winde, or like fire ſhaking and ſcorching them, Acts 2.2, 3. on others, as on Jeſus Chriſt, in the ſhape of a Dove, dealing mildly and meekly with them: The Jaylor is brought home by an earthquake, and an heartquake, Acts 16.29. when the p. 147door of Lydia's heart is opened ſoftly, and Jeſus Chriſt entereth in without any noiſe, Acts 16.14. Some in a ſown are revived onelyonly by pouring a little hot water down their throats, whereas others muſt be rub'd hard and beaten ſore before they will come to themſelves again, Cant. 6.12. Ere I was aware, my ſoul made me like the charints of Aminadab.

Some have been infamous for pleaſure in ſin, and ſuch are uſually made more apprehenſive of the pain due to ſinners; God bringeth all home by weeping croſs, but them eſpecially that have been moſt wicked: The Phyſician is forced to give ſtrong phyſick to ſuch ſturdy ſtrong patients, otherwiſe it will not work: A man that is an old finner, is like one that hath had a bone long out of joynt, and its feſtered, this man muſt feel much pain before it be brought into its right place.

Sometimes God intendeth to liſt a ſoul high with ſpiritual conſolations, and to prepare it for them, he layeth it low with legal humiliation: We throw the ball hard againſt the ground, when we intend that it ſhall bound high; Paul was forcibly caſt to the earth, before he was favorably 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 then others feel the ſmart of ſin: p. 148When 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 medicines (whereof ſome are more ſweet, others more ſowre) 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 ſuckt the milk of grace betimes from the breaſts of their parents, I mean their religious education: Obadiah feared the Lord from his youth, 1 Kings 18.12. Timothy from a childe knew the holy Scriptures; The dews of grace were dropt from Heaven upon their ſouls early, in the morning of their age; and in ſuch caſes converſion, as to the time and manner of it, is under a cloud: For as he that is lock'd up in ſome dark dungeon, may eaſily diſcover the moment of time, when either the leaſt beam of the Sun, or glimmering of day-light did break in upon him; whereas he that is always in the open air, is ſenſible that the day is broke, that the Sun is riſen, but cannot tell you preciſely when the day ſprang, or the p. 149Sun roſe; ſo ſome that have been betimes put out apprentices to the devil by their parents, been taught that helliſh trade of ſin, and nurtured in obſtinacy and Ignorance, being lock'd 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 flye open, and commanded them to ariſe and follow him; but thoſe that were ever in the open air, brought up in the nurture and admonition of the Lord: (like veſſels, when new ſeaſoned with holineſs) thoſe cannot tell you the day when ſalvation came to their ſouls; they can tell you that day is broke, but when they know not; one thing they know, that where as they were blind, now they ſee, but how they came by their ſight they cannot certifie 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 eaſie and ſenſible to ſome then to others, yet to all 'tis poſſible.

Gods precepts ſpeak it poſſible; God requireth of his people ſuch things as would be to no purpoſe, if they could not be aſſured of their grace and purity: He commandeth to examine themſelves, whether they p. 150are in the faith or no, 2 Cor. 13.5. Now to what purpoſe or end ſhould the Law of God be produced, the perſons heart and life compared with it, witneſſes be examined, the man thus arreigned in the Court of Conſcience, if the matter in debate could not be brought to an iſſue, if it could not be known whether he be ſanctified or not? God bids us make our callings and elections ſure, 2 Pet. 1.10. therefore they may be enſured: We are enjoyned to pray with confidence, and to call God Father, Heb. 10.22. Matth. 6.9. which certainly none can do, if none can know that they are his children.

The Apoſtle tells us, that we muſt rejoyce in the Lord, Phil. 3.1. and that alwayes, 1 Theſ. 5.16. even in tribulation, Matth. 5.10. which who can do, if he know not whether God be his friend or enemy?

Beſides, the promiſes of God ſhew it poſſible, John 14.21. I will love him (that keepeth my commandments) and manifeſt my ſelf unto him, ſaith Chriſt, Iſa. 60.16. Pſal. 50. ult. and 85.8, 9. now what Gods mercy promiſeth, his truth performeth.

The helps likewiſe which God affords us, ſpeak this feaſible. The ſcripture ſetteth down the ſigns of the men and women which are ſanctified, and which ſhall be ſaved. And hereby we know that we know him if we keep his commandments. To know that we know him, is to be aſſured that we know him, 1 Ioh. 5.13. Theſe things have I written unto you p. 151that believe on the name of the ſon of God, that ye may know that ye have eternall life, Mark, they did believe before, yet St. John writes that they might believe; they had before the faith of adherence, John writes to them that they might have the faith of aſſurance. The Sacraments are alſo given as broad ſeals, and the Spirit as the privy ſeal of heaven, to enſure ſalvation, Rom. 4.11. Eph. 1.30.

In a word, the patterns and experiences of the Saints ſpeak this poſſible; that which others have acquired, is not impoſſible to us. The children of God, have been aſſured of their adoption, that God was their father, Iſa. 63.16. 1 John 3.2. Though Abraham be ignorant of us, and Iſrael acknowledge us not, doubtleſs thou art our father, thou O Lord art our father, and our redeemer. They have been aſſured of their juſtification, Job 13.18. Pſalm. 45.24. perſeverance in grace, 1 Theſ. 5.25. Rom. 8.35, to the end. Of their right to glory and ſalvation, 2 Cor. 5.1. We know that when the houſes of our earthly tabernacles ſhall be diſſolved, we ſhall enjoy a building of God an houſe not made with hands, but eternall in the heavens. So 2 Tim. 4.7, 8. Job. 19.25. 2 Tim. 1.12. And all this aſſurance of adoption, juſtification, perſeverance in grace, fruition of glory, which Saints have, doth proceed from their aſſurance of their regeneration, 1 John 3.14. We know that we are paſſed from death to life, becauſe we love the p. 152brethren. Regeneration or holineſs is the firſt fruits which do enſure the harveſt, and the earneſt which doth confirme 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 markes, and bring thee to the teſt. And they ſhall be taken from the nature and effects of regeneration.

Firſt, examine thine heart by the nature of this true holineſs. Now there are two things in the nature of this new creature. In every birth there is Generatio unius & corruptio alterius, ſaith the Philoſopher, ſomething generated and ſomething deſtroyed; ſo in this new birth there is the production of grace, and the deſtruction of vice; the life of righteouſneſs, and the death of ſin; the ſetting up of the Arke, and the throwing down of Dagon. The ſinfullneſs of our ſouls by our firſt births, conſiſteth in their averſion from God and good, and in their converſion to the evil one, and evil; in having the image of Satan imprinted on them, and the image of God blotted out of them. The ſanctity of our ſouls by their ſecond births, conſiſteth in their converſion to God, and their averſion from ſin, in having the image of the Devil razed out of them, and the image of the Saviour ſtamped on them. As we have born the image of the earthly, ſo we muſt bear the image of the heavenly. And theſe two parts of the good part, are like two Buckets in a Well, p. 153as the one (namely the intereſt of God) cometh up, the other (namely the intereſt of ſin and Satan) goeth down; the higher the Sun getteth, the more ſtill it ſcattereth the darkneſs.

