'/ give theft Books
| for the founding of a. CoHtgt in thijf Colony' '•

• ILIIIBIB^ISy •

1911

NICHOL'S SERIES OF STANDARD DIVINES.
PURITAN PERIOD.

BY JOHN C. MILLEE, D.D.,
LINCOLN COLLEGE J HONORARY CANON OF WOROESTER J RECTOR OF GREENWICH.

THE

WORKS OF- GEORGE SWINNOCK, M.A.
VOL. V.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh. •
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh. General <2bitor.
REV. THOMAS SMITH, D.D., Edikburgh.

THE WOKKS

GEORGE SWINNOCK, M.A.

VOL. V.
CONTAINING :
THE DOOR OF SALVATION OPENED BY THE KEY OF REGENERATION,
AND
THE SINNER'S LAST SENTENCE.

EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT.

M.DCCC.LXVHT.

EDINBURGH :
PRINTED BY BALLANTYNE AND COMPANY,
PAUL'S WORK,

MKc3 /as M.5

CONTENTS.

THE DOOR OF SALVATION OPENED BY THE KEY
OF REGENERATION. PAGES
The Epistle Dedicatoet, ..... 3-8
To the Reader, ...... 9
An Epistle to the Reader, ..... 10-14
chap.
I. The opening of the words, and the doctrine, . 15-19
II. The description or nature of regeneration in the
several causes of it, . . . . 20-38
III. The reason why regeneration is necessary in all that
will obtain salvation, .... 38-41
IV. The first use of the doctrine, containing the gross
delusion of all unregenerate persons, . . 41-46
V. Shewing the insufficiency of ten particulars to speak
a Christian's right to heaven, ... . 46-83
VI. A use by way of trial, wherein the character of re
generate persons is set down, with some quicken
ing motives to examination, . . .83-112
VIL Containing more marks of a regenerate person, . 112-120
VIH. Containing an exhortation to endeavour after re
generation, ..... 120-123
IX. The first help to regeneration, Serious consideration, 123-128
X. The first subject of consideration, The misery of the
unregenerate in this world, . . . 128-135
XI. The misery of the unregenerate in the other
world,  136-144
XII. The second subject of consideration, The felicity
of the regenerate in this world, . . . 144-160
XIIL The felicity of the regenerate in the other world, . 160-174

VI CONTENTS.
CHAP. PAGES
XIV. The third subject of consideration, The excellency
of regeneration, .... 174-188
XV. The fourth, subject of consideration, The necessity
of regeneration, .... 188-194
XVI. The fifth subject of consideration, The equity of re
generation, or living to God, . . . 194-200
XVII. The second help to regeneration, An observation
or knowledge of those several steps whereby tbe
spirit of God reneweth other souls, and a pliable
carriage and submission to its workings and
motions, ..... 200-234
The third help to regeneration, . . 234-242
XVIII. An answer to three objections, . . . 242-251
XIX. An exhortation to tbe regenerate, . . . 251—257
XX. A second exhortation to the regenerate, to do what
they can for the conversion of others, . . 257-261

THE SINNER'S LAST SENTENCE.
The Epistle Dedicatoey, ..... 265-266
To the Reader, ...... 267-268
CHAP. I. The preface and introduction to the text, . . 269-274
II. The division and brief explication of, . . 274—278
III. Concerning tbe privative part of tbe sinner's punish
ment, . . . . . . . 278-281
IV. Tbe properties of the sinner's loss, . . 281-283
V. The reasons of tbe sinner's privative punishment. . 283-285
VI. Uses concerning tbe heinous nature of sin, and
grievous misery of sinners, . .• . 285—290
VEL Containing the folly of sinners, and the vast differ
ence between them and tbe godly at tbe great
day, ...... 290-293
VIII. A use of trial, with tbe marks of those that shall
be banished Christ's presence, . . . 293—294
IX. An exhortation to fly from this wrath to come, with
some helps thereunto, .... 294-296
X. Tbe positive part of tbe sinner's misery, expressed
by fire, and why, ..... 296-298
XI. Tbe difference between our fires and bell fires, . 298-301

CONTENTS.

VII

CHAP. XII. Tbe fulness of wicked men's misery, in that it is
positive and privative, with some cautions against
it> .....
XIII. Tbe eternity of the sinner's misery in tbe other
world, with the grand reason of it,
XIV. How little cause to envy sinners, and how careful
we should be to avoid their eternal misery,
XV. The reason of Christ's severe sentence, and a ques
tion resolved, Whether the righteous, by their
acts of charity, do not deserve heaven, as well as
the wicked, by their omission thereof, deserve hell,
XVI. Why Christ will try men at the great day by acts
of charity, ....
XVII. Three particulars about the text, .
XVIII. That sins of omission are dangerous and damnable,
XIX. The nature of sins of omission in general, .
XX. Three distinctions about sins of omission, .
XXI. The agreement and difference between sins of omis
sion and sins of commission,
XXII. The danger of sins of omission, in the heinous
nature of them, and their offensiveness to God, .
XXIII. The danger of sins of omission, in their destructive-
ness to man, and our proneness to overlook
them, ......
XXIV. The reasons why sins of omission are damnable, .
XXV. Further reasons why Christ at the great day will
condemn men for sins of omission,
XXVI. Of the doctrine by way of information, How dread
ful will be tbe condition of those that live in
sins of commission, ....
XXVH. Negative godliness is not enough. — Christ's impar
tiality in judgment, ....
XXVIII. Practical godliness necessary,
XXIX. The condition of men only civil is unsafe and sad,
XXX. Sinners' conviction at the day of judgment. The
purity of Christ's religion above all others,
XXXI. The holiest have cause of humiliation,
XXXH. Use of trial, whether- we be guilty of these omis
sions or no,
XXXHI. A caution against sins of omission in regard of the
matter of duties, . . . •
XXXIV. Arguments against omissions. The positiveness of
our rule, and of God's mercies, .

PAGES
301-303 303-305
305-307
308-311 311-315
315-317 317-319
319-320
321-324 324-327
327-333

333-339339-343343-348

348-352
352-357
358-360 360-364
364-370 370-373
373-379379-385386-389

V1L1 CONTENTS.
CHAP. PAGES
XXXV. Arguments against omissions. Christ purchased
positive as well as negative holiness, and our
privileges oblige to both, . . . 389-393
XXXVI. Arguments against omissions. We profess ourselves
God's servants, and all our reUgion will come to
nothing without positive holiness, . . 393-396
XXXVH. Arguments against omissions. ¦ God deserves our
positive obedience before all others, and true
sauctification cannot be without it, . . 397-401
XXXVIII. If God should omit his care of us a moment we are
undone. And if Christ had omitted the least in
our work of redemption, we had been lost irre
coverably, ..... 401-405
XXXIX Arguments against sins of omission. The new
nature in believers inclines them to positive as
well as negative holiness, and the profit will an
swer the pains, .... 405-412
XL. Arguments against sins of omission. God delights
chiefly in our doing good ; and our opportunities
for doing good will quickly be gone, . . 412-416
XLI. The grand cause of sins of omission, an unregene
rate heart ; with the cure of it, a renewed nature, 416-424
XLII. Another cause of sins of omission, ignorance ; with
the cure of it, labouring after knowledge, . 424-429
XLHI. Another cause of sins of omission, idleness, with the
cure of it, . . . . . 429-434
XLIV. Another cause of omissions is vain excuses men
have, that omissions are little sins ; with the cure
of it  434-449
XLV. Another excuse for sins of omission, which is a
cause of them, that they would be unseasonable,
and so are deferred to that time which never
comes ; with the answer to it, . . . 449-453
XL VI. A third excuse for sins of omission, it is but one
sin ; with the answer to it, . . . 453-456
XL VEL A fifth cause of sins of omission, the example of
others; with the cure of it, . . ' . 457-461
Index, ....... 463-478

GEORGE SWINNOCK, M.A.

A very brief space will suffice to give the reader all the informa
tion that we have been able to procure respecting the life of the
author of these works.
G-eorge Swinnock was born at Maidstone in the year 1627. We
learn some particulars respecting his family from the dedication of
one of his works. The treatise called " The Fading of the Flesh"
was originally a funeral sermon preached on occasion of the death
of Mr Caleb Swinnock. To it is prefixed a twofold dedication ; one
to the widow of Caleb Swinnock, the other to the Mayor, &c, of
Maidstone. Mrs Caleb Swinnock he addresses as his " Honoured
Cousin." Now, of course, we know that this term was used with
great latitude, but we think it probable that Caleb was his cousin-
german. In the dedication to the Mayor and corporation of Maid
stone, he says, — " The occasion of it, as is well known to you, was
the death of your neighbour, and my dear relation, Master Caleb
Swinnock, who was interred May 21, 1662, whose father and
grandfather had three or four times enjoyed the highest honour,
and exercised the highest office, in your corporation." Now if, as we
suppose, Caleb was the full cousin of George, Caleb's father must
have been George's uncle, and Caleb's grandfather must have been
George's grandfather. If then his grandfather and his uncle were
three or four times chosen to the Mayoralty of Maidstone, the
family must have been one of good standing in the place.
From one of these dedications we learn further, that George was
brought up for some time in the house of Robert, the father of
Caleb ; and from this it is perhaps admissible to conjecture that
he lost his own father at an early age, and was adopted by his

X GEORGE SWINNOCK, M.A.
uncle Eobert. The passage containing the information from whioh
we draw this inference gives us an interesting view of the arrange
ments of a Puritan household, and of the early training which our
author received. It is as follows : —
" I had the happiness some time to be brought up with him in
his father's, Mr Robert Swinnock s family ; whose house — I cannot
but speak it to the glory of God — had holiness to the Lord written
upon it. His manner was to pray twice a day by himself, once or
twice a day with his wife, and twice a day with his family, besides
singing psalms, reading and expounding scriptures, which morning
and evening were minded. The Sabbath he dedicated wholly to
God's service, and did not only himself, but took care that all
within his gate should spend the day in secret and private duties,
and in attendance on public ordinances. Of their proficiency by
the last, he would take an account upon their return from the
assembly. His house indeed was, as Tremellius saith of Cranmer's,
Palceslra pietatis, a school of religion."
It is evidently from this passage that Wood derived his informa
tion respecting the early years of Swinnock. The prominent par
ticulars of his after-life are sufficiently stated in Wood's account,
the greater part of which we transfer to our pages.
" George Swinnock was born in the ancient borough of Maid
stone, in Kent, anno 1627 ; brought up religiously, when a child,
in the family of Robert Swinnock, a most zealous Puritan of that
"town ;. educated in Cambridge, till he was Bachelor of Arts ; went
to Oxon to get preferment, in the latter end of 1647, at which time
he entered himself a Commoner of Magdalen Hall. Soon after he
became one of the Chaplains of New College, and, on the 6th day
of October following, (1648,) he was made Fellow of Bal. College,
by the authority of the visitors appointed by Parliament. In 1650
he became vicar of Rickmansworth, in Hertfordshire, and there
upon resigning his Fellowship, on the 24th of November the same
year, took the degree of Master of Arts six days after. In 1660,
or thereabouts, he was made vicar of Great Kemble, in Bucks, and
in August 1662, being ejected for Nonconformity, he was received
into the family of Richard Hampden, of Great Hampden, in the said
county of Bucks, Esq., and continued with him for some time in
the quality of a chaplain. At length, upon the issuing out of His
Majesty's declaration for liberty of conscience, in the latter end of

GEORGE SWINNOCK, M.A. xi
the year 1671, he retired to his native place, where he continued in
preaching and praying among the godly till the time of his death.
His works are these, 
" What other things this Mr Swinnock (who was accounted an
eminent preacher among those of his persuasion) hath written I
know not, nor anything else of him, only that he died on the 10th
day of November 1673, and was buried in the church of Maidstone
before-mentioned. In that most virulent and diabolical pamphlet
called Mirabilis Annus Secundus, is a story of one Mr Swinnock,
a minister in St Martin's Lane, near Canon Street, in London,
sometime chaplain to one of the Sheriffs of that city, who, for his
conformity to the Church of England, and for wearing a surplice,
which he began to do on the 21st of September 1662, (after he had
often said among the brethren he would rather burn than conform,
&c, as the author of the said Mirabilis Annus Secundus saith), it
pleased the Lord (as he further adds) to strike him with sickness,
which proved a violent burning fever, whereof, within a few days
after, before another Lord's day came about, he died, &c. Who
this Mr Swinnock was I cannot tell ; neither doth the author set
down his Christian name, otherwise we might have said some
thing more of him — something to the disproof of that most vile
author." This account of our Swinnock is less tainted with bitterness than
are most of Antony's notices of distinguished Puritans ; but his
characteristic animus is displayed in the gratuitous introduction of
the other Swinnock, with whom he had nothing whatever to do, in
asmuch as he had no ground for supposing that he was an Oxonian,
or rather, he had the certainty that he was not an Oxonian. It
is very much as if he had said: Well, I have nothing very par
ticular to say against George Swinnock; but there is another
Swinnock about whom a certain story is told. It will be noticed
he had no suspicion that that Swinnock was the man of whom
he was writing, for he knew quite well that he was never a
minister in London. It would be rather hard if any particular
member of the family, say, of the Smiths, were to be held guilty
of all the misdeeds ever committed by all who have borne that
not unfrequent name ! It is amusing also to notice the logic of
his assumption. If he only knew something of the matter, he
would certainly be able to " disprove that most vile author."

xii GEORGE SWINNOCK, M.A.
The account of Swinnock contained in the " Nonconformist's
Memorial" is very brief. It is as follows : —
" Great Kymble, [V.] £23. George Swinnock, M.A., born at
Maidstone in Kent. He was first at Cambridge, and removed to
Oxford, where he was chosen Fellow of Baliol Col. After his
ordination he was vicar of Rickmansworth, Herts ; and then of
Great Kymble, where he was ejected for Nonconformity in 1662;
upon which he became chaplain to R. Hampden, Esq. of Great
Hampden. Upon the Indulgence in 1672, he removed to Maid
stone, where he became pastor of a considerable congregation-
He died Nov. 10, 1673. He was a man of good abilities, and a
serious, warm, and practical useful preacher.
" Works. — The Door of Salvation opened by the Key of Re
generation. The Christian Man's Calling. Heaven and Hell
Epitomized. The Beauty of Magistrates. Treatise on the Incom-
parableness of God in His Being, Attributes, &c. The Sinner's
last Sentence. The Life of Mr J. Wilson. Several occasional
Sermons." It will be noticed that we have not inserted the life of Mr
Wilson amongst Swinnock's Mrorks. It would have been scarcely
in keeping with the character of this series to have included a
merely biographical work.
As to the merits of Swinnock as an author, we beg to subjoin
the estimate of the late Dr James Hamilton of London, with
which we substantially agree : —
"George Swinnock was a native of Maidstone in Kent, and for
some time was a fellow of Baliol College, Oxford. His first charge
was Rickmansworth in Hertfordshire, but at the time of his ejection
from the Church of England, he had been translated to Great
Kymble, in Bucks. For nine years thereafter, he was chaplain to
the great protector of Nonconformity in Buckinghamshire, Richard
Hampden; but availing himself of the indulgence in 1671, he
removed to his native town, Maidstone, and became pastor of a
considerable congregation there, and died Nov. 10, 1673.
" Except to a few collectors, the writings of Swinnock are almost
unknown; but we confess that we have rejoiced in them as those
that find great spoil. So pithy and pungent, and so practical, few
books are more fitted to keep the attention awake, and few so richly
reward it. No doubt there are a good many far-fetched similes,

GEORGE SWINNOCK, M.A. xiii
and not a little apocryphal science ; but these are what we look
for in that period of our literature, and they are abundantly over
balanced by a rare amount of sanctified wit and wisdom.
" For instance, to show that ' the lack of fervency is the loss of
many prayers/ he subjoins — ' The lazy petition is eaten up by wan
dering thoughts, like cold honey by wasps and flies ; whilst fervent
prayers, like honey boiling over the fire, are free from such ill
guests.' Again, to illustrate the same idea, ' There is no getting
to the Indian Mines by the cold northern seas ; though, because it
is a shorter cut, some have attempted that way, and lost their
labour.' Amongst many other curiosities of natural history,. he
tells us — on the authority of Pliny, however — that ' when one bee
is sick, the rest in the hive are all sad ; ' and he mentions that
horse-hairs, by lying nine days under water, turn to snakes. . In
our own boyhood we remember a species of gordius, common in
still water, which the country people believed to be an animated
horse-hair. But some of his inferences are so ingenious, that we
must not quarrel with the fact on which they are founded. Thus :
' There is a story Of a bastard eagle, which hath one foot close like
a goose, with which she swims in the waters, and dives for fish ;
and another foot open, and armed with talons, with which she
soareth in the air, and seizeth her prey ; but she, participating of
both natures, is weak in either, and at last becomes a prey to every
ordinary vulture. The ambidexter in religion, who is both for the
flesh and the spirit, for riches and righteousness, is all his time a
servant of sin, and will at last become a prey to Satan.' Again :
' As the carbuncle, a beast among the blackamoors, which is seen
only by night, having a stone in his forehead, which shineth in
credibly and giveth him light whereby to feed, but when he heareth
the least noise, he presently lets fall over it a skin which he hath
as a natural covering, lest its splendour should betray him ; so the
half -Christian shines with the light of holiness by fits and starts —
every fright makes him hold in and hide it.' "
With reference to his erroneous views on some points in natural
history, we would notice that he does not generally seem to us to
believe them himself, but to use them simply as illustrations, as
many writers among ourselves would have to scruple in deriving an
illustration from the fable of the phoenix.
To our thinking, the greatest defect in his works is a certain
want of concentration. There are many chapters in some of his

XIV GEORGE SWINNOCK, M.A.
treatises which are very admirable in themselves, but which do not
seem to have any special right to the places which they occupy.
They look somewhat as if he had had them by him, and thought
them too good to be lost. In this we quite agree, but would rather
have had them as separate treatises or fragments.
But despite slight blemishes, the writings of Swinnock are of a
very high order. His principal work, " The Christian Man's Calling,"
is one of the fullest, and, we venture to think, one of the best ex
hibitions of the gospel in its application to the ordinary affairs of
life. There are few better works of practical religion in our lan
guage. We commend the whole works to the prayerful and
frequent perusal of Christian readers, and them to the grace and
blessing of our God.

THOMAS HALL, B.D.
As about a third part of vol. iv. is by Mr Hall, we subjoin the
account of him given in the " Nonconformist's Memorial": —
" Norton, Kings [C. or D] Thomas Hall, B.D. Of Oxford, under
Dr Lushington. Born at Worcester. He here succeeded his
brother Mr John Hall, when he removed to Bromsgrove, and
applied himself in earnest to do good to souls. His salary being
small, he kept the free-school, and continued single. As God
owned his labours in the place, he would not be persuaded to leave
it, though solicited with a promise of far greater preferment.
During the civil war he was often accused, cursed, threatened
with death, plundered, and five times imprisoned. He constantly
preached twice on the Lord's-day, and held lectures abroad, besides
his exposition, catechising, private admonition, &c. He was a very
hard student, and considerable scholar, a well-furnished divine, a
man of a public spirit, and intent upon spreading knowledge. He
gave many valuable books to the library at Birmingham, and per
suaded his brethren to do the same. He prevailed with the parish
to build a public library, and gave to it the books in his own study
in his life-time. He was of a free and liberal heart ; and when his
property was gone, he lived by faith. In his last illness his stock
was reduced to sixpence ; but he was easy, and said it was enough ;
and so it proved, with providential additions; for before it was

THOMAS HALL, B.D. XV
gone, several sealed papers of money were sent him by unknown
friends. He was of a holy and unblameable life ; very humble and
easy of access to the meanest inhabitant of his parish, whom he was
as ready to serve, if in his power, as the greatest. He was a great
lover of peace, but would in no case part with purity to purchase
it. He was a plain, but fervent and useful preacher ; who taught
by his life, as well as by his doctrine. He was a man of a very
lovely and active spirit, never cast down with difficulties, and not
withstanding all he met with, was to the last as ready for his duty,
when opportunity offered, as ever. When he was near his end, he
thus expressed himself : ' I am now going where I shall have rest
from sin and Satan, from all fear, weariness, and watching ; and
from all the evils and errors of a wicked world ; even so come, Lord
Jesus, for I long for Thy coming.' And when the pangs of death
were upon him, he said, 'AH the joys of this life are nothing,
nothing to the joys I have in Jesus Christ.' He died April 13,
1665. His life was written by Mr R. Moore. Wood gives an
account of Mr Hall, which on the whole is favourable, and quotes
from Moore's ' Pearl in an Oyster-shell,' the following passage : —
' He was a person of great integrity and single-heartedness in his
ministry ; of a fine and liberal heart ; just, and one that lived much
by faith ; of a holy and unblameable life ; of a humble deportment ;
a great lover of peace ; a plain and profitable preacher,' &c. He
was buried in the churchyard of King's-Norton.
" Works : Apologia pro Ministerio Evang : Franco! — The Pulpit
guarded — the Font guarded — the Schools guarded ; a Defence of
H. L. — The Beauty of Holiness — A Treatise against long Hair,
Painting, &c. — Wisdom's Conquest ; a Translation of the 13th
Book of Ovid's Metam. — Phaeton's Folly ; a Translat. of the 2d
Book of ditto.— Hometius Enervates : or a Treatise against the
Millenaries. — Sal Terra? : or a Guard to Ministers, and their
Maintenance. An Exposition by Way of Supp. on Amos, chap.
iv.-ix. Samaria's Downfall: a Comment on Hosea xiii. 12, 16. —
The Beauty of Magistracy: an Expos, of Psalm lxxxii.— A prac
tical and polemical Comment on 2 Tim. iii. & iv. A Treatise
against May Poles. A Scrip. Disc, of the Apostacy of Antichrist.
Wood mentions some others, of no great importance."

THE DOOR OF SALVATION OPENED

KEY OF REGENERATION.

VOL. V.

THE EPISTLE DEDICATORY.

To the Right Worshipful Sir Charles Herboard, Knight ; to the
Worshipful Sir Richard Franklin, Knight ; John Beresford,
Esq. ; Edward Ironside, Esq. ; Richard Beresford, Esq. ;
and to the Gentlemen, Yeomen, and the rest of the Inhabitants
of the Parish of Rickmersworth.
It is the custom of our country, and if I mistake not,- a statute law
of the nation, that children should be kept and maintained by those
places in which they were born. This book, which treateth of the
babe of grace, was conceived in your parish, brought forth in your
pulpit, and now presenteth itself to you, not for your protection
and patronage, but for your perusal and practice.
I confess that I am bound to many of you in courtesy, to all in
duty ; and I know not better how to express my thankfulness to
some, and my faithfulness to all, than by dealing uprightly with
you in the concernments of your souls : ' God is my witness, whom
I (desire to) serve with my spirit in the gospel of his Son, that
without ceasing I make mention of you always in my prayers,'
Rom. i. 9 ; and can, through the strength of Christ, much more
rejoice in one of your conversions, than in all your possessions. Ye
know what a large epistle I have already written to you j1 I beseech
you to read it often, and oh that the Lord would write it within
you ! We live in days that are full of division ; but all that have
any face of religion, or form of godliness, will acknowledge the
things which I have written to you to be the commandments of
God. My chief work is, and hath been, to preach unto you repent
ance towards God, and faith in our Lord Jesus Christ ; which are of
such infinite weight in order to your unchangeable welfares ; and
1 To the Reader in Hell and Heaven Epitomised.

4 THE EPISTLE DEDICATORY.
could I prevail with you heartily to embrace those essentials of
God's word, I should have confidence of your joyful appearance in
the other world. It is a sjgn of a very foul stomach, to loathe such
solid food as those vitals of Christianity are, and to pick at kick
shaws or salads, — I mean either the new-fangled opinions of some
upstart way, or the vain flourishes of human wit. Oh how gladly
would I stand forth to your comfort at the judgment seat of Christ,
which that I may, I earnestly request you again and again, in
obedience to your blessed Saviour, and for the sake of your precious
souls, to ponder and practise these three particulars. Consider
that they are not only commended to you by your weak and dying
minister, but commanded you by your Maker, who will within a
short time reckon with you for the performance of them.
First, Make conscience of, and be diligent about, the means of
grace ; neglect not secret, private, or public ordinances. Your
bodies may as probably live without diet, as your souls without
duties. This is God's way, by which he infuseth grace where it is
wanting, and increaseth grace where it is. As the head by the
nerves and sinews, as organs, conveyeth animal spirits to the whole
body, so doth the church's head, Christ Jesus, by ordinances convey
his Spirit and grace to his members. Doth not experience teach
you that your hearts are like water ; though heated a little while
over the fire of the means of grace, yet are no sooner taken off, but
they are returning to their former coldness. Mariners that swim
against wind and tide, must row hard and continue at it ; if they
intermit but a little while, how far and how forcibly are they carried
backwards ! It is not unknown to you, if ye have any knowledge
in spiritual affairs, how busily and unweariedly the devil, world
and flesh, are drawing you to hell ; it highly concerneth you to be
always, by duties, fetching in supplies from above, if ever ye would
arrive at heaven. I do not wonder that many in our perilous times,
who live above duties, are given up to the sensuality of blasphemies.
The papists say, that if they can get the protestants out of their
strongholds of Scripture, into the open fields of councils and fathers,
they could quickly be able to foil them. If Satan can prevail with
men but to throw away the word of God, which is the sword of the
Spirit, and the prayer of faith, which engageth Christ himself in
the combat, he will never doubt the conquest. While men walk
in the king's highway, between sun and sun, they have the protec
tion of the law ; if otherwise, it is at their own peril. If you keep
the way of God, he will be your guard ; but if you wander and
leave him, no wonder if he leave you. And certainly woe will be

THE EPISTLE DEDICATORY. 5
to you when God departeth from you. A dreadful night of dark
ness must needs be expected when the sun is departed.
The ministry of the word is called ' the salt of the earth,' Mat.
v. ; saints are called doves : ' Who are those that fly as doves to
their windows.' Now the property of doves is to be exceedingly in
love with a salt stone ; kites and rooks care little for it, but doves
are mightly incited to it. Graceless persons neglect and despise
the means of grace ; but they that ever enjoyed God in them, can
not but set a due price upon them. The beggar, the poor in spirit,
will know that door again at which he hath received a good dole :
' I will never forget thy precepts, for by them thou hast quickened
me.' Secondly, Mind the religious education of your children. Bring
them up in the nurture and admonition of the Lord. It was the
wish of Crates that he were upon the top of the highest hill in the
world, that from thence he might cry out against monstrous parents,
that toil to leave their children great estates, but take no care what
manner of persons they should be which should enjoy those estates.
I doubt not but ye are careful to breed your sons gentlemen, or to
bring them up to trades, that they may know how to live a few
days in the world ; but, alas ! how few of you are solicitous to breed
them new creatures, and to bring them up to Christianity, that
they may know how to live for ever in the other world ! I remem
ber that Augustine speaks mournfully : Some praise my father for
being at such cost, even beyond his estate, in my nurture ; but, alas !
his care was to make me an orator, not to make me a Christian. I
am confident many a child bemoans that, now he is damned in hell,
which the father did when he was conversant on earth. I cannot
condemn the education of children, according to the quality of their
parents, nor their bringing up to particular callings ; this latter I
am sure is a duty, but that which is first should be last, and that
which is last should be first. Your greatest care, and that in the
first place, should be to seek the kingdom of God for yourselves
and children, and then other things shall be added to you. Caleb
gave his daughter the upper and the nether springs. Oh labour
that yours may, with Jacob, have the dews of heaven, as well as the
fatness of the earth.
Elisha wept when he saw Hazael, 2 Kings viii. 12, 13, and fore
saw that he would slay young men, and dash the children against the
wall ; do not some of you give far greater occasion of weeping, if
possible tears of blood, in slaying and murdering the souls of your
dear children, teaching them, by your patterns, to live like heathens

b THE EPISTLE DEDICATORY.
and atheists. Believe it, God committeth the charge of, and will
account with you for, all the souls in your families. When Cain
had slain his brother Abel, God called to him, ' Where is thy
brother Abel ? And Cain said, I know not : Am I my brother's
keeper ? And the Lord said, What hast thou done ? the voice of
thy brother's blood crieth unto me from the ground. And now
thou art cursed from the earth, which hath opened her mouth to
receive thy brother's blood at thine hand,' Gen. iv. 9-11. So sup
pose God should whisper one of you in the ear, Cruel father, careless
master, where is thy child or servant, that died so many months
or years ago ? You may possibly think what Cain spake, Lord, I
know not, whether in heaven or hell ; was I their keeper ? Oh
think of it with speed, and reform ! May not God reply very truly,
Cursed sinner, vile wretch, what hast thou done ? the voice of thy
child, of thy servant's, soul-blood crieth to me from hell. And now
thou art cursed from hell, which hath opened her mouth to receive
thy son's, thy servant's, soul at thy hand. Friends, friends, what
will you do, when God shall thus deal with you for your neglect of
relative duties ? Possibly ye may think I deal too sharply ; but
truly the reason is because I know that sin will not deal mildly,
either with you or yours. And should I not give you warning, the
blood of your own and children's souls would be required at my
hands.1 Good Lord, that ye did but believe what it is to be guilty
of others' blood ! Heathens and infidels provide for the body and
temporal well-being of their children, and what do many of you
more ? Bears that bring forth misshapen whelps, will, by licking
them, bring them to a better form. Your children are brought
forth enemies to God, and are by nature children of wrath, and
heirs of eternal death ; doth it not behove you to strive that, by
religious nurture, they may become children of the promise, and
heirs of eternal life.
Thirdly, Make sure of regeneration ; be never satisfied till ye
can, upon Scripture grounds, affirm that your natures are regener
ated. This, this is the one thing necessary. Your all hangs upon
this hinge. If this be not done, ye are undone, undone eternally.
All your profession, civility, privileges, gifts, duties, are ciphers,
and signify nothing unless regeneration be the figure put before
them. It is regeneration that will make you the sons of God, the
members of Christ, the temples of the Spirit, that will give you a
holy improvement of all providences, a right to all the promises,
1 Holy Greenham saith, that many men's children shall follow them up and down
in hell, cursing them and crying out on them for neglecting to instruct them.

THE EPISTLE DEDICATORY. 7
and at last the purchased possession. It is regeneration that will
teach you to live like men, like Christians, like angels, in the love
and fruition of the infinitely blessed God. Oh the price of this pearl
is not known in this beggarly world !
A grave and wise counsellor of France, being desirous in his old
age to retire himself, was entreated by the king to write down some
directions, and leave with him, for the more prosperous government
of his realm. The counsellor took some paper, and wrote on the
top, moderation ; in the middle, moderation ; at the bottom, moder
ation. Demosthenes being asked what was the chief thing in an
orator, answered, elocution ; and being demanded the same question
three times, what made an orator, he still gave the same answer.
Augustine being demanded what was the greatest requisite of a
Christian, what was the first, second, and third, still answered,
humility, humility, humility.1 Truly what the counsellor said of
moderation, the Grecian of elocution, and the father of humility,
I shall say of regeneration. If you ask me what is the chiefest
thing in the world for a man to mind ; what is that which is
worthy of all his time, and strength, and thoughts, and words, and
actions? I answer, regeneration. If you demand what is that
which is of greatest necessity and excellency, that bringeth in the
greatest profit, delight, and happiness ? I answer, regeneration.
He that hath this, hath all that is worth having ; the having of this
is heaven. He that wanteth this hath nothing ; the whole world
cannot make up the want of this ; the want of this is hell. 0 sirs,
your everlasting making or marring dependeth upon your sincerity
or hypocrisy in this ! Of what infinite consequence is it therefore
to you, in whatsoever ye come short, to make sure here ! Alas !
when ye come to throw your last cast for eternity, how will the
stoutest of you do to look death in the face, without regeneration
in your hearts ! God hath, in a hundred texts of Scripture, devoted
all unregenerate ones to the unquenchable fire ; and can any of you
think to make him a liar? Believe it, as soon as death landeth you
at the other world, you will have other thoughts of God and his
truths than now ye have.
For your help in this work, which is of such absolute indis
pensable necessity unto your never-dying souls, I commend to you
this treatise, beseeching the blessed God to make it serviceable unto
your salvations. Ignatius, when he heard a clock strike, would say,
I have one hour more to answer for. I must tell you that ye have
eighteen hours, eighteen sermons more to answer for. When they
1 Aug. Epist. 56, ad Diosc.