Firſt, there is in this new nature a dying to ſin. The Apoſtle calleth it a putting off the old man, Eph. 4.22. and a dying to ſin, Rom. 6.11. Converſion like the ſhip-mans fatal ſtar, is never ſeen but before the wrack and death of ſin. The ſpring of grace is a living fountain and cleanſeth it ſelf of mire and dirt. Grace like Chriſt increaſeth, and ſin like the Baptiſt decreaſeth. The expreſſion of the holy Ghoſt about this is worthy our ſerious conſideration, Rom. 6.6. Knowing this that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin; for he that is dead is freed from ſin. Lo, here, ſin is ſerved by Chriſt the ſame ſauce, which it formerly ſerved Chriſt, Sin crucified him, when he came in the likeneſs of ſinful fleſh, and he ſlayeth it when he cometh into the ſoul by his Spirit; but in the words of the Apoſtle obſerve, Sins appellation, and its execution. For its appellation, it is called, firſt the Old man; partly becauſe it is derived and propagated from Adam, the eldeſt of men; partly in compariſon of renovation, and renewing the whole man. It is called ſecondly, the body of ſin, partly becauſe mans corrupt nature, like a body or ſtock, brancheth forth into p. 154divers actual ſins as members, Col. 3.5. Gal. 5.19. partly becauſe of the ſtrength of it, as alſo becauſe men are as much naturally in love with their ſins as with themſelves. But take notice of the execution of this old man of this body of ſin in the regenerate. The old man is crucified: Sin like an old man in them which are new made, doth decay and decline every day; it is every hour growing weaker and weaker, and nearer to its grave and utter abolition. Regeneration giveth ſin its deaths wound, though as thoſe that are crucified, it dyeth lingringly, yet it dieth certainly. Sin (like a man in a conſumption) in a converted perſon is always waſting and dying till at laſt it's quite dead. One that is mortally wounded ſprawleth and moveth for a time, but afterwards giveth up the Ghoſt; ſo ſin, while Saints live, though it be mortally wounded doth rage and ſtir, but it abateth in ſtrength and dyeth with them.

St. De civit. dei. l. 8. c. 6.Auguſtine relateth of the Serpent that when ſhe groweth old, ſhe draweth herſelf through a narrow hole, and by this means ſtripping off her old skin, ſhe reneweth her age: Ambulare in peccatis eſt ſic verſari in pec catis ut i… voca…ione ſua ordina ria. Dave… in Col. 3.Col 3Truly thus the Chriſtian is made new, by putting off the old coat of the old man.

The Scripture ſpeaketh expreſly, He that is born of God, ſinneth not, 1 Joh. 3.9. that is conſtantly; ſin is not his deſign or imployment; and chearfully, ſin is not his delight p. 155or element; for ſin is againſt his new nature; now a man can do nothing againſt his nature cordially or conſtantly; Sin may rebel within him, but it cannot reign over him; he looks on ſin as his greateſt enemy, and therefore 'tis impoſſible that he ſhould converſe with it in a way of amity. Nay, as fire and water, heat and cold never meet but they fight; ſo this new life is in continual war with every luſt; the new creature is like unto God, Of purer eyes then to behold iniquity, Hab. 1.13. the evil of ſin cannot ordinarily get a good look from him; he cannot meet this ugly gueſt in any corner of his houſe, but his heart riſeth againſt him; he conſidereth what a Lord ſin diſpleaſeth, what a Law ſin tranſgreſſeth, what a beautiful image ſin defaceth, what a glorious name fin diſhonoreth, what a lovely loving Savior ſin buffetted ſhamefully, and tortured cruelly, what a precious ſoul, and peerleſs ſalvation ſin was like to have loſt him eternally. And Oh 'tis 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: 'Twas my iniquity that bid defiance to the higheſt Majeſty; 'twas my corruption which ſcourged the back, wounded the head, nailed the feet and hands, yea pierced the very heart of Jeſus Chriſt; my wickedneſs was the p. 156weight which cauſed his bloody ſweat; my luſt was the murderer, which put to death that Lord of life; 'twas my covetouſneſs which betrayed him, my cowardlineſs which condemned him, and my cruelty which executed him; and ſhal I be a friend to that Traytor, which was ſuch a foe to my Redeemer! Well, whatever it coſt me, through the ſtrength of Chriſt Ile have juſtice upon theſe murderers; through the help of heaven theſe brats of hell ſhall have their brains daſht out: his great care is every day to conquer his corruptions. The body of ſin and death to which he is tied, is as noiſom to his ſoul, as a dead body to his ſenſes. Luſt is as burthenſom 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, then this Saint to be freed from ſubjection to his ſins: The diſtreſſed Jews did not groan ſo much under their Egyptian ſlavery, as this true Iſraelite for ſpiritual liberty; O wretched man that I am, ſaith he, who ſhall deliver me from this body of ſin and death? Rom. 7.29. His great end, and endeavor in every providence and every Ordinance, is, not the repreſſion but the ruine of this evil of ſin. If the Sun of mercy ſhine warm upon him, he makes uſe of it to put out the kitchin fire of wickedneſs: When God folaceth his ſpirit with extraordinary kindneſs, the ſacrifice of thankſgiving that he offereth up is the beaſt of ſome ſin, p. 157which he layeth on the Altar, and poureth forth its blood before the Lord: When the ſtorm of affliction ariſeth, he enquireth for the Jonah which raiſed the tempeſt, and endeavoureth that he may be caſt over-board, 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 childe, he pointeth at the place of his pain; he indicteth, accuſeth and condemneth ſin, and intreateth that it may be executed; his prayers and tears are his daily weapons, wherewith he fighteth againſt his moſt inward and ſecret wickedneſs. When he perceiveth luſt like Adonijah, uſurping the throne of his heart, he goeth in to God, as Bathſheba to David, ſighing, and ſaying, Did not my Lord promiſe his ſervant, that the true Solomon ſhould reign in my ſoul? that Jeſus Chriſt the Prince of Peace ſhould ſway the ſcepter in my ſpirit? And now behold his foes, which thou haſt ſworn to make his footſtool, have trayterouſly aſpired to the Crown, and forcibly made me ſubject to their commands. As Eſther, he is very deſirous of theſe Hamans deſtruction, and watcheth continually for a fit opportunity to preſent his Petition to the King of Kings for that end; and when in any duty he ſeeth the God of glory to hold out the golden Scepter of mercy towards him; O, then he beggeth for juſtice: If I have found favour in p. 158thy ſight, O King, and if it pleaſe the King; let the life of my ſoul be given me at my Petition, and the death of my ſins at my requeſt: Did thy dear Son die for ſin, and ſhall thy poor ſervant live in ſin? ſhall not theſe thine enemies, which would not have thee to reign over me, be ſlain before thy face? Order my ſteps by thy word, and let not any iniquity have dominion over me, Pſal. 119.133. Thus by prayer, as by one main piece of his ſpiritual armour, he becomes prevalent. The Romans overcame their enemies ſitting, (that is, the Senate by their prudent counſels) but the Chriſtian kneeling, by his holy valour he wreſtleth with God, and through the power of Chriſt gets the victory, 2 Cor. 12.6.

And becauſe the devil of ſome luſts will not be caſt out without faſting and prayer, therefore he joyneth faſting to ſupplication, and trieth to ſtarve his corruptions: Before-hand he fitteth himſelf for that day of purging out his ill humors, by the preparatory potion of meditation. The conſideration of his ſins, how bloody and hainous in their nature, how crying and crimſon in their circumſtances, makes his phyſick work the better. He thinketh before, The day of mourning for (offending) my father is coming, and then I will ſlay my brother Jacob, my deareſt and neareſt ſin. This man bringeth under his natural body (which he may lawfully cheriſh) that he may abate the ſtrength of the body of death; as men ſometimes in a p. 159feaver open a vain, and let out their blood, (though it be not bad) that they may weaken their enemy.