O THE EPISTLE DEDICATORY.
were preached, they had from some of you a favourable attention ;
now they are printed — it is not unknown what providence brought
them to the press — I wish they may have within you an effectual
operation, that both the author and his labours may appear to your
joy at that great and terrible day.
These things being finished, ' I commend you to God, and to the
word of his grace, which is able to (bring you home, who are out of
Christ, and to) build you up (who are in Christ), and to give you
an inheritance among them which are sanctified,' Acts xx. 32. —
And subscribe myself, your servant for Jesus' sake,
George Swinnock.
Jan. 20, 1 659.

TO THE READER.

Christian Reader, — As there are two things which commend
a place, the fruitfulness of the soil, and the pleasantness of the situ
ation — the one suiting the necessities, and the other the comforts
of life ; so there are two things which commend a book — the worthi
ness of the matter therein handled, and the skilfulness of the hand
that contrived it. Upon both accounts this gracious treatise justly
deserveth with good men acceptation and value ; the matter there
of, viz., the doctrine of regeneration, being of most absolute neces
sity to the being of a Christian ; and the manner of handling it
being so quick and elegant, as cannot but convince the judgment,
and gratify the palate, of the most serious reader ; it being like
the land of Canaan, full of milk and honey, a sweetness which doth
both nourish and cleanse. And as once David did consecrate the
spoils of the Gentiles to the building of the temple, so hath the
author adorned this his spiritual treatise with a sanctified applica
tion of many pertinent histories in human authors, to the attemper
ing thereof the better unto the most delicate minds.
I shall not detain the reader by any discourse on regeneration,
the nature and necessity whereof I find so fully handled in this
book, but shall commend the perusal thereof unto all sorts of
readers ; it being so written as may, by God's blessing, be very
likely to convince and convert those who are strangers to regenera
tion, if they will bring but self-love to the reading of it, and as
may fill the mouths and hearts of those who are partakers of so
great a benefit with praises unto God, their heavenly Father by
gracious adoption, and unto the Lord Christ, their second Adam,
and spiritual Father by powerful regeneration, to whose blessing I
commend the work, the author, and the reader,
Ed. Reynolds.
January 31, 1659.

AN EPISTLE TO THE READER.

Reader, — In how happy a time dost thou live, when God send-
eth so many and so powerful messengers, to call thee from the
ways of sin and death ! And how miserable and unexcusable wilt
thou prove, if thou be after all this a stranger to the life of faith,
of holiness ! If nature had made thee a spiritual person, a child
of God, and an heir of heaven, this doctrine of regeneration might
then be received as strangely as it was by Nicodemus, and as ne
glectfully as it is by careless worldlings, and as disdainfully as it is
by unbelieving and malignant enemies of the Holy Ghost. But
sooner may you hope to find a new way into the world or a state of
nature, besides the way of human birth, than to find another way
into the state of grace, and the kingdom of heaven, besides the new
birth, by the Spirit. Nature proclaimeth its own vitiosity to every
diligent observer. He that is so carnal as not to observe it, in the
crossness and rebellion of his soul against God, and the world's
captivity to self and flesh, one would think should yet be so rational
as to observe it, in the confusion and inordinate behaviour of men
to one another ; while self is exalted against the good of friends
and neighbours, yea, and against the common good, and that so
incurably, as the wars and calamities of the nations do signify :
' From whence comes wars and fightings among men ? come they
not hence, even of their lusts that war against their members ? '
James iv. 1. But the corrupted soul is so conformed to the world's
corrupted state, that it is no wonder if he perceive no need of a
restorer, and so be in the heart an infidel upon that account ; as a
man born blind may think the world hath no great need of the
sun, because his eyes are so conform to a state of darkness, that the
night seemeth to him as good as the day. As all the creatures
which we daily see condemn the atheist that denieth their Creator,
so all the spots and blemishes of the creatures, especially the uni
versal pravity of mankind, condemneth the infidel, that, seeing not
original sin and misery, denieth the necessity of a Redeemer ; and
the holiness of renewed souls about him doth further condemn him

to the reader. 11
that doth not acknowledge the sanctifier, who is the cause. The
reparation of vitiated nature is a mysterious but glorious work of
God, which angels desire to pry into, and all the regenerate rejoice
in and admire, as having themselves been made partakers of so
sweet and excellent a share. The kingdom of darkness is a con
federacy of wicked angels and men, that are all ruled by one mali
cious principal governor, Mat. xii. 24-30, and xxv. 41, &c, whose
work is to mar the work of God, that nature may not attain its
primitive and proper end. And the kingdom of Christ is the holy
society, headed by him that hath made it his undertaken work to
be the repairer of depraved nature, and to destroy the works of the
devil, and to remove impediments, and conquer opposition, and
carry on his healing work, that nature may yet attain its ends, in
despite of sin, and death, and hell.
As ever you would not be guilty of contemning this wonderful
work, nature's reparation, elevation, and perfection, see now that
you overlook not the great necessity of it in yourselves, where one
would think, as it doth most nearly concern you, so it should be
most easy to you to perceive it. No part of nature is so deplorably
vitiated as the soul of man, except the devil's. This was thy case
that readest these words, as well as mine and all men's else ; and
if thou art not restored by renewing grace, it is thy case still ; it is
Satan's business to keep thee from observing it, lest the knowledge
of thy misery should waken thee to accept and mind the cure. If
he can make thee forget it, or deceive thee by flatterers, and by a
seeming formal outside religiousness, and quiet thee in thy misery,
till there be no remedy, but time is past, and mercy gone, then
is he the conqueror, and hath the prey he aimed at, and thou art
lost for ever.
Thy salvation or damnation lieth on thy escaping this deceit,
and the presumption, security, and impenitency, that are its conse
quents. For this end thou hast the plain directions of God's word,
the frequent warnings, the close convictions, the fervent exhorta
tions of his ministers. If the Spirit set in, and these prevail, and
thou give up thyself unreservedly to the Lord, thou art a happy
man, and hast received the beginning of life eternal. Regeneration
must give thee a new nature, suitable to the heavenly doctrines and
duties propounded in the holy Scriptures, or else they will seem
strange and toilsome things, and thou wilt savour them no more
than thy food when thou art sick. Till thou art regenerate, and
hast a new heart and spirit, thou wilt still disrelish those saving
truths that call thee higher, and put thee upon self-denial and a -

12

TO THE READER.

holy life, especially when they are closely applied to thee for these
ends. Thou wilt disrelish all spiritual prayers and conference,
especially when they discover and condemn thy unsanctified carnal
state ; and thou wilt secretly or openly have a malignant distaste
or opposition against the regenerate, that live by that renewing
sanctifying Spirit to which thou art a stranger, and wilt look on
them as a people that condemn thee by their lives, unless thou
canst cheat thyself into a persuasion that they are but a company
of singular, proud, self-conceited people, and really no otherwise
regenerate than thyself. And all the religion, and wisdom, and
good carriage which thou hast, without this spiritual change, may
easily be thy delusion, but will never serve for thy salvation ; yea,
heaven itself would be to thee no heaven if it were set open to thee,
and thou hadst not the heavenly nature to suit to the heavenly
employment and felicity. This is the business of a converting and
confirming ministry, and of the Spirit and grace that works by
them ; and this is the business that above other businesses lieth
upon thee in this present world, even to work now in thy soul that
holy love to the most blessed God, who is love itself, which may
cause thee here to thirst after his presence, and to seek his favour,
and to do his will, and may fit thee delightfully for ever to enjoy
him, and everlastingly to be solaced in the beholding of his glory,
in the feeling of his love, and in his heavenly praises and the ful
filling of his will. An unregenerate, unholy soul is as unfit for
this as thy mortal enemy to lie in thy bosom, or as toads and ser
pents to be the familiar companions of men, or as the ox or ass is
to feed with thee at thy table, and lie with thee in thy bed.
Employments and enjoyments must have a suitable nature ; if the
Spirit fit thee not here for heaven, in this life which is given thee
purposely for that end, it is pernicious folly to hope for a heaven
for which thy unsanctified nature is unfit, and to promise thyself a
felicity of which thou art incapable, and which indeed thy very
heart doth hate. Thou lovest not holiness here, nor the very im
perfect saints that have it, how much less couldst thou love the
infinite holiness of God, who hateth thy sins ten thousand times
more than the most severe and sharp reprover hates them ? If thy
eyes cannot look upon the smallest candle without offence, how
then would they endure to look upon the sun, and that in the
nearest access unto its glory ? And if here thy enmity to the holy
will of God be such that thou pleasest not him, and he and his
ways are displeasing unto thee, how incapable art thou of heaven,
which is a state of mutual full delight, where the saints do perfectly

TO THE READER. 13
please the Lord, and are perfectly pleased in him and his pleasure :
Rom. viii. 5-8, ' They that are after the flesh do mind (or savour)
the things of the flesh ; but they that are after the Spirit the things
of the Spirit. To be carnally minded is death ; but to be spiritually
minded is life and peace. Because the carnal mind is enmity
against God : for it is not subject to the law of God, neither indeed
can be. So then they that are in the flesh cannot please God.'
And ' that which is born of the flesh is (but) flesh ; as that which
is born of the Spirit is spirit,' John iii. 6. It is therefore undeni
able that till you are born of the Spirit, and so made spiritual, all
your religion and civility leaveth you but enemies to God, and in
a state of rebellion against his will, and consequently in a state of
death. Baptism, which is the sacrament of regeneration, doth
signify this change, and contain your profession and engagement
to the Lord. But if you have not the regeneration of the Spirit as
well as of the water, and the answer of a good conscience as well
as the washing of the flesh, you differ from heathens and infidels
but as covenant-breakers differ from them that never entered into
covenant with Christ at all.
But I must not stand too long instructing you at the door, when
my business is to call you in, and to tell you that here is a message
to you from the Lord ; a treatise of regeneration, the most neces
sary subject, in a style so clean and close, in words so pertinent,
plain, powerful, and pressing, that undoubtedly by a serious, impar
tial perusal, joined with sober consideration and prayer, thy soul
may receive unspeakable commodity. Though I know not the
author, I am so far acquainted with the spirit appearing in this
discourse, that I dare assure thee he had very much help from
heaven, and dare encourage thee to study this savoury treatise, as
that which containeth most certain, sound, and necessary doctrine,
directly tending to the saving of thy soul, without any tendency to
heresy, schism, or uncharitable censoriousness ; a doctrine necessary
for the learned or unlearned, the rich and the poor, the honourable
and the base, and for men of all degrees and ranks ; which, if it had
been more heartily studied and inculcated in public and in private
by all preachers of the gospel, instead of the human inventions,
canons, opinions, and interests of their several sects, the church
and the consciences of the pastors and their flocks had been now
much wholer and sounder than they are. Believe it, whatever
thou art, thou shalt never be saved for being a lord, or a knight, or
a gentleman, or a rich man, or a learned man, or a well-spoken
eloquent man, nor yet for being a Calvinist, or a Lutheran, an

14

TO THE READER.

Arminian, an Anabaptist, a Prelatist, a Presbyterian, an Indepen
dent, or protestant, formally and merely as such, much less for
being a papist, or of any such grossly deluded sect, but as a
regenerate Christian it is that thou must be saved, or thou canst
have no hope. If once this renewing Spirit have taken possession
of thy soul, and thou art made partaker of the divine and heavenly
nature, and art become a living member of Christ, thou shalt be
saved, though thou know not whether diocesan bishops, metro
politans, primates, and patriarchs, or only parochial bishops, be
most agreeable to the mind of God ; and though thou know not
whether any other book than the Bible should contain the liturgy
of the church, and though thou know not in a hundred contro
versies of the times, about orders, and forms, and ceremonies, and
smaller points of doctrine, which party it is that is in the right.
Holiness will save thee without the formalities of this party or of
that, but formalities will not save thee without holiness.
To you that are regenerate I shall say but this, keep very honour
able and thankful thoughts of your spiritual birth ; live now as the
sons of the eternal God, and as the heirs of everlasting life ; set
your faces now towards heaven, as those that see the grave at hand,
and the vanities of tins world all vanishing into smoke, and as
those that are resolved to have heaven or nothing. Away with the
sins, the baits and company, that formerly were your desire and de
light. And seeing even the first hour of your conversion there is joy
in heaven before the angels for your sakes, for shame walk not in too
much dejectedness and despondency, but keep a harmony and con
sent with heaven, seeing you are so highly concerned in the matter
of their joy. And pray still to the Lord of the harvest that he will
mind the forsaken nations of the earth, and continue his kindness
to this unworthy island, in sending forth more such labourers into
his harvest as this reverend author is here manifest by his works to
be ; and that he will double his Spirit on the messengers of grace,
that with faith they may speak the words of faith, and with life
may speak the words of life, and that the immortal seed which is
sown by their hand may bring forth many sons to God, and spring
up plenteously unto eternal life. And among others remember
him than whom scarce any is more obliged to be thankful for the
prayers of the saints, even the most unworthy servant of the Lord
among them that have found mercy to be faithful,
Richard Baxter.
January 31, 1659.

THE DOOR OF SALVATION OPENED BY
THE KEY OF REGENERATION.

Jesus ansivered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God.
— John iii. 3.

CHAPTER I.
The opening of the words, and the doctrine.
As Isaiah is called the evangelical prophet, because he doth so
lively describe and foretel the death of Christ, so John may not
unfitly be called the prophetical evangelist ; for though in his
Epistles he shews himself an apostle, in his Gospel an evangelist,
yet in his Revelation he is a prophet. The ancients do aptly
ascribe the eagle to him for his ensign ; because when the other
evangelists begin with the Mediator's incarnation and humanity,
proving him to be the Son of man, he doth at first fly out of sight,
and beginneth with the Saviour's deity, proving him to be the Son
of God. And his whole Gospel indeed is a demonstration of
Christ's divinity, which was occasioned, as ecclesiastical historians
record, by the heresy of Ebion and Cerinthus, who denied it.
In this third chapter we have, first, Christ teaching Nicodemus,
to ver. 21.
Secondly, John's testimony concerning Christ, to the end.
The text is Christ's speech to Nicodemus. Nicodemus had seen
Christ's miracles, and thereby was convinced to come unto him ;
Christ lets him hear his oracles, that thereby he might be con
verted and come in to him. Nicodemus, in the second verse, had
called Christ Rabbi, and confessed him to be a teacher sent from

16 the door of salvation opened [Chap. I.
God ; Christ, in pursuance of that office, sets him his lesson, assur
ing him that he must learn it in the school of earth, or he can
never be removed to the university of heaven.
In the words we observe two general parts.
First, An affirmation, or the necessity of regeneration : ' Except
a man be born again, he cannot see the kingdom of God.'
Secondly, Its confirmation, or the certainty of that assertion :
' Verily, verily, I say unto thee.'
In the affirmation we may take notice of two particulars :
1. The universality of the persons : ' A man,' that is, every man ;
the proposition is indefinite, and so equivalent to one that is uni
versal. 2. The quality of the thing affirmed: ' Be born again ;' mend
ing will not serve, the whole man must be new made ; non unius
partis correctionem, sed fotius natural renovationem designat, saith
Calvin ; It speaks not the reparation of one part, but the renovation
of the whole man.
In the confirmation of it there are likewise two things con
siderable :
1. The manner of the expression : ' Verily, verily.'
2. The author of it : 'I say unto thee.'
The meaning of the words.
' Verily, verily ;' l that is, amen, faithfully, truly ; the word cometh
from the Hebrew amen, which signifieth true, faithful. It is
used by the people as a ratification of their prayers, and testimony
of their desires to be heard, Jer. xi. 5 ; 1 Cor. xiv. 16. And when
it is doubled, as here by the great prophet, it is a vehement asseve
ration, or strong confirmation of the thing asserted. As if Christ
had said, Nicodemus, thou mayest believe me, for truly, assuredly
it is so ; except thou art a new creature, thou canst never enter
into the new Jerusalem. All God's sayings are of equal truth ;
but to some there is affixed a special note of certainty, because of
their extraordinary weight, and man's infidelity. Private soldiers
may go with a common pass, but generals and commanders-in-
chief have trumpets sounding before them. Verily, verily. All
orders and warrants of kings have not their seals annexed, but
those that be of greatest weight.
' I say unto thee.' 2 I who am the prophet of my church, the
teacher sent from God, the true and faithful witness, ' for whom it
1 'Apty, afii)v, idem est quod dXijtfffis, compara Mark xiii. 43, eum Luke xxi. 3 ;
and Luke ix. 27, cum Mark xvi. 18, and Mark ix. 1.
8 Xiyui ooi.

Chap. I.]

BY the key of regeneration.

17

is impossible to lie,' I deliver thee this doctrine as a certain unques
tionable truth, that unless thou hast a new being, it had been better
for thee to have had no being, for thou canst never see the king
dom of God.
' Except a man.'1 Let him pretend never so much, let his per
formances be never so many, let his privileges be never so great,
and his profession never so glorious, yet if he be not born again,
all these will do him little good, for he can never see the kingdom
of God. The assertion, as I hinted before, is general ; as every man
is born of the flesh, so every man must be born of the Spirit, or it
had been happy for them if they had never been born.
' Be born again.' 2 That is, be renewed, and turned by the Holy
Ghost from nature to grace, ' from darkness to light, from the
power of Satan to God,' Acts xvi. 18. Except a man be inwardly
and really altered from what he was, except he becomes a new
creature : ' Put off the old man, which is corrupt according to the
deceitful lusts; and put on the new man, which' after God is
created in righteousness and true holiness,' Eph. iv. 22-24. Ex
cept he be turned upside clown, and walk antipodes to his former
way ; except the stream of his heart and life run in another channel,
carry him towards another haven, he can never arrive at heaven ;
except the image of the devil be razed out and defaced, and the
image of God be imprinted on him, he can never be saved ; except
he be thoroughly and universally changed ; his understanding by
illumination, his will by renovation, his affections by sanctification,
and his life by reformation, he. can never obtain salvation.
' He cannot see.' 3 That is, enjoy ; he cannot have his portion in
it, or ever attain the enjoyment of it. Videre estfrui. Vision in
Scripture is frequently put for fruition : 4 as Ps. xxvii. 13 ; Heb. xii.
4 ; Isa. iii. 1 ; Ps. xxxiv. 12 ; Mat. v. 8.
' The kingdom of God.' 5 God's kingdom is twofold :
1. The kingdom of grace here, Rom. xiv. 17. ' The kingdom of
God is not meat and drink ; but righteousness, peace, and joy in
the Holy Ghost,' Mat. vi. 33.
2. The kingdom of glory hereafter, 1 Thes. ii. 12. Now except
a man be born again, he can have no right to the privileges of
the kingdom of grace, nor to the possession of the kingdom of
glory. The text being thus briefly explained, I shall glean some few

1 ihv IXT) TIS.
* ou dvvarai IZtiv.
5 tt]v fiaoiKelav tov 6eov.
VOL. V.

* yevvrjBTi UvuBev.
4 Drus. auimad. lib. ii. cap.

18 THE DOOR OF SALVATION OPENED [CHAP. I.
ears by the way, before I come to the full sheaf, which will afford,
through the blessing of G6d, much spiritual food to our souls.
1. Obs. That Christ is very willing to instruct them that come to
him, notwithstanding their many weaknesses.
Nicodemus was short in his confession of Christ, and faulty in
his coming to him only by night ; yet the meek Master overlooketh
this, and presently falls upon teaching his outward scholar. The
tender father doth not turn his weak child out of doors, but lends
him his helping hand, whereby he might be enabled to go. As
when a soul is in him, he doth not refuse its gold because it wanteth
some grains, nor its honey though it be mingled with wax, Cant.
v. 1 ; so when a soul is in the way to him, he doth not reject it for
its imperfections, nor twit it with its corruptions, as those flies that
love to feed on sores ; but as the loving parent beholdeth the pro
digal while he is afar off, runneth more than half way to meet him,
and as the true turtle chirpeth sweetly, that he may cluck sinners
nearer to himself.
2. Obs. A man may be a noble, knowing person, and yet ignorant
of, and a stranger to, regeneration.
Nicodemus was a ruler of the Jews, either one of the Sanhedrim,
or great council, or one of the rulers of their synagogue ; one that
taught others, and yet was himself untaught in this rudiment, this
A B C of Christianity. How childishly doth he talk of this
weighty truth ! Ver. 4, ' How can a man be born when he is old ?
can he enter the second time into his mother's womb and be born ?
How deep may a man dive into the mysteries of nature, how sharp-
sighted may he be there, and yet as blind as a mole in the things
of grace ! Nature may in some men be dunged with industry,
art, education, and example, and thereby show fair, spread far, and
overtop others, but yet manured to the utmost, it is but nature still :
its grapes will be the grapes of Sodom, and its clusters the clusters
of Gomorrah. The natural man, like Zaccheus, is too low of stature
to see Jesus, ' he discerneth not the things of God : neither indeed
can he, for they are spiritually discerned,' 1 Cor. ii. 14. The wisest
philosophers, that could cunningly pick the lock of nature's cabinet,
and behold much of her riches and treasure, were mere idiots and
fools in the things of the Spirit, and understood no more of these
mysteries of divinity than a cowherd doth of the darkest pre
cepts of astronomy. Water riseth no higher than its fountain ; the
light within us, or nature, is but a rush candle, and cannot enable
us to see the Sun of righteousness ; the light without us, or scripture,
is the star to the wise men, leading us to the place where the babe

Chap. I.] by the key of regeneration. 19
of Bethlehem lieth. As the eye without the optic virtue is but a
dead member, so all human wisdom without divine inspiration is
but learned folly and elaborate wickedness.
3. Obs. That regeneration is one principal thing which pastors
ought to instruct their people in.
Jesus Christ, though the wind of Nicodemus' words, ver. 2,
seemed to blow towards some other coast, yet he waives all other
discourse, and speaks directly and home to this, as the one doctrine
necessary for his unregenerate disciple to learn. Regeneration and
salvation by Christ are the two substantial dishes which the faith
ful stewards of God set constantly before the families committed to
their charges. Those that preach notions instead of such doctrines
do cursedly cozen their guests with flowers instead of meat, which
may fill the eye of the wanton, but not the heart of the hungry
soul. Oh what a blessed pattern have we here for our practice,
when our parishioners come to us, or we go to them ! what more
weighty subject can we treat of than their conversion ! without
which they must be punished with everlasting destruction. Alas,
how boundless and endless is that wrath to which they are liable,
though their hearts are insensible ! therefore though their mouths
do not call, yet their misery doth cry aloud to us to instruct them
in regeneration, as ever we desire they should escape damnation.
But the doctrine which I principally intend is this :
Doct. That without regeneration men and women can never ob
tain salvation.
' Verily, verily, I say unto thee, Except a man be born again, he
cannot see the kingdom of God.' He or she that is not experi
mentally acquainted with the second birth cannot possibly escape
the second death. ' Make you a new heart, and a new spirit : for
why will ye die, 0 house of Israel,' Ezek. xviii. 31. The old heart
will unquestionably carry thee to hell — the place of the old serpent.
He must have a new spirit that will go to the new Jerusalem.
' Except ye be converted and become as little children, ye shall not
enter into the kingdom of God,' Mat. xviii. 2. There must be a
change from nature to grace, before there can be a change from
grace to glory. Heaven is the father's house, John xiv. 2, provided
for none but his children, such as are born of him. A man must be
taken out of the wilderness of nature, and planted in Eden, the
garden of the Lord, before he can be transplanted into the true
paradise.

20 THE DOOR OF SALVATION OPENED [CHAP. II.
CHAPTER II.
The description or nature of regeneration in the several causes of it.
For the illustration of this truth, I shall shew, first, what the re
generation or new birth is ; and then give you the reasons why none
can avoid the second death, unless they are acquainted with the
second birth.
For the first, Regeneration is a work of God's Spirit, whereby he
doth, out of his mere good pleasure, for his own glory and the sal
vation of his elect, at first renew the whole man after his own image
by the ministry of the word. I shall explain this definition by
taking it in pieces, and observing in it the several causes of re
generation. When arras hangings are opened and unfolded, their
richness will appear.
First, I call it a work of God's Spirit ; here is the efficient prin
cipal cause of it. The babe of grace in this respect calleth none on
earth father. It is by the Spirit overshadowing the soul that this
new creature is conceived and brought forth ; godliness is not natural,
but adventitious to man ; not by propagation, but by donation.
Man cannot generate himself naturally, much less regenerate him
self spiritually ; they which are born of the flesh contribute nothing
to their own beings, neither do they which are born of the Spirit
bring anything to their new beings, unless it be a passive receptive-
ness, as they are reasonable creatures. Some read the text, and not
unfitly, for the original will fully bear it, ' Except a man be born
(avwOev, i.e, ovpavodev) from above,' or from heaven ; and therefore in
the fifth verse of this third chap, of John, Christ telleth us, ' Except
a man be born of the Spirit, he cannot enter into the kingdom of
God ;' and in Titus iii. 5, it is called a ' renewing of the Holy Ghost ;'
so in 1 John iv. 12, 13 ; Jer. xxxi. 18, 19 ; 2 Cor. iii. 5 ; 1 Peter i.
1, 2, 3 ; Eph. ii. 10 ; 1 Peter ii. 9, 10.
This work is sometimes called a transplanting out of the natural
•wild olive tree, and ingrafting it, contrary to nature, into a true good
olive tree ; Rom. xi. 24, out of thefirst into the second Adam ; now
the scion cannot transplant or ingraff itself. It is termed a new
creation, 2 Cor. v. 17. To create or bring something out of no
thing is beyond the power of the strongest creature ; it is above the
strength of all men and angels to create the least pile of grass ; God
challengeth this as his prerogative royal, Isa. xl. 26. As the old
heaven and earth were the work of his hands, Gen. i. 1, so are the

Chap. II] by the key of regeneration. 21
new heavens and new earth, wherein dwelleth righteousness, Isa.
lxv. 17. Austin truly said, To convert the little world, man, is
more than to create the great world. It is further styled a re
surrection from the dead, Eph. v. 14, and ii. 5. It is a great
work to recover a dying body, a far greater to restore one that is
dead to life ; but the greatest of all to enliven a dead soul ; in the
former there is no opposition, in this there is much. In spite of
man and devils, to put down the ugly rotten frame of sin, and set
up the lovely lasting fabric of sanctity, requireth no less strength
than omnipotency. The Almighty God putteth forth the exceed
ing greatness of his power in forming the new creature, Eph. i. 10-20.
Nay, the same power which he did in raising Jesus Christ from the
dead, who had, beside the watch of Romans, and the malice of hell,
such a heavy weight as the sins of the world to keep him down.
Repentance and faith are the two chief ingredients in this rare
composition, and neither of them are such drugs as grow in nature's
garden ; no, they are fetched from far : It is God that giveth to the
Gentiles repentance unto life, Acts xi. 18 ; 2 Tim. ii. 25. The
stones will as soon weep as man's heart of stone, unless he that
smote the rock force water out of it, by turning it into a heart of
flesh. For faith also, it is the gift of God, Eph. ii. 8 ; Phil. i. 29.
' None come to the Son, but such as are drawn by the Father,' John
vi. 44. He alone that caused iron to swim, 2 Kings vi. 6, can
keep the humbled sinner, that is pressed down with the burden of
innumerable iniquities, from sinking in the gulf of desperation.
To part a man from his dearest carnal self, and to make him
diligently seek the destruction of what before he sought the preser
vation ; to make him cut off his right hand, and pluck out his
right eye, hate father, mother, wife, child, name, house, land ;
undo all he had done, go backward every step he had gone ; see
things with a new light, understand things with another heart, and
in the whole course of his life to swim against the stream and tide
of nature, and winds of example ; to bring a soul to this, I say,
(which is all done and much- more in conversion,) requireth the in
finite God's operation : flesh and blood can neither reveal these
things to a man, nor work these things in a man, but the Father
which is in heaven.
The minister, like the prophet's servant, may lay his staff on the
dead child, but he cannot raise it to life till the Master cometh : l
' Paul may plant, and Apollos water, but God only can give the
increase,' 1 Cor. iii. 6. ' Without him we can do nothing,' John
1 Instrumentum non movet nisi movetur.

22 THE DOOR OF SALVATION OPENED [CHAP. II.
xv. 5. We may preach out our hearts, unless God affords his help,
our people will never be holy. As Protogenes, when he saw a pic
ture in a shop curiously drawn, cried out, None but Apelles could
do this : so when thou seest the beautiful image of the blessed God
lively portrayed on the soul, thou mayest say, This is the finger
of God : none but a God could do this.
Secondly, I say, ' Whereby God out of his mere good pleasure,'
here is the impulsive or moving cause of regeneration ; ' of his own
will begat he us again by the word of truth,' James i. 18. God's good
will is the highest moving cause of this gracious work ; it was not
any foresight of faith or good works, not anything without him that
turned the scale of his thoughts for thy purity and peace, but only
his own good pleasure and pity, Ezek. xxxvi. 21 , 22 ; therefore he
is said to ' give a new heart,' ver. 26, 27, because he bestoweth it
freely, not for man's merit, but for his own mercy : the gift of grace
is merely of grace ; ' For we ourselves,' saith the apostle, ' were
sometimes disobedient, foolish, serving divers lusts and pleasures ;
but after that the kindness and love of God our Saviour towards
man appeared ; not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of regener
ation, and renewing of the Holy Ghost,' Titus iii. 3-5 ; so Eph. ii.
1-6. If you would know the grand reason why some are taken
by the net of the word, let down in the sea of the world, when
others are left ; why some like wax are melted before this frrS of
Scripture, when others like clay are hardened ; why some- have the
light side of this glorious pillar towards them, wheiL others have
the dark side of it ; why the same path of the Red Sea is salvation
to some, when it is destruction to others ; why the ' mysteries of
the kingdom of heaven are revealed to babes, when they are hid
from the wise and prudent : ' I must give you the same reason
which Christ himself doth, ' Even so, Father, because it seemeth
good in thy sight,' Mat xi. 27 ; his will and mercy are the causes
of all our felicity, Rom. ix. 18 ; 1 Pet. i. 3 ; Deut. vii. 7, 8. Grace
chooseth thee, Rom. xi. 5. ' There is -a remnant according to the
election of grace,' so Eph. i. 5. Grace calleth, 2 Tim. i. 9 ; ' Who
hath called us according to his purpose and grace, which was given
us in Christ Jesus before the world began,' so Gal. i. 15. Grace dis-
tinguisheth and differenceth thee from others ; ' By the grace of
God I am what I am,' 1 Cor. xv. 10. Grace justifieth, Rom. iii.
24, ' Being justified freely by his grace.' Grace glorifieth, Eph. ii.
8, ' For by grace are ye saved.' Grace doth lay both the founda
tion and the topstone of glory : that deserveth the thanks and praise

Chap. II] by the key of regeneration. 23
of our beginning, progress, and perfection in holiness. Every step
in our ascent to Mount Sion is freestone ; every link, as one observ-
eth well, in the golden chain of man's salvation, is richly enamelled
with free grace. Oh how lively doth this lovely attribute play its
part from first to last in the recovery of lost man !
Thirdly, here is the instrumental cause. I say, ' by the ministry
of the word.' ' Of his own will begat he us again by the word of
truth,' James i. 18. Scripture is the ordinary means of conver
sion ; ' The gospel of Christ is the power of God unto salvation,'
Rom. i. 16. God indeed is a free agent, working when, in what
manner, and by what means he pleaseth ; though he tieth us to
means, he doth not tie himself to means ; he doth sometimes make
relations the instruments of regeneration ; some by being matched
to Christians, have been married to Christ ; some matches which
have begun in the flesh have ended in the Spirit ; therefore the
apostle telleth the believing wife, ' she knoweth not but she may
save her husband ; and the believing husband, he knoweth not but
he may save his wife,' 1 Cor. vii. 16 ; 1 Pet. iii. 1. God hath
made pious education effectual for children's conversion : the morn
ings draught of wholesome instruction hath preserved many young
ones from infection by, and perdition with others, 2 Tim. iii. 15 ;
Prov. xxii. 6. Some masters have also been spiritual fathers to
their servants ; there are those that, by being of the family of the faith
ful, have come to be of the family of faith, Acts x. i ; Josh. xxiv.
God sometimes converteth by sufferings ; affliction, like the shep
herd's dog, hath brought those home into the fold of Christ which
went astray like lost sheep : God hath cast some Manassehs and
prodigals that were hard metal, into some hot fire, and thereby
melted them, and fitted them to receive his own impression and
image, Luke xv. ; 2 Chron. xxxiii. 11-13.
But usually the ministry of the word is the pen in the hand of
the Holy Ghost, with which he writeth the law of God in the heart.
' The law of the Lord is perfect, converting the soul,' Ps. xix. 7.
It is the incorruptible seed of the word, which by those spiritual
husbandmen is thrown into the soil of men's hearts, that, through
the influence of the Sun of righteousness and dews of heaven, spring-
eth up in grace and holiness.
1 Pet. i. 23. Ordinarily, there is no other way to beget grace
than the word of grace, and it tendeth not the least to God's dis
honour ; nay, rather the weakness and meanness of the instrument
in such cases commendeth the workman, because he hath mani
fested this to be his pleasure ; ' It pleased him through the foolish-

24 THE DOOR OF SALVATION OPENED [CHAP. II.
ness of preaching to save them that believe,' 1 Cor. i. 21. He will
give light to the world only by the sun, though he could do other
wise ; therefore, as some observe, though light were made the first
day, yet the sun was not made till the fourth day, to show that
God could give light to the world without a sun. Thus God could
convey the spiritual light of holiness without the sun of Scripture,
but it is his will to make that his ordinary means. It is the word
which makes clean the filthy, John xv. 3 ; which sanctifieth the un
holy, John xvii. 17 ; which begetteth grace in those that were grace
less, Acts ii. 37. For this cause it is called the ' ingrafted word,'
James i. 21 ; for as the scion of a good apple grafted into a crab-
tree stock doth change the harsh, sour nature of it, and maketh it
sweet and pleasant, so the word preached, (for of that he speaketh,
ver. 19, 20,) can change the stony, carnal, earthly heart of man,
and make it soft, spiritual, and heavenly.
Some have indeed, been converted by reading, as Luther, Augus
tine, Junius, and others confess they were ; but most commonly it
is by hearing that men's souls come to live, Rom. x. 14. There is
a blessing for readers ; and there may be a fish or two caught in
the net that is let down in a heap, but that is rare : it is not the
net lapped up together, but haled out at length and spread all
abroad, that bringeth in the draught : so it is the spreading out the
word, the dilating on the matter in hand, which usually catcheth
souls. The law, like John Baptist, prepareth the way of the Lord, by
opening and searching the festered wounds of the sinner, by mak
ing him sensible of his sores, his sins and misery, and heartily de
sire a physician, a Redeemer, Rom. vii. 9 ; then the gospel perfect-
eth a cure, by pouring oil into the wounds, and binding them up,
by acquainting the soul with, and interesting him in, the free and
rich mercy of God in Christ, 2 Thess. ii. 14. The law, like Moses,
bringeth to the borders, but the gospel, like Joshua, leadeth into
Canaan. Thus the Scriptures, as is wittily expressed by one, are
the bells which ring all in, which call people into the church of
God. The poets speak of music which have made stones leap into
walls ; this word of God hath turned stones into flesh, of stones it
hath raised children unto Abraham.
Fourthly, Here is the formal cause of regeneration, whereby God
doth at first renew the whole man after his own image ; now because
this is the cause which doth specially difference a thing, and this
being opened, its nature will best appear, I shall speak the more to
it, and observe in it these four particulars.

Chap. II] by the key of regeneration. 25
1. The act, renew. 2. The subject, the whole man. 3. The
pattern, after his own image. 4. The season or time, at first.
1. For the act, I call it a renewing, and so doth the apostle, Tit.
iii. 5 ; Eph. iv. 23, 24, upon a double account ; partly because in
regeneration .nature is not ruined, but rectified. The convert is the
same man, but new made. The faculties of his soul are not de
stroyed, but they are refined ; the same viol, but new tuned. Christ
gave not the blind man new eyes, but a new sight to the old ones.
Christ did not give Lazarus a new body, but enliven his old body.
So God in conversion doth not bestow a new understanding, but
a new light to the old ; nor a new soul, but a new life to the old
one. The powers of the man are like streams, not dried up, but
turned into another channel. The truth is, that man by his fall
from God is so exceedingly degenerated and polluted, that repair
ing and mending will not serve, he must be wholly and thoroughly
new made ; as the house infected with the leprosy, scraping would
not do, it must be pulled down, and new set up ; but as when a
house pulled down is new set up, we use possibly the same timber
and stones, and materials, which were in it before, only they are
new squared and polished; what is rotten or amiss in them is pared
off, and what is wanting, as several things will be, are added ; so
when this new building of regeneration is erected, the Spirit of
God makes use of the old substantial materials — the soul and its
faculties, the body and its members — which were in man before,
only polisheth and purifieth them, and squareth them according to
the rule of God's word ; it hews off what is unsound and sinful, and
bestoweth that grace and holiness which is needful. He taketh not
away our beings, but the wickedness and crookedness of our beings,
and addeth a new gracious beauty which we had not before. We
put off the rags of the old man, and put on the robes of the new
man, and continue in regard of substance the same men.
Again, I call it a renewing, partly because of the great change
which is wrought in a man converted. New things differ much
from the old for the better. 0 how wonderfully doth the new born
soul differ from his former self ! As Saul, when he received the
spirit of courage, became another man, 1 Sam. x. 6, so doth the
Christian when he receiveth the Spirit of grace. He is not in sum
the same man he was before ; he liveth a new life, he walketh in
a new way, he steereth his course by a new compass, and towards a
new coast. His principle is new, his pattern is new, his practices
are new, his projects are new, all is new. He ravels out all he had
wove before, and employeth himself wholly about another work.

26 the door of salvation opened [Chap. II
What a change is there when the blind see, the deaf hear, the
dumb speak, the lame walk, the dead live, when the lion is turned
into a lamb, darkness into light, sickness into health ! — why, all this,
and more, is done in regeneration, when a sinner is changed into a
saint. It is therefore most fitly called conversion, Acts xv. 3, which
is a term borrowed from travellers, who being out of their way,
turn about, and so get into it, leaving the way in which they were,
and taking another, if need be, quite contrary to it. The sinner
is born with his heart and face towards the flesh, the world, and
hell, and with his back towards God, holiness, and heaven ; and so
he goeth on many years, possibly till God convert him, and turn
him about; then his back is towards the former, his face and heart
towards the latter : his whole life before was a departure, every
action being a step, from God ; his whole life now is a drawing
nigh, every duty being a nearer approach to God.
A man and a beast differ much in their lives ; but a natural and
regenerate person differ far more ; even as far as the Spirit of God,
which is the principle of a Christian life, differeth from the rational
spirit of a man.
Extraordinary and strange things are called new, Act xvii. 19 ;
Jer. xxxi. 22. Well may the convert be called a new creature, the
work of conversion making such a wonderful alteration that carnal
men admire it ; ' they think it strange that ye run not with them
to the same excess of riot,' 1 Pet. iv. 3, 4 ; nay those that are thus
renewed, wonder at themselves, ' being called out of darkness into
his marvellous light,' 1 Pet. ii. 9. Woeful darkness makes it
wonderful light. As a man that hath been all his days kept in a
dark prison and never beheld the sun, when he cometh to be set at
liberty, and see the light, he stands amazed, wondering at it.
2. The subject ; I call it a renewing of the whole man. As in
our first birth, not one part or member is born, but every one ; so
in our second birth the whole man is new born. By our first birth
the whole man is polluted, and therefore by our second birth the
whole man must be purified. Original sin defileth the whole man,
from the crown of the head to the soles of the feet ; and regenera
tion refineth the whole man, soul, body, and spirit, Rom. iii. 13, 14;
1 Thes. v. 23. The plaster must be as broad as the sore ; the leaven
of grace doth season the whole lump. ' Old things pass away, and
behold all things are become new,' 2 Cor. v. 17. The water of life
within is not like a spring which ariseth in some parcel of ground,
and terminateth in the same, but like the ocean, which compasseth
about the whole (little) world of man. As when God's laws were

Chap. II] by the key of regeneration. 27
written in tables of stone, ' the tables were written on both their
sides, on the one side and on the other were they written,' Exod.
xxxii. 15. The tables were written all over, they were full of the
law : so the spiritual tables have the law, the image of God, written
on every side, body and soul, every part of each, an inward con
formity in the heart, an outward correspondency in the life.
In the new creature, though every part be not throughout
sanctified, yet he is sanctified in every part throughout ; he hath a
perfection of parts, though not of degrees.
Regeneration, like the sun, goeth through the twelve signs of the
zodiac ; there is nothing hid from the heat thereof ; it moveth in,
and worketh upon, every faculty of the soul and every member of
the body. But the image of God is principally in the soul, or the
inner man, Heb. viii. 10 ; Rom. vii. 22 ; Eph. iv. 23. As the
heart, being the forge of the spirits, is the chief seat of a natural,
so also of a spiritual life. The king's daughter is most glorious
within, (though her clothing without be likewise of wrought gold,)
there Satan before had his throne. It was as a child's pocket full
of trash, or as a ditch full of mud and dirt. But now Christ will
make that place the seat of his empire, and fill it like a cabinet
with precious jewels ; and indeed the soul, being spiritual, is prin
cipally capable of his image, who is a spirit.
I shall shew how the soul in its faculties, and the body in its
members, are both renewed.
In the soul I shall consider,
1. The understanding, to which the Spirit of God makes its
approach in the first place, enlightening it in the knowledge of sin
and the Saviour, Eph. iv. 23. The understanding to a man is as
a window to a house, which, before being continually shut, and
little light appearing, it was no wonder that the heart lay so
sluttishly, and was so full of the deeds of darkness ; but now God
reneweth the soul in knowledge after the image of him that created
him, Col. iii. 10. Before, the god of this world had blinded the mind
that it could see neither the emptiness of the world, nor the precious-
ness of the word, nor the loathsomeness of sin, nor the loveliness
of the Saviour, nor the vanity of the creature, nor the excellency
of the divine nature ; but whereas the man was blind before, now
he seeth ; being made spiritual, he judgeth all things, 1 Cor. ii. 14,
15. He judgeth the things of heaven to be far better than the
things of earth, the concernments of his soul much more worth
than the concernments of his body, and the affairs of eternity far
more precious than the rattles and trifles of time, and all by reason

28 THE DOOR OF SALVATION OPENED [CHAP. II.
of the new sight bestowed on him. Satan truly carrieth men hood
winked to hell, as higglers carry their fowls in dorsers to the city,
where they are killed, that they cannot see one foot of the way ;
neither know they whither they are going, but God doth not carry
men blindfold to bliss ; but as in the old, so in the new creation, he
beginneth with light.
The understanding in regeneration is illuminated to see two
things especially : sin to be the greatest evil, and God in Christ to
be the greatest good ; and I verily believe the mistake of the man
before about these two things was a principal cause of the many
miscarriages in his heart and life. Before he looked on sin through
the devil's spectacles, and beheld that strumpet dressed in her gaudy
attire of pleasure and profit, whereby she was to him as the for
bidden fruit to Eve, pleasant to the eyes ; but now he beholdeth sin
through the glass of the law, (in its opposition to the blessed God
and his own happiness,) stript naked of all those counterfeit and
borrowed ornaments ; and it is the evil of evils, sinful sin indeed.
He judgeth it worse than diseases or disgraces, than losses or crosses,
yea, than serpents or devils, Rom. vii. 13 ; Heb. xi. 25 ; Dan. iii. 17
and vi. 10. Formerly he saw no such hurt in sin that professors
were so shy of it, and preachers so hot against it, that the Son of
God must die, and the greatest part of the world be damned for it ;
but now he hath other thoughts of it, for he seeth its contrariety to
the Lord and his precepts, and subscribeth unfeignedly to the right
eousness of the law. Before he saw little desirableness in the
infinitely amiable God ; ' he saw no form nor comeliness in him,
that when he beheld him he should desire him,' Isa. liii. He
wondered what made others so much in love with him ; his voice
was to a Christian, ' AVhat is thy beloved more than another be
loved, that thou dost thus follow hard after him,' forsake all for
him, dedicate thyself wholly to him; that thou prayest so fervently,
hearest so diligently, servest him so cheerfully, art so careful to
please him, so fearful of offending him ? He judgeth him happier
that had plenty of the creature, than him that had God in Christ
for his portion ; but now his mind is enlightened to ' know the only
true God, and Jesus Christ whom he hath sent,' John xvii. 3. He
seeth such beauty in his being, such equity in his laws, such infinite
excellency in the divine nature, such unspeakable felicity in the
fruition of his favour through Jesus Christ, that he esteemeth his
very life, yea, all that he is worth for this and the other world, as
Jacob's in Benjamin, to be bound up in the love and life of God,
Ps. lxxiii. 25, and lxiii. 3.

Chap. II] by the key of regeneration. 29
Secondly, The conscience is also renewed; to this faculty the
Spirit makes its address in the next place. The conscience of the
man naturally was so hard and obdurate, that as ice, through the
extremity and continuance of a great frost, you might have driven
carts heavy laden over it, and it would not break ; though moun
tains of lust, more heavy than lead, lay upon him, he complained
not, Jer. viii. 6. But now his conscience is as the water which
hath such a tender film of ice upon it, that yieldeth at the least
touch, a small stroke of sin maketh an impression upon it ; before
it was seared with a red hot iron, 1 Tim. iv. 2, and past feeling,
Eph. iv. 17-19 ; as that member which the chirurgeon intendeth
to cut off is so mortified by means applied to it for that end that
it feeleth not the saw or instrument which parts it from the body,
so the conscience was by custom in sin so cauterised, that it felt not
the sword of the Spirit ; neither ministry, nor misery, nor miracle,
nor mercy could prevail with it ; but now it becomes tender and
flexible ; a little prick with a pin is painful to it ; as the eye, it is
offended with the smallest dust, 2 Chron. xxii. 19 ; 'it is void of
offence towards God and man,' Acts xxi v. 16. Before, it, like
Michaiah to Ahab, never spake good to the man. but frightened
him with fears, and terrified him with the pre-apprehensions of his
eternal torments ; it followed him to bed and board, and dogged
him day and night like a sergeant to arrest him, at the suit of the
most High, for the vast debts which he owed to the divine Majesty.
The man and his conscience were like fire and water, they never
met, if the hands of conscience were not tied down by force, but
they fought. Like some contentions couple, they were always
scolding one with another, and striving for the mastery. The
endeavour of conscience was the angel to Balaam to stand in the
sinner's way with a drawn sword, and stop him in his cursed course ;
the care of the sinner was to serve conscience as Herod did the
Baptist, even to cut off its head, for having a tongue in it so bold
as to check him for his crimes, Heb. ii. 15 ; Rom. ii. 15 ; Heb. ix.
14. But now conscience being sprinkled with the blood of Jesus,
is purged from dead works ; and so being purified, is pacified.
The creditor now is satisfied by the payment which the surety hath
made, and thereby the debtor is discharged. Conscience now waits
on the Christian, not as a sergeant to molest him, but as a servant
to assist him to its utmost power. The convert and his conscience
are now like two in concert that keep tune and time together, or
as some loving husbands and wives who strive most which shall
please the other best. Conscience strives to please the Christian

30 THE DOOR OF SALVATION OPENED [CHAP. II
by asking the law at God's lips, and making Scripture its coun
sellor ; the Christian strives to please his conscience by yielding
hearty subjection to its holy counsels, Heb. ix. 14 ; 1 Tim. i. 5 ;
Rom. v. 1. The renewed conscience giveth the new creature more
solid comfort in one duty than the natural man, though he equal
Methuselah's age, hath all his clays, Phil. iv. 4.
Thirdly, The will is also renewed : the will before was carnal,
crooked, stubborn, rebellious against God and his will, ' the works
of the devil he will do,' John viii. 44. ' And as for the word which
thou hast spoken to us in the name of the Lord, we will not do it,'
Jer. xliv. 16. ' It is resolved for evil and against good,' Eph. ii. 3 ;
John v. 40. This is Satan's fort-royal, wherein he continually
secures himself in the unregenerate when he is in a skirmish beaten
out of the outworks by some sudden conviction; and in this, as
Sampson in his hair, his whole strength lieth. Take away will,
and you take away hell. But this faculty is now made pliable and
flexible to the divine Majesty. It is made so spiritual, regular,
and consonant to the will of God, that the convert may safely, if
humbly, say with Luther, Lord, let my will be done, because it is
thy will. God and the godly man do now as two friends, will and
nill the same thing, Ps. xl. 6, 7.
As the will is a servant, it is now cheerfully subject to its Master
in heaven. Its voice is, ' Lord, what wilt thou have me to do ? '
Acts ix. 6 ; and, ' Speak, Lord, for thy servant heareth,' 1 Sam. iii.
Do but shew it your commission from the King of kings for
what you require, and it presently doth obey, not dispute your
commands. As a master, for it is a centurion in authority, which hath many
at its command ; it saith to one faculty, Go, and it goeth ; to another,
Come, and it cometh ; to a third, Do this, and it doth it ; it ruleth
now according to divine writ, and gives laws to all under it, accord
ing to the orders which it receiveth from God its commander-in-
chief ; were the Christian's power but answerable and equal to his
will, he would be as holy on earth as he shall be in heaven, Ps.
cxix. 5 ; Rom. vii. 15, 18, 19.
The iron gate, indeed, of man's will is far from opening of its own
accord ; the will is hardest won of any faculty ; it is like the strong
fort of Zion in Jerusalem, which Joshua himself could not surprise ;
the son of David alone can do it. But the Spirit of God doth
powerfully, though sweetly, incline it to choose God, and for God.
The understanding discovering to the conscience the necessity,
excellency, and benefit of proclaiming and prosecuting an open and

Chap. II] by the key of regeneration. 31
eternal war against all sin, and of accepting and embracing an ever
lasting covenant with God in Christ, and of submitting to the guid
ance and government of the spirit ; conscience doth in the name
of God, whose officer it is, charge the will to close with these things ;
the will, the Spirit striking in, yieldeth contentedly, and resolveth
accordingly; God persuades this Japhet to dwell in the tents of
Shem. 4. The affections are likewise renewed. The understanding and
will, the superior officers, being won, these, like faithful private
soldiers, readily follow their leaders, or as dutiful handmaids, they
obey the commands of their master and mistress. They are called
by some the shapings or formings of the will in several motions,
according to the object presented ; so that the will, like the sun
moving heavenward, these, like sun-flowers, must necessarily follow
its motion.
Before, these affections were in several regards full of corruption,
but now they are purified for the master's use. Before, they were
carried out towards wrong objects, hatred was set upon God, Rom.
i. 30 ; his word, Prov. i. 29 ; Ps. 1. 17 ; and people, John xv. 19 ;
love was bestowed on sensual delights, Ps. iv. 2 ; Jer. v. 31 ; 2 Tim.
iii. 2-4 ; and sin, Micah iii. 2 ; Prov. i. 22. But now the man
loathes what formerly he loved, and loves what formerly he loathed,
though sin were the luscious meat which did so exceedingly please
his palate, that his teeth were always watering after it, and he rolled
it as a sweet morsel under his tongue ; yet, now he serves it, as
Amnon did Tamar, the hatred wherewith he hates it is far greater
than the love wherewith he loved it, Ps. cxix. 104 ; Rom. vii. 17.
He cannot see this knife with which he had cut the throat of his
precious soul and dearest Saviour, but his eye affects his heart with
sorrow and anger ; oh, it is a killing look which he now gives his
most beloved lust ; he cannot meet this brat of hell, this ugly guest
in any room of the house, but his heart riseth against it. And as
hateful as God was to him before, Ps. xiv. 2 ; Rom. viii. 5, 7 ; yet
now he alone is the savoury meat which his soul loveth, Ps. xviii.
1, and lxxiii. 25. If this dish stand on his table, though all others
be removed, he hath that dish which he loveth best.
His joy, before in the creatures, is now in Christ, Amos vi. 13 ;
Prov. ii. 14 ; Rom. v. 2-4 ; Phil. ,iv. 4 ; his sorrow was before for
sufferings, but it is now for sin, 2 Cor. vii. 9-11. His fear was
before, lest he should lose his flocks, or his friends, or outward
mercies ; but now it is, lest by sin he shtfuld lose God's favour, Ps.
iv. 6 ; Isa. viii. 12, 13.

32 the door of salvation opened [Chap. II
His desire was before enlarged after gold as hell ; but now it is
after grace as heaven, Hos. vii. 14 ; Ps. xiii. 1 . Mat. v. 6 ; Ps.
Ixiii. 1 : ' The desire of our soul is to thy name, and to the remem
brance of thee,' Isa. xxvi. 8.
Before, the affections were also carried out inordinately after
objects that were lawful. The man was like to be drowned in the
shallows of lawful enjoyments ; when he joyed in the creatures he
would overjoy, and turn thereby his mirth into madness ; when he
loved his relations he would over-love them, and change thereby his
love to them into self, or soul hatred. So for his anger, Eph. iv.
26, it would exceed its limits, even where it was lawful. For these
passions of the mind are like the water of the sea, useful and profit
able if kept within their bounds, but if they overflow the banks,
they are very hurtful, and threaten a deluge ; but the regenerate
person doth moderate and rectify these affections, Col. iii. 1 ; 1 John
ii. 15 ; 1 Cor. vii. 29, 30. He keepeth his fire so watchfully, that
it doth not burn his house.
Besides, the affections were corrupt before, in regard of the con
trariety which is in them. They did torture and tear the child of
disobedience ; one drawing one way, another plucking' him the con
trary way ; but grace composeth the affections which could never
agree one with another ; before conversion, hope and fear, joy and
grief, humility and resolution, were repugnant to each other ; but
regeneration makes them good friends ; when the new creature's
heart leaps with hope of heaven, he is then fullest of fear lest he
should displease God ; when he is mourning for sin he can rejoice
in his Saviour ; as the heavens can shine and shower at the same
time, he can be meek and fiery as Moses, Num. xii. ; humble and
resolute as Paul ; and yet not, like Rebecca, have two contrary
nations struggling within him. The understanding, will, and con
science, are the chief strings in the soul, to which all the rest are
tuned ; now they being by the Spirit set, up to their due height
and holiness, the affections are wound up accordingly, and so make
a complete harmony of the whole, and yield a grateful sound in the
ears of God.
5. The memory is renewed. This master of the rolls, or keeper
of the ancient records, was formerly as a grate, suffering the pure
and clear water to go through, retaining only the mud and filth ;
but now it is like a fan, casting away the chaff, and keeping the
good corn : it was before as a sieve, letting the fine flour go through,
and holding fast the bran ; but now it is like the ark, wherein the
two tables are safely laid up. The sanctified man's memory is a

Chap. II] by the key of regeneration. 33
spiritual treasury, he layeth up the things of God, as Mary, in his
heart, Luke ii. 19, and as occasion serveth, bringeth them forth, and
layeth them out in his life ; he remembereth the commandments of
God to do them, Exod. xx. ; Ps. cix. 16.
Indeed, as the rest, so this faculty is renewed but in part ; and,
therefore, as in the best room a spider may set up her cobweb, in
the best garments there will be dust, so in the best memory there
may be somewhat which is bad and filthy ; but the cleanly Christian
no sooner spieth it, but he sweeps it away.
This work of regeneration doth also reach to the body ; the strong
castle of the soul being taken and sanctified, the town of the body
commanded by it presently yieldeth. The wheels and poises being
right within, the hand of the dial will go right without. When
Satan sat on the throne of the soul, as king, the members of the
body, which the Holy Ghost termeth in unregenerate persons
' weapons of unrighteousness,' Rom. vi. 13, were his militia, and em
ployed to defend his unjust title, to execute his ungodly designs, to
perform his hellish pleasure, the head to plot, the hands to act, the
feet to run, the eyes to see, the ears to hear, the tongue to speak for
him ; but as when an enemy is conquered, and a magazine in war
is taken, the general maketh use of those arms and of that ammuni
tion for his service, which before were employed against him ; so
the strong man Satan being beaten out of his strongholds by Christ
the stronger than he, the members of the body which before were
instruments of unrighteousness unto sin, are now instruments of
righteousness unto God, Rom. vi. 13, 16. The eyes, which before
were wanton, open, and full of adultery, 2 Pet. ii. 14, are now locked
down fast with a covenant not to look after a maid, Job xxxi. 1 :
' They are turned away from beholding vanity,' Ps. cxix. 37 The
of ears which before were as deaf as the adder, not hearing the voice
the heavenly charmer, do now hearken to what the Lord speaketh ;
so soon as the wandering sheep is brought home to the fold of
Christ, he is known by his ear-mark : ' He heareth Christ's voice,
and followeth him,' John x. 27 ; Ps. lxxxv. 8. The breath and speech,
which before were corrupt, stinking, as proceeding from rotten
lungs, an unsanctified heart, Rom. iii., is now sweet, seasoned with
grace, for the man's inward parts are sound. Anatomists teach us
that the heart and tongue hang on one string : ' The mouth of the
righteous speaketh wisdom, and his tongue talketh of judgment;
for the law of God is in his heart,' Ps. xxxvii. 31 ; his lips speak
the language of Canaan. The sound of the metal discovers it to be
silver ; his very speech bewrayeth him, as they said of Peter, Mat.
vol. v. c

34 the door of salvation opened [Chap. II
xxvi. 73, to belong to Jesus. His feet before made haste to shed
blood, they ran to evil, were the devil's legacy to go on his errands,
Rom. iii. 15 ; Prov. i. 16 ; but now they are turned to God's testi
monies, they run the way of God's commandments, Ps. cxix. 1, 59.
His hands before were full of oppression, violence, bribery, and
extortion, Ps. xxvi. 10 ; Prov. vi. 17 ; Satan's servants, to make
up that work which he cut out, but now they are lifted up to God's
law and word. Thus in their places are all the faculties of the soul
and members of the body obedient to God's precepts and service
able to his will.
Thirdly, I observe in this formal cause, the pattern, it is a renew
ing of the whole man after the image of God. Man's loss and
misery by his fall consisteth in these two things : 1. He lost God's
image and likeness ; 2. God's favour and love. Now that the
second Adam might recover us to God's love, he doth imprint on
us God s image ; for likeness is the ground of love. Therefore the
regenerate are said to be partakers of the divine nature, 2 Pet. i.
4, and the new man, which they put on in conversion, is said to be
after God, and after the image of him that created them, Eph. iv.
23 ; CoL iii. 10 ; the law of God is written in their hearts, Heb.
viii. 10 ; which law is nothing but a conformity or likeness to the
nature and will of the Lord. The corrupt image of Satan and the
old Adam is defaced; therefore it is called a putting off the old
man, Col. iii. 9 : Eph. iv. 23 ; the pure image of God is introduced,
therefore it is called a putting on the new man, Eph. iv. 24 ; which
after God is created in righteousness and true holiness ; and a being
holy as God is holy, 1 Pet. i. 14-16. And, indeed, all these new
born children do, so far as they are regenerate, completely resemble
their Father. Their godliness is nothing but god-likeness, a beam
of the divine glory, a representation of God's own perfections. As
the wax bears the image of the seal, and the glass of the face, so
doth the new creature bear the image of his Creator. David was
a man after God's own heart, because a man in some measure after
God's own holiness.
Fourthly, I observe, in this formal cause, the season. I say it is
the work of God's Spirit, whereby he doth at first renew the whole
man after his own image. These words at first do distinguish re
generation from sanctification. Sanctification is a constant, pro
gressive renewing of the whole man, whereby the new creature
doth daily more and more die unto sin and live unto God. Re
generation is the birth, sanctification is the growth of this babe of
grace. In regeneration, the sun of holiness rises ; in sanctification it

Chap. II] by the key of regeneration. 35
keepeth its course, and shineth brighter and brighter unto the perfect
day, Prov. iv. 18. The former is a specifical change from nature
to grace, Eph. v. 8 ; the latter is a gradual change from one degree
of grace to another, Ps. lxxxiv. 7, whereby the Christian goeth from
strength to strength till he appear before God in Sion. As creation
and preservation differ, so do conversion and sanctification. Crea
tion is the production of something out of nothing. Preservation is a
continued creation, or creation every moment in a new edition. Con
version is a new creation, 2 Cor. v. 17 — the making of new heavens
and a new earth wherein dwelleth righteousness; sanctification
is a continued conversion, or conversion every moment in a newer
and more correct edition. Thus much for the formal cause of re
generation — a renewing of the whole man at first after God's image.
Fifthly, Here is in the definition the final causes of regeneration,
the glory of God and the salvation of his elect. The first is the
more, the other the less principal end. They are both joined to
gether in God's decree and intention, and in the saints' calling, and
the execution of his decree. ' The Lord made all'things for him
self,' Prov. xvi. 3, but especially the new creation : that being his
masterpiece and choice work, is particularly designed for the credit
of the workman : ' All thy works shall praise thee, 0 God, and thy
saints shall bless thee,' Ps. cxlv. 10. All God's works do praise
him, even earth, and heavens, and brutes, analogically, after a
manner, by serving him in their places and stations, and giving
others matter and occasion of praising him. Sinners may praise
him formally after a manner, as trumpets make a loud noise, but
are filled only with wind ; but saints only can praise him properly
after his manner, in such a way as he accepteth. Praise is the
highest, the most excellent part of divine worship. Now, ' excellent
speech becometh not a fool,' Prov. xvii. 7, as every sinner is ; ' but
praise is comely for the upright,' Ps. xxxiii. 1. The water of
saints' praises is drawn out of a deep spring, the heart, and so
it is sweet and pleasant. This is God's great end in sowing the
precious seed of grace, that he might reap a crop of glory : Acts
xv. 14, ' God did at first visit the Gentiles, and take out of them
(mark !) a people for his name.' He makes them partakers of his
nature, that they might be a people for his name. So Isa. xliii. 21 :
' This people have I formed for myself, they shall shew forth my
praise.' God formed all the people in the world for himself, for his
own praise. Even a Pharaoh is created and advanced, that God
might be exalted, Rom. ix. 17. But this regenerated people is the
people which God principally designeth for his own praise. ' This

36 THE DOOR OF SALVATION OPENED [CHAP. II
people I have formed for myself — other people I have passed by like
old pieces of metal, leaving them in their dust and rust ; but this
people I have thrown into the fire of my word, have cast them
anew, and made them vessels of gold, meet for my own service and
glory — ' they shall shew forth my praise.' They — alas, others may
praise him ignorantly, as the arrow hitteth the mark, but knoweth
not its own motion ; or forcedly, as he squeezeth confessions from
them of his justice and strength when they are under the rod or
upon the rack, Exod. ix. 27. And this is no thank to the will of
man, but to the power of God, who, like the huntsman, useth the
rage of the dogs to his own end, and maketh the wrath of man to
praise him, Ps. lxx. 10 ; or at best they praise him but notion-
ally, and by hearsay, as one born blind may commend the sun, or
a stranger the country he never saw. How far short must these
come when no creature can do God right, or limn out his vast per
fections in their several dimensions ! Surely these must do him
wrong, and blot his name with the most curious pencil of their
most studied praises ; but this people shall shew forth my praise.
Alexander would have none draw his picture but Apelles, or cut
his statue but lysippus, because none else had art enough to do it
well. Certain it is, none have skill and wisdom to shew forth God's
praise, but that people which he formed for that purpose ; — this
people which have felt the weight of their sins, and smarted with
wounds in their souls ; this people which have sometimes been ter
rified under the apprehension of my unspeakable fury, and the expec
tation of the unquenchable fire ; this people that have seen their
corruptions in their colours, suffered divine terrors, given them
selves over for dead, damned creatures, and then were by bottomless
mercy drawn out of the depth of misery, translated out of death
and darkness into the kingdom of light and life ; this people which
I have purchased with the blood of my Son, beautified with the
graces of my Spirit, interested in rich promises, entitled to the
heavenly possession ; this people which have been carried, like the
ambassadors of the king of Babylon, into the temple, 2 Kings xx.
12, and seen all the richness and glory thereof, the pleasures and
comforts therein, tasting me to be gracious, sitting under my
shadow with great delight, solacing their souls with the means of
grace, and rejoicing in hope of eternal glory. This people shall
praise the greatness of my power, the manifoldness of my wisdom,
the sweetness of my love, the sureness of my word, the riches of
my mercy, the freeness of my grace, the beauty of my image, the
preciousness of my Christ, and all this upon their own knowledge

Chap. II] by the key of regeneration. 37
and experience. 0 the hosannahs and hallelujahs, the praise, and
glory, and honour, and thanks which this people shall give to the
Lord, and to the Lamb for ever ! The harps of saints are tuned
to these songs on earth ; but who can conceive what ravishing
music they will make in running divisions on these several notes in
heaven ! Surely, surely, the greatest revenues of praise which come
into God's exchequer, are from the hearty acclamations of his sancti
fied and saved ones. As they receive the choicest mercies, the
love of God, the blood of Christ, pardon, peace, grace, glory, so they
return the highest praises.
The building of man's body is so stately a structure, the rooms
in it so curious, the hangings and furniture so rich and costly, em
broidered as with needlework, that the owner of the house hath a
considerable rent of honour paid for it. ' I will praise thee,' saith
David, ' for I am fearfully and wonderfully made ; my substance
was not hid from thee, when I was made in secret, and curiously
wrought in the lowest part of the earth,' Ps. cxxxix. 14, 15. The
setting up of the new creation, as it is more glorious, the image of
God's own perfections, though it be imperfect in this life, the heart
of a saint being bespangled, like the heavens, with those glistering
stars of graces, and his life being a legible comment on the divine
law ; so it brings the Author a larger income of honour. This is
the Lord's doing, and it is marvellous in the godly man's eye, 1
Tim. i. 13, 14, 17 ; 1 Peter i. 3 ; but when the good work now be
gun shall be finished, then God's praises shall be perfected. When
the foundation of this spiritual temple is laid in this world, they
cry, Grace, grace ; but when the topstone shall be laid in the other
world, then they shall cry, Glory, glory. Blessed are they that dwell
in that house, they ever praise him ; in that temple doth every one
speak of his glory. Therefore the Psalmist observeth that, when
the Lord shall build up Zion, then he shall appear in his glory,
Ps. cii. 16. While his Church is building, he is glorious ; but as
the sun under a cloud, not appearing so to the beholders ; we can
see but little of his infinite beauty because of our weak eyes, and
receive but little of his infinite bounty because of our narrow
hearts; but when Zion shall be built up in heaven, our eyes
shall be strengthened to see the King in his glory, to see him as he
is, and the water-pots of our souls enlarged and filled up to the
brim with those streams which make glad the city of God ; then
the Lord shall appear in his glory ; then he shall have the honour
of all his attributes, the praise of all his providences, and the glory
of all his perfections ; for then he shall appear in all his royalty,

38 THE DOOR OF SALVATION OPENED [CHAP. III.
embroidery, magnificence, and glory. When the saints shall have
sailed in the vessel of their Saviour, through the boisterous waters
of men's wrath, devils' rage, and the law's curse, and be safely landed
in heaven, then God shall have his full price of honour and glory
for their freight.
The other end of regeneration, namely, the salvation of the elect,
is purposely omitted here, because it will be fully spoken to in the
next head— the first reason of the doctrine. So much for the de
scription of regeneration.
CHAPTER III.
The reason why regeneration is necessary in all that will obtain
salvation.
In the next place, I shall speak to the reasons why there is a
necessity of regeneration in every man that would obtain salvation.
First, Because every man must be prepared for, before he can be
admitted into, that holy place. We say in philosophy, nature doth
nothing per saltum ; the ground is prepared for an harvest, by
being dunged, ploughed, and sowed ; it is as true in this point of
divinity ; the God of nature will not save a man per saltum, nor
remove a swine out of a stye, immediately into a dining-room ; nor
take a sinner reeking in his lusts, and presently invest him with a
crown of life ; no, the man must be prepared by regeneration or
holiness in part, for salvation or holiness which is perfect. The
heathen king would not admit virgins to his bed till they had been
purified, Esther ii. 12. And surely the King of kings will not
receive any into his nearest and dearest embraces, till they are
' cleansed from all pollutions both of flesh and spirit.'
Every man by his first birth is polluted, mere darkness, not
receiving the things of God, Eph. v. 8, mere hardness, as unable as
a stone to move in the ways of God, Ezek. xxxvi. 26 ; wholly cap
tivated under the dominion of sin and Satan, Eph. ii. 1, 2, 3, and
hereby is unprepared for that holy place. The most godly father
begetteth an ungodly child : ' Adam begat a son after his own '
(not God's) ' image,' Gen. v. 3. The white halegens hatch black
young ones. Though the wheat be thrashed, fanned, and parted
from the straw and chaff, yet when sowed it bringeth forth wheat
both with stalk and husk : ' That which is born of the flesh is
flesh,' John iii. 5 ; ' now flesh and blood,' (especially in this de
praved sense,) ' cannot inherit the kingdom of heaven,' 1 Cor. xv.