In reading and hearing the Law of God, he ſetteth his luſts naked before that ſword of the Spirit, that they may be hewn by the Prophets, and ſlain by the words of Gods mouth; He deſires that it may pierce deep to the dividing of ſoul and ſpirit, of the joynts and marrow, and to the diſcovering of the thoughts and intents of his heart: His voice to the Miniſter, is like the Prophets to his neighbour, Smite me I pray thee, and likes him beſt, that in ſmiting wounds his ſin moſt: he approves of that Chirurgion that ſearcheth his wounds throughly, though he put him to pain; he rejoyceth 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 Gods purſuit of him may be prevented: If the Miniſter give him a bitter pill of reproof, he doth not, like a queaſie ſtomach, favour his malady, and loath his medicine, but takes it down willingly, knowing, that though ſuch things be not toothſom, yet they are wholeſom, and that they muſt be bitter things that breaks the bag of worms in his ſtomach; ſweet things will nouriſh and cheriſh them: He is glad that the word is fire, that thereby his droſs may be conſumed; that it is water, becauſe his heart thereby may be waſhed and purified; He hideth the word in his heart, that he p. 160may not ſin againſt God, Pſal. 119.11.

He goeth to the Lords Supper, that the blood of his ſins may be ſhed by the blood of the Saviour; The Croſs of Chriſt is the ſouls armour, and ſins terror; there is life in it for the death of ſin. Pliny ſaith, that the faſting ſpittle of a man will kill Serpents; Sure I am, the blood of Chriſt applied by faith, will mortifie ſin, and therefore the Saint frequenteth the Sacrament. He goeth to it, as Naaman to Jordan, to be cured of his ſpiritual leproſie; 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; O how his heart burneth within him, in hatred and indignation againſt his ſins, and in deſires after, and delight in his Redeemer: He beholdeth there the knives of his pride, unbelief, hypocriſie, malice, and the like, all redded in the blood of the Mediator; and now his eyes ſparkle with fire and fury, and his ſoul ſwelleth with wrath and revenge againſt them; were but his hand anſwerable to his heart, I mean his power to his will, he would put ſin to as much pain, make it ſuffer as much ſhame, cauſe it to undergo as curſed a death as ever Jeſus Chriſt did. Now this frame of ſpirit, exceedingly pleaſing to the King of Saints; he beſpeaks the ſoul at the Sacrament, as Herod did the damſel, Ask of me what thou wilt, and I will give it thee to the half, nay, to the whole of my Kingdom. p. 161The ſoul having before conſulted with his regenerate part (for this was a pious plot laid before, onelyonly put off till a convenient day) asketh the head of ſome luſt in a charger; the King ſendeth preſently, commandeth execution, to be done accordingly; The new creature doth now with a joyful heart look up to Heaven, and ſaith, Bleſſed be the Lord God of Iſrael, who hath this day avenged me of mine enemy; would to God that all the enemies of my Lord the King, and all that riſe up within me againſt thy Laws, were as that one Luſt!

He alſo withdraweth thoſe things which have fed his ſpiritual diſeaſes, he takes away the fuel, that he may put out the fire; he hates the very cup out of which he formerly drank his loathſom phyſick; he cuts off thoſe pipes which have ſupplied his Adverſaries; he avoideth the occaſions of evil; he knoweth that his corrupt heart is gunpowder, and therefore, whereſoever he goeth he is fearful of the leaſt ſpark; He hateth the garment ſpotted with the fleſh, Jude 19. He endeavoreth that his raiment may not onelyonly be preſerved from burning, but (as the three childrens) from ſienging: He is a true Dove that doth not only flye from the Hawk, from ſin, but will not ſo much as ſmell of a feather which falleth from the Hawke; he abſtaineth from appearances of evil; he dares not come near the brow of the hill, ſo far is he from falling to the bottom. Thus the ſanctified man uſeth all means for the murdering of his ſins.

p. 162Now, Reader, conſider, how is it with thee; haſt thou applied theſe ſeveral particulars to thy ſelf? What ſayſt thou? Is it thy endeavor by every providence, and thy end in every ordinance, to mortifiethy corruptions, & to bring thoſe Traytors to execution? Is it thy deſign to cover ſin, or to kill ſin? do'ſt thou pray againſt ſin (as Auſtin confeſt he did before his converſion) as one afraid that God ſhould hear thee, and grant the requeſt (not of thy heart, but) of thy lips? or is the death of thy ſins the very deſire of thy ſoul? an unconverted man may put up many prayers, but no deſires againſt ſin.

An unregenerate perſon fighteth againſt ſin, Livy.as the Athenians againſt Philip of Macedon, with words rather then with ſwords: Or as ſome that openly proſecute the Law againſt a Malefactor, and yet favor him underhand; ſo this man makes a ſhew of purſuing ſin unto the death, accuſing, arraigning it, witneſſing againſt it in prayer, and deſiring judgement; but inwardly he ſo minceth the matter, taketh off the edge of the evidence againſt it, as one reſolved that it ſhall live: His expreſſions cry out of ſin, as the Jews of Chriſt, Away with it, away with it, 'tis not worthy to live, Let it be crucified; but his affections call with much more ardency, as Pilate, Why ſhould it die? what evil hath it done? we finde no fault in it; or at leſt (as Auſtins heart) Not yet, Lord, not yet: A little longer he p. 163would willingly laze upon the bed of luſt: A little more ſlumber, a little more ſteep, ſaith this ſpiritual ſluggard. Truly, all this ſhew of warring againſt ſin, is but falſe fire, which (you know) can do no execution.

Fencers, at a prize, ſometimes ply one another ſo home, and ſtrike ſo hard, that they ſeem to be in earneſt, when they are all the while but in jeſt; their intentions are to pleaſe the people, and thereby to advance their profit, by getting a little money, but not at all to wound one another, at leſt not dangerouſly; a ſlight wound poſſibly may happen. Thus unſanctified men combat with ſin; they ſeem by their praying, reading, hearing, to aim at its death, to be in earneſt, when indeed their intentions are to carry on their own intereſt, and their reſolutions, that however they may raze ſin ſlightly (for their own ends) not to wound it deeply. Friend, I know not, but God knoweth, whether it be thus with thee or no: Doſt thou by civility, by the performance of duties, by attendance on ordinances tell the world that thou wouldſt crucifie thy corruptions, when ſuch a thing is not in thy retired thoughts? as Caligula with banners diſplayed, battel ranged, trumpets ſounding, ſet his ſouldiers to gather cockles: Or doeſt thou enter the liſt againſt thy luſt, as David againſt Goliah, reckoning to kill, or be killed, reſolving through the help of heaven, the ruine of the uncircumciſed Philiſtine?

p. 164Is the fight between thy judgment & thy wil? between thine inlightned conſcience, and thy affections, or btween the ſpirit and fleſth, the law in thy mind and the law in thy members, the regenerate and the unregenerate part?