Chap. Ill] by the key of regeneration, 39
A raker in privies is not fit for a king's presence, but regenera
tion prepareth the soul, by purifying it, for heaven ; it maketh the
creature meet for the inheritance of the saints in light, Col. i. 12.
We scald and season vessels with hot water, and thereby fit and
prepare them to hold wine, or some precious liquor ; so God sea-
soneth the soul with grace, and thereby prepareth it for glory.
Grace and glory differ not specifically but gradually ; grace is cetas
infantilis gloria?, as learned Davenant calleth it, the infancy of
glory ; glory is the maturity of full growth of grace, the same state
in a higher stature ; grace is glory inchoate, glory is grace con
summate; therefore as clothes by lighter colours are fitted to
receive a deep scarlet dye, so Christians, by grace or regeneration,
are prepared for glory and salvation.
The grammar teacheth the scholar to construe and parse, and
that fitteth him in time for the university. Regeneration teacheth
the Christian what mediate communion with God meaneth, and
that fitteth for immediate communion. Regeneration makes us
capable of the beatifical vision, Mat. v. 8, not as a mere condition,
but as a necessary disposition in the agent towards its object, as
the sensitive faculties are required to the act of sensation, as well as
sensible objects.
And indeed heaven would not be heaven — that is, a place of hap
piness — to them which are not fitted for it by holiness. We say of
men brought up in the country, that they would not delight in the
honours and pleasures of a court, because such things would
neither suit their education or dispositions ; so men who know no
other heaven than to eat, and drink, and sleep, and roar, and revel,
and like swine to wallow in the mire of sensual lusts, would never
delight in that place of spiritual and angelical pleasures ; for it
would suit neither their sinful breeding nor sensual natures. If
their sore eyes, which are continually running with a rheum of cor
ruption, cannot without pain behold the starlight of holiness in
the saints, how can they with any delight see God face to face, and
behold that blessed Sun in his eternal noontide of purity and
glory ? Therefore, as they that are to live in another country are
fitted for it by learning the language, customs and carriage of the
people in that country, so God will have them who are to
live in the heavenly country, learn beforehand the work of the
citizens there, namely, how to please, praise, glorify, and enjoy his
majesty. Secondly, Every man must be regenerated or he cannot be saved,
because all that attain heaven must be interested in the purchaser

40 THE DOOR OF SALVATION OPENED [CHAP. III.
of heaven. Those that go to that place must be united to, and
have a part in him that laid down the price ; though man may be
a possessor of heaven, yet Christ alone was the purchaser of it :
' We have boldness to enter into the holiest by the blood of Jesus,'
Heb. x. 19 ; Acts iv. 12; 1 John ii. 29. He alone is the Jacob's
ladder reaching from earth to heaven, by the help of which the
Christian may ascend thither ; all other deeds of conveyance will
be found forged, and all claims made to the undefiled inheritance
which are not under him are false ; therefore heaven is called the
' purchased possession,' Eph. i. 14, because bought with the pre
cious blood of Christ ; for till a man's person be justified it can never
be glorified ; the guilt of sin must be removed, or the sinner cannot
be saved ; the soul must be reconciled to God, and accepted as
righteous in his Son, or it can never dwell with God, and be made
glorious as his Son.
There are two changes indispensably requisite in all that would
be saved. The one is the change of a man's state, or a moral
change, when of a bondman to sin and Satan he is made a free
man, John viii. 36, when of a slave to the devil he is made the son
of God ; when he is brought from under the covenant of works, to
be under the covenant of grace ; when of an enemy to God he is
reconciled to him by the death of his Son ; when though he were
far off, he is made nigh ; though he was not beloved, yet now is
beloved ; though he was a child of wrath, is now a vessel of mercy,
John i. 12 ; Rom. v. 10 ; Eph. ii. 3 ; Rom. ix. 23 ; 1 Pet. ii. 9, 10.
The other is the change of a man's nature, or a physical change,
when the whole man is renewed after the image of God. The for
mer is relative, this is real ; the former is the change of his condi
tion, this of his disposition ; the former change is wrought in jus
tification, this in regeneration. Now the change of a man's nature
is absolutely necessary, because, till this be wrought, there is no
change of a man's state ; the person is unjustified while the nature
is unsanctified ; for though Christ be the purchaser of the pardon
of sin, of peace with God, of perseverance in grace, of an inherit
ance in glory, yet it is only for those that are in him — that is, really
united to him : ' There is no condemnation to them which are in
Christ Jesus,' Rom. viii. 1. A virgin hath no right at all to the
honours and treasure of a man, notwithstanding some well-wishes
towards him, till she be married to him, and become one flesh with
him ; so a Christian hath no right at all to the great and good
things which are Christ's, till he be married to the Lord Jesus,
and become one spirit with him; union is the ground of com-

Chap. IV.] by the key of regeneration. 41
munion. Probably when .the flood came many hung about the
ark, but the waves quickly washed them off ; those only that were
in the ark were saved ; thus all that hang only about Christ, the
true ark, by a general profession, will be drowned, will be damned
when the deluge of wrath cometh ; they only that are in him by a
real implantation shall be saved. Now saith the apostle, and ob
serve it reader, ' if any man be in Christ he is a new creature,' 2
Cor. v. 17. Therefore regeneration is required, because by it the
creature is planted into Christ ; regeneration cutteth the man off
from his own stock, and grafteth him into the Lord Jesus ; rege
neration throweth the sinner off from his own bottom, and builds
him on the Saviour as a sure foundation. Regeneration is, as it
were, the minister which marrieth Christ and the soul together ;
therein the soul giveth itself unfeignedly to Christ, and Christ
giveth himself really to the soul, and thereby the sins and weak
nesses of the soul, the wife, become the husband's ; and the riches,
and righteousness, the home and heaven of Christ, the husband's,
become the wife's.
When God converteth a sinner, he sendeth his messenger, as
Abraham his steward, to provide a wife for his only Son ; the min
ister, like the servant with Rebecca, treateth with the soul, telling
it how infinitely blessed his master's son is ; how rich, even the
heir of all things ; how beautiful, even the fairest of ten thousands,
and altogether lovely ; how exceedingly this marriage will be for
its advantages ; upon this, the Spirit striking in, the soul consenteth
to take Christ for its lord and husband, and so becometh the spouse
of the God of Isaac, and hath heaven entailed on it for a jointure.

CHAPTER IV.
TJie first use of the doctrine, containing the gross delusion of all
unregenerate persons.
I proceed now from the explication to the application of the
doctrine, and it may be useful to us several ways.
First, By way of information ; if without regeneration men and
women can never attain salvation, then it informeth us, in the
first place, how gross and how great is the delusion of graceless
and irreligious persons. How exceedingly do most sinners cheat
and cozen their own souls ! Reader, it may be thou art a drunk
ard, a swearer, a scoffer at godliness, an atheist in thy heart, in

42 the door of salvation opened [Chap. IV.
thy soul, and yet thou hopest to get to heaven. 0 desperate delu
sion ! I tell thee, either this text which I write of, and which is
the word of the true and living God, must be false, (which the
devil himself is not so great a blasphemer as to think,) or thou art
a brand for the unquenchable fire. Do but look into the black list
of those that are for utter darkness, and thou mayest read thy very
name written there in broad letters, 1 Cor. vi. 9, 10. ' Know ye
not that the unrighteous shall not inherit the kingdom of God ? Be
not deceived,' 0 soul-cheater ; ' neither fornicators, nor idolaters,
nor adulterers, nor effeminate, nor abusers of themselves with
mankind, nor thieves, nor covetous, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of God,' see Gal. v.
19-21, and vi. 7, 8 ; Eph. v. 5, 6. Friend, I could name forty texts
of Scripture which pass sentence of everlasting condemnation on
thy soul, and yet thou thinkest, in despite of God and his word, to
be saved. I assure thee, profane wretch, thou comest short of
hundreds which shall come short of heaven. Many bid fair, to
the eyes of men, by civility, morality, and common grace, but
come not up to the price, to regeneration, and so miss of that place;
thou art every day adding sin to sin, drunkenness to thirst, post
ing in the road to hell, and yet sayest that thou shalt arrive at
heaven ! Well, within a few days it shall be tried whose words
are truest, God's or thine.
But if thou mayest be convinced of thy soul flattery, before it
bring thee into endless misery, I shall shew thee the utter impossi
bility of thy salvation while thou remainest in this condition.
There are four gates through which all must go that get into the
new Jerusalem, every one of which is shut, locked, barred, and
bolted against thee.
1. They that get to heaven must go through the gate of election.
As all that were not reckoned by genealogy were put by the priest
hood as being polluted, Ezra ii. 62, so all are excluded eternal life
whose names are not written in the Lamb's book of life, Rev. xx.
15, ' Whosover was not found written in the book of life was cast
into the lake of fire.' Now, this gate of election is shut against
profaneness ; thou hast not the least ground to imagine that thou
art elected whilst thou art unconverted, because God decreed all
them to be sanctified whom he decreed to be saved ; mark that :
2 Thes. ii. 13, 14, 'Who hath chosen us to salvation through
sanctification of the Spirit and belief of the truth.' The end and
the way were both in God's thoughts together. Those whose
names are registered in heaven, their natures are regenerated on

Chap. IV.] by the key of regeneration. 43
earth : ' Whom he did predestinate, them he also called,' Rom.
viii. 30. The first rise (saith one) and spring of mercy is election,
which breaketh out by effectual calling, and so floweth down in
the channels of faith and holiness till it loses itself in the ocean of
glory. Vocation is the outward expression of God's inward in
tention to save a sinner, or the first impression of the seal upon
the wax ; therefore election and vocation are both conjoined, Rev.
xvii. 14 ; nay, the one is put for the other, 1 Cor. i. 26, 27, because
they are inseparable companions ; so that if thy name be written
in the book of life, thy nature would be renewed to live a spiritual
life, 2 Tim. i. 9 ; 1 Pet. i. 2. Therefore, reader, if ever thou reachest
heaven in this estate of unholiness, thou must make a blot not only
in the Bible, but in the book of life.
2. All that go to heaven must go through the gate of Christ's
passion : ' There is no name under heaven given among men by
which we may be saved, but the name of Jesus Christ,' Acts iv.. 12.
And it is the death of Christ which purchaseth eternal life for
Christians ; as the sown seed by dying bringeth forth a plentiful
increase, so Christ by dying ' bringeth many sons to glory,' John
xii. 24 ; Heb. ii. 10 ; but this grace is shut against thee, for those
for whom Christ purchased glory, for them he purchased grace.
The Son of God laid down the same price for both ; so that if
ever he deliver thee from the condemning power of sin, he will de
liver thee from the commanding power of sin : Tit. ii. 14, ' He
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works ; ' so
Luke i. 71, 72, 74, 75 ; Ephes. v. 25, 26, ' He gave himself for his
church,' (observe the end,) ' that he might sanctify and cleanse it.'
He died for sin, that all his might die to sin, John xvii. 19. He
poured out his heart-blood that God might pour down his holy
Spirit. ' His name is called Jesus, because he saveth his people
from their sins,' Matt. i. 21, not only from the punishment, but
also from the power of their sins. Now, canst thou think, 0
atheist ! to make Christ a half Saviour, as the Papists do, a
purchaser of pardon, but not of purity ? then questionless thou
canst be but half-saved, and have the greatest part of thy misery
still upon thee, to wit, thy slavery to sin. But surely thou canst
not think, that when justification and sanctification are joined to
gether in the purpose of the Father, and the purchase of the Son,
it shall be in thy power to part them asunder.
3. A third gate through which all must go that get to heaven
is the gate of Scripture. The promises are the gracious deeds and

44 THE DOOR OF SALVATION OPENED [CHAP. IV.
evidences which saints have to show for their right to that glorious
inheritance ; and it is cursed presumption to expect heaven without
a promise. Now God hath in many places excluded thee, but in
no place promised heaven to thee. Look from the beginning to
the end of the Bible, and thou shalt not find one good word spoken
to thee ; there are woes and curses, threatenings and judgments,
which thou mayest challenge as thy part and portion, but no pro
mise or saving blessing.
All the promises of salvation are conditional, Matt. v. 8, 11, 28 ;
John iii. 16 ; yea, including and expressing this very condition of
conversion. ' He that believeth shall be saved,' saith God, Mark
xvi. 16. ' And repent, that your sins may be blotted out,'
Acts. iii. 19. The body and soul do specifically constitute the
whole new man, and upon those two hinges of faith and repent
ance do all the saving promises in the Bible hang ; therefore thy
expectance of the promise, without the performance of the condi^
tion, is soul-damning delusion ; thou mayest like a dog snatch at the
children's bread, the promise, but assure thyself, ' thou hast no lot
nor part in these matters.'
This, reader, is the difference betwixt presuming and believing ;
he that believeth, finding in his own soul the conditions mentioned
in the promises of eternal life — as, namely, that he walks after the
spirit, mortifieth the deeds of the flesh, hath his conversation in
heaven, Rom. viii. 1, Phil. iii. 19, and the like — relieth on Christ
for pardon and life, upon the warrant and security of his word and
promise, Psal. cxix. 114, 145. He that presumeth, looketh that
God should perform his part in giving salvation, but never mindeth
whether he perform his part of the promise in observing the con
dition. Let thy conscience be judge whether thou art not such
a presumptuous person, and therefore dost in vain look for the
fruit of the promise.
4. All that get to heaven must go through the gate of mediate
communion. Heaven must be nigh thee before thou canst be in
heaven ; it is fellowship with God in this world which fitteth for
fellowship with God in the other world : ' Without holiness none
shall see God,' Heb. xii. 14. Because without holiness none can
see God ; an unholy mind cannot behold him, an unholy will can
not enjoy him, unholy affections cannot delight in him. An unholy
man in heaven could not find it a place of happiness, for it is not a
Turkish paradise, but a place of holy pleasures ; it is mediate com
munion which doth capacitate the soul for immediate communion ;
and as the weaker eyes may behold the sun in its beams, then in

Chap. IV.] by the key of regeneration. 45
its glorious body at the highest in a clear day, so a smaller degree
of holiness will enable the soul to see God in the glass of his
ordinances, then to see him face to face. Now, thou canst not en
joy him in this imperfect degree, much less in a state of perfection :
' If thou sayest that thou hast fellowship with him, and walkest in
darkness, thou liest,' 1 John i. 6. Mark : if thou sayest that thou
enjoyest fellowship with God, and leadest a sinful life, thou tellest
a broad lie ; all that enjoy the ordinances of God do not enjoy the
God of ordinances ; all that go to church do not meet with Christ :
1 What communion hath light with darkness, or Christ with
Belial ? ' Truly no more hath God with thy soul. Princes are not
so prodigal of their intimate friendship and favour as to throw
them away upon their foes. Thy carnal mind is enmity against
God ; God is a professed enemy to thee, and therefore can they
ever walk together till they be agreed ? Now, there is a necessity
of walking with him before thou canst be translated to him,
Gen. v. 21 , or else thou hast found out a nearer way to heaven
than the children of God went in.
Besides, the Scripture speaketh plainly, that he who hath a true
hope of heaven ' doth purify himself as God is pure,' 1 John iii. 3.
True hope begetteth and increaseth holiness. Now, doth thy
hope cause thee to purify thyself, when, like an infant, thou
pollutest thyself, liest contentedly in thy filth, and never mindest
cleansing ?
Now tell me, reader, whether thou dost not sadly cozen thyself
in dreaming of salvation without regeneration, when God pre
destinated all to be conformable to the image of his Son in glory,
Rom. viii. 29 ; when Jesus Christ suffered not only to procure
pardon, but, for all his, freedom from the power of sin ; when the
promises of the gospel do express regeneration as the indispensable
qualification of all that shall be saved, Acts iii. 19 ; and when
thou art so far from being capable of immediate communion here
after, that it is impossible that thou shouldest in thy carnal estate
have mediate communion with him here ? Canst thou continue in
thy thoughts that heaven shall be open to thee, when the hand of
Almighty God hath shut it against thee, and blocked up every
way which leads to it to keep thee out ? and how deceitfully and
desperately wicked is thy heart to promise thee, if thou wilt serve
sin and the world, the beautiful Rachel of heaven, when, after all
thy slavery to thy lusts, thou shalt be put off with the blear-eyed
Leah of hell ! Believe not, 0 reader, the wicked one, if thou lovest
the life of thy soul ; he may by his lying spirit in thy heart, as

46 the door of salvation opened [Chap. V.
sometimes in the mouth of Ahab's false prophets, persuade thee to go
on in thy sinful courses, and promise thee, as he did Ahab, that thou
shalt prosper ; but if thou dost not perish if thou followest such
counsel, the Lord hath not spoken in his word. I tell thee, man,
God hath no birthrights for such profane Esaus, nor inheritances
for such scoffing Ishmaels ; ' depart from me,' will be the doom of
all that are ' workers of iniquity,' Matt. vii. 23. ' Into heaven
can in no wise enter anything that is unclean,' Rev. xxi. 27. The
earth may bear such wicked ones a while, though not without
groans to be eased of such burdens, Rom. viii. 22, but heaven will
never be pestered with them.
If thou didst travel towards the west, thy reason would tell thee
there was no possibility of arriving at the east without turning
about; yet thou goest in the broad way to destruction, and thy
religion bids thee not to expect heaven without conversion. Well,
see what God saith to thee, and be confident that what he speaketh
he will do : Deut. xxix. 19, 20, ' And it come to pass, when he
heareth the word of this curse, that he bless himself in his heart,
saying, I shall have peace, though I walk in the imaginations of
my heart, to add drunkenness to thirst : The Lord will not spare
him, but the anger of the Lord and his jealousy shall smoke against
that man, and all the curses that are written in this book shall lie
upon him, and the Lord shall blot out his name from under heaven.'
0 look to it, friend, before it be too late, otherwise this rock of
presumption will split thee eternally ; for Christ himself hath said
that, ' except thou art born again, thou shalt never see the
kingdom of God.'

CHAPTER V.
Shelving the insufficiency of ten particulars lo speak a Christian's
right to heaven.
Secondly, If without regeneration it be impossible to attain
salvation, it informeth us of the insufficiency of several things to
speak a man's right to felicity. For this is a certain truth, that
whatsoever cometh short of this new birth, or whatsoever may
happen to, or be in a man unregenerate, that is a false evidence
for our title to the undefiled inheritance, because regeneration is
absolutely necessary.
Now, there are nine or ten sandy foundations which many build

Chap. V.] by the key of regeneration. 47
their hopes upon, all which come short of regeneration, (though
most of them are good things, for I speak not against them, but
against resting in them as infallible signs of sincerity,) and there
fore, when the storm of death cometh, they will fail, and then the
house of their hopes will fall to the ground.
First, Civil practices are but a slender evidence of thy right to
the holy place. Civility is commendable, but without sanctity it
is not sufficient. A mere civil and sanctified man differ as much
as a lifeless picture and a living person. Thou mayest make a fair
show in the flesh, and be wholly a stranger to this life after the
Spirit. Paul was one of the strictest of the Pharisees, concerning
the righteousness of the law blameless, even then when he was out
of zeal persecuting the church, and in an unregenerate estate, Phil.
iii. 6. Those foolish persons that were denied entrance into the
purchased possession were virgins; they walked innocently and
inoffensively, and had not defiled their garments with gross pollu
tions, but yet were unconverted, having (though some in their
lamps) no oil in their vessels, Mat. xxv. 1, and therefore were
excluded the inheritance of the saints in light.
The young rich man who came to Christ and told him that he
had kept all the commandments from his youth, Mark x. 20,
probably had done much as to the outward meaning of the law and
to the outward motions of his life ; for Jesus, beholding him, loved
him, ver. 21 ; and yet the man, notwithstanding his specious ac
tions, had unsanctified affections, otherwise he would never have
run from Christ as heavily as he came to him hastily, and put his
corruptible silver into the scales with, and suffered it to weigh
down, the incomparable Saviour, ver. 22 ; the Pharisee that boasted
so much of himself was likely guiltless of scandalous sins : Luke
xviii. 11, ' God, I thank thee that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican.' His
religion, as usually the civilian's, consisted in negatives ; he thought
all was well because he could say he was no fornicator, no cheater
of men ; but he might have added that he was no believer, no child
of God ; for all his fair pretences and splendid practices he was both
an unjust and unsanctified person, ver. 14.
How often doth sin reign in the inward when it doth not rage in
the outward man ! A king is as truly a king in his bed-chamber
and closet in secret as in his parliament robes or on his throne in
public. Now, where sin hath dominion, there the man or woman
is in a carnal condition, Rom. vi. 17.
How did vice domineer in the hearts of the heathen, when nothing

48 THE DOOR OF SALVATION OPENED [CHAP. V.
but virtue appeared in their faces ! Pride in Diogenes, saith one,
was but put up in a sloven's case when he trampled on Plato's
carpets ; and that renowned Curius, that supped on roots, had am
bition for his sauce. Civility may arise from education, example,
shame, or fear ; but as neither of these is physic strong enough to
purge out corruption, but as weak remedies use to do, so these
lenitives give more mastery to the disease.
Among beasts there are harmless lambs as well as hurtful lions ;
among birds there are innocent doves as well as ravenous vultures ;
and yet they have all the same specifical nature of brutes. Among
men some have better nurture, and (possibly from thence) better
natures than others ; some are churlish and cruel, others courteous
and civil ; some mild and morally righteous, others mad and
desperately outrageous; and yet all may flow from the same human
nature. As the same earth is in some plants bitter, in others sweet,
in both earthly ; so the same human nature may be in some more
pleasing, in others more poisonous, in both but human, neither
being partaker of the divine nature. Some are like swine in a fair
meadow, more cleanly ; others wallowing in the mire, more dirty ;
and both swine. Our civil law saith of mixed beasts, elephants
and camels, that they do the work of tame beasts, but have the
nature of wild ones. Such are our mere civil men ; their nature
is wild though their actions are tame. The bear, as is reported,
bringeth forth most ugly and misshapen whelps, but by licking them,
brings them to a better form ; yet they are bears still. Thus all
men are ugly and notoriously vile by their births, all full of wicked
ness as the ocean is of waters ; good breeding, learning, living
among them that are godly, may lick them fair and civil, and put
them into a better form, and yet still they may remain unsanctified.
The lions which spared Daniel were lions still, as appeared by their
devouring others, though God did restrain them a while for the
safety of his servant. A water-course may be dammed up or
stopped by a bank, though at the same time it hath a violent
inclination to run over. I have sometime thought that a mere
civil man is like a Capuchin friar, that starteth back at the sight
of money, as if it were a snake or serpent, but carrieth a boy along
with him that takes all which the demure friar refuseth, and com
plains neither of colour nor weight ; so the civil man in his life
starts back from sin, as if he durst not touch that venomous crea
ture, but he carrieth a heart along with him that receiveth in all,
(having no porter to examine who goeth in or out,) and without
complaining either of colour or weight.