Doſt thou hate and fight againſt ſin as ſin, foreign. Ariſt. Rhet.and ſo againſt every ſin? for all true hatred is againſt the whole kind: Doſt thou loath 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? Pſal. 119.104. Univerſality in this is a ſure ſign of ſincerity. Herod ſpits out ſome ſins, when he rolls others as ſweet morſels in his mouth. An hypocrite ever leaves the Devil ſome neſt-egg to ſit upon, though he take many away: Some men will not buy ſome commodities, becauſe they cannot have them at their own price, but they lay out the ſame money on others; ſo hypocrites forbear ſome ſins, yea, are diſpleaſed at them, becauſe they cannot have them without diſgrace or diſeaſes, or ſome other diſadvantage, but they lay out the ſame love upon other ſins, which will ſuit better with their deſigns. Some affirm what the Sea loſeth in one place it gaineth in another ſo what ground the corruption of the unconverted loſeth on way it gaineth another. There is in him ſome one luſt eſpecially p. 165which is his favorite; ſome King-ſin, like Agag which muſt be ſpared when others are deſtroyed. In this the Lord be merciful to thy ſervant, ſaith Naomi. But now the regenerate laboreth to cleanſe himſelf from all pollutions both of fleſh & ſpirit, 2 Cor. 7.1. Grace is like Caeſar who would admit of no ſuperior; nay, like oyl twill allow of no mixture. Sin may be in the Saint as rawneſs and illneſs in water, but the fire of Grace worketh it out by degrees, ſending it forth in the ſcum. The leaſt drop of water is contrary to, and oppoſed by fire, as well as the full veſſel; ſo the leaſt ſin is contraty to, and oppoſed by Grace is well as the greateſt: The ſhepherds dog forceth the whole flock to flie, but hath a ſpecial eye to one ſheep to which he is directed by the ſtaff or a ſtone from the ſhepherd: Or as the hounds (ſaith a Divine) drive the whole herd of Deer before them, yet have a ſpecial eye to one Deer which is ſingled out by the dart of the Huntſman, that however others may ſcape, yet that ſhall be killed; ſo regeneration though it work in the ſoul a deteſtation of, and a reſolution againſt every ſin, yet the ſevereſt exerciſe of this hatred and oppoſition is againſt the mans beloved and delightful ſin, reſolving however others ſhould eſcape, yet this ſhall be put to death. As the Syrian commanded his Souldiers to fight neither againſt ſmall nor great, but againſt the King of Iſrael; ſo truly the p. 166bent of the ſanctified heart is moſt againſt this royal King-ſin, as that ſin whereby God hath been moſt diſhonored, and his ſoul moſt deeply wounded.

Ambroſe relates a ſtory of a dog, In Hexam lib. 6. c. 4.whoſe Maſter being ſlain by one of his enemies, he lay by him all night, with great lamentation, howling and barking. In the morning many came to ſee the dead corps, amongſt whom was the murderer, the dog no ſooner ſaw the Homicide, but preſently fell upon him. Friend, is thy greateſt hatred and anger againſt thy Saviour-and-ſoul-murderer, that Maſter-ſin in which thou didſt formerly take the greateſt pleaſure? Canſt thou ſay as David (obſerve that character of uprightneſs) I was upright before him, and kept my ſelf from mine iniquitie? Pſa. 18.23. Mark, from mine iniquity. The godleſs man though he do much, will be ſure to faile here; and the godly man will ſtrike home here, whereever he be favourable; An horſe that is not ſound, but founderd, will favour one foot, if not more; the Lapwing (ſome obſerve) will cry, and make a great noiſe, but 'tis when ſhe is fartheſt from her neſt; the Hypocrite may keep a great ſtir about many ſins, but there is one ſin which he medleth not with. Dr. Reynolds on Hoſ 14. ſerm. 3Hos 14There is, ſaith a learned Divine, no greater argument of unſound repentance then indulgent thoughts, and reſerved delight and complacency in a maſter ſin. As ſome p. 167grounds are moſt proper ſoiles to breed and nouriſh ſome particular weeds; So are ſome mens hearts for ſome particular ſins: As Cains for envy, Corahs for arrogancy, Pilates for Cowardlineſs, the young man for covetouſneſs; and this ſin is ordinarily the greateſt block in the way of converſion; rather then men would leave this ſin, they have loſt Salvation. Mark 10.22. John 12.42 43. The Devil holds them as faſt by this one link as by ten thouſand; As it is with a Rabbits skin, it comes of very well, till it come to the head, and then there is haling and pulling, and much ado before it ſtirs; So the creature may do much at the command of God, but there is old ſtir and pulling, before this ſin be ſeparated from him; if this be once done throughly, the man is converted truly; for nothing but a ſaving work, can cauſe a man to loath that ſin which he loved as himſelf: And therefore an uncoverted perſon will ever be falſe in this. Jehu may throw down the idolatry of Baal, but not the Calves at Dan and Bethel: The young man in his worldlineſs, Herod in his uncleanneſs; Balaam in his ſtubbornneſs, muſt be excuſed. The converted ſoul is in this moſt careful; as Craumer, he will put that unworthy right hand firſt in the fire, with which by his ſubſcription he had ſo much diſhonoured Chriſt and Religion. Mahomet the Great, Turk. Hist.firſt Emperour of the Turkes p. 168cut off his fair Irenes head with his own hands, in whom he had ſo exceedingly delighted, to aſſure his Baſhaws that he had rather promote the publick peace and good then pleaſe and ſatiſfy his own paſſions. The true Chriſtian is a far greater conquerour, and out of love to God and his own Salvation, obtains a more lawful and noble victory over the Miſtris of his affections: He knoweth no ſin be it never ſo near or dear to him, worth hazarding the loſs of Gods favour, and his eternall welfare for; And therefore though his ſin be an Abſolom, concerning which corrupt nature, like David gives a ſpecial charge, Spare the young man Abſolom: Deal gently with him for my ſake: He ſeeth, like Joah, that the way to ſcatter the army of luſts, is to ſlay the General, this commander in cheife; And therefore he reſolveth to make ſure work of him, and for that end takes three darts and ſtrikes him through with them all, when one would have done the deed.

Reader, I confeſs I have been much larger in this head then 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 tryal, whether land belonged to England, or Ireland, by putting toads or ſerpents, or other venemous creatures into it; If they lived there, the land belonged to England; if they died, to Ireland: p. 169ſure I am, thou mayſt try whether thou at preſent belongeſt to heaven, or to hell, to a Covenant of Works, or to the Covenant of Grace, whether thou art converted or unconverted: if venemous luſts do live in thee thou art Engliſh land, in a ſtate of nature and wrath; if they die daily in thee, thou art in Chriſt and belongeſt to the Land of promiſe. Yet I would not be underſtood as if I meant that Godly men are never overtaken with ſin, or that corruption never gets the better of them. For I know, that the pureſt on earth are holy but in part: they are like watermen rowing hard againſt the ſtream of corruption, but through a ſudden and violent blaſt of temptation, they may be driven backward: But obſerve, this is violent againſt their fixed and deliberate reſolutions; their obedience to the law of ſin is forced as to an Uſurper, not free as to a liege Lord. Ahab indeed ſold himſelf to ſin. 1 King. 21.20. bat Paul was ſold under ſin. Rom. 7.14. The former was a volunteer, and agent, the latter a preſtman, a meer patient. Auguſtine ſetteth out the difference between ſin in the regenerate and unregenerate, by a compariſon of Tarquine & Lueretia, Peccatum factum eſt de illa non ab illa. Aug. de civit. dei.where (ſpeaking of her raviſhment) there were ſaith he, two bodies but one guilty of adultery, and concludeth the ſin was committed upon her, not by her. Conſonant to which is that of the Apoſtle. For that which I do, p. 170I allow not: for what I would, that I do not; but what I hate, that I do: Now if I do what I would not, it is no more I that do it, but ſin that dwelleth in me, Rom. 7.15. to 21. The converted perſon, like the betrothed Virgin, is forced; he crieth out, and therefore in Gods 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 wayes of obedience, Rom. 6.11. As the old man is put off, ſo the new man is put on; beſides the expulſion of ſin, there is the infuſion of holineſs: An habit or principle of grace is beſtowed on the ſoul, whereby it breatheth after, exerciſeth and delighteth it ſelf in the wayes and worſhip of God; there is an inward frame and diſpoſition infuſed into the new Creature, different from, nay, contrary to his former inclinations: The ſtream of his heart and life before ran ſwiftly after the fleſh and the world: The creature ſate upon the throne in his inward man, commanding all things at pleaſure; earth was the mans heaven, the world lay in his heart, and all the mans affections and actions were ordered and diſpoſed for the advancement of that intereſt. But now the tide is turned, the waters run in another channel; the Lord is exalted in his affections, as his chiefeſt good; and in his converſation, as his utmoſt end; the Law of God p. 171is written in the heart, and commented upon in the life; the inward man is of a good conſtitution, and the outward man of a good complexion: Grace is a tendency of the ſoul Godward; his underſtanding knoweth God to be the greateſt good, John 17. His will chooſeth him, his affections love him, his deſire is after him, his delight is in him, his fear is of him, his truſt is on him his care and endeavor is to walk worthy of the Lord unto all well-pleaſing, Joh. 17.3. Pſal. 16.5, 6. & 73.25, 26. Iſa. 7.8. Pſal. 37.4. Gen. 42.18. like the Sunflower, he followeth the motion of the Sun of righteouſneſs.

Now, Reader, try thy ſelf; Art thou alive to God? Doeſt 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 honor? how art thou affected to his word and worſhip? Doſt thou perform duties out of love to God, with complacency in God? It it thy ment and drink to obey his precepts? How is thy ſoul raviſhed with the ſweetneſſes of his promiſes? Art thou joyful in the houſe of prayer? Is the Sabbath thy delight? Is the Scripture ſweeter to thee then the honey and the honeycomb? At the Sacrament, canſt thou fit under Chriſts ſhadow with great delight, and finde his fruit ſweet unto thy taſte? Doeſt thou p. 172eſteem the yoke of thy Saviour eaſie, his ſervice liberty, his wayes wayes of pleaſantneſs, and all his paths peace? Canſt thou ſay, One day in Gods Courts is better then a thouſand elſewhere? Haſt thou found that 'tis good for thee to draw nigh to God? If thou wert put to thy choice, hadſt thou rather ſolace thy ſoul with ſenſual recreations, or in communion with the Father and Jeſus Chriſt his Son? Examine thine heart; for if thou haſt the divine nature, divine and ſpiritual things will be natural, and ſo pleaſant to thee: A man whoſe nature is covetous, how exceedingly doth he delight in viewing and feeling money! as the Roman Emperor would putt off his cloaths and tumble up and down in heaps of ſilver: If a mans 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 mens carriage, and honored in their language; men love thoſe things a life, becauſe they ſuit with their natures: So when a man hath a new nature, a ſpiritual holy nature, things which are ſpiritual and holy, will be acceptable to him, becauſe they are ſuitable to his nature; the word will be welcom, prayer will be pleaſant, ordinances will be as ſavory as food to the hungry; the man will love the habitation of Gods houſe, and the place where Gods honour dwelleth; though his fleſh be weak, his ſpirit p. 173is alwayes willing. He may be weary at a duty (that the wheels of his ſoul ſhould ſo be clog'd with the dirt of infidelity, and make him to drive ſo heavily) but he is never weary of duties; though corruption and Satan now dog him at, and diſturb him in his performances; yet 'tis the comfort of his ſoul, that he now drags them in chains after the triumphant chariot of Grace; and he rejoyceth to think how he ſhall leave the body of death behinde him, at the entrance of his ſoul into the Capitol of Glory: His heart leaps now, when his feet do but creep in the way of obedience: when he goeth to the houſe of God, it is with the voice of joy, unto the altar of God, yea, his God and excceeding joy.

Whatſoever a man doth from an ingrafted propenſity, he doth it not onelyonly in ſincerity, but alſo with alacrity: He delights in it, as the fiſh in the water, as the mole in the earth, it is his proper element; God, and the things of God are his element; He would ſtill be, and live in this element: He delights to know God, to worſhip him, to believe in him, to meditate on him, to ſanctifie his day, to glorifie his name, to obſerve his Laws, to view his children; he is never ſo well as when he is walking with God: if there were no heaven to prefer the obedient, and no hell to puniſh the diſobedient, yet he would fear the Lord, and delight greatly in his commandments.

But on the other ſide, ſpeak, Friend, Art p. 174thou liſtleſs and dead to ſpiritual things? are they irkſom and tedious to thee? Probably the commandments of God are bonds and cords; the Sabbath thy toilſom day, not a day of reſt and refreſhment, the Sanctuary is thy priſon, the ſervice of God is ſnuft at by thee, and weariſom to thee; thou art glad that the duty is done, the day is over, thy conſcience quieted, like a Tenant who is glad his rent is paid to his Landlord, but took no pleaſure in parting with his money; thou rejoyceſt at the end, not at the beginning of thy duty; thou counteſt Amen the beſt word in a prayer, not becauſe it's the fruit of thy faith, but becauſe it puts a period to thy petitions; the Bleſſing is the beſt part of Divine Worſhip; thou eſteemeſt no part to be before it, becauſe that is laſt, and nothing comes after it.

Religion, is but (poſſibly) thy by-buſineſs, and a Lacquey to thy luſts, a paſs and a convoy which thou haſt need of in thy travelling through the world. It may be thou goeſt to duty as a Bear to the ſtake; it goeth againſt the hair with thee to walk in the way of holineſs, though neceſſity compel thee (ſometimes, or) once or twice a day to take a turn in the path of piety: Conſcience will roar unleſs it may finde reſt in ſome outward performance.

Or thou mayſt now and then perceive good company walking in the narrow way p. 175which leadeth to life; and ſo, as travellers care not if they go a mile or two out of their way for company, eſpecially if the way be fair and the company pleaſing; ſo thou mayſt go out of thy own way ſometimes, and walk a little with the Saints for company.

Reader, be faithful to thy ſoul: A real fire differeth from a painted one by its heat; and ſo doth the real from the painted Chriſtian by his heat, life and delight in the ſervice of God. If thou art alive to God, thou art given up to all the Laws of God, thou exerciſeſt thy ſelf therein to keep a conſcience void of offence towards God and men. If thou art a Chriſtian indeed, the image of God is imprinted on thee; now this image conſiſteth in knowledge, righteouſneſs and true holineſs: Righteouſneſs conforms thy heart to the whole Second Table of the moral Law; Holineſs conforms it to the whole firſt Table, and Knowledge compleats this conformity to both. The regenerate man is not maimed, no part of the new man is wanting: He cuts not off the garments of holineſs in the midſt. Agrippa may be half a Chriſtian, Herod may do many things; but Zacharias and Elizabeth walk in all the ſtatutes and ordinances of the Lord, blameleſs: And David will fulfil all the wills of God: Luk. 1.6. Act. 13. Perfect holineſs is the reward of the Saints in heaven, but tis the deſire and endeavour of the Saints on earth; p. 176O that my ways were directed to keep thy commandments! As a reſolved Traveller that is upon a journey of neceſſity, whether the way and weather be fair or foul, he goeth on, by honor and diſhonour, by evil report and good report, until he appear before God in Sion. He lifteth at the latch when he cannot open the door; he hath reſpect to all Gods commandments. He obeyeth every Law of both Tables in his will, though he break the Law of both Tables in his works. As the hearts and wills of the Athenians were with Sylla without the walls, when they were (beſieged by him, and) kept, in their bodies, within by force: So the Saints are with the whole Law in their hearts and intentions, even then when they are forced to fail, in regard of their hands and execution, Rom. 7.13, 14. Pauls three adverbs ſpeak a ſubſtantial Chriſtian, Tit. 2.11.