Chap. V.] by the key of regeneration- 49
Reader, it may be thou art no drunkard, no swearer, no scoffer
at godliness, no adulterer, no liar. I wish we had more that came
so far towards heaven. But take heed of resting here ; thou mayest
be able to say all this and much more, and yet in thee, as in the
young man, there may be one thing lacking, namely, this new life.
He that went to make his picture stand alone saw at last his mis
take, and cried out, Deest aliquid intus, ' there is something want
ing within,' he meant life : so it may be in thee. Believe it, there
is a vast difference betwixt restraining and renewing grace ; the
former may skin over and cover the loathsome sore of sin, when
the latter doth search and cure it. Civility, like a black patch,
doth hide the wound ; but sanctity, like a plaster, doth both hide
and heal it. It is possible that thou dost not outwardly abound
with the same corruptions which others do, because thou hast not
the same temptations. Thy heart may be a vessel full of poisonous
liquor, which may remain undiscovered till thou hast a temptation
to broach it. Thy lusts may be as great rebels against God,
though they lie lurking in the secret trenches of thy heart, and
dare not for fear or shame appear in the open field of thy life.
Thy civility is a mercy, and thou art bound to bless God for it.
But 0 take heed of trusting to it as a sure evidence of thy good
estate, for certainly it proveth not seldom a more neat and cleanly
way to endless and easeless woe.
Secondly, A glorious profession is no infallible evidence of thy
right to life. It is good to profess Christianity. Religion is so
noble, so bountiful a master, that none need be afraid to be counted
her servant. We must confess Christ before men, if we would
have Christ to confess us before his Father and the holy angels,
Mat. x. 31. He that disowns his colours deserves to be cashiered
the camp. But confession of the mouth must be accompanied
with conversion of the heart, or it will not save; that is but the
shadow, this is the substance of religion. A Christian in name
and a Christian in nature do exceedingly differ. The profession
and the power of godliness differ, as leaves on a tree and good
fruit ; a tree that hath fruit will have leaves ; a man that hath the
power will have a form of godliness ; but as some trees, as the ivy,
are never without leaves, yet never bear good fruit while they live,
so many profess Christ all their days, who never bring forth fruit
worthy of repentance and amendment of life. Some defy the devil
with their lips who deify him in their lives. There may be gaudy
signs at the door, where there is not a drop of good wine in the
cellar. Apothecaries' boxes have glorious titles, even when they
vol. v. d

50 the door of salvation opened [Chap. V.
are altogether empty. Many Christians in our days are like a
curious bubble, smooth and shining without, but nothing save wind
within ; ' professing that they know God, but in works they deny
him, being abominable, disobedient, and to every good work repro
bate,' Tit. i. 16. A man may wear Christ's livery and do the
devil's drudgery. Judas called Jesus master, yet betrayed him.
Thou mayest, like the Jews, put a crown on Christ's head, a sceptre
in his hand, and bow the knee to him as if he were thy king, and
yet all be but in mockery ; thou mayest crucify and put him to
death, for all this, by thy sinful ungodly life. Silver looketh white,
and yet draweth black lines ; thy profession may be fair when thy
practices are foul. Sin is so ugly that it is ashamed of the light,
and therefore walks not openly, as Christ, for fear of the people,
though for a different reason from his, lest it should fright them
from continuing its friend ; but as a thief it goeth abroad in the
night, and then with vizards and false beards, unwilling to be
known who they are, even with a form of godliness, 1 Tim. iii. 1-5.
A hypocrite, like a bankrupt, the less substance he hath, the more
shew he maketh. The ostrich hath great feathers, but cannot fly.
Christ compareth him to a tomb, which is without comely, within
unsavoury. Good doth not always appear with the same beauty, being
clouded with corruption ; so evil doth seldom appear in its native
deformity, but like Jezebel, fills up the wrinkles of its face with
artificial daubery. When Absalom intended his unnatural rebel
lion, he pretended religion ; he had a vow which he must pay, 2
Sam. xv. 7. When Simeon and Levi designed murder and death
to the Shechemites, they hang out devotion for their colours : ' They
may not marry their sister to one that was uncircumcised,' Gen.
xxxiv. 14. Thus many lead religion about as wandering cheaters
do a monstrous woman, whom they no way affect, merely to get
money by it, for their own praise or profit, but do not entertain her
as their mistress, giving her the power and keys of their hearts.
When religion is in fashion, many will dress themselves by her
looking-glass ; Joab himself, though a man of blood, will learn her
language ; see how exactly he speaks in her dialect, 1 Chron. xix.
13. If the Jews prospered, the Samaritans and they were kindred.
The rising sun is adored by the Persians. Summer brings in not
only herbs and fruits, but butterflies and caterpillars which feed on
them, and attire themselves with the livery of the season : so in the
prosperous estate of religion many summer birds will wait on her,
and court her out of love to her portion, not to her person ; but

Chap. V] by the key of regeneration. 51
these like pirates put their vessels into colours of nations which
they abhor, not to serve them faithfully, but to rob them the more
easily ; as Sanballat and Tobiah made show to help, when their
aim was to hinder the Jews. And truly such a lamp or blazing
profession will quickly go out for want of oil in the vessel, this in
ward regeneration. Thy rotten house will fall, when these earthly
props of treasure of honours which shroud it up, are taken away :
like the moon thou mayest shine brightly the former part of the
night, but set before morning.
The hare, when she is hotly pursued, betakes herself to some
beaten path, not for any love she hath to it, but that there by the
scent of passengers she may lose her scent, and take off the dogs :
so many profane persons that have robbed the state, being pursued,
betake themselves to the church path, not for devotion, but that they
might lose the scent of their vileness, and take off their prosecutors.
Thy profession, reader, is one of the weakest foundations imagin
able to build upon, for thy practices may every hour give thy pro
fession the lie. The Pope professeth himself the servant of ser
vants, and yet even then ' exalteth himself above all that is called
God,' 2 Thes. ii. 4. And he that professeth himself so humble as
to do service to the meanest Christian, is yet so proud as to take
merit from Christ himself. Every one that is clothed in black is
not a scholar, nor every one that wears a sword a soldier ; neither
is every professor a true and upright believer. Pharnaces sent a
crown to Caesar, when at the same time he rebelled against him ;
but Cassar sent back the crown, with this message, Let him return
to his obedience first, and then I will accept the crown : thus God
will not be graced with our crowns of profession, unless that be
crowned with a gracious conversation ; ' He is not a Jew which is
one outwardly, neither is that circumcision which is outward in the
flesh ; but he is a Jew which is one inwardly, and circumcision is
that in the heart, whose praise is not of men but of God,' Rom. ii.
28, 29.
Thirdly, spiritual privileges are no sure sign that thine eternal
estate is safe ; we read of them that were ' Israelites, to whom per
tained the adoption, the glory, the covenants, the giving of the law,
and the service of God, and the promises ; whose were the fathers,
of whom as concerning the flesh Christ came, who is over all, God
blessed for ever,' Rom. ix. 4, 5 ; and yet many of them perished
notwithstanding all these great privileges. Paul had glorious privi
leges when he was a graceless person, Phil. iii. 5, 6. Thou mayest
enjoy sermons, sacraments, Sabbaths, seasons of grace, the society

52 the door of salvation opened [Chap. V.
of saints, and yet miss at last of salvation. All that are in a family
are not children, though they possibly feed at the same table, and
lodge in the same chamber. All that enjoy church ministry are
not church members ; Doeg may set his foot within the house of
God as far as David, Judas may partake of the same privileges
with the apostles, and yet be a devil ; the outward court was larger
than the inner ; and so God's visible church takes more in than his
invisible. Tares may be iu the same field with wheat, enjoying
the same benefit of the sun, rain, and earth, and yet are tares still.
The Jews boasted much that they were Abraham's children, Mat.
iii., and yet truth itself tells them that they were of their father
the devil, John viii. 44. ' Circumcision is nothing, nor uncircum-
cision, but a new creature,' Gal. vi. 15. AVhere the new creation
Is wanting, spiritual privileges are but as seals to a blank, and sig
nify little. Regeneration is the figure which is missing ; they, as
cyphers, stand for nothing.
The voice of many among us now is like to the voice of the Jews
heretofore, 1 Sam. iv. 3, in time of their distress : ' Bring us the
ark,' say they, ' that that may save us,' when, alas, they were de
stroyed by the Philistines for all their ark : so thou reader, when
conscience frighteth thee, or death comes nigh thee, probably speak-
est in thy heart, come bring me the ark, that that may save me ;
bring me the sacrament, that shall save me ; thou runnest to thy
baptism, to thy Sabbath, to privileges, and thence concludest that
thou canst not be condemned ; when, alas, thou mayest go to hell-
fire for all thy font- water, and to eternal torments though thou hast
often been at the Lord's table, Mat. vii. 22. Baptismal water is
not even the laver of regeneration ; many sit at the Lord's table
which do not taste of his supper. All in the church may hear the
word of Christ, but few hear Christ in his word. It is ordinary to
enjoy the Sabbath of the Lord, but not so to enjoy the Lord of
Sabbaths. Outward privileges are of great value in themselves,
but like a jewel which some speak of, they lose their virtue if put
into a dead man's mouth ; they are of no efficacy or benefit to thy
soul whilst thou continuest dead in trespasses and sin : unregenerate
Israel was to God as Ethiopia, Amos ix. 7, for all their privileges ;
Gentiles regenerated are called Jews, Gal. vi. 16; and Jews unre-
generated are called Gentiles, Amorites, Hittites, Sodomites, Ezek.
xvi. 3 ; Hosea xii. 7 ; Isa. i. x.
Spiritual privileges always commend God to us, but not us to
God. Their abuse will be a dreadful increase of thy damnation,
but their bare use will be a pitiful plea for salvation. How many

Chap. V.] by the key of regeneration. 53
live all their days under the means of grace, that never get one
dram of grace in the use of the means ! Corazin, Bethsaida, and
Capernaum, who had the privilege to hear Christ's oracles, and to
see his miracles, were sad seals to these truths, Mat. xi. ; for they
were lighted to the chambers of utter darkness with the torches of
ordinances. Rest not in this, reader, for thou mayest be lifted up
to heaven in the enjoyment of privileges, and cast down to hell for
misimprovement of them. Thou mayest, like the Decii, leap into
the gaping gulf at noon-day ; or, like the Egyptians, follow the pil
lar of fire into the deep, and perish ; nay, which is saddest of all,
as a ship which is sinking, the more it is laden, though it be with
silver and gold, the deeper it sinketh : so the higher thy privileges,
if thou perishest, the deeper thy perdition. Thou mayest fly like
Joab to the altar of privileges, but if thou art unregenerate, he that
is greater than Solomon, will pluck thee thence, or slay thee there.
The unsuitableness of thy life to the discoveries of his love, doth
but tell him to his face that thou art not careful to answer him in
his matters ; that thou wilt not serve his Son, nor worship the me
diator whom he hath set up, and hereby thou dost but (notwith
standing thy preferment) provoke him the more, and cause him, as
Nebuchadnezzar the oven, to heat hell seven times hotter: thy
privileges, like oil and pitch, will make that fire to scald and scorch
the more terribly. Weeds in the garden are sooner plucked up
than weeds in the highway. No trees are more surely for the fire
than those which are planted in God's own vineyard and bear no
fruit. ' Fourthly, great gifts and parts will not speak thy right to glory.
Edifying gifts and sanctifying grace do abundantly differ. Thou
mayest have a clear head, and yet an unclean heart. We read of
them that were famous for gifts and parts, and infamous for pro
faneness ; who might preach profitably, and yet were workers of
iniquity ; who had the gift of casting out devils, and for all that,
were cast to devils, Mat. vii. 22, 23. Ministers may, like Noah's
carpenters, build an ark to save others, and be drowned, be damned
themselves : they may carry a lantern which may enlighten others,
while they go in the dark themselves : thou mayest, as a landmark,
direct others in the right way, and . never set a foot thyself in it.
How holily did Balaam prophesy, and yet how hellishly did he
practise ! surely, like a burning-glass, he hath fired many others by
his heavenly language, yet he himself never fired. Many have gifts
from God who never have the gift of God, John iv. 10. The raven
was an unclean creature, yet she was serviceable to zealous Elijah.

54 THE DOOR OF SALVATION OPENED [CHAP. V.
Gifts may be in their eminency where sin is in its predomi
nancy. The toad hath a pearl, say some, in its head, when the
whole body is poisonous. The devil can speak excellently : ' We
know thee, 0 thou art the holy One of God ; ' and ' these are the
servants of the most high God.' For natural parts and gifts, ques
tionless he surpasseth all men on earth, and yet he is a devil still.
The panther hath a sweet-scented breath, but a rotten heart. It is
possible to pray like a saint, to preach like an angel, and yet to
practise like a devil. The course of thy life will speak much
more for thee than the discourse of thy lips. Though thy gifts be
never so great, and thy parts never so glorious ; though thou
speakest with the tongue of men and angels, and hast not grace —
— this new birth — thou art like sounding brass and a tinkling
cymbal. Thy parts may flow from nature, not from saving grace. Men,
indeed, as blades, are all made of the same metal, yet differ much by
means of temper ; some are more soft and smooth, more keen and
sharp ; others more dull and blunt, more stiff and stubborn ; for
though it be confessed the soul of Solomon, as created and infused.
differeth nothing from the soul of Nabal, yet being to work by
bodily organs, her actions resemble her instruments. A man can
not make such good letters with a blotting, scragged, as with a good
pen. The better the tool is, the better the work is done with it.
Some children take more after their parents than others. Though
nature hath little to give, yet she deals more bountifully with
some than with others.
Now what a gross mistake is this, for thee to take the crabs;
which grow in the common hedgerows of nature, to be fruits of the
Spirit, as if they grew in God's own nursery ! Knowest thou not
that the false prophets were admired by men for their parts, and
abhorred by God for their impiety ?
Friend, thou mayest, like the ten spies, go over the promised
land in thy contemplations, view the country, taste the fruit, and
commend it highly to others, tell them that the land is good, it
floweth with milk and honey, and for all this never enjoy one foot
of it. Parts and piety differ specifically. Gifts, like the moon, have
some glimmering borrowed light, but no enlivening heat ; when
grace, like the sun, hath a clearer native light, and a quickening
refreshing heat. Men, indeed, like the true mother, may have
the dead child of gifts put into their arms, whilst they are asleep
in the night of this life, and think that they have the living child
of grace ; but when they awake in the morning of death, they

Chap. V.] by the key of regeneration. 55
will find the contrary. For though thy gifts glister like glow-worms
in the dark night of this world, yet, if separated from grace, in the
day of the other world they will all vanish and disappear. 0 then
it will be known that one dram of grace is more worth than a
world of gifts.
Fifthly, Thy sacred performances are not a sufficient evidence
for heaven. Observe, reader, I shall not condemn, nay, I do highly
commend thy external obedience to the divine precepts, though
thou shouldst be unregenerate, because few come so far. Athana-
sius wished that all were hypocrites, and that there were none but
such as at least resembled saints. It is good to wait at the pool.
Christ may come, as he did to the cripple, and heal thy diseased
soul. It may be as much worth as thy eternal weal to lie as the
blind man did, in Christ's way ; he may speak and begin such a
spiritual sight in thee, as may end in seeing God as he is. But I
am now telling thee, that it is ill trusting to bare duties as signs of
thy salvation ; for thou mayest mind personal, relative, secret, family,
public duties, and yet be unregenerate and perish. He that doth
not these things is certainly not good, but he that doth them cannot
thence conclude his estate to be gracious.
Thou must do all as to the outside which a saint can do, or thou
canst not be an hypocrite — for an hypocrite is the perfect picture
of a godly person. Now, because an hypocrite which is unregene
rate may go so far, therefore these things are not sure signs of sav
ing grace.
The pharisees gave alms, made long prayers, fasted, (and some
of them twice in a week,) and yet you know what Christ saith —
that except our righteousness exceed the righteousness of the
scribes and pharisees, we should not inherit the kingdom of God,
Mat. v. 20. They were — some especially — so frequent at their
duties towards God, so righteous in their dealings with men to the
eyes of others, that the Jews had a common saying, that if but two
in the world should be saved, the one should be a scribe, the other
a pharisee. And yet, if thou wilt believe the Lord Jesus, he that
goes not beyond them both, shall come short of heaven : and the
reason is plain — because they were not regenerated. Their prac
tices were seemingly good, but their principles really bad. The
tree was corrupt, and therefore could not bring forth good fruit,
Mat. vii. 17. The Israelites did seek God daily, saith the prophet ;
they delighted to know his ways ; they asked of him the ordinances
of justice, and they delighted in approaching to him, Isa. lviii. 2. They
there heard and prayed, and both with seeming delight ; nay, they

56 THE DOOR OF SALVATION OPENED [CHAP. V.
joined fasting to prayer, ver. 3 ; further, they add mourning to fast
ing, Zech. vii. 4, 5. And yet all this was but the face, the shell, the
appearance of religion, and thereby of no acceptance with God. If
any beast were sacrificed by heathens without an heart, it was ac
counted ominous to the person for whom it was offered, as in the
case of Julian. Now all the sacrifices of hypocrites are without
a heart, Isa. xxix. 30.
It is recorded that in a certain island to the southward of Cele
bes, night by night among the trees do shew themselves swarms of
fiery worms, which make a show, and give such light as if all the
twigs of the trees were lighted candles, and the place the starry
sphere ; and yet all this is but an appearance. Truly thus formal
persons may seem by their duties both lightsome and fiery, and yet
be but a semblance and flourish.
Low, moorish grounds bring forth some coarse grass, but it is
from springs from below ; when the high meadows bring forth fine
grass, being fed with the clouds from above. The hypocrite may
bring forth some coarse fruit, (as Egypt from the overflowing of
Nilus,) from the earthly springs, and the overflowing of a natural
conscience, which will be by no means pacified when duties are
omitted; but the regenerate man bringeth forth better fruits:
like Canaan, he floweth with milk and honey, being fed with the
showers of heaven, and watered with the dews of divine grace.
Thou mayest imitate the actions of a gracious man, yet be with
out grace ; as the ape imitateth the actions of reasonable men, yet
is without reason ; or as a tragedian acteth the part of a passionate
man, but is all the while without passion. Some men have wrought
hard at duties, when a naturally enlightened conscience, not God,
hath been the master to set them on work. They would, but can
not, neglect duties at so cheap a rate as others, as he said, Sollici-
tornullos esse pu tare Deos — I could find in my heart to find there
were no God, but could not. As they say of the wolf in the body,
if you feed not it, it will feed on you. So if conscience, when its
mouth is opened, should not be fed with duty, it would feed on
them ; and therefore, to keep it from gnawing them, they stop its
mouth with performances, though they never do them from a re
newed principle. Do not, therefore, reader, hang the weight of thy
soul upon such weak wires, since men do so ordinarily take the
way of duties no otherwise than Ahaziah did the way of the
garden-house, 2 Kings ix. 27, merely for necessity, to escape an
enemy that followed him, wherein he was at length pursued and
slain.

Chap. V] by the key of regeneration. 57
Remigius, a judge of Lorraine, telleth us how the devil gave
some in those parts money which at first appeared to be good coin ;
but being laid up, and when need was, taken out to be spent, it
proved to be nothing but dry leaves. Reader, I wish it may not be
so, but it is possible for thee to drive a great trade in duties while
thou livest, to hoard up a great heap of those riches, and they may
seem to be current coin, good silver, to have the image and stamp
of the King of heaven upon it ; but when thou comest to die, that
thou art to spend it — for then thy works will follow thee, and
God will give thee according to thy works — it may then prove
but dry leaves, of no worth or profit to thee. Though these un
sound bottoms hold out well enough in a fair sea, when they are
put to no stress, yet stormy weather will quickly discover their
rottenness. Not a few take up duties because they were educated in such a
religious manner, not from any relish or savour which they find in
them ; and truly, it will be an easy matter to part him and his
work who never took any pleasure in it.
The stone for a time may, against its nature, be mounted up
ward, but when the force of that impressed virtue which moved it is
spent, it will fall downward according to its nature. Partridges
that are hatched under a hen may walk with her, and answer her
call for a time, but anon they fly away, and shew what they are.
Reader, I write not these things to dishearten thee from duties,
which are the body of religion, but to quicken thee to mind regene
ration, which is the soul of it.
Sixthly, The commendation of others, though they be real saints,
will not prove thee to be in a state of salvation. The holiest man's
confidence of thee is a pitiful evidence that thou shalt be happy.
How many have there been in the city who made a great noise,
were cried up by their knowing judicious neighbours to be very
rich, and to be worth thousands, when on a sudden we have heard
of their breaking, and being worse, as we say, than nought. So
many, even by them which are godly and discerning, may be
counted rich in grace, rich towards God, and on a sudden, either
by some temptation, or at their dissolutions, they break, and God
takes away from them that they seemed to have. How was good
David mistaken in Ahithophel ! Surely he thought him God's
favourite, otherwise he would never have made him his familiar and
bosom friend : ' It was thou, 0 man, mine equal, my friend, and
my acquaintance ; we took sweet counsel together, and walked to
the house of God in company,' Ps. Iv. 12-1 4.

58 THE DOOR OF SALVATION OPENED [CHAP. V.
How was Simon Peter deceived in Simon Magus, who believed,
wondered at the miracles which were wrought, and was baptized ;
but notwithstanding that, was in the gall of bitterness, and bond of
iniquity, Acts viii. 13, 20.
How was holy Paul mistaken in Demas ! ' Luke, the beloved
physician, and Demas, greet you,' Col. iv. 14 ; there he ranks him
with one that was eminently religious ; but Philemon, ver. 24, he
puts him before Luke, and calls him his fellow-labourer ; yet 2 Tim.
iv. 10, which epistle was the last of all Paul's epistles, ' Demas hath
forsaken me, having embraced this present world ; ' he turned, as
some write, idol-priest ; he followed the chase till he met with the
honey, and, Jonathan-like, then left the pursuit.
How much were all the holy apostles deceived in Judas ! If
Peter, as their mouth, speaks of their faith, Judas is included : John
vi. 69, ' We believe and are sure that thou art Christ, the Son of
the living God.' When he speaks of their good works, Judas is
not excepted : ' Behold we have forsaken all, and followed thee,'
Mat. xix. 27. Further, when a traitor is mentioned, Judas is not
suspected ; his carriage was so fair that they were more jealous of
their own hearts than of him, Mat. xxvi. 22, and yet he was a
traitor, a devil. Infallibility was never annexed to the godly
man's choice.
Dfedalus made an image that moved itself by art, which made
the spectators believe that it had a living principle ; the hypocrite
may walk so exactly, perform duties so devoutly, that saints may
judge such motions to flow from a principle of spiritual life.
Because men have the exact resemblance of Christians, therefore
godly men, who are charitable abroad and censorious at home,
judge them to be true Christians. Now in regard there may be a
resemblance of a Christian in external actions, where there is not
the essence of Christianity in internal sanctified affections, therefore
they, though they sin not, yet sometimes they err in their judgments.
1 Sam. xvi. 6, 7. AVhen Samuel came to Jesse, being sent to
anoint a king, and seeth Eliab, a proper handsome person, he pre
sently crieth out, ' Surely the Lord's anointed is before me ;' but mark
what God saith, ' Look not on his countenance, nor the height of his
stature, for I have rejected him ; for God seeth not as man seeth ;
for man looketh on the outward appearance, but God looketh on
the heart.' So when godly men see their neighbours lovely in their
lives, civil in their practices, high in their profession, strict in per
formances, they, according to their duty, say, inwardly at least,
surely the Lord's anointed is before him ; these are the blessed of

Chap. V.] by the key of regeneration. 59
the Lord, anointed to the kingdom of heaven ; but God may often
answer them, look not on their profession or their performances,
for I see their hearts, that they serve not me, but themselves of me.
We read of Zeuxis, the painter, that he drew grapes so to the
life, that he deceived the birds, who came flying to them, and peck
ing at them as if they had been real grapes. Certainly a graceless
man may have such a complete form of godliness, that those who
are gracious cannot but judge it to be accompanied with the power,
when, indeed, it is but the picture. When there was a famine in
Samaria, a scarcity of good food, the fourth part of a cab of clove's
dung, which might be the quantity of a pint, was sold for five pieces
of silver, twelve shillings and sixpence of our money ; observe at
what a high rate that which was nothing worth was valued at in
a famine. Truly so, there is such a scarcity of true godliness, that
godly men, who exceedingly long for the advancement of Christ
and Christianity in men's hearts and houses, prize and encourage
anything that cometh near it, that looketh like it, or hath any
tendency towards.it: ' But that which is highly esteemed of men
may be abominable in the sight of God,' Luke xvi. 15.
Reader, do not thou, as some tradesmen, live altogether on thy
credit with others. The most cunning takers of money that are,
though they take notice of every piece, are sometimes deceived,
and take bad money, such as will never endure the touchstone, for
good coin. What a poor comfort will it be to thee, when thou art
hungry and naked, that others think and speak that thou art fed
and clothed ! He that trades highly, and lives wholly upon trust,
seldom holds out long ; look, therefore, not so much at others' com
mendation, but at thine own regeneration, for that is it alone which
accompanieth salvation. It is a favour that thou dost so walk as
to have godly men's good word ; but for all that thou mayest be a
stranger to this regenerating work, and then it is not the wind of
their breaths that can blow thy soul to the haven of bliss.
Seventhly, Thy confidence of thy own good estate is no infallible
evidence. The world, as they are mistaken in repentance, taking
it to be only a little sorrow for sin, though no aversion from it, or
detestation of it, be joined with it ; so they are also in the nature
of faith, esteeming it to consist in the strength of persuasion, and
that whoever can be confident that Christ died for him, and that
he shall go to heaven, doth believe unto salvation ; whereas the
difference between a deceiving and a saving faith, doth not consist
in the strength of persuasion, but in the ground of it. Mat. vii.
24-27, the two buildings be of equal height and beauty, the differ-

60 the door of salvation opened [Chap. V.
ence lay in the bottom and foundation. A hypocrite may sail
towards heaven with full gale of confidence, nay, the strength of
that wind doth overturn the vessel ; for were he more dubious, he
would be more anxious about his recovery, and so more likely to be
saved : ' There is,' (saith the wise man,) ' that maketh himself rich,
yet hath nothing,' Prov. xiii. 7. That is, there are some that are
full of confidence, rich in assurance, that the love of God, the blood
of Christ, the undefiled inheritance are theirs, when, indeed, they
have not one grain of grace, nor any true ground of their joy and
peace, but are very beggars. The apostle Paul speaketh of himself,
that he was alive without the law, Rom. vii. 9, even then when he
was liable to its curse and lash, he had high thoughts of his pre
sent holiness, and great hopes of his future happiness. He was a
jolly fellow, cock-a-hoop, taking himself to be somebody ; his motto
was Omnia bene, all is well, when, indeed, every thing was ill, and
there was but a step between him and hell ; he had much false
peace, though he had no true purity : ' His way was right in his
own eyes, but the end was the way of death,' Prov. xiv. 12. He
was alive without the law ; his ignorance was both the mother and
nurse of his confidence ; just like a blind man, encompassed about
with bloody enemies, or in a place full of serpents and poisonous
creatures, yet thinks himself safe because he doth not see them.
Or as a man in a lethargy, he feels no pain, though he be very
near the pangs of death. Christ told the Jews, Ye say God is
your Father, but yet have not known him. So these say, God is
their Father, Christ is their husband, heaven their home, when they
know neither.
As every wicked man's conscience is morally evil, and stained
with sin, so many times it is naturally evil, that it doth neither
check him, nor judge him for his sin. One main work of conscience
is to give evidence either for or against a man ; now conscience may
bear false witness against its neighbour ; the godly man, either
through ignorance or misinformation, not judging by a right rule,
or not using that rule rightly. And conscience may give in false
testimony on the behalf of ungodly men, either through its blind
ness, sleepiness, security, or searedness. Conscience, by nature, doth
flatter the sinner, Deut. xxix. 29. Conscience may be seared, when
it is not settled, and asleep when the sinner hath no true rest.
Some men serve their consciences as David did Uriah, make it
drunk that they may be rid of it ; when it hath begun to storm,
they speak to it by some carnal diversions, as Christ to the rough
sea, Peace, be still ; and if then a calm ensue, they are safe. While

Chap. V.] by the key of regeneration. 61
the devil, the strong man armed, keeps the house, all is quiet, Luke
xi. 12. Conscience having often warned them of their sins and
misery, and being still resisted, at last grows weary, and resolveth
to give them over to their own ways and woe. These men strongly
persuade themselves that all is well, and yet stoutly persist in all
that is ill ; but they fall from the high turret of presumption into
the bottomless gulf of perdition.
The worst men have not seldom the best thoughts of themselves,
both as to their present and future estates. How confident was the
Pharisee that his condition was safe for the present, Luke xviii. 11,
when he was in an estate of wrath ; and what assurance had those
prophets that they should be admitted into paradise, Mat. vii.
21-23. How boldly did they bounce at the door, but entrance was
denied ; as the Jews of old spake peremptorily, ' we shall neither see
sword or famine,' though God himself hath foretold both, Jer. v. 12 ;
so many now speak presumptuously, they shall neither see law's
curse, nor God's wrath, death nor damnation, when God himself
hath ensured them to all their conditions : ' They cry, Peace, peace,
when sudden desolation is ready to seize on them, as travail on a
woman with child ; which they cannot escape,' 1 Thes. v. 3. The
mirth of these men was never ushered in by godly mourning. Their
expectation is raised high, but its foundation is not laid low.
Nero shut up the temple of Janus, tanquam nullo residuo bello,
as if no relics of war remained, saith Suetonius, when at the same
time the empire was at civil war within itself.
How ordinary is it for men whose consciences are past feeling, to
brag that God and they are good friends, not knowing when they
ever fell out, when at the same time he is at war with them, walks
contrary to them, and is preparing for them the instruments of
eternal death. Like Agag, to the very hour of execution, they are
confident of a pardon, and go with their hearts full of hopes into
the very place of despair. They die willingly, as they tell us, and
their neighbours commend them, saying, they died like lambs,
when rather like Solomon's ox, who goeth to the slaughter, they so
died, going to the den of roaring lions, and the place of dragons :
' They had no bands in their deaths,' who were in bondage to the
devil, Ps. lxxiii. 4.
As a man that is asleep upon the mast of a ship, he is in a golden
dream, and his thoughts upon large revenues, rich treasures, king
doms and diadems, which he hath already in his own possession ;
but in that very hour wherein he is solacing himself in his vain
imaginations, a storm ariseth, the man is tumbled off the mast and

62 . the'door of salvation opened [Chap. V.
drowned. Thus many have golden dreams, strong presumptions
of their salvation, when, alas ! they do but befool themselves, are all
the while upon the brink of hell, and are tumbled into it before
they are aware.
.Reader, look to this likewise, that thou build not on such a weak
bottom; for this may happen both to the profane men and to
hypocrites. ¦ It is said of Pygmalion that he drew a picture so lively
that he. deceived himself, and taking the picture' for a person, fell
in love with his own picture. I tell thee thou mayest spin so fine
•a thread, and weave so curious a web of painted cloth, feigned
godliness, that thou mayest deceive thyself, and take it to be fine
linen, the righteousness of the saints, and mayest thence gather that
thy soul is safe, when in all thou dost thou art unsound. If confi
dence or not doubting our estates will prove them out of danger,
then the ignorant, stupid, seared sinners, must certainly be saved ;
which the Scriptures flatly deny. Socrates, who lived according to
his natural conscience, died with much calmness and confidence,
speaking of those who put him to death, that they might kill him,
but could not hurt him ; yet was without the knowledge of Jesus
Christ, in whose name alone is salvation.
Eighthly, To follow the light within thee, or to obey the dictates
of a natural conscience, is no sound evidence for heaven. A man
may follow the light within him to the chambers of utter darkness.
The Jesuit in the Quaker would make this the infallible testimony
of a man's uprightness and sincerity, nay, he plucks Christ from his
throne, and sets the light within him in his room, making it more
than a mark, even the meritorious cause of salvation ; but, reader,
I shall clearly prove that it is so far from being worthy of our
affiance, that it is not so much as an evidence for heaven, because
conscience, by nature, is corrupted as much as the other faculties:
' Their minds and consciences,' saith the Holy Ghost, ' are defiled,'
Titus i. 15. The nature of conscience is good, but the conscience
of nature is evil. It savours not the things of God ; it is not purged
with the blood of Christ ; it is wholly blind in the matters of
Christianity; nay, it is a rebel against God. Now if I follow a
blind guide, am I ever like to enter in at the strait gate ? Is it
rational arguing that I am in my prince's favour, because I obey
my captain, when he is a traitor ?
I do not say that a natural conscience hath no good in it ; but I
am sure it is in the account of God an evil conscience, opposing
and resisting him.
Like an ignis fatuus, as pure and perfect a light as the Quakers

Chap. V.] by the key of regeneration. 63
make it, it leadeth men out of God's highway into those' bogs and
quagmires wherein they sink and perish. I question not but the
heathens did follow their -polluted consciences in their idolatrous
practices. And sure I am that Paul might thank his corrupt con
science for persecuting Jesus Christ : . ' I verily thought,' (saith he,)
' that I ought to do many things contrary to the name' of Christ,'
Acts xxvi. 9. Mark the words, they are full of weight. Paul's
conscience told him it was. his duty to suppress Christianity. Was
not his obedience to the commands of this conscience- a sad sign
that he was to be saved ? Further, Christ telleth his disciples,'
John xvi. 2, that they who killed them, should think they did God
good service. ¦ Observe, here was pure light within men, that made
them think that they did God the greatest service in doing his
church the greatest disservice ! Tertullian tells us that Maximinian,
the emperor, esteemed Christianorum sanguinem diis gratissimam
esse victimam : the blood of Christians to be an acceptable sacrifice
to the gods. Is any man so mad as not to think that if such a
pilot steer, the ship, by answering to its motion, must needs be cast
away? Saul would out of conscience have slain the Gibeonites, 2 Sam.
xxi. 2, and broken, the covenant which had been sworn to by the
Israelites. His conscience was evil, and could not speak his condi
tion to be good; an evil conscience will call bitter sweet, darkness
light, evil good. It will leave plain precepts, and walk by extra
ordinary providences, Isa. xxxvi. 18-20 ; Jer. 1. 7 It preferreth a
strong impulsion of its own spirit before that word which is the will
of God's Spirit, Isa. iii. 9, 10; it esteem eth a supposed revelation
above that Scripture which is undoubtedly of divine inspiration,
2 Pet. i. 19. It placeth often most of its religion in penance,
abstinence, and outward acts of. mortification, in external signs of
humility, will- worship, and neglecting the body, Col. ii. 23, of many
of which God may say, as to the Jews : ' Who hath required these
things at your hands ?' Isa. i. 12. It makes men keep a great stir
about cuffs, ribbons, hatbands, as the Pharisees about pots and cups,
when their hearts are full of pride and malice, robbing even Christ
of the glory of our redemption, and hating Christians for not daring
to join in their cursed opinion. Friend, will following such a con
science speak thee to be a true Christian ?
Conscience is indeed a rule, but regula regulata prius quam regu-
lans : such a rule as must be ruled by God's word before it can be
a right rule for our works. To the. law and to the testimonies, if
conscience speak not according to this word, it is because, though

64 the door of salvation opened [Chap. V.
much pretended, no true light is in it. Scripture is the compass
by which conscience must bend its course, or else it will never land
its passengers at the desired haven. It is no farther liberty of
conscience, but licentiousness, than it is regulated by the Scripture.
One office of conscience is magistratical and legislative, to command
and give laws to man. We read of the heathen, that in regard of
their consciences, ' they were a law to themselves,' Rom. ii. 14.
Conscientia mille reges, mille leges. But though conscience be a
king over the other faculties, yet it is a subject and subordinate to
God ; and therefore as a deputy-lieutenant, it must command its
inferiors, according to the directions which it receiveth from its
superior ; otherwise, as a king which commands out of his domi
nions, it is not to be obeyed. God hath indeed given conscience
a large commission, it is a deputy-deity in the little world, man.
The government of the soul lieth for a great part upon its
shoulders. It hath an universal negative voice, nothing to be done without
its assent, Rom. xiv. 2, 23, but not an universal affirmative voice,
to enjoin what it pleaseth ; when it is regulated by God's law, then,
and not till then, it can govern well our hearts and lives.
Bernard saith excellently, ' We must consult with conscience, as
also to consult with Scripture ; the Bible is the book of life ; accord
ing to that, the book of our consciences may be copied or corrected.
Let us therefore,' saith he, ' compare our book with God's book, lest
in the last day our books be found false and faulty, when they
come to be examined.'
Copies are no further valid and authentic than they agree with
the original ; neither is conscience any further to be trusted than
it accords with the word of truth; it is an under-officer, and
therefore if it waive its commission, and use its power against its
prince, it is to be informed, not obeyed. The law natural must be
hearkened to, so far as it agreeth with the law moral. It is the
greatest idolatry in the world, saith Rev. Mr Rutherford, to
make thyself thy idol, and as bad as that Papacy at Rome, to
make a pope of thy own conscience. The light of Scripture is
infallible, but not so the light of nature ; yet how ordinary is it for
men in our days, like the men of Shechem, Judges, ix. 36, 49, to fly
for shelter to this hold of the idol Berith, and to think themselves
safe if they can say the light within them, (they might more truly
say the prince of darkness,) moveth them to deny all ordinances, to
call Christians devils and limbs of antichrist, to set up a Christ
within them, in opposition to that righteousness which he wrought

Chap. V.] by the key of regeneration. 65
without them ; but as that hold was fired over the Shechemites'
heads, and they perished in it, so these men and their consciences,
if the Lord do not turn them, shall burn together.
Thou seest now, reader, that men may follow their natural judg
ments into eternal torments ; do not therefore follow conscience
blindfold, but first set that watch by the sundial of God's word,
for then only it will go true, and according to it thou mayest work.
Ninthly, To join with this or that party, or to hold this or that
opinion, is no sure evidence of salvation ; all the sign which some
have of their sincerity, is their schism and separation from the
people of God and public ordinances. They fancy, for indeed it is
but a fancy, that to leave the good old way prescribed by Christ,
and travelled in by the saints in all ages, and to take a byway over
hedge and ditch, found out by themselves, or some others whose
persons they have in admiration, is the nearest and surest way to
heaven. How many list themselves under the colours of Quakers,
or Anabaptists, or Independents, or Episcopal, or Presbyterians,
fighting, in expressions at least, against all that are of a different
judgment, and being confident of the goodness of their cause, think
it impossible for them that are engaged in it to miscarry. Reader,
if thou art one of these, I must tell thee, for all this thou mayest
be unconverted ; whatever thy cause or opinion be, or whoever be
the head of thy party or file-leader, if regeneration be not thy
banner, and Christ thy captain, thou shalt without question be
conquered, and as certainly die an eternal death, as thou livest a
natural life.
Creeds do not make Christians ; nor are opinions, be they never
so new, signs of new affections. Rather contra ; divisions and side-
takings do rather speak a brutish and grazing, as Nebuchadnezzar's,
than a gracious heart. How many persons were there in the days
of Christ, who differed from others in their principles ! The very
scribes and pharisees differed in some things, the Essenes differed
from them both, the Sadducees from all three, the Herodians from
all the former ; yea, the difference amongst many of them was so
wide, that they could not meet together in divine worship ; now
how weak had it been for either of these, from their dividing from
men on earth, to have inferred their dwelling with God in heaven ?
When, for aught I know, he must go beyond them all that will be
saved, Mat. v. 20.
Thou mayest be of that party which hath the greatest name for
purity, and yet when thou diest, not enter into peace. I will, for
thy sake, suppose the opinion which thou holdest to be true and
vol. v. E

65 THE DOOR OF SALVATION OPENED [CHAP. V.
sound, and the party to which thou joinest to be holy and solid,
yet neither of these is regeneration. Alas ! the new birth doth not
consist in a sound head, though it be a mercy if thou holdest the
pattern of wholesome words, but in a purified heart ; not in siding
with the truth, but in being sanctified by the truth.
The five foolish virgins associated with the wise, and yet were
unregenerate and wicked. Judas kept company with Christ and
his apostles, and joined with them in acts of devotion, and yet was
a son of perdition. Vermin crawl among roses, but are without
their savour and sweetness. Spiders fasten on rich hangings, yet
are full of poison. Dross and gold, smoke and fire, dregs and
wine, chaff and corn, are joined together, yet do abundantly
differ. Thou mayest, like the mixed multitude, seem to turn thy back
upon Egypt, and embark in the same bottom with the true Israel
ites, and yet, as they, come short of Canaan.
Tenthly and lastly, Some seeming good affections do not neces
sarily speak a man's good condition.
Every shining stone is not a diamond, nor is every flashy affec
tion from regeneration. Some say there is no precious stone but
hath its counterfeit. I think there is hardly any grace but hath
its ape. I will instance in some few affections which thou mayest
have, and yet miss heaven.
Thou mayest wonder at the excellency of the word, and yet be
a stranger to the efficacy of it : Luke iv. 22, ' All bare him wit
ness, and wondered at the gracious words which proceeded out of
his mouth.' All wondered at the Saviour, but all were not wounded
for their sins. All wondered at his gracious words, but many
wanted his gracious work. Ezekiel's sermons were to some of his
hearers as lovely songs, and yet they continued impenitent in their
sins. Some people nibble at the bait of the preacher's oratory,
when their souls are never caught with the hook and authority of
Scripture, Ezek. xxxiii. 31, 32.
Thou mayest be full of joy under the word, and yet be empty of
grace. Herod heard John gladly, Mark vi. 20 ; others received
the word with joy, Mat. xiii. 20. Do godly men rejoice in the
word of God? Ps. cxix. 110, 111. Truly so may others; they
may seem to warm themselves at the same fire with saints, to
drink the same heart- cheering wine, and yet their wine is drawn
at several taps. The unregenerate man's joy floweth from a com
mon gift or illumination ; the regenerate man's joy from special
grace or sanctification : ' Thou mayest be enlightened, and taste

Chap. V] by the key of regeneration. 67
the good word of God, and the powers of the world to come,' Heb.
vi. 4, 5. Mark, an unsanctified man may taste the word of God,
and, as cooks taste of their sauces, it pleaseth them, but they spit
all out, let nothing down, receive no nourishment from it. The
truths of God, and thoughts of heaven, may pass through thee as
water through a pipe of lead, leaving only some dew of flashy and
washy joy, not soaking into thy heart, as water into the earth, and
making thee soft and fruitful. As a poor man in a sleep some
times thinks that he is highly promoted, sumptuously feasted,
exceedingly enriched, and oh how he is delighted with such imagi
nations ! and indeed all that such thoughts produce is only some
sudden joy, no alteration in the man, nor resolution to walk answer-
ably to such dignity, for all is but a dream ; so thou mayest think
sometimes of the excellency of the mercies which God hath
promised, of the pure rivers of pleasures which Christ hath pur
chased ; and oh how mayest thou be taken with them, imagining
that they belong to thee ! but all the effect which they work is
only some short joy, no real change, or settled purpose to crucify
the flesh, despise the world, and deny self for the hopes of them,
for all is but a fancy.
Thy joy may be a say of that which thou wilt not buy, as being
loath to go to the price, and a taste of that on which thou shalt
never make a full meal. The full bargain may not be driven be
tween God and thy soul, and then thou canst not take this joy as
an earnest or in part of payment.
Thou mayest sigh and mourn for thy sins, and yet be unac
quainted with godly sorrow. It is not seldom that men hang down
their heads like bulrushes, when they are rooted in the mire of
pollution. Possibly under some sharp affliction thou mayest cry out of thy
corruptions, as the pig squeaks under the knife. So did Pharaoh ;
as metals melt in the fire, and harden out of it ; but still unregene
rate, Exod. ix.
Ahab humbled himself under the threatening of God, but like a
fox in a trap he looked sadly, merely to get out ; . for at the same
time he was an enemy to God, and quickly after went up to Ramoth
Gilead in defiance of him, 1 Kings xxi. xxii.
It may be thou hast had some pang of conviction, which like a
qualm hath come over thy stomach, and made thee sick a little at
present, but thou dost, by the strong water of some carnal content
ment, settle it again ; the bad humours of thy lusts were only
stirred, not vomited up. Judas had a great gash in his soul, and

68 THE DOOR OF SALVATION OPENED [CHAP. V.
yet not one drop of his bad blood let out. He was tortured at the
heart by legal attrition, but not turned into holiness by evangelical
contrition ; his heart was only battered as lead by the hammer,
not bettered, or melted by the fire, to be cast into God's mould,
Mat. xxvii.
A vessel of wine is troubled by being removed, but the lees
remaining, it retaineth and quickly returneth to its former savour.
Some smarting providence, or searching ordinance, may remove
and trouble thee for a time, but thy unsanctified heart remaining,
thou wilt return to thy former savour ; like Moab, thou mayest
be settled on thy lees, and not emptied from vessel to vessel,
therefore thy taste remaineth, and thy sense is not changed, Jer.
xlviii. 11.
There are two words used by the Holy Ghost for repentance
fierafieXeia, Mat. xxvii. 3, and ^eravoia, 2 Tim. ii. 25 ; the former
signifieth sorrow for a fault committed, the latter after-wit, a change
of the mind, or making wise for the future. The former may be in
the unregenerate ; but, as they say of Castor and Pollux, if they
are divided they are ominous and fatal ; so say I of these, if lament
ing sins past be not joined with loathing, and leaving sin for the
time to come, it is not repentance unto life. Some by their repent
ance think they get a new privilege to sin ; as that Louis of
France, who would swear, and then kiss his crucifix ; swear
again, and kiss it again ; and as the drunkard gives himself a
vomit, and then he is the fitter and freer to fall to his cups again ;
thus some men's sorrow is a message sent to heaven, to entreat
leave that they may sin ; but this is far from the sorrow which is
never to be sorrowed for.
Thy sorrow for sin may be forced out of thee, as water out of a
still, by the fire of affliction, not come freely from thee, as water
out of a spring. Let thy conscience be judge, hadst thou not
rather be at thy carnal mirth, than spiritual mourning ? Many
of the Jews could mourn sadly in their distress, though they were
not sanctified; now violent actions will not speak thy natural
inclination. Or thy grief may be like a land-flood, which cannot hold long;
for a day thou mayest afflict thy soul, for a day thou mayest hang
down thy head like a bulrush, Isa. lviii. A bulrush, whilst the
wind bloweth, bendeth downward ; but the wind ceasing it percheth
up again. Whilst thou art tossed up and down with the boisterous
billows, as one not accustomed to the ocean, thou mayest be sea
sick, but when thou art off from the waters, thou art well again.

Chap. V.] by the key of regeneration. 69
The vessel of thy soul is always leaking, but that pump of sorrow
is not always going.
Thou mayest, like the woman of Tekoah, feign thyself a mourner,
2 Sam. xiv. 2, when in truth thou art none. Thou dost not dive to
the bottom of thy heart, as the Indians of the sea for jewels, to
fetch thence thy pearly tears ; thou criest not to God with thy
heart when thou howlest on thy bed, Hosea vii. 14. Thy waters
may not be drawn from the deep well of a broken and contrite
heart. Every sacrifice thou offerest may be as Ephraim, ' a silly
dove without an heart,' Hosea vii. 11.
Thou mayest fear sin, and yet sin may be thy favourite. The
vengeance in sin's tail may be frightful to thee, when the venom in
its body and nature is not at all distasteful to thee. Like the
burnt child thou mayest dread the fire of sin, not because it soots
and blacks thee, but because it scorches and burns thee.
There is so much light left still in man's understanding, which
is called the candle of the Lord, that he cannot but see a God,
and this God clothed with wrath and judgments against sin and
sinners ; and thence he, though unconverted, may sometimes be full
of fear and horror. Caligula used all the art he could to blow out
this light, and fortified himself with all the arguments he could
get against a deity, but could not accomplish his ends ; for as
often as it thundered he was miserably affrighted, and would run
under a bed. So we read that Felix, a heathen, trembled when
Paul reasoned of judgment to come, Acts xxiv. 25. Sin in its
doomsday dress, as it is clothed with fire and fury, may be terrible
even to the ungodly. And the consideration of this may make
them leave many sins, that do not loathe any sin. The mariner
throweth overboard those goods in a storm which he wisheth for,
and, it may be, gathereth up in a calm. As a man in a fever
loveth drink, yea, longeth much for it, yet dares not meddle with
it, because it will make him worse. ' The sinners in Zion (saith
the prophet) are afraid ; tearfulness hath taken hold on hypocrites.'
Why, what is the matter ? ' Who can dwell in everlasting burn
ings ? who can abide devouring flames ? ' Isa. xxxiii. 14. Mark,
it is not, Who ever abused such an ocean of love ? who ever de
spised such a matchless life ? who ever provoked such a gracious
Lord ? but ' who can dwell in everlasting burnings ? ' The sting
of sin to the unregenerate is punishment, and the sting of punish
ment to the regenerate is sin, Exod. ix. 28 ; Hosea xiv. 1. To fear
sin, as it bringeth a heavy rod, usually proceeds from nature;

70 the door of salvation opened [Chap. V.
but to fear sin, as it is a wandering from a holy rule, can pro
ceed only from grace.
Truly as Phaltiel parted with his wife Michal, whom Saul had
injuriously taken from David and given unto him, so unregenerate
men part with their sins. When David came to the crown, he
sendeth for Michal. Phaltiel dares not disobey the king, but he
brings her on her way weeping, and bemoaning his loss ; he looks
after her as far as Bahurim ; many a sad thought he had for her
when she was by force divorced from him.
Thus unregenerate men leave their lusts when they are afraid
to keep them, but many a longing heart they have after them, and
are not by choice, but constraint, separated from them. As parents,
they go to the funeral of those children of their corrupt hearts with
no small sorrow. Sickly persons forbear some meats, which they
loved dearly, because those meats do not love them ; they either
feed their diseases, or are hardly digested. Some sinners dare not
feed in their actions on some sins, which are as sweet to their
affections as the honey and the honeycomb, because they fear that
they will rise in their stomachs, and the reckoning will be too
heavy for them to pay.
Or possibly thou art entering upon some solemn act of devotion,
and upon that account at present forbearest thy corruptions ; as
some write of serpents, they lay by their poison when they go to
drink, and afterwards take it up again. Thou mayest, like Abraham
to his servant, bid thy sin stay below, while thou goest up to the
mount to worship, Gen. xxii., and when the duty is done return to
it again. Reader, do not rely upon these affections, which thou seest may
be in them which are not regenerated : for as the sorcerers seemed
to do as much as Moses, but did nothing in reality, so thou mayest
seem to do as much as a Christian, when all is but counterfeit.
Thy fear of sin may be forced, not flow freely from thee : ' Fear-
fulness hath taken hold on the hypocrites,' Isa. xxxiii. 14, as a Ser
jeant takes hold on a bad debtor, or an armed man on a coward,
being more bold than welcome. Thou mayest fear sin, as the
Medes and Persians the Jews, when the fear of the Jews fell upon
them, Esther viii. 17, when the presence of this fear is, as Christ's
presence is to the devils, a torment to thee, Mat. viii. 29.
Nay, thy fear may be only for a fit, like a mushroom which
groweth up in a night and perisheth the next day. The people, when
they saw Amasa weltering in his blood in the way, stood still ;
but he being quickly removed, they went on. When thou thinkest

Chap. V.] by the key of regeneration. 71
of others weltering in their soul-blood in hell, or seest the judg
ments of God upon others, thou mayest be afraid and stand still a
little at present ; but these thoughts being soon removed, thou
mayest go on in the way of thine own heart.
It is reported of Cassander that he trembled at the sight of
Alexander's statue when Alexander was dead, and Cassander had
gotten possession of Macedonia. The regenerate man, when he
seeth with the eye of faith the curse of the law, the wrath of God,
the torments of hell, his flesh trembleth for fear of them, and he
is afraid of God's righteous judgments, though they are all dead
to him, he being not under the law but under grace ; but it may
be it is the life in them, and their power to hurt thee, which makes
thee afraid of them.
Friend, in all these passions thou mayest but, like a stage-player
in the robes of a prince, act the part of a Christian, and there
fore canst not thence conclude thy right to the revenues of his
place. The whole life of a man unregenerate is but an interlude.
Regeneration alone can make a man live in good earnest.
Reader, if thou art a civil person, a great professor, enjoy est
the outward privileges of the gospel, aboundest in duties and per
formances ; if God hath given thee gifts and parts ; if godly
men commend thee, and thou art sometimes confident of thy own
good condition ; if thou walkest according to thy natural light,
and joinest with them that fear the Lord ; if some good affections,
like a flash of lightning, on a sudden surprise thee ; though most of
these are good, yet do not hence conclude thy undoubted right to
salvation ; for all these may consist with unregeneracy, and Christ
telleth thee ' that except thou art born again, thou canst not see
the kingdom of God.' As the alchymist's gold appeareth as good
as the true gold, but it will not endure the seventh fire, nor com
fort the heart as a cordial — both which the true gold will ; so, if all
these should meet in thee, they would make thee look like a saint ;
but, believe it, they will never endure the fire of Scripture, which
must shortly try thee whether thou art true gold or counterfeit,
nor comfort thy soul as a cordial when physicians shall give over
thy body.
Thirdly, If without regeneration none can attain salvation, it
informeth us of the difficulty of salvation, that it is a hard thing
to get to heaven. It is no easy matter to be regenerated and made
holy ; and therefore it is no easy matter to be glorified and made
happy. Where the gate is strait it is hard to get in. ' If the
righteous scarcely be saved, where shall the sinner and ungodly

72 the door of salvation opened [Chap. V.
appear ? ' 1 Pet. iv. 18. The apostle there intendeth not the un
certainty, but the difficulty of the salvation of the godly. If it be
so hard for them to be saved that have passed the pikes, shot the
gulf, gone through the pangs of the new birth, and travelled a con
siderable part of their way heavenward, how hard will it be for
them who are not yet set out, that have not taken one step in the
way to life !
The sleepy world, indeed, dream that men may go to heaven
without so much ado ; they look upon civility to be sanctity,
worldly sighs to be godly sorrow, not doubting their estates to be
faith in Christ ; and if they can but spare a little time, and now
and then, from the world and the flesh, to mumble over a few
night-petitions, they hope with the help of these bladders to swim
through the ocean of divine fury to heaven. Or if they come short
of these fig-leaves wherewith many of Adam's children endeavour,
though in vain, to cover their nakedness, yet if they have the
warning piece of sickness before the murdering piece of death be
shot off, that they can but cry, Lord, have mercy upon us, or tell
their neighbours that they are sorry for their sins, or get a minister
to pray with them, then all must be well, and they must as sure
go, when they die, to God and Christ, as they lived to the flesh and
the devil. But stay, friends, a little, there are more words than one
to this spiritual bargain between God and your souls ; there is a
work of regeneration to be done, or else ye are undone eternally ;
ye must be thoroughly and universally new made, or else ye are
marred for ever.
Christ would never have commanded men to strive, as to an
agony, to enter in at the strait gate, Mat. vii. 13; to work out
their salvation with fear and trembling, Phil. ii. 12 ; to labour
for the food which endureth to everlasting life, John vi. 27, if it
had been such an easy thing to have reached heaven. Things of
such excellency are not obtained with such facility ; pebbles lie
common, but pearls are hardly come by. They must travel far,
dig deep, work hard, that will get the golden mines. The way to
hell lieth down hill ; a weak body may run down hill, but it is
hard to go up hill to mount Zion.
Friend, I write not these things to discourage — alas ! I need not ;
there is not a straw in the way to heaven but thou, if unconverted,
stumblest at it, when thou canst leap over blocks in the way to
hell — but to awaken thee out of thy carnal security, and to quicken
thee to seriousness and industry about that which is of such un
speakable concernment to thy soul. Our first births are many times

Chap. V.] by the key of regeneration. 73
accompanied with hard labours, ushered in by sharp throes and
bitter pangs ; our second births are always harder. Oh the terrors
and horrors, the convictions and convulsions, the tremblings of
soul and lancings of conscience, the thunderings from the law, the
lightnings from hell-fire, with which often this new creature is
born ! It is hard labour, indeed, which bringeth this babe of
grace into the world.
I have read of Melanchthon, that when he was first converted he
thought it almost impossible for any man to withstand the evidence
and authority of the word of God ; whereupon he told one of his
friends, that when he came to preach he would make work among
souls ; but, after some years spent in that calling, being demanded
what success of his labours, he answered that old Adam was too
strong for young Melanchthon. Alas, friend, possibly thou mayest
think that thou wilt turn to God hereafter, and thereby prevent
thy burning in hell for ever. Believe it, it is not so easy to turn
from sin to God as thou imaginest. Conversion is another manner
of thing, and more hard than most men think ; thou couldst sooner
create a world than make thyself a new creature. The resurrection
of thy body, if it were dead in the grave, were an easier work than
the resurrection of thy soul to newness of life.
As the birth of the natural, so the birth of the spiritual man
requireth infinite strength. It is God, not the midwife, that taketh
the child out of the mother's womb, Ps. xxii. 9. The hand of God
alone can open that door, and let the little infant into the world,
Gen. xxix. 31, otherwise the womb would be its tomb. So the
birth of the new man is wholly from God ; and the power where
with he effects it is both miraculous and almighty.
Reader, if thou dost take a brief view what things are wrought
when any one is new made, and how little he doth contribute to
them, nay, how opposite he is against them, thou mayest perceive
that neither regeneration nor salvation are easy.
Thy mind must be enlightened to see both sin and the Saviour.
Now is it easy to open the eye of the blind ? who can do it but he
whom Augustine calleth totus ocidus, all eye ? When Jesus gave
sight to one that was born blind, the Jews themselves could not
but acknowledge him a worker of miracles, John ix. 6, 16. What
then will the scattering the mists of ignorance and dispersing the
clouds of darkness, which gather and thicken about our understand
ings by nature, speak, the Sun of righteousness to be ? Eph. v. 8.
Thy heart also must be thoroughly humbled ; stone must be turned
into flesh. And oh, it is not easy to melt such hard metal, when

74 THE DOOR OF SALVATION OPENED [CHAP. V.
thy heart naturally is like clay hardened both by the sunshine of
mercies and fire of judgment, that no change of weather can make
that stone to weep, Ezek. xxxvi. 26.
Besides, the strongholds of sin must be cast down ; thy old friends
must be deserted and prosecuted with implacable hatred as irrecon
cilable enemies ; those beloved lusts, which are at thy right hand,
have such a large room in thy heart, must be cut off and parted
from thee. Thy dilectum delictum, the Isaac of thy corruption,
which is the child of thy warmest affection, in which thou hast
taken such great delight, and from which thou hast promised
thyself such large returns of profit, pleasure, or preferment, must
be laid on the altar, and have the sacrificing knife of mortification
thrust into the heart of it, and its blood poured out before the
Lord. Man, is not this a hard saying ! (as they spake in another
case,) who can hear it ? a hard lesson, who can learn it ? Thy lust
will not, like a lamb, go silently to the slaughter, but it will roar
and rage, fight stoutly for its life with many carnal arguments,
and even rend thy heart with its hideous outcries. Who can tell
the struggling of this beast before it will be brought to the block ?
Dives and his dishes, Balaam and his wages, Achan and his wedges,
Herod and his Herodias, the young man and his great means, are
not easily separated. Oh how difficult is it to wean the child of
disobedience from those breasts which he hath sucked so often and
with so much complacency, and to divorce them which, like man
and wife, have been ravished with each other's love ! In works of
art it is hard to build, easy to destroy ; in works of nature a tree
which hath been many years growing may be cut down in an hour :
but in works of sin it is otherwise ; man's weakness can easily build
them up, but God's power can only throw them down.
Pompey, when the Romans said that if Caesar came to Rome
they saw not how they could resist his power, told them, that if he
did but stamp with his foot on any gf ound in Italy, he would bring
men enough, both footmen and horsemen, to do it; but when
Caesar was coming with his army, Phaonius bid Pompey stamp
with his feet, and fetch the soldiers which he had promised. But
all was in vain : Pompey found it more difficult than he thought ;
for Csesar made him first flee, and then in a fight totally routed
him. The devil persuades men that they may defer their regenera
tion till their dissolution, and then it will be an easy matter to foil
their spiritual foes ; but, alas ! they find it not so easy to mortify
earthly members and destroy the body of death, when their soul's

Chap. V] by the key of regeneration. 75
adversaries with united strength encounter them fiercely and conquer
them eternally.
Further, all thy earthly comforts, whether friends, relations,
name, estate, limbs, life, must be laid at the feet of Christ, hated
for his sake, and parted with at his call and command, and that for
the hope of such things as thou never sawest, nor art ever like to
see whilst thou livest. Is not this, reader, a hard chapter, to forego
an estate in hand for something only in hope, to throw away pre
sent possessions, and follow Christ thou knowest not whither ; to
receive an inheritance thou knowest not when ?
And as thy sins and thy soul must be parted asunder, so thy
Saviour and thy soul must be joined together ; faith must follow
repentance ; thy own righteousness must be esteemed as dross and
dung ; the weight of thy soul and the burden of thy sins must be
laid on the naked cross of Jesus Christ. Now, for thee who art
by nature so extremely in love with thyself, to loathe thyself ; and
for thee, notwithstanding thy discouragements from the number
and nature of thy sins, the threatenings and curses of the law, the
wrath and righteousness of God, to cling about, and hang upon the
Lord Jesus, and resolve, though he kill thee, yet thou wilt trust in
him, surely this is not easy ; the work of God in infusing justifying
faith is as great as in faith miraculous. ' This is the work of God,'
saith Christ, ' that ye believe in the name of him whom he hath
sent,' John vi. 29. The work of God, not only in regard of its
excellency, because no work in man is more pleasing to God than
believing on his Son, but also in regard of its difficulty, because
none but a God can enable a man to believe ; the bird can as soon
fly in the egg as thy soul mount up by faith towards heaven till the
almighty God assist thee.
Further, all the commands of God must be heartily embraced,
some whereof are as contrary to flesh and blood as fire to water.
Self, which is thy great idol, must be denied ; the world, with all
its pomp and pride, in comparison of Christ, refused ; principalities
and powers re-encountered and foiled ; thine enemies loved (and if
killed, it must be with kindness ;) godliness owned, though much
disgraced by others; truth followed close, though it threaten to
dash out thy teeth with its heels ; a buffeted Christ with his naked
cross preferred before weighty crowns ; things which reason cannot
comprehend, believed, and which none ever obtained, laboured for.
Friend, are these easy things ? what thinkest thou ? Add to all
this the consideration not only of thy weakness and inability to do

76 THE DOOR OF SALVATION OPENED [CHAP. V.
these things, but also thy wickedness and contrariety to them ;
thou art not only deprived of good, but all over depraved with evil :
' The imaginations and thoughts of thy heart are evil, only evil,
and that continually,' Gen. vi. 5. ' Thou dost resolvedly and obsti
nately refuse good and choose evil,' Eccles. viii. 11 ; Jer. xliv. 16.
' The hearts of the sons of men are fully set in them to do evil,'
Eccles. viii. 11. Observe how full that text is: man is resolved to
have his minion, his lust, though he have wrath, and death, and
hell into the bargain. As the mother of Nero, being told that her
son would be her death if ever he were emperor, answered, Let
him kill me, so he may reign ; so they say, let sin reign, though
it kill us, though it damn us. ' The heart of the sons of men is
fully set in them to do evil' If thou wert only empty of God and
grace, the work were more easy ; but thou art an enemy to grace
and godliness ; thy carnal mind (which is Lady Reason herself,
thy highest natural excellency) is— not an enemy, for such a one
may be reconciled, but in the abstract — enmity against God. Thou
hatest God, Rom. i. 30 ; his people, 1 John iii. 12 ; his precepts,
Prov. i. 25-29 ; his Son, John xv. 25, and all for his sake. Thou
tightest against him daily, sinnest in defiance of him continually,
entailest thy quarrel upon thy posterity, carriest it with thee into
the other world, (if thou diest unregenerate,) and there art throw
ing thine envenomed darts of blasphemy, and spitting thy poison
against the Most High to eternity. Now be thy own judge ; is it
easy to cure that patient who thus desperately hates both physician
and physic ? John iii. 5.
Water indeed, saith one, may somewhat easily be dammed up,
but no art nor labour can make it run back in its own channel.
It was by a miracle that the river of Jordan was driven back ; and
it is no less than a miracle that the tide of sin, which ran so strong,
should be turned ; that the sinner who before was sailing towards
hell, and wanted neither wind nor tide to carry him forward,
should now alter his course, and tack about for heaven. This is
hard ; it is not more strange to see the earth fly upward and fire
move downward than to see a sinner walk contrary to his nature
in the ways of grace and holiness. Now, reader, is not that man
worse than mad that either delayeth or dallieth about his conver
sion, upon supposition that he can do it easily enough hereafter,
when all this which I have written must be wrought in regenera
tion, and when he is not only empty of, an enemy to, but even
enmity against it all ?
Though the work of conversion, and therefore the way to salva-

Chap. V.] by the key of regeneration. 77
tion, be thus difficult to all, yet to some it is more difficult than to
others. In respect of God indeed, quoad Deum, one is as easily
converted as another, for infinite power and mercy know no differ
ence ; but quoad nos, in respect of us, it is more hard to bring some
towards holiness and heaven than others : where the matter is most
rugged and untoward, it is harder to bring it to a good and comely
form. Some pieces of timber are more knotty than others, and
therefore not so easily squared and fitted for the spiritual temple
and heavenly Jerusalem as others ; all spiritual children are not
brought forth with the same strength and labour.
I shall mention three or four sorts of persons who are not so
soon as others persuaded to real and unfeigned piety ; and truly
my end is, that they may be powerfully roused, and effectually re
newed before they be eternally ruined.
First, The mere civil moral man. This man, Narcissus-like, doats
on himself, and thereby is hardly brought to deny himself. The
more the tooth is fastened to the gum, the harder it is to part them;
the more the man, like a tree, is rooted in the earth of self, the more
difficult to stock him up. The civil man looks on himself in the
glass of scandalous sinners' lives, and finding his face so clean and
fair in comparison of theirs, he falls extraordinarily in love with
himself, which many times proves his destruction: he takes his
civility for sanctity, that which is less than the shadow for the sub
stance ; and without question, it is not easy to make him eager
after godliness, when he is confident he hath it already. A profane
person is (not seldom) sooner convinced and converted than this
conceited civilian ; for that man will sooner acknowledge himself
sick, but this patient, though sick unto death, looks on himself as
whole, and so to have no need of a physician. In this sense, I sup
pose, the words of our Lord are spoken, that publicans and har
lots go into the kingdom of God before scribes and pharisees, Mat.
xxi. 31.
As a ship that is under sail, though in a contrary course, is
sooner brought about, than one that lieth aground in the harbour
can be launched forth ; so he that is in motion, though in a sinful
conversation, is often sooner reduced than he that lieth still in the
thoughts of his own condition. As I can sooner overtake a child
that runneth from me, than my shadow, which tarrieth nigh me ;
so it is easier to recover a gross offender, than this shadow of the
civilian ; for though he run not so far from grace as the other, yet
he will be sure to keep his distance. He useth his outward un-
blameableness as a shield to fence off the power of godliness ; he

78 the door of salvation opened [Chap. V.
usually compareth himself with them that are very evil, as a cow
ard choosing a weak adversary, and because he much excelleth
them, therefore concludeth that he is very good. Reader, it is far
from my thoughts to discourage civility, much less to encourage
open impiety, though the whole will of God must be taught, what
use soever corrupt hearts will make of it ; but to make thee watch
ful, that thy outward harmlessness prove not a hindrance to inward
holiness. Secondly, The hypocrite is one who is with more difficulty than
ordinary converted. Hypocrisy is like a fistula, which hath a very
small orifice, but many turnings and windings in the body, like
coney burrows, so that it is very hardly discerned and cured ; this man
seems to be what a saint is indeed ; and because he is like a godly
man, performing the same duties, and forbearing the same iniqui
ties, as to the external part, therefore he gathers that he is one in
deed ; but he embraceth a cloud instead of Juno ; he appeareth to
be near the kingdom of God, but never careth to come at it ; as
a parallel line, he keeps a scantling with the way of godliness, but
never meeteth with it. There is some particular exception which
this man hath taken against Christ and his ways, that though he
may often cheapen, yet he seldom buyeth the pearl of price ; he
escapes storms and pirates at sea, and makes shipwreck in the
haven, where destruction is no less sure, but much more miserable ;
he escapes the gross lusts of publicans and harlots, and yet is fur
ther than both from eternal life.
It is harder to convince this man of his sins than others. If I
tell a drunkard, a swearer, or an adulterer of his transgressions,
and the necessity of conversion, this man's foul conversation is a
forcible conviction to him ; yea, and his own conscience will pos
sibly fly in his face, take part with me, and give evidence against
him; but if I tell a hypocrite of the necessity of sanctification, and
pursue him with the pieces of the law, he presently betakes him
self, like the beasts, to his den of duties, and therein shelters him
self ; nay, his natural conscience being fed and bribed with a few
performances, may plead for him, at least not say a word against
him. Besides, when this man is convinced of his lost estate, it is
harder to break this man's heart than another's ; for his heart hath
not only a natural hardness, but an extraordinary acquired hard
ness, such a hardness as is acquired by duties and ordinances.
Now, as where the sun is most powerful, there are the hardest
metals ; so where the sunshine of spiritual blessings is most plenti-