Some are firſt Table-men, zealous for Religion and duties towards God, but cold and careleſs in point of righteouſneſs and juſtice in their 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 compleat in all the will of God, Phil. 4.12. Integrality is the true note of integrity. The Philoſopher ſayth, Dolus latet in univerſalibus.That deceit lieth in univerſals; the Divine ſaith, That ſincerity lyeth in univerſals. We truſt, ſaith Paul, that we have a good conſcience, becauſe we deſire in all things to live honeſtly, Hebr. 13.18.

p. 177An Hypocrite is like ſome books of little worth, becauſe they are imperfect, ſomething is wanting; thoſe commands which will ſuit with his ends ſhall be taken in his way, as Jehu did the precepts which enjoyned the rooting out of Ahabs family, but thoſe which croſs his deſigns muſt be caſt by as that precept to Jehu, of rooting out the Idolatry at Dan and Bethel. Thus this unconverted perſon indents with God, as ſome ſervants with their Maſters, This work he will do, and this work he will not do; and thus while he breaks one command reſolutely, he breakes all reductively. The commands of the Law are all copulative, they hang together like a carcanet of …ewels, break one off, and all fall with it. Or as one article of a leaſe being broken, the whole leaſe is forfeited. He that breaks one with reſolution and confidence, obeyeth none out of conſcience. He that diſobeyeth God wilfully in one command, ſhall find that he diſobeyeth God wholly in all. He that keepeth the whole Law, and offendeth in one point, is guilty of all. James 2.

Reader, If thou ſhouldſt ſit at table and ſee a man pidling at his meat, picking and chuſing, this he liked, that he diſliked, thou wouldeſt conclude, ſurely ſome ill humors are predominant in him, his body is unſound. So when thou art pidling at the table of the Word, picking and chuſing among the commands of God, this p. 178thou likeſt, it is eaſie; that thou diſlikeſt, it will coſt thee ſome pains, or tend to thy diſcredit: Mayſt thou not gather that corruption is too much prevailing in thee, and thy ſoul is unſound? Be it known unto thee that thou art a Traytor againſt the King of heaven, if thon clippeſt or refuſeſt any piece which hath his impreſſion and ſuperſcription.

Secondly, Examine thy ſelf 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 childe deſireth and ſavoureth the means of grace. The unconverted man being dead ſpiritually, hath no appetite to, nor taſte of ſpiritual food; but the living childe hath both; As new born babes deſire the ſincere milk of the word, 1 Pet. 2.2. The babe of Grace as ſoon as born, doth cry for the breſt: He can no more live in his ſoul without duties, then in his body without diet. The infantheir preferreth his milk before his largeſt Manors: A famine of the word pincheth and paineth him more then a famine of bread and water: Davids baniſhment from the Temple was his foreſt trouble, and a far greater affliction to him then his forced abſence from his deareſt relations.

O the hunger of this gracious ſoul after Scripture! I opened my mouth and panted, for I longed for thy commandments, Pſal. 119.131. p. 179The big-bellied mother doth not long more then this new born childe: The poor priſoner doth not beg more heartily for bread, then he for ſpiritual food, Pſal 42.1, 2. and 63.1.2. Dr. Harris o… New heart.A Divine obſerveth excellently on that fore-quoted place, 1 Pet. 2.2. a threefold difference between the bad and good in their deſires of the Word.

1. The regenerate deſires the Word as the babe doth milk: How is that? he deſires it as his livelihood when he is new born though afterward he is more playful, and every noiſe may call him off from the breaſt; but when new born, nothing can ſatisfie but the breaſt; ſo an hypocrite may deſire the word when there is nothing to call him; but when the world and the word come in competition, he will follow his earthly, whatever become of his heavenly buſineſs; but a new born childe prefers it before thouſands of gold or ſilver.

2. The new born childe deſires the word in its plainneſs, The ſincere milk of the word, without mixture, as the childe deſires the mothers 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 cowardize, 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 p. 180thereby 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 Gods mouth more then his appointed food, Job 23.12. Mark, not then varieties, or ſuperfluous fare, but then daily & neceſſary food; the former might be ſpared, but this for the preſervation of life is neceſſarily required; but Gods word was before this, Spiritual dainties are moſt delightful to them that have ſpecial grace. And truly 'tis no wonder that the childe doth ſo exceedingly long for and love that which is (as it were) his father, I will never forget thy precepts, for by them thou haſt quickened me, Pſal. 119.93. Some men ſay they ſhall never forget ſuch a friend the longeſt day that they have to live: What's the reaſon? they will tell us they were nigh death either by fire, or water, or ſome diſeaſe; and under God, ſuch men ſaved their lives; ſo ſaith David, Ile never forget Gods Law the longeſt day I ſhall live: why? what's the matter? Alas, I was nigh death, next door to eternal damnation; there was but a thin paper-wall of life between me and everlaſting wo, and under God the Word helped me, it ſaved my ſoul. I will never forget thy precepts, for with them thou haſt quickened me. If Alexander could ſay, That he was more bound to his Tutor p. 181Ariſtotle, then to his Father Philip; becauſe he had only his being from the latter, when he had his well-being from the former, and therefore he prized him ſo much: How much therefore doth the true Chriſtian value that word which is inſtrumental to his being in Chriſt here, and his everlaſting welbeing with Chriſt hereafter?

So for prayer, the regenerate perſon cannot live without it, and fellowſhip with God in it: He is like a full veſſel (his heart filled with complaints againſt ſin, with longings after Chriſt and his likeneſs) if you will not give it vent, 'twill burſt. Prayer is his breathing Godward; without breathing the body could not live, it would be inflamed and burnt up with the heat of its own entrails; no more could the ſoul, unleſs the Saint ſhould breath often towards heaven, crying, Abba, Father. Spiritual breath was the firſt ſign of Pauls ſpiritual birth, Behold he prayeth, Act. 9.11.

So I might ſpeak of other Ordinances of God; for there is a conſtant trade driven between the Convert and heaven, which is carried on by ſeveral commodities; and if this commerce were broken off, he could not ſubſiſt: He findeth the means of grace as needful to keep grace and ſoul together, as meat to keep life and ſoul together: his heart, though fired with this ſpiritual life, is like green wood which will burn no longer then its blown with the bellows of Ordinances.

p. 182Reader, How doſt thou find thine appetite unto the bread and water of life? doſt thou hunger after the Word, Prayer, Sacraments, Commonion of Saints, and the Lords day? canſt thou feed on them with delight? doſt thou riſe from Table with an appetite, longing to ſit down again? Canſt thou lay as the Pſalmiſt, I watch, and am as the Sparrow upon the houſe top? Pſal. 102.7. Obſerve, the Sparrow upon the top of an houſe looketh on this ſide and that ſide of the houſe, it looketh this way and that way, and round about if he can ſpy any corn, and food; and when it can ſee any, it flieth to that place, and pecks it up; ſo, doſt thou watch for, and reſort to the Ordinances of God which are the food of thy ſoul? what ſayſt 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 then at the meat. Believe it, as there is no greater ſign of a foul ſtomack then to loath ſolid meat, and to pick ſallats, or feed on aſhes; ſo there is hardlier a greater ſign of an unſanctified heart, then to loath the ſolid food of the word, and to pick the flowers of mans wiſdom in a Sermon, or to feed on the world.

Or poſſibly thou art one of the new-fangled opinioniſts of our unhappy times that are above Ordinances. I muſt tell thee, That to live above Ordinances, is to live below p. 183a Saint. He that doth not reckon the means of Grace his greateſt priviledge on this ſide the place of Glory, may well queſtion whether ever he enjoyed God in them: methinks the begger ſhould know that door again at which he had a large alms, a full bait, James 1.18, 19. 1 Pet. 2.2, 3, 4. A childe indeed may forbear his meat either in a fit of ſullenneſs, or under ſome diſeaſe; but if he be a childe, his dogged fit will be over, he will get the maſtery of his diſtemper, and fall to his food again.