Chap. V.] by the key of regeneration. 79
fully enjoyed, and thus wretchedly abused, there are the hardest
hearts. No softening like gospel softening, no hardening like gos
pel hardening.
Tell a man that never heard of the gospel, or very seldom, when
he is convinced of his sins and misery, of the love of God in send
ing his only Son into the world to die, that poor sinners might
not perish ; tell him of the infinite love of Christ, in giving himself
a sacrifice for his soul ; how freely Christ invites him, how fully he
provides for him, how willing he is to accept him, how welcome he
will make him : oh how this man sometimes falls a-weeping, wring-.
ing his hands, and renting his heart, that ever he should abuse
such love and mercy, refuse such incomparable merits, walk in the
whole course of his heart and life unworthy of such a blessed, glori
ous, holy, and gracious God ! the word of God doth wound this
man to the soul ; but say all this and much more to a hypocrite,
his heart is like the rock, not at all moved. The promises of God
do not cleanse him from pollutions ; but they are as physic to which
his body hath been much used, which stirs him not at all, nor
purgeth away any ill humours. Threatenings do not work with
him, be they never so dreadful and terrible ; as a smith's dog, be
ing accustomed to it, he can sleep securely, though the sparks of
the forge fly about him, nay, though the flames of hell flash in his
face. Reader, if thou shouldst be one of this sort, for the Lord's sake
mind soundness with speed ; for hypocrisy will harden thine heart
insensibly, and every day widen the breach betwixt God and thy
soul. Thirdly, The rich man. The man that is rich in this world, is
hardly brought to mind the riches of the other world ; his heavy
load of earth doth much hinder him in his journey to heaven ;
his riches clasp about his affections, as the ivy about the oak,
sucking out the heart of it, for its own leaves and berries. This
man taketh up with his present possessions, in comparison where
of he disesteemeth the saints' reversions. As a vessel that is ex
ceedingly laden, when it meets with storms and tempests, is with
more difficulty kept from sinking than one which hath but just
enough to ballast it ; so it is more hard to keep him from sinking
into hell that hath a great estate, than him that hath, according to
Agur's wish, neither poverty nor riches. And the reason is, be
cause, though spiritual comforts run low, this rich man is contented,
in regard that his temporal comforts run full-top. He makes up
the absence of Christ with the presence of creatures, when, it may

80 THE DOOR OF SALVATION OPENED [CHAP. V.
be, poverty might cause him, as the prodigal, to think of returning
to his Father's house, where is spiritual plenty.
Quintus Aurelius, in the days of Sylla, had a fair grange, which
lay convenient for some great person, which caused him to be put
in among them that were to be put to death ; but as soon as he
saw his name among those that were in the list, he cried out, My
land at Alba hath killed me.
Some men's lands have cost them their lives, and been the knife
to cut the throat of their bodies ; but many a man's gold hath lost
him his God, and been the knife to cut the throat of his soul.
Rich men, like pampered horses, are the most unruly, leaping over
the hedges of divine precepts, the hardlier kept within their bounds
because full fed ; the young man's silver lost him his precious soul ;
he went away from Christ sorrowful, because he had great posses
sions ; had the man been poor for a few days, he might have been
rich for ever ; but alas, his wealth here, through the wickedness of
his heart, caused his everlasting want ; whereupon Christ tells us,
' How hardly shall a rich man enter into the kingdom of heaven !
I say unto you, that it is easier for a camel to go through the eye
of a needle, than for a .rich man to enter into the kingdom of hea
ven,' Mat. xix. 23, 24. Heaven is a stately palace with a narrow
portal, through which this camel with his thick bunch of clay can
hardly get. It is observed amongst anglers, that pickerels are not
easily, nor often caught. A man may catch a hundred minums
before he takes one pickerel ; and the reason is, he preyeth at plea
sure on the lesser fish, and therefore seldom hath any stomach to
bite at the bait ; so it fareth with rich men, their stomachs are so
cloyed with the things of this world, that they have no appetite to
the dainties of the word, when the poor are gospelized. They con
tentedly take that for their portion which God intended only for
their pension, and make their wealth their throne to sit down upon
with delight, which God designed for their footstool, and the faith
ful laid at the apostles' feet.
In some fenny places in England, it is storied, where they are
much troubled with gnats, the people hang up dung, to which
when they fly they are caught with a net provided there for that
purpose ; the dung of profit is the devil's bait, with which he catch-
eth many persons. Well may it be called the ' mammon of un
righteousness,' for it both prompteth them to many sins, as well as
pierceth them through with many sorrows. Gregory saith, that
sitting in the see of Rome when it flourished, he trembled every
time he thought on that text, ' Son, remember that thou hadst thy

Chap. V.] by the key of regeneration. 81
good things in thy lifetime,' lest his outward plenty should be all
his portion.
If, reader, thou art wealthy, be watchful over thy heart, lest, like
birdlime, it hinder the wings of thy soul from mounting up to
heaven. What the Egyptians said of the Israelites, ' They are en
tangled in the land, the wilderness hath shut them in,' Exod. xiv. 3,
may fitly be applied to many men that are wealthy. They are en
tangled in the world, this wilderness hath shut them in. Like
Lot's wife, they set out for the Zoar of heaven, but their hearts
hanker after the Sodom of earth, and so they look back and perish
in the way. Ah, it is rare indeed to be very rich and truly reli
gious. Such men are often taken out of the world before the world
be taken out of them.
Be careful, 0 friend, if the Lord hath dealt bountifully with thee in
earthly enjoyments, that they prove not heavenly impediments ; that
his mindfulness of thy body do not make thee forgetful of thy soul ;
lest thy wealth, like Achan's wedge of gold, cleave thy soul in sunder.
Fourthly, The old sinner is not easily converted, but, like an
old maid when married, hath harder labour than ordinary. The
longer. the ground of man's heart lieth fallow, bringing forth nothing
but weeds, unploughed up by repentance, the harder it groweth, and
with the more difficulty is broken up. It was hard to cast out the
devil who had for a long time possessed the man; the apostles
could not do it, and when Christ himself did it, it was not without
much renting and raging, Mark ix. 21, 26.
Common experience telleth us that a ship, the longer it leaketh,
the harder it is to be emptied ; a house, the longer it goeth to
ruin, the worse to repair; a nail, the farther it is driven in, the
harder to get out. Christ raised two to life in the Gospel (besides
others.) One was a maid newly dead, Luke viii. 54, to whom
Christ spake but little: 'Maid, I say unto thee, arise;' and the
work was quickly done. The other was one who had been dead so
long till he stank. Now mark what work there was to enliven him,
John xi. 41 : Christ weepeth, groaneth in spirit, prayeth to his
Father, then turneth to Lazarus, and crieth with a loud voice,
' Lazarus, come forth.' I only allude to it. When the sinner hath
been but few years dead in sin, a low voice of Christ can raise him
up, but when a man hath been not four days, but forty or fifty
years rotting in the grave of corruption, that he stinks in the
nostrils of others, it must be a loud voice indeed which must
quicken him. How hard is it to turn the old swine, the old drunk
ard to temperance, and the old goat, the old adulterer, to chastity !
vol. v. f

82 the door of salvation opened [Chap. V.
Though they be so old that their bodies cannot act them, yet their
hellish hearts affect them. When they have nothing left but the
dog-days of their age, their bodies full of sores, yet their souls are
fuller of sins.
The longer the tree standeth in the ground, the more it roots,
and the faster it settleth itself; so that, though a child might some
time have removed it, yet now all the men in the parish cannot
pluck it up : Jer. xiii. 23, ' Can the Ethiopian change his skin, or
the leopard his spots ? then may ye also do good that are accustomed
to do evil.'
Custom in sin takes away all conscience of sin, and hardeneth
the heart more against God and godliness. As a youth, when he
first cometh to be apprentice to some handicraft trade, his hand
is very tender, and no sooner is it set to work but it blisters and
puts him to pain ; but he continuing long at the trade, his hand
hardens, and he can follow his work, not only without pain,
but with much pleasure : so when a man is a young sinner, con
science is tender, like a queasy stomach, troubled much with the
least thing that offends it ; but continuance in sin makes conscience
seared and brawny, that afterwards the sinner, like the ostrich,
can digest iron, and like the Turkish slaves, feed on opium, and
his stomach not at all recoil or complain. It is reported of the
Cretans, that when they cursed their enemies, they did not wish
fire in their houses, nor a dagger at their hearts, but that which
would bring greater woe, ut mala consuetudine delectentur, that they
might delight in an evil custom ; for custom is not another nurture,
but another nature, and that which is natural is not easily reduced.
Some say there is no transplanting trees after seven years' rooting.
I am sure it is hard to transplant them out of a state of nature into
a state of grace who have been seventy years rooting in the earth.
Old servants will not easily leave their masters ; they will many
times have their ears bored and be everlasting slaves, rather than
be made free.
It is with old sinners, saith one,1 as with them who have lived long
under a government, they like to be as they are, though but ill,
rather than to think of a change ; or like those who in a journey
have gone out of their way all day ; such will rather take a new path
over hedge and ditch, than think of going so far back to be set right.
Old sinner, for the sake of thy soul proceed no farther. Knowest
thou not that every step thou takest in thine unconverted state
maketh thy condemnation more deep, thy condition more danger-
1 Gurnal's Armour.

Chap. VI] by the key of regeneration. 83
ous, and thy conversion more difficult ? Is it not high time for
thee to begin to work out thy salvation, when the sun of thy life is
setting ? Ah, it is one of the saddest spectacles in the world, to be
hold a man full of silver hoary hairs, that is void of a golden sancti
fied heart. Surely of all men alive, thou hast cause to abound in
sorrow, who dost to this day abide in thy sins.

CHAPTER VI.
A use by way of trial, wherein the character of regenerate persons
is set down, with some quickening motives to examination.
The second use which I shall make of this doctrine shall be by
way of examination. If without the second birth thou canst not
escape the second death, nor obtain eternal life, then, reader, try
whether thou art new born or no ; commune with thy heart, and
see whether this work be done, that thou mayest know how thou
shalt fare in the other world : ' Wherefore, brethren, give diligence
to make your calling and election sure,' 2 Pet. i. 10. The first
fountain of our felicity is election ; and the manifestation of this
is our calling. By vocation God bringeth to pass in time what he
appointed from eternity. As a word is an outward thought, and a
thought an inward word, so vocation is outward election, or election
put into act and made visible ; and election is inward vocation, or
God's intention to convert and save. Election is eternal calling ;
calling is a temporal election ; so that by ensuring thy calling,
thou ensurest thy election. Make thy calling sure ; be not satisfied
to let thy salvation hang in suspense, to follow Christ as the people
followed Saul, trembling, not knowing how it shall fare with thee ;
but strive for full assurance, ' that an abundant entrance may be
ministered unto you into the kingdom of our Lord and Saviour
Jesus Christ,' 2 Peter i. 11.
I have read of an old wicked usurer, who had nothing in his
mouth but, It is good to be sure. If his servant went to receive
money, he would follow after him, and being asked the reason,
would answer, It is good to be sure. If he had told his money
once, he would do it a second, yea, a third time, saying, It is good
to be sure. If he locked his door himself, he would arise out of
his bed to feel it locked, still pleading for his reason, It is good to
be sure. It came to pass that this man fell desperately sick. His
servant calleth to him — desirous to make him sensible of his sins —

84 the door of salvation opened [Chap. VI.
Master, have you been at prayers ? Yea, John, saith he. Sir,
said the servant, go to prayers again ; you know it is good to be
sure. That is more than needs, saith the usurer ; I am sure enough
of that. Truly this man's heart is the resemblance of most men.
They are all for security in bargains, sales, and purchases. If they
buy an inheritance on earth, how sure will they make it ! The
tenure shall be as strong as the brawn of the law, or the brains of
lawyers, can devise. What bonds, deeds, fines, recoveries, leases,
evidences, and, if any scruple, collateral security, are there to ensure
it ! But, alas ! who ensures the inheritance above ? How few are
there that take any pains to secure their right to those ever-living
pleasures ! Like Jacob, though in another sense, men put their
right hand of care, caution, and diligence upon the younger son,
the body, and their left hand on the elder, the soul. How few
make their calling and election sure !
But, reader, if thou would make sure thy predestination and
fore-appointment to glory, it must be done by making sure thy re
generation and translation into a state of grace. Thou canst not
ascend into heaven, and see thy name written in the Lamb's book
of life, but thou mayest descend into thine own heart, and see it by
the seeds and principles of a spiritual life ; as if any man would
know whether the sun shineth or no, he need but look on the
ground and see the reflection of its beams, and not on the body of
the sun, which will but the more dazzle his eyes. The pattern is
known by the picture, the cause by the effect, the original by the
copy, election by regeneration. The soul that is conformed to
God's law may know that he is enrolled in God's list. If I have
chosen God, I may safely conclude that God hath chosen me.
The historian1 reporteth how a senator, relating to his son the
great honours decreed to a number of soldiers whose names were
written in a book, the son was importunate to see the book. The
father shewed him the outside. It seemed so glorious that the son
desired him to open it. By no means, saith the father ; it is
sealed by the council. Then saith the son, Tell me if my name
be there. The father saith, The names are secret to the senate.
The son, studying how he might get some satisfaction, desired his
father to declare the merits of those inscribed soldiers, which the
father doing, and the son consulting with his own heart, found
himself to be none of them. Reader, though the book of life,
which includeth the names of those whose heads are destined to
glorious diadems be secret, yet the deserts of those inscribed there
1 Tacitus.

Chap. VI] by the key of regeneration. 85
are open ; they are as a chosen generation, a peculiar people,
so also a holy nation, a royal priesthood, a called company, a sancti
fied society, a regenerated remnant ; they are culled out of the
world, called by the word, separated for the service of the Lord ;
they are born of the Spirit, brought up in the Spirit, and they
walk after the Spirit. The task therefore which I now set thee, is
to try whether thou art one of these — whether thou art born again,
without which thou canst not see the kingdom of 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. xiii. 5 — for a true subject dares not
deny any coin which hath the image and stamp of his sovereign
upon it — yet I shall give thee two or three thoughts to stir thee
up to the trial of thyself.
First, Consider that thy all hangs on this hinge of regeneration.
All that thou art worth for thine unchangeable estate in the other
world dependeth on this ; this is the foundation of that hope, that
building which reacheth to heaven. Now it is dangerous to err in
fundamentals ; the stability of the building depends on the strength
of the foundation. For a man to go out of his way at the first
setting out is saddest of all. Regeneration is the beginning of
Christianity in thee ; nay, thy interest in all the unsearchable
riches in Christ standeth on this : if regenerated, then thy sins are
pardoned, thy person accepted, God is thy Father, Jesus Christ
thy husband and Saviour, the Spirit thy comforter, the promises
are thy portion, heaven thy home ; but if thou art not adorned with
the pious fruits of Christ's Spirit, thou art not interested in the
precious fruits of his merits ; therefore make sure here. God will
deal with thee to eternity according to thy having or wanting this.
Now doth it not concern thee to beware of cozening thyself here,
when a mistake in this will make thee miserable for ever? If
ever any tresses had need be strong, then surely they which draw
such a weight as thine endless welfare. Where men intend to
dwell long, they build strong. Soldiers use tents which have no
foundation, because they intend but a short stay in them. Thou
lookest for a city which hath a foundation. Friend, hath thy
expectation of it any foundation? Wouldst thou build slightly
for a dwelling of eternity? Zeuxis being asked why he was so
exact in painting, answered, because he painted for eternity. Lines
which concern eternity had need be exactly drawn ; and deeds and
marks, and all things indeed which concern eternity, had need to
be exquisitely done. If a merchant venture all his estate in one

86 THE DOOR OF SALVATION OPENED [CHAP. VI
vessel, and where there is much hazard in the voyage, how full of
fear and care will he be lest the ship should miscarry, himself and
his family be ruined ! Many a sad thought will he have in the
day as sour sauce to his food, and possibly many an aching heart
in the night to keep him waking. He is even like to be beside
himself, so much is he perplexed ; and ask him the reason, he will
tell you, I think I have cause. All that I am worth is ventured in
that bottom : should it be lost and perish, we are all lost ; my wife,
self, and children must all perish. Thus the man lives in little
ease both day and night, till at last he considereth with himself of
what concernment the safety of that vessel is to him ; he resolveth,
and accordingly goeth to the insurer's office and insureth his whole
estate, and then he is satisfied ; those fears which, like weights,
hung on the clock of his heart, and would not suffer it to rest, are
now taken off, and he eats his bread with cheerfulness, and drinks
his wine with a merry heart ; he can in all conditions be contented,
because his all is insured.
Thus, reader, regeneration is the vessel in which all that thou
art worth, not for this present perishing, but for the other ever
lasting world, is ventured ; if that be sound, thine endless welfare
is safe ; if that be feigned and lame, thou art lost for ever. How
canst thou take any comfort in the abundance of fading creatures
whilst thy all, thine eternity, is in danger ? Oh go to the insuring
office, bring thy riches, thy silver, to the balance of the sanctuary,
and thereby try whether it hath its full weight !
Man, what sayest thou to this reason for self-examination ? Is it
not of unspeakable weight ? and I shall shew thee that it is of
unquestionable truth. Doth not the living God tell thee, that
except thou art born again, thou shalt not see his kingdom ? Doth
he not say expressly that without are dogs ? Rev. xxii. 15. The
Father's house is only for children ; dogs must be without doors.
Pharaoh's court admitted of vermin, but I can assure you that God's
will not : ' Into it can in no wise enter anything that is defiled or
unclean,' Rev. xxi. 27. Impure persons can never get into the
most holy place. Heaven must be in thee before thou canst be in
heaven. It was a good inscription which a bad man wrote on the
door of his house, Per me nihil intret mali: Let no evil pass
through me. Whereupon said Diogenes, Quomodo ingredietur
dominus ? How then shall the master get into his own house ?
That inscription without question agreeth with the celestial habi
tation. There is nothing there but what is holy : the Father is
holy, John xvii. 11 ; the holy child Jesus, Acts xiv. 27 ; the Holy

Chap. VI] by the key of regeneration. 87
Ghost, Acts xxi. 11 ; the creatures there are holy, the holy angels,
Mark viii. 38 ; the saints, or holy men and women, Heb. xii. 23 ;
the work and eternal employment there is holiness ; the servants
wait on their master without sinning, as well as without ceasing ;
the song there is ' Holy, holy, holy, Lord God Almighty,' Rev. iv.
8 ; canst thou therefore think without holiness to get thither ?
Secondly, Consider that God will try thee. He knoweth now
what thou art, whether dross or gold, and he will shortly bring
thee to the fire, and make thee known both to thyself and others.
Though the waters of thy corruptions may run for a time under
ground, and be hidden from the eyes of men, yet they will at length
appear. Thou art at present all crystal to God ; he needeth not,
as Momus would have, a window into thy breast, for he seeth thee
thoroughly; he seeth thy inwards more perfectly than thou and
others can see thy outward parts. ' The fining pot is for silver,
and the furnace for gold, but the Lord trieth the heart,' Prov. xvii.
3. He hath a thread which leadeth him unerringly through the
labyrinth of thy heart. He needeth no serious inquisition about
thee, for he knoweth thee by immediate intuition. He walks
through the road of thy heart every hour ; therefore it concerneth
thee not to balk it.
He will try thee probably in life, but certainly at death and
judgment ; and shouldst not thou then try thyself ? God may try
thee in thy life by prosperity ; he may give thee strong meat, and
thereby examine thy stomach whether it be good or bad ; he may
let the world flow in upon thee to try how thy affections will flow
out upon it ; believe it, rich wines will try thy brains. It is said
of Pius Quintus (so called, because) that when he was a mean man
he was looked upon as a good man, and had great hopes of his own
salvation ; but when he came to be a cardinal he doubted much
about it, and when he was a pope he altogether despaired of it ;
thus the place doth often discover the person.1 Hot waters will
manifest whether there be life in a man or no ; and a full great
wind will try whether the vessel of thy soul be ballasted with grace
or no. It is said of Caius Caligula there was never better servant
nor worse master. Poisonous and profitable roots are both dis
covered in summer, though they were hid all the winter. That
corruption which lay in the body undiscerned, when the season was
cold, breaks out either in the face by pimples, or in the other parts
by some disease, when the weather is warm. But it is more likely
that God will try thee by adversity. God telleth Jerusalem that
1 Magistratus indicat virum.

88 THE DOOR OF SALVATION OPENED [CHAP. VI
he would search her with candles, Zeph. i. 12 ; that is, as exactly
as men search with candles, prying into every corner of the house :
so God of the heart, bringing forth their secret ways, revealing
their hidden wickedness. The words imply both the manner, how
exactly God would do it, and the means, how terribly he would do
it by some dreadful judgment; he would kindle a fire, and search
them by the light of that fire. Reader, if thou wilt not search thy
soul by the sunlight of his word, expect that he should search thee
by the candlelight, the firelight, of his dreadful works. The flail
of tribulation will discover the chaff from the wheat ; and the fire
of affliction, the dross from the gold. Sharp weather will try
whether thy body be sound or sickly. A storm will discover the
mariner, and a battle the soldier. God led Israel about in the
wilderness to try and to prove them, Deut. viii. 16. Affliction is like
Solomon's sword, that discovereth which is the true, which the false
mother ; or like Simeon's sword, which pierceth through men's souls,
that the thoughts of many hearts may be revealed.
Now, friend, if God will try thee by some sharp affliction, is it
not better to prevent this by self-examination ? It may be, God
may try thee by disgrace, or loss of thy whole estate, or by loss of
liberty, limbs, or life ; now how wilt thou do to bid adieu to all
earthly comforts for Jesus Christ? to welcome a prison, kiss a
stake, smile at torments, look a violent death in the face with colour
in thy cheeks and courage in thy heart, to endure this fiery trial by
God, that didst never try thyself beforehand ? ' If thou hast run
with footmen, and they wearied thee, how wilt thou do to run with
horsemen ? ' Jer. xii. 5. If self-trial in thy chamber or closet
(where are none but God and thy conscience to be witnesses, and
Scripture to be judge of the controversy) be so irksome and grievous
to thee, how tedious will thy trial be by flames and torments !
Believe it, when thou comest to the fire it will be known whether
thou art a full or an empty pitcher. Blessed Bilney tried his finger
by himself in the candle, before his whole body in the flames at the
stake. ' 0 gather yourselves together,' saith the prophet, Zeph.
ii. 1 — ' Gather yourselves together, before the decree bring forth,
bef ore the day pass as the chaff, before the fierce anger of the Lord
come upon you.' Tremellius reads it, Excutite vos, verumque excutite.
Examine, unskin yourselves, rip yourselves up, dissect, anatomise
your entrails ; it is doubled, to shew the fervency and earnestness
of God for it, the necessity and weight of it, and man's antipathy
and averseness to it : before the decree bring forth, &c, before the
judgment which is now in the womb of the threatening come to the

Chap. VI.] by the key of regeneration. 89
birth of execution. O friend, search thyself faithfully, or be con
fident that God will search thee dreadfully. Now, as Job told his
friends, ' Is it good that God should search thee out ? ' Job xiii. 9.
Is it good that he should, as a surgeon, eat out thy dead senseless
flesh by some stinging corrosive, and cure thee of thy lethargy by
putting thee into a violent fever ? The scholar that will not scan
his own verses, and try them by the rule, finds that his master can
make him do it under the rod. If God have thoughts of everlast
ing favour towards thee, he will force thee to know and try thyself
by some seasonable fire ; he will so shake the tree that it shall be
known whether the fruit be rotten or sound.
If God should not try and discover thee to thyself in this world,
yet he will certainly in the other world, at the night of death, and
in the day of judgment : death will try thee, that will be strong
physic, which will fully discover thy constitution. Two or more
children play together all day ; but when night comes, one child
goeth to his father, the other to his father, every one to his own
father ; it may be they were like one another, that strangers knew
not, yea, nor neighbours, to whom they belonged, whose child was
this, or whose child is that ; but when night comes, one father owns
his child, takes him home ; the other father calls his child to him,
takes him into his house. Thus while men live they are not so well
discovered, whether they are of God, or of their father the devil ;
but when the night of death comes, they are tried to whom they
belong : he that is born of God goeth to his Father's house ; he
that is of his father the devil, goeth, with Judas, to his own place.
Rottenest stuffs are oftenest watered, the deformedest faces are
usually painted, but the shower of death will wipe and wash all off.
Now if thou wouldst be gathered to thy Father in peace, examine
and prove thyself ; make sure that there be some good thing in
thee towards the Lord thy God. Oh how sad will it be for thee,
who art now asleep, to awake, like the jailer, at the midnight of
death, and to find thy evidences for the new birth, as he his pris
oners in his own apprehension, missing ! what an earthquake and
heartquake will then possess thee ! how pale and trembling wilt
thou spring into the presence of God, in the other world, for thy
particular judgment ! Ah, how sad will it be to err, to mistake
then, when an error can never, never be mended ! when a mistake
will prove soul-murder, an everlasting miscarriage ! Oh, it is bad
for the vessel of thy soul to leak, to mistake, in the shallow waters
of life and time ; but oh how sad will it be to be mistaken at an
hour of death, and thereby to leak in the ocean of eternity I Speed,

90 the door of salvation opened [Chap. VI
in his Chronicles, observeth, that in the days of Henry VIII,
Campius, the pope's legate, came through the streets of london
with twenty mules laden, to shew his pomp ; but as the triumph
passed through Cheapside, the beasts stumbled, brake their collars,
cast their coffers, and then the lids flying open, discovered his
riches to be nothing but old shoes and boots, torn stockings, old
iron, and tattered rags. I tell thee, reader, though now thou
mayest be wondered at for thy spiritual wealth, yet as soon as thou
stumblest into the other world, it will be tried, it will be known,
whether they be real or imaginary riches.
Paul told his Corinthians, 1 Cor. iv. 19, ' I will come to you
shortly, and will know, not the speech of them that are puffed up,
but the power: for the kingdom of God is not in word, but in
power. What will ye ? shall I come to you with a rod, or in love ? '
0 friend, not Paul, but Jesus Christ himself will come to thee by
death shortly, and will know, not thy speech, in being puffed up
with a shadow of profession, but the power, and try whether thou
hast the substance of religion. Now man, what wilt thou ? shall
he come to thee with a rod, or in love ? shall he send good angels
to guard thee to heaven, or evil angels to drag thee to hell ?
When David was going to encounter with Goliath, he told Saul
that he could not go with the armour which Saul had put on him,
because he had not proved it, 1 Sam. xvii. 39 ; and darest thou
enter the list against a far greater enemy, even death, with that
armour which was never proved ? Be confident, if thou tightest
without armour of proof, death will foil thee.
The day of judgment will try thee ; then naked breasts will be
in fashion, and God will rip thee open before the world ; nay, if
thou wilt not now examine thyself to thy conversion, he will ex
amine thee then to thy confusion, when the judge shall be a
consuming fire, and the whole world be in a flame, and thou be
tried by a fiery law, Heb. xii. 28 ; 1 Pet. iii. 10 ; Deut. xxxiii. 2.
It was a sharp kind of examination by which Paul was examined,
Acts xxii. 14. The chief captain commanded that he should be
examined by scourging. It is a sad kind of examination by which
many countries examine malefactors, upon the rack, putting them to
exquisite pains.
Reader, remember that if thou dost not examine thyself at this
day, God will examine thee at the last day, and it will be an ex
amination upon the rack, an examination with scourging ; it will be
a word and a wound ; every blow will fetch blood ; every interroga
tion will be a stabbing, stinging, killing question. When Christ

Chap. VI] by the key of regeneration. 91
shall say to thee, Sinner, how 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
thyself according to my word, and found thyself lost, there had
then been some hopes of life ; but I tell thee now it is too late.
Well, I will rip thee open before angels and men, and cause thy
conscience, with its gnawing worm and stinging gripes, to examine
thee eternally. The fire of hell shall try what metal thou art, that
will prove thee to purpose. 0 friend, think of this seriously and
speedily, for that day of Christ will declare thee ; and alas, alas,
who shall abide the day of his trial, or who shall stand when he
appeareth ? for he is like refiner's fire, and as fuller's soap. All
things are naked and open to the eyes of him with whom thou shalt
then have to do. If thou art afraid to venture a trial in the low
court of conscience, where his word shall be thy judge, with what
fear and trembling wilt thou appear at his bar, when he that search-
eth thine heart, trieth thy reins, and will reward thee according to
thy works, shall sit upon the bench ? Therefore cast up thy ac
counts before God and thy soul, whilst there is hope of making all
even, lest thou do as some tradesmen, who neglect so long to cast
up their books, till at last their books cast them up.
Thirdly, Consider it is possible to know whether thou art new
born or no. I do not set thee to beat the air, or to work at the
labour-in-vain. A Christian may.flbe assured of his regeneration,
and thereby of his salvation. They which have the law of God
written in their hearts, may be able to read it. David, when his
deeds and evidences were not blotted with his foul offences, could
discern them clearly : ' Thy law is within my heart,' Ps. xl. 8.
When the sun ariseth he bringeth his natural light with him,
whereby he is discovered to the world. A diamond set in a gold
ring bringeth such orient sparkling with it, that it causeth men to
discern it ; truly, so the Sun of righteousness, when he ariseth in
the soul, bringeth a spiritual light along with him, which helpeth
the new creature to behold him, and the diamond of grace casteth
such a sparkling lustre in the heart of a Christian, that it thereby
becomes visible.
Regeneration makes a wonderful change and alteration ; now
great alterations of state are not without observation. Doth a king
dom change its governor, a cruel arbitrary tyrant, that fleeced them,
and slew them at pleasure, for a mild, merciful, peaceable prince,
that ruleth them with a righteous sceptre, and not take notice of
it ? Can a creature change his master, sin and flesh, for Christ

92 the door of salvation opened [Chap. VI.
and his Spirit ; his work of serving divers lusts and pleasure, Tit.
iii. 3, for serving the Lord with singleness of heart, and not observe
it ? When the man is new made, Christ cometh into his heart with
his Spirit, graces, gospel. Great guests, when they come into a
house, have many eyes upon them ; the King of glory doth not
come with such a train and retinue in secret ; the gradual change
from grace to grace is not so visible ; but a specifical change from
nature to grace is undoubtedly sensible. When the ground, that be
fore brought forth nothing but weeds and thistles, comes to bring
forth wheat, an ordinary person may perceive the difference, though
how this wheat groweth is not so perceptible. Every new creature
doth not know the time, nor manner, nor means of his conversion,
but every one may know that he is converted ; the mother doth not
know how she comes to be quick, but she knoweth that she is quick,
for she feeleth the child to stir in her womb ; how the shadow
moveth on the dial we cannot see, but that it moveth we see plainly,
in that it is opposite at night to the place where it was at noon.
Though conversion be not ever sensible in the act, yet it is sen
sible enough by its effects ; and the reason why it is not in all alike
visible, is because it is not in all alike violent. God converteth
some by Boanerges, sons of thunder ; others by a Barnabas, a
son of consolation. To some he comes, as on mount Sinai, Exod.
xix. , with thunderings, lightnings, and a great noise ; to others, as
to Elijah, with a still small voice, 1 Kings xix. 12. The Spirit
falls down on some, as on the apostles, like a mighty rushing wind,
or like fire shaking and scorching them, Acts ii. 2, 3 ; on others, as
on Jesus Christ, in the shape of a dove, dealing mildly and meekly
with them. The jailer is brought home by an earthquake, and an
heartquake, Acts xvi. 29, when the door of Lydia's heart is opened
softly, and Jesus Christ entereth in without any noise, Acts xvi.
14. Some in a swoon are revived only by pouring a little hot
water down their throats, whereas others must be rubbed hard, and
beaten sore before they will come to themselves again : Cant. vi. 12,
' Ere I was aware, my soul made me like the chariots of Amminadib.'
Some have been infamous for pleasure in sin, and such are
usually made more apprehensive of the pain due to sinners ; God
bringeth all home by weeping-cross, but them especially that have
been most wicked. The physician is forced to give strong physic
to such sturdy, strong patients, otherwise it will not work. A man
that is an old sinner is like one that hath had a bone long out of
joint, and is festered ; this man must feel much pain before it be
brought into its right place.

Chap. VI] by the key of regeneration. 93
Sometimes God intendeth to lift a soul high with spiritual con
solations ; and, to prepare it for them, he layeth it low with legal
humiliation. We throw the ball hard against the ground, when we
intend that it shall bound high. Paul was forcibly cast to the
earth, before he was favourably caught up to the third heaven.
Some are designed to be high in holiness — eminent patterns of
piety to others ; and such are often filled with sorrow, and do, more
than others, feel the smart of sin. When the workman will make his
building high and exact, he layeth the foundation deep and low.
God is not limited : he dealeth with men as he seeth good. It
is his will, and that is reason enough, that all his children should
not be brought forth with the same pain. He hath several medi
cines, whereof some are more sweet, others more sour, for the cure
of their spiritual maladies, and he applieth them as it pleaseth
him. Now, when the Spirit of God worketh most forcibly, then the
man perceiveth it most sensibly. Besides, .some men and women
have had inclinations towards God and godliness ever since they
came to any knowledge ; they sucked the milk of grace betimes
from the breast of their parents, I mean their religious education.
Obadiah feared the Lord from his youth, 1 Kings xviii. 12 ;
Timothy from a child knew the holy Scriptures ; the dews of
grace were dropt from heaven upon their souls early, in the morn
ing of their age. And in such cases conversion, as to the time and
manner of it, is under a cloud ; for, as he that is locked up in some
dark dungeon may easily discover the moment of time when either
the least beam of the sun, or glimmering of daylight did break in
upon him ; whereas he that is always in the open air is sensible
that the daylight is broke, that the sun is risen, but cannot tell
you precisely when the day sprang, or the sun rose ; so some that
have been betimes put out apprentices to the devil by their parents,
been taught that hellish trade of sin, and nurtured in obstinacy
and ignorance, being locked up and fettered in the dungeon of
darkness, as Peter in prison ; these men may easily remember the
time when the day-star from on high did visit them ; when the
Angel of the Covenant came upon them and caused a light to shine
about them, and raised them up, and caused their fetters to fall
off, the prison door to fly open, and commanded them to arise
and follow him. But those that were ever in the open air —
brought up in the nurture and admonition of the Lord, like
vessels when seasoned with holiness— those cannot tell you the day
when salvation came to their souls ; they can tell you the day is

94 the door of salvation opened [Chap. VI.
broke, but when they know not. One thing they know, ' that
whereas they were blind, now they see,' but how they came by
their sight they cannot certify you ; they can tell you that they
are sanctified, but the season of it they cannot tell. Reader,
though the time and manner of this work makes the knowledge of
it more easy and sensible to some than to others, yet to all it is
possible. God's precepts speak it possible: 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 them
selves whether they are in the faith or no, 2 Cor. xiii. 5. Now, to
what purpose or end should the law of God be produced, the per
son's heart and life compared with it, witnesses be examined, the
man thus arraigned in the court of conscience, if the matter in de
bate could not be brought to an issue, if it could not be known
whether he be sanctified or not ? God bids us make our calling
and election sure, 2 Pet. i. 10, therefore they may be ensured.
We are enjoined to pray with confidence, and to call God Father,
Heb. x. 22 ; Mat. vi. 9 ; which certainly none can do, if none can
know that they are his children.
The apostle tells us that we must rejoice in the Lord, Phil. iii. 1,
and that always, 1 Thes. v. 16, even in tribulation, Mat. v. 10,
which who can do if he know not whether God be his friend or
enemy ?
Besides, the promises of God shew it possible : John xiv. 21, ' I
will love him,' that keepeth my commandments, 'and manifest
myself unto him,' saith Christ ; Isa. lx. 16 ; Ps. 1. 23, and lxxxv.
8, 9. Now, what God's 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 John v. 13,
' These things have I written unto you that believe on the name
of the Son of God, that ye may know that ye have eternal life.'
Mark, they did believe before, yet St John writes that they might
believe ; they had before the faith of adherence, John writes to
them that they might have the faith of assurance. The sacraments
are also given as broad seals, and the Spirit as the privy seal of
heaven, to ensure salvation, Rom. iv. 11 ; Eph. i. 30.
In a word, the pattern and experiences of the saints speak this
possible ; that which others have acquired is not impossible to up.

Chap. VI] by the key of regeneration. 95
The children of God have been assured of their adoption, that God
was their Father, Isa. lxiii. 16 ; 1 John iii. 2 : ' Though Abraham
be ignorant of us, and Israel acknowledge us not : doubtless thou
art our Father ; thou, 0 Lord, art our Father, and our Redeemer.'
They have been assured of their justification, Job xiii. 18 ;
Ps. xiv. 24 ; perseverance in grace, 1 Thes. v. 25 ; Rom. viii. 35,
to the end ; of their right to glory and salvation : 2 Cor. v. 1 ,
' We know that when the houses of our earthly tabernacles shall
be dissolved, we shall enjoy a building of God, an house not made
with hands, but eternal in the heavens.' So 2 Tim. iv. 7. 8 ;
Job xix. 25 ; 2 Tim. i. 12. And all this assurance of adoption,
justification, perseverance in grace, fruition of glory, which saints
have, doth proceed from their assurance of their regeneration :
1 John iii. 14, ' We know that we are passed from death to life,
because we love the brethren.' Regeneration or holiness is the first
fruits which do ensure the harvest, and the earnest which doth
confirm the bargain, and ensure the full sum.
Now, reader, having given thee some motives to quicken thee
to try thy soul, I shall lay down the marks, and bring thee to
the test ; and they shall be taken from the nature and effects of
regeneration. First, Examine thine heart by the nature of this true holiness.
Now there are two things in the nature of this new creature. In
every birth there is generatio unius et corruptio alterius, saith the
philosopher, something generated and something destroyed ; so in
this new birth there is the production of grace, and the destruction
of vice ; the life of righteousness, and the death of sin ; the setting
up of the ark, and the throwing down of Dagon. The sinfulness of
our souls by our first births consisteth in their aversion from God
and good, and in their conversion to the evil one and evil ; in
having the image of Satan imprinted on them, and the image of
God blotted out of them. The sanctity of our souls by their second
births consisteth in their conversion to God, and their aversion
from sin ; in having the image of the devil razed out of them, and
the image of the Saviour stamped on them. ' As we have borne the
image of the earthly, so we must bear the image of the heavenly.'
And these two parts of the good part, are like two buckets in a
well, as the one, namely, the interest of God, cometh up, the other,
namely, the interest of sin and Satan, goeth down ; the higher the
sun getteth, the more still it scattereth the darkness.
First, There is in this new nature a dying to sin. The apostle
calleth it a putting off the old man, Eph. iv. 22, and a dying

96 THE DOOR OF SALVATION OPENED [CHAP. VI
to sin, Rom. vi. 11. Conversion, like the shipman's fatal star, is
never seen but before the wreck and death of sin. The spring of
grace is a living fountain, and cleanseth itself of mire and dirt.
Grace, like Christ, increaseth, and sin, like the Baptist, decreaseth.
The expression of the Holy Ghost about this is worthy our
serious consideration : Rom. vi. 6, ' Knowing this, that our old
man is crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin ; for he that is dead is
freed from sin.' Lo, here sin is served by Christ the same sauce
which it formerly served Christ. Sin crucified him when he came
in the likeness of sinful flesh, and he slayeth it when he cometh
into the soul by his Spirit ; but, in the words of the apostle, observe
sin's appellation and its execution. For its appellation it is called,
first, ' the old man,' partly because it is derived and propagated from
Adam, the eldest of men ; partly in comparison of renovation, and
renewing the whole man. It is called, secondly, ' the body of sin,'
partly because man's corrupt nature, like a body or stock, brancheth
forth into divers actual sins as members, Col. iii. 5 ; Gal. v. 19 ;
partly because of the strength of it, as also because men are as much
naturally in love with their sins as with themselves. But take
notice of the execution of this old man, of this body of sin, in the
regenerate. The old man ' is crucified.' Sin, like an old man in
them which are new made, doth decay and decline every day ; it
is every hour growing weaker and weaker, and nearer to its grave
and utter abolition. Regeneration giveth sin its death's wound,
though, as those that are crucified, it dieth lingeringly, yet it dieth
certainly. Sin, like a man in a consumption, in a converted person
is always wasting and dying, till at last it is quite dead. One
that is mortally wounded sprawleth and moveth for a time, but
afterwards giveth up the ghost ; so sin, while saints live, though it
be mortally wounded, doth rage and stir, but it abateth in strength,
and dieth with them.
St Augustine relateth of the serpent, that when she groweth old,
she draweth herself through a narrow hole, and by this means,
stripping off her old skin, she reneweth her age.1 Truly thus the
Christian is made new, by putting off the old coat of the old man.
The Scripture speaketh expressly : ' He that is born of God sin-
neth not,' 1 John iii. 9, that is, constantly ; sin is not his design or
employment ;2 and cheerfully, sin is not his delight or element, for
1 De CiTit. Dei, lib. viii. cap. 6.
5 Ambulare in peccatis est sic yersari in peccatis ut in vocatione sua ordinaria.—
Daven. in Col. ii.

Chap. VI] by the key of regeneration. 97
sin is against his new nature. Now a man can do nothing against
his nature cordially or constantly ; sin may rebel within him, but
it cannot reign over him ; he looks on sin as his greatest enemy,
and therefore it is impossible that he should converse with it in a
way of amity. Nay, as fire and water, heat and cold, never meet
but they fight, so this new life is in continual war with every lust :
the new creature is like unto God, of purer eyes than to behold
iniquity, Hab. i. 13. The evil of sin cannot ordinarily get a good
look from him ; he cannot meet this ugly guest in any corner of his
house but his heart riseth against him ; he considereth what a Lord
sin displeaseth, what a law sin transgresseth, what a beautiful image
sin defaceth, what a glorious name sin dishonoureth, what a lovely,
loving Saviour sin buffeted shamefully and tortured cruelly, what
a precious soul and peerless salvation sin was like to have lost him
eternally. And oh it is a killing look which this soul giveth his
dearest lust ! Ah, thinks he, that ever my nature should hatch
and harbour such hideous monsters ! that ever my heart should be
a polluted bed to breed and bring forth such a poisonous brood !
It was my iniquity that bade defiance to the highest Majesty ; it was
my corruption which scourged the back, wounded the head, nailed
the feet and hands, yea, pierced the very heart of Jesus Christ ; my
wickedness was the weight which caused his bloody sweat ; my
lust was the murderer which put to death the Lord of life ; it was
my covetousness which betrayed him, my cowardliness which con
demned him, and my cruelty which executed him ; and shall I be
a friend to that traitor which was a foe to my Redeemer ! Well,
whatever it cost me, through the strength of Christ I will have
justice upon these murderers ; through the help of heaven, these
brats of hell shall have their brains dashed out. His great care is
every day to .conquer his corruptions. The body of sin and death,
to which he is tied, is as noisome to his soul as a dead body to his
senses. Lust is as burdensome to him as a withered arm, which
hangs on a man like a lump of lead. Never did prisoner more
ardently desire to be rid of his fetters, than this saint to be freed
from subjection to his sins. The distressed Jews did not groan so
much under their Egyptian slavery as this true Israelite for spiri
tual liberty : ' ' 0 wretched man that I am,' saith he, ' who shall
deliver me from this body of sin and death?' Rom. vii. 24. His
great end and endeavour, in every providence and every ordinance,
is, not the repression, but the ruin of this evil of sin. If the sun
of mercy shine warm upon him, he makes use of it to put out the
kitchen-fire of wickedness. When God solaceth his spirit with
vol. v. G

98 the door of salvation opened [Chap. VI
extraordinary kindness, the sacrifice of thanksgiving that he offereth
up is the beast of some sin which he layeth on the altar, and poureth
forth its blood before the Lord. When the storm of affliction
ariseth, he inquireth for the Jonah which raised the tempest, and
endeavoureth that he may be cast overboard and drowned.
And as he makes use of divine providences, so likewise of divine
ordinances, for the weakening his corruptions.
In prayer, like the sick child, he pointeth at the place of his
pain ; he indicteth, accuseth, and condemneth sin, and entreateth
that it may be executed ; his prayers and tears are his daily
weapons wherewith he fighteth against his most inward and secret
wickedness. When he perceiveth lust, like Adonijah, usurping
the throne of his heart, he goeth unto God, as Bathsheba to David,
sighing and saying, Did not my Lord promise his servant that
the true Solomon should reign in my soul ? that Jesus Christ, the
Prince of peace, should sway the sceptre in my spirit ? And now,
behold, his foes, which thou hast sworn to make his footstool, have
traitorously aspired to the crown, and forcibly made me subject to
their commands. As Esther, he is very desirous of these Hamans'
destruction, and watcheth continually for a fit opportunity to pre
sent his petition to the King of kings for that end ; and when in
any duty he seeth the God of glory to hold out the golden sceptre
of mercy towards him, oh then he beggeth for justice : If I have
found favour in thy sight, 0 King, and if it please the King, let
the life of my soul be given me at my petition, and the death of
my sins at my request. Did thy dear Son die for sin, and shall
thy poor servant live in sin ? Shall not these thine enemies, which
would not have thee to reign over me, be slain before thy face ?
' Order my steps by thy word, and let not any iniquity have domi
nion over me,' Ps. cxix. 133. Thus by prayer, as Jay one main
piece of his spiritual armour, he becomes prevalent. The Romans
overcame their enemies sitting, (that is, the senate by their pru
dent counsels,) but the Christian kneeling ; by his holy valour he
wrestleth with God, and through the power of Christ gets the
victory, 2 Cor. xii. 6.
And because the devil of some lusts will not be cast out without
fasting and prayer, therefore he joineth fasting to supplication, and
trieth to starve his corruptions. Beforehand he fitteth himself for
that day of purging out his ill-humours, by the preparatory potion
of meditation. The consideration of his sins, how bloody and
heinous in their nature, how crying and crimson in their circum
stances, makes his physic work the better. He thinketh before :

Chap. VI] by the key of regeneration. 99
The day of mourning for (offending) my Father is coming, and
then I will slay my brother Jacob, my dearest and nearest sin.
This man bringeth under his natural body, which he may lawfully
cherish, that he may abate the strength of the body of death ; as
men sometimes in a fever open a vein and let out their blood,
though it be not bad, that they may weaken their enemy.
In reading and hearing the law of God, he setting his lusts
naked before that sword of the Spirit, that they may be hewn by
the prophets, and slain by the words of God's mouth. He desires
that it may pierce deep, to the dividing of soul and spirit, of the
joints and marrow, and to the discovering of the thoughts and
intents of his heart. His voice to the minister is like the prophet's
to his neighbour, ' Smite me, I pray thee ;' and likes him best that
in smiting wounds his sin most. He approves of that chirurgeon
that searcheth his wounds thoroughly, though he put him to pain ;
he rejoiceth that the preacher revealeth to him his errors, that he
may follow them with hue and cry till they are taken and punished,
and so God's pursuit of him may be prevented. If the minister
give him a bitter pill of reproof, he doth not, like a queasy stomach,
favour his malady and loathe his medicine, but takes it down
willingly, knowing that, though such things be not toothsome,
yet they are wholesome, and that they must be bitter things
that break the bag of worms in his stomach; sweet things will
nourish and cherish them. He is glad that the word is fire,
that thereby his dross may be consumed ; that it is water, be
cause his heart thereby may be washed and purified. ' He
hideth the word in his heart, that he may not sin against God,'
Ps. cxix. 11.
He goeth to the Lord's supper, that the blood of his sins may be
shed by the blood of the Saviour. The cross of Christ is the soul's
armour and sin's terror ; there is life in it for the death of sin.
Pliny saith that the fasting spittle of a man will kill serpents.
Sure I am the blood of Christ, applied by faith, will mortify sin,
and therefore the saint frequenteth the sacrament. He goeth to
it, as Naaman to Jordan, to be cured of his spiritual leprosy ; when
he approacheth the table of the Lord, and seeth, in the bread
broken, and the wine poured out, by faith, Jesus Christ crucified
before his eyes, oh how his heart burneth within him in hatred
and indignation against his sin, and in desires after, and delight in,
his Redeemer. He beholdeth there the knives of his pride, unbe
lief, hypocrisy, malice, and the like, all redded in the blood of the
Mediator ; and now his eyes sparkle with fire and fury, and his soul

100 THE DOOR OF SALVATION OPENED [CHAP. VI.
swelleth with wrath and revenge against them ; were but his haud
answerable to his heart, I mean his power to his will, he would put
sin to as much pain, make it suffer as much shame, cause it to
undergo as cursed a death, as ever Jesus Christ did. Now this
frame of spirit is exceedingly pleasing to the King of saints ; he
bespeaks the soul at the sacrament, as Herod did the damsel, ' Ask
of me what thou wilt, and I will give it thee, to the half, nay, to
the whole of my kingdom.' The soul having before consulted with
his regenerate part, (for this was a pious plot laid before, only put off
till a convenient day,) asketh the head of some lust in a charger. The
King sendeth presently, commandeth execution to be done accord
ingly. The new creature doth now with a joyful heart look up to
heaven, and saith, Blessed be the Lord God of Israel, who hath
this day avenged me of mine enemy ; would to God that all the
enemies of my Lord the King, and all that rise up within me
against thy laws, were as that one lust !
He also withdraweth those things which have fed his spiritual
diseases ; he takes away the fuel, that he may put out the fire ; he
hates the very cup out of which he formerly drank his loathsome
physic ; he cuts off those pipes which have supplied his adversaries ;
he avoideth the occasions of evil; he knoweth that his corrupt
heart is gunpowder ; and therefore, wheresoever he goeth, he is
fearful of the least spark. ' He hateth the garments spotted with
the flesh,' Jude 23. He endeavoureth that his raiment may not
only be preserved from burning, but, as the three children's, from
singeing. He is a true dove, that doth not only fly from the hawk,
from sin, but will not so much as smell of a feather which falleth
from the hawk ; he abstaineth from appearances of evil ; he dares
not come near the brow of the hill, so far is he from falling to the
bottom. Thus the sanctified man useth all means for the murder
ing of his sins.
Now, reader, consider, how is it with thee ? Hast thou applied
these several particulars to thyself ? What sayest thou ? Is it thy
endeavour by every providence, and thy end in every ordinance, to
mortify thy corruptions, and to bring those traitors to execution ?
Is it thy design to cover sin, or to kill sin ? Dost thou pray against sin,
as Augustine confessed he did before his conversion, as one afraid
that God should hear thee, and grant the request, not of thy heart,
but of thy lips ? or is the death of thy sins the very desire of thy
soul ? An unconverted man may put up many prayers, but no
desires against sin.
An unregenerate person fighteth against sin, as the Athenians

Chap. VI] by the key of regeneration. 101
against Philip of Macedon,1 with words rather than with swords.
Or as some that openly prosecute the law against a malefactor, and
yet favour him underhand ; so this man makes a show of pursuing
sin unto the death, accusing, arraigning it, witnessing against it
in prayer, and desiring judgment ; but inwardly he so minceth the
matter, taketh off the edge of the evidence against it, as one resolved
that it shall live ; his expressions cry out of sin, as the Jews of
Christ, Away with it, away with it, it is not worthy to live, let it
be crucified ; but his affections call with much more ardency, as
Pilate, Why should it die ? what evil hath it done ? we find no
fault in it, or at least, as Augustine's heart, Not yet, Lord, not yet. A
little longer he would willingly laze upon the bed of lust : a little
more slumber, a little more sleep, saith this spiritual sluggard.
Truly, all this show of warring against sin, is but false fire, which,
you know, can do no execution.
Fencers, at a prize, sometimes ply one another so home, and
strike so hard, that they seem to be in earnest, when they are all
the while but in jest ; their intentions are to please the people, and
thereby to advance their profit, by getting a little money, but not
at all to wound one another, at least not dangerously ; a slight
wound possibly may happen. Thus unsanctified men combat with
sin ; they seem by their praying, reading, hearing, to aim at its
death, to be in earnest, when indeed their intentions are to carry
on their own interest ; and their resolutions, that however they may
raze sin slightly, for their own ends, not to wound it deeply.
Friend, I know not, but God knoweth, whether it be thus with
thee or no. Dost thou by civility, by the performance of duties, by
attendance on ordinances, tell the world that thou wouldst crucify
thy corruptions, when such a thing is not in thy retired thoughts ?
as Caligula with banners displayed, battle ranged, trumpets sound
ing, set his soldiers to gather cockles. Or dost thou enter the list
against thy lust, as David against Goliath, reckoning to kill, or be
killed, resolving, through the help of heaven, the ruin of the uncir-
cumcised Philistine ?
Is the fight between thy judgment and thy will — between thine
enlightened conscience and thy affections ? or between the spirit and
flesh, the law in thy mind, and the law in thy members, the rege
nerate and the unregenerate part ?
Dost thou hate and fight against sin as sin, and so against every
sin ? for all true hatred is against the whole kind. 2 Dost thou loathe
1 Livy. » irpos t& 7&17. — Arist. Bhet.

102 . THE DOOR OF SALVATION OPENED [CHAP. VI.
it as much when it riseth in thy heart, as when it rageth in thy life?
in thy dearest friends, as in thy bitterest enemies ? It was said of
Anthony that he hated a tyrant, not tyranny ; dost thou abhor the
disease or the patient ? canst thou say, as David, ' I hate every false
way'? Ps. cxix. 104. Universality in this is a sure sign of sin
cerity. Herod spits out some sins, when he rolls others as sweet
morsels in his mouth. A hypocrite ever leaves the devil some
nest-egg to sit upon, though he take many away. Some men
will not buy some commodities, because they cannot have them at
their own price, but they lay out the same money on others ; so
hypocrites forbear some sins, yea, are displeased at them, because
they cannot have them without disgrace or diseases, or some other
disadvantage ; but they lay out the same love upon other sins, which
will suit better with their designs. Some affirm, what the sea loseth
in one place, it gaineth in another ; so what ground the corruption
of the unconverted loseth one way, it gaineth another. There is in
him some one lust especially which is his favourite ; some king-sin,
like Agag, which must be spared when others are destroyed. ' In
this the Lord be merciful to thy servant,' saith Naaman. But now
the regenerate laboureth to cleanse himself from all pollutions, both
of flesh and spirit,; 2 Cor. vii. 1. Grace is like Cassar, who would
admit of no superior ; nay, like oil, it will allow of no mixture.
Sin may be in the saint as rawness and illness in water, but the fire
of grace worketh it out by degrees, sending it forth in the scum.
The least drop of water is contrary to, and opposed by fire, as well
as the full vessel ; so the least sin is contrary to, and opposed by
grace as well as the greatest. The shepherd's dog forceth the whole
flock to fly, but hath a special eye to one sheep, to which he is
directed by the staff or a stone from the shepherd. Or as the
hounds, saith a divine, drive the whole herd of deer before them,
yet have a special eye to one deer which is singled out by the dart of
the huntsman, that however others may escape, yet that shall be
killed ; so regeneration, though it work in the soul a detestation of,
and a resolution against, every sin, yet the severest exercise of this
hatred and opposition is against the man's beloved and delightful
sin, resolving, however others should escape, yet this shall be put
to death. As the Syrian commanded his soldiers to fight neither
against small nor great, but against the king of Israel, so truly
the bent of the sanctified heart is most against this royal king-sin,
as that sin whereby God hath been most dishonoured, and his soul
most deeply wounded.
Ambrose relates a story of a dog, whose master being slain by

Chap. VI] by the key of regeneration. 103
one of his enemies, he lay by him all night, with great lamentation,
howling and barking. In the morning many came to see the dead
corpse, amongst whom was the murderer ; the dog no sooner saw
the homicide, but presently fell upon him.1 Friend, is thy greatest
hatred and anger against thy Saviour-and-soul-murderer, that
master-sin in which thou didst formerly take the greatest pleasure ?
Canst thou say, as David, (observe that character of uprightness,)
' I was upright before him, and kept myself from mine iniquity ' ?
Ps. xviii. 23. Mark, ' from mine iniquity.' The godless man,
though he do much, will be sure to fail here ; and the godly man
will strike home here, wherever he be favourable. A horse that is
not sound, but foundered, will favour .one foot, if not more ; the
lapwing, some observe, will cry, and make a great noise, but it is
when she is farthest from her nest ; the hypocrite may keep a great
stir about many sins, but there is one sin which he meddleth not
with. There is, saith a learned divine,2 no greater argument of un
sound repentance, than indulgent thoughts, and reserved delight
and complacency in a master-sin. As some grounds are most pro
per soils to breed and nourish some particular weeds, so are some
men's hearts for some particular sins : as Cain's for envy, Korah's
for arrogancy, Pilate's for cowardliness, the young man's for cove-
tousness ; and this sin is ordinarily the greatest block in the way
of conversion ; rather than men would leave this sin, they have lost
salvation, Mark x. 22 ; John xii. 42, 43. The devil holds them as
fast by this one link as by ten thousand. As it is with a rabbit's
skin, it comes off very well, till it come to the head, and then there
is hauling and pulling, and much ado before it stirs. So the crea
ture may do much at the command of God, but there is old stir
and pulling before this sin be separated from him ; if this be once
done thoroughly, the man is converted truly, for nothing but a
saving work, can cause a man to loathe that sin which he loved as
himself ; and therefore an unconverted person will ever be false in
this. Jehu may throw down the idolatry of Baal, but not the calves
at Dan and Bethel. The young man in his worldliness, Herod in
his uncleanness, Balaam in his stubbornness, must be excused. The
converted soul is in this most careful ; as Cranmer, he will put
that unworthy right hand first in the fire, with which by his
subscription he had so much dishonoured Christ and religion.
Mohammed the Great, first emperor of the Turks, cut off his fair
Irene's head with his own hands, in whom he had so exceedingly
1 In Hexam., lib. vi. cap. 4.
s Dr Keynolds on Hosea xiv., Serm. 3.

104 the door of salvation opened [Chap. VI.
delighted, to assure his bashaws that he had rather promote the
public peace and good, than please and satisfy his own passions.1
The true Christian is a far greater conqueror, and, out of love to
God and his own salvation, obtains a more lawful and noble victory
over the mistress of his affections. He knoweth no sin, be it never
so near or dear to him, worth hazarding the loss of God's favour
and his eternal welfare for. And therefore though his sin be an
Absalom, concerning which corrupt nature, like David, gives a
special charge, Spare the young man Absalom : deal gently with
him for my sake ; he seeth, like Joab, that the way to scatter the
army of lusts is to slay the general, this commander-in-chief. And
therefore he resolveth to make sure work of him, and for that end
takes three darts and strikes him through with them all, when one
would have done the deed.
Reader, I confess I have been much larger in this head than I
intended ; but if thou examine thine heart faithfully and prudently
by it, thou wilt have no cause to be sorry for it. I have read that
it was wont to be the way of trial, whether land belonged to Eng
land or Ireland, by putting toads or serpents, or other venomous
creatures, into it. If they lived there, the land belonged to Eng
land ; if they died, to Ireland. Sure I am thou mayest try whether
thou at present belongest to heaven or to hell, to a covenant of
works, or to the covenant of grace, whether thou art converted or
unconverted ; if venomous lusts do live in thee, thou art English
land, in a state of nature and wrath ; if they die daily in thee, thou
art in Christ, and belongest to the land of paradise. Yet I would
not be understood as if I meant that godly men are never over
taken with sin, or that corruption never gets the better of them.
For I know that the purest on earth are holy but in part ; they are
like watermen rowing hard against the stream of corruption, but,
through a sudden and violent blast of temptation, they may be
driven backward. But observe, this is violent, against their fixed
and deliberate resolutions ; their obedience to the law of sin is
forced as to a usurper, not free as to a liege lord. Ahab indeed
sold himself to sin, 1 Kings xxi. 20, but Paul was sold under sin,
Rom. vii. 14. The former was a volunteer and agent, the latter a
pressed man, a mere patient. Augustine setteth out the difference-
between sin in the regenerate and unregenerate by a comparison
of Tarquin and Lucretia,2 where, speaking of her ravishment, there
were, saith he, two bodies, but one guilty of adultery, and concludeth
1 Turkish History.
2 Peccatum factum est de ilia, non ab ilia. — Aug. de Civit. Dei.

Chap. VI] by the key of regeneration. 105
the sin was committed upon her, not by her. Consonant to which
is that of the apostle, ' For that which I do, I allow not ; for what
I would, that I do not ; but what I hate, that I do : now if I do
what I would not, it is no more I that do it, but sin that dwelleth
in me,' Rom. vii. 15, 20. The converted person, like the betrothed
virgin, is forced ; he crieth out, and therefore in God's account is
innocent. Our committing sin will not speak us unsanctified, but
our submitting to it will.
Secondly, There is in this new creature, as a dying to sin, so also
a living to God in all ways of obedience, Rom. vi. 11. As the
old man is put off, so the new man is put on ; besides the expul
sion of sin, there is the infusion of holiness. A habit or principle of
grace is bestowed on the soul, whereby it breatheth after, exerciseth
and delighteth itself in, the ways and worship of God ; there is an
inward frame and disposition infused into the new creature, differ
ent from, nay, contrary to, his former inclinations : the stream of
his heart and life before ran swiftly after the flesh and the world ;
' the creature sat upon the throne in his inward man, commanding
all things at pleasure ; earth was the man's heaven ; the world lay
in his heart, and all the man's affections and actions were ordered
and disposed for the advancement of that interest. But now the
tide is turned, the waters run in another channel ; the Lord is ex
alted in his affections, as his chiefest good, and in his conversation
as his utmost end ; the law of God is written in the heart, and
commented upon in the life ; the inward man is of a good consti
tution, and the outward man of a good complexion. Grace is a ten
dency of the soul God- ward ; his understanding knoweth God to
be the greatest good, John xvii. His will chooseth him, his affec
tions love him, his desire is after him, his delight is in him, his fear
is of him, his trust is on him, his care and endeavour is to walk
worthy of the Lord unto all well-pleasing, John xvii. 3 ; Ps. xvi. 5,
6, and lxxiii. 25, 26 ; Isa. vii. 8 ; Ps. xxxvii. 4 ; Gen. xiii. 18 ;
like the sun-flower, he followeth the motion of the Sun of righteous
ness. Now reader, try thyself; art thou alive to God? Dost thou
take him in Christ for thy happiness, and make him thine end ? Is
it thy business and trade to do his will, thy calling and employment
to finish his work ? Is thy heart devoted to his fear, and thy life
to his honour ? How art thou affected to his word and worship ?
Dost thou perform duties out of love to God, with complacency in
God ? Is it thy meat and drink to obey his precepts ? How is
thy soul ravished with the sweetnesses of his promises ? Art thou

106 THE DOOR OF SALVATION OPENED [CHAP. VI
joyful in the house of prayer ? Is the Sabbath thy delight ? Is
the Scripture sweeter to thee than the honey and honeycomb ? At
the sacrament, canst thou sit under Christ's shadow with great
delight, and find his fruit sweet unto thy taste ? Dost thou esteem
the yoke of thy Saviour easy, his service liberty, his ways, ' ways of
pleasantness, and all his paths peace ' ? Canst thou say, ' One day
in God's courts is better than a thousand elsewhere ' ? Hast thou
found that it is good for thee to draw nigh to God ? If thou
wert put to thy choice, hadst thou rather solace thy soul with sen
sual recreations, or in communion with the Father, and Jesus
Christ his Son ? Examine thine heart ; for if thou hast the divine
nature, divine and spiritual things will be natural, and so pleasant
to thee. A man whose nature is covetous, how exceedingly doth he
delight in viewing and feeling money ! as the Roman emperor
would put off his clothes and tumble up and down in heaps of sil
ver. If a man's nature be proud, how exceedingly pleased is he in
the cap and the knee, in being flattered and respected 1 it is meat
and drink to him, as we say, to be reverenced in men's carriage,
and honoured in their language ; men love those things alife, be
cause they suit with their natures : so when a man hath a new
nature, a spiritual holy nature, things which are spiritual and holy
will be acceptable to him, because they are suitable to his nature ;
the word will be welcome, prayer will be pleasant, ordinances will
be as savoury as food to the hungry ; the