Secondly, The new-born creature groweth in Grace; the picture of a childe groweth not, but a living childe doth: After generation followeth augmentation; the ſame word which breeds the new man, feeds him, and enables him to grow thereby, 1 Pet. 2.2. As the ſame blood, of which the babe is bred in the womb, ſtrikes up into the mothers breaſts, and by a further concoction becometh milk, and ſo nouriſheth it: The good ſeed of the word falling into the foil of an honeſt heart, makes it abundant in the work of the Lord: Common Grace, ſometimes like Joſhua's Sun, ſtandeth ſtill; but uſually like the dial of Ahaz, it goeth ten degrees backward; when ſpecial grace, like the morning light, ſhineth brighter and brighter to perfect day, Prov. 4.18. Firſt, the blade, next, the ear, then the full corn: firſt, they who are begotten of God, become little children, next p. 184young men, then old men and fathers, 1 Joh. 2.1, 12, 13, 14.

The unfound Chriſtian, is like the Manna for the Iſraelites daily uſe, which did corrupt and putrifie; 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 loyns, and at laſt became a River ſo deep that none could paſs over it, Ezek. 47.3, 4, 5.

If Grace be true, there is a natural tendency in it to growth, as there is in ſeed caſt into the earth: There is vertually in a little plant, the bigneſs and height of a great tree, towards which it is putting forth it ſelf with more and more ſtrength every day. So there is in that ſeed of Grace planted in the ſoul at converſion, vertually that perfection of grace which Chriſt hath appointed that man unto, towards which its putting it ſelf forth every day. He that hath clean hands, groweth ſtronger and ſtronger, Job 17.9. They go from ſtrength to ſtrength till they appear before God in Sion, Pſal 84. This River of living waters runneth along (notwithſtanding many turnings and windings) till it empty it ſelf into the Ocean, and grace commence glory.

The grain of muſtard-ſeed groweth into a tree, and the ſmoaking flax is blown into a flame: The leaſt ſpark of true holineſs cannot p. 185be put out by all the blaſts of men and devils; but will like the coal-fire wax the hotter for the waters of oppoſition, and never leave aſpiring till it be joyned, and become a pure and perfect flame.

He was never good man that mends not, Hal medit. and vows p. 7. medit. 44.(ſaith that holy Biſhop) for if he were good, he muſt needs deſire to be better; Grace is ſo ſweet, that whoever taſtes of it, muſt needs long after more; and if he deſire it, he will endeavour it; and if he do but endeavour, God will crown with ſucceſs. Gods 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 finde ſomewhat added to the ſtature of my ſoul.

The children of God are therfore compared to trees, which are thriving and profitable, as to the fruitful vine, the fat olive, the ſeaſonable ſapling planted by the Rivers of waters; for he abideth in Chriſt; and whoſoever abideth in him bringeth forth fruit, John 15.4. The branch which ſeemeth to belong to the vine (by hanging on it) yet is dead, will wither and periſh; but that which is alive in the vine will partake of its ſap, and thereby thrive and flouriſh.

Indeed all Chriſts 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 then others; ſo in the myſtical body of p. 186Chriſt, one member may be more eminent in ſpiritual ſtrength then 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 thy live: As all pieces of land are not alike fruitful, ſome bring forth thirty, ſome ſixty, ſome an hundred fold; but all the good grounds are fruitful, and return the ſeed with advantage, every one bringeth forth ſome fruit.

It is confeſt alſo, that a true Chriſtian doth not grow at all times alike; A violent winde may force thoſe waves for ſome time backward, whoſe natural motion is forward. Natures retraction of it ſelf 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 oathes: And ſo was David from growing, when he firſt commits adultery in perſon, and afterwards murder by a proxie: 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; p. 187ſo the childe of God, though he may have his declenſions, yet afterwards he recovers himſelf, and his diſtemper being removed, he falls to his food, and gets ſtrength apace; nay, the greater his fall was, the greater his riſe; the lower the ebb and decreaſe, the higher the tide and increaſe; as we ſee in Peter, who though he denied Chriſt out of cowardize, Euſeb.came afterwards to own him with courage, and that to the loſs, not onelyonly of his liberty, but his very life: And David, who could once imbrue his hands in another mans blood, would not afterwards drink of that water, the fetching of which had but endangered blood.

Reader, How doeſt thou find thine heart to thrive in holineſs? doeſt thou like a dead ſtake in an hedge grow, but it is every day more rotten? or, doeſt 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 carkaſs, more unſavory every hour then other? or, doſt thou like the moon, alwayes increaſe in the light of purity till thou come to the Full of Glory? Art thou ever preſſing forward towards the price of the high calling of God in Chriſt? Or doeſt thou ſlide backward with a perpetual backſliding? Art thou one of them that boaſt they are ſtill the ſame, as looſe, as deboiſt p. 188as ever, no changling unleſs it be from one lewd company or looſe courſe to another? like the Camelion, thou canſt turn into any colour but white; into any thing but what thou ſhouldſt be: truly, thou art far from the Kingdom of Heaven.

Friend, Let conſcience ſpeak, Was the time with thee, when thou couldſt not ſuffer half a day to paſs without duties; nor a duty without communion with God in it? thou didſt conſtantly either meet God, or miſs God in an ordinance: thou couldſt not hear an oath, but thou waſt ſenſible of Gods diſhonor, 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 minde any performance, art thou indifferent whether or no God affords his preſence? Canſt thou hear others laſh out with their lips, and give thy ſelf liberty for vain and frothy language, yet none of theſe things move thee? O Friend, conſider whence thou art faln, and repent, and do thy firſt works: for ſurely 'tis ſad to ſee the dayes grow ſhorter and ſhorter, to ſee a body waſting away every day more and more of a conſumption: And how ſad is it to ſee a ſoul declining in regard of ſpiritual ſtrength! If thou fall forward, thou mayſt help thy ſelf; but if thou fall backward, as p. 189old Eli did, thou mayſt undo thy ſelf; thy fall may prove thy downfall. Remember, that a veſſel of true gold will wear brighter and brighter to the laſt; when a cup which is onelyonly gilt will grow paler and paler, till all the gilt be of: Take heed thou be not like an apple, fair in the outſide, and rotten at coar; for then thou wilt corrupt farther and farther, till thy outſide be like thine inſide, and God diſcover thee to be unſound all over.

Thirdly, the new-born creature endeavoreth to make others gracious. All living creatures have a tendency and inclination to beget others, and propagate their own kinde. Adam when polluted, begets a ſon after his image; truly, ſo doth the Chriſtian (in his deſires and endeavours) as ſoon as he is purified. No ſanctified ſoul did never make a Monopoly of his Saviour; like the wall, he receiveth warmth from the Sun of Righteouſneſs, and reflecteth it on them that are near him.

An Hypocrite, who hath no true grace himſelf, careth not how little others have: He is like a dead coal, whatever be nigh him is never warmed or quickned 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 it ſelf, and the more of goodneſs in any, the more of diffuſiveneſs. If Peter be converted, he will p. 190ſtrengthen his brethren; if David be reduced, he will teach ſinners Gods ways: None are more deſirous of children then 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 houſ-keeping to others, and adviſe them to accept of the ſame chear.

As the ſun refreſheth many with his warm rays, eſpecially them that are near it; ſo doth the Saint benefit many by his fervent prayers for them, occaſional counſels and conſtant pattern to them, but eſpecially thoſe that are of his own family. There indeed are his moſt cheriſhing beams, and enlivening influences. O how diligent is he that the King of Saints may have his throne in every heart within his houſe! Like the Bee, he goeth to the flower of this duty, and to the flower of that Ordinance, ſucking ſome honey, ſome ſoul-ſweetneſs, and then carrieth all home to his hive, to his family: He will ſtudy and ſtrive that his cottage may become a Church, his houſe Gods leſſer heaven: 'Tis a mercy to be his Wife, he will labor that Chriſt may be her Husband: 'Tis an happineſs to be his children, he will endeavour that God may be their Father: 'Tis a priviledge to be his ſervant, he will do his utmoſt that ſuch may be heirs of ſalvation. His houſe is an healthful air for the ſouls of others to breathe in.

p. 191Grace 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 his Son, 1 Joh. 1.3.

The childe of God cateth not his morſel alone, but loveth company; he is very covetous to make Proſelites unto Chriſt. We have a ſaying, That he was unworthy to be born, by whom another is not born: Sure I am, he may queſtion whether he were ever born again that doth not labour that others may be ſo alſo.

Reader, Try thy ſelf by this touchſtone; art thou an heavenly Merchant to ingroſs ſpiritual commodities to thy ſelf? or art thou deſirous that others ſhould ſhare with thee? Is the voyce of thy heart like Cains? p. 192Am I my brothers keeper? or like Moſes, Would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them? Canſt thou ſtand …y and ſee others loſe their God, and Chriſt, and ſouls for ever, and not be at all troubled, ſo thy ſtakes are ſaved? Dan. 6.14.Dan 6:14or doſt thou with Darius labour hard to keep poor creatures from the roaring lion? and with Abraham pray heartily that poor Sodomites may be preſerved from fire and brimſtone? Is it all one to thee whether thy neighbors and relations ſink or ſwim, be ſinners or Saints, be ſaved or damned? truly then its a ſign thou art not born of God; for wert thou his ſon, thou wouldſt endeavour by thy prayers, pattern and precepts, to raiſe up ſeed to thine elder brother Jeſus Chriſt.

Reader. Credo, Domine, vera fide, etſi languida fide. Oecolampad.It is far from my thoughts to diſown or diſcourage the leaſt degree of grace. I know that the Embryo in the womb is reckoned towards a childe; the break of day a part of the day: A palſie, ſhaking hand is a true hand, and may receive a jewel as ſurely, though not ſo ſteadily as another hand: A weak hand of Faith is a true faith, and may receive the pearl of price as certainly, though not ſo chearfully, 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 ballance to weigh them, that I may know their quantity p. 193and degrees, and how rich thou art; but to the touchſtone, to try them that thou mighteſt know their quality and truth, whether thou art poor in ſpirituals, or poor in ſpirit; whether thou art worth any thing or nothing, for thine endleſs eſtate in the other world.

To ſum up this Uſe, I would requeſt thee to be ſo great a friend to thy precious ſoul, as to be impartial and faithful in its ſearch and trial. Look much at the conſtant bent and inclination of thy heart: One act will not ſpeak an habit; nor a few good or bad motions, an holy or evil heart. Thou mayſt have ſome cogitations of heaven, when thy converſation is not in heaven. The air is light, yet not a lightſom body, becauſe it's lighted by the preſence of another; when that is removed, its dark, as in the night: So if thy light of holineſs in any of the forementioned particulars, be only like a flaſh of lightning, for a fit, it is a ſign the root of the matter is not in thee. On the other ſide, thou mayſt have fleſh in thee, and yet thou not be in the fleſh. Thou mayſt be in the right way to heaven, though thou art ſometimes ſtopt and hindered in thy journey. A ſtream or vent of a river may be to go downward, yet the River may be dammed up for a while, but 'twill riſe higher and higher, and at length beat down and overcome that which hindereth it; ſo if the tendency of thine inward man, its ordinary frame and p. 194temper be but towards God and the Divine nature, be not diſcouraged, though there may be the mud of corruption to ſtop the ſtream; for this living water of grace, will be ſo beating upon it, that twill over-power it, and ride triumphantly over it. But be ſure that thou bring the matter in debate to an iſſue, by no means deſiſt till thou bringeſt it to ſome reſult. If Satan can but perſwade thee either to daub about it (for his his ſpeech will be like that of Peter to Chriſt, Maſter, pity thy ſelf) or to leave the queſtion ſtill in doubt, he knoweth that he ſhall ſpoil the working of all this Phyſick, be it never ſo good. I know that thine heart will be as hard to be kept to it, as an eel in thine hands; therefore ſerve thine heart, as the Judge ſerveth the Jurors at an Aſſize. Firſt, they are ſworn to be true and faithful in deciding and determining the difference between party and party: next, they hear the evidence and proofs on both ſides: After that they are ſhut up together, and have neither fire, nor candle, nor bread, nor drink allowed them, till they are agreed on their verdict, which when they have done they bring it into the Court, and there 'tis entred 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 controverſie p. 195between God and thy ſoul, Whether the land of promiſe belong to thee or not; next let conſcience be called (which is as ten thouſand witneſſes) and ſpeak what it knoweth, of thy right and title to that eſtate according to the known Laws of the Lord; and if thou loveſt the life of thy ſoul, do not wink upon that witneſs, or fee him underhand to make him to mince the matter, and be partial in his teſtimony. Fooliſh pity here, is ſoul-damning cruelty; but tell him, he is upon his oath, and in the preſence of the infinite God, and charge him to ſpeak the truth, the whole truth, and nothing but the truth. O do but give conſcience leave to be faithful at this time, and twill be thy friend to eternity: When the evidence is thus examined, let nothing hinder a verdict; call upon thy heart again and again, whether it be reſolved for thee or againſt thee; till this be done, give thy ſelf 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 entred and ingroſſed in the Court of Conſcience; namely, that ſuch a day thy title to the inheritance of the Saints in light was tried before the Judge of quick and dead; and upon a full hearing of evidence on both ſides, ſuch or ſuch a verdict was brought in. If thy heart p. 196find for thee, how may this fill thee with joy, that thy name is written in the book of life! it may keep thee ſteddy in the greateſt ſtorm, that thou art an undoubted heir to the eternal weight of glory, When the waters of affliction overtake thee, and the Devil throws his ſtones into them to trouble them, and make them muddy (that thou mayſt doubt and diſtruſt thine eternal felicity) how quickly may the remembrance of ſuch a verdict upon full evidence ſettle them again, and how clearly mayſt thouſee thy ſincerity like a true diamond ſparkling gloriouſly at the bottom of thoſe waters! thou mighteſt gather, Once in Chriſt and ever in Chriſt; and I was once in him, therefore I can never be out of him. O Friend, thy priviledges are high and unſpeakable, and therefore thy practices ſhould be holy and anſwerable: But I cannot ſtay to ſpeak farther to thee here; my work groweth in my hands already much beyond my thoughts, yet I ſhall ſpeak to thy dignity and happineſs in the ſecond ſubject of conſideration, under the firſt Uſe of Exhortation; and to thy duty and holineſs in the ſecond Uſe of Exhortation, if the book ſwell not too big.

But Reader, if thine heart find againſt thee that thou art not born again, what canſt thou ſay for thy ſelf, 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 p. 197of the Doctrine, and the firſt uſe of Information? and doſt thou not ſee the abſolute indiſponſable neceſſity of Regeneration, in all that would be ſaved? Hath not the God of truth (as it were) confirmed it with an oath, Verily, verily I ſay unto thee, that except a man be born again, he cannot ſee the kingdom of God? Canſt thou think to make the author of this Text a liar by getting to heaven in an unregenerate condition? Doſt thou believe that the thoughts of his heart ſtand for ever, and the counſels of his majeſty be eſtabliſhed to all generations? Suppoſe thou ſhouldſt dye 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 unquenchable flames? For the ſake of thy precious ſoul, haſten out of this Sodom, this natural eſtate, which will undoubtedly be puniſhed with fire and brimſtone: For thine help herein, I have written the next Vſe, which I earneſtly beſeech thee as thou wouldeſt leave this world with comfort, and look into the other world with courage, that thou give it the reading (thou knoweſt not what an hour may bring forth) and the Lord give it his bleſſing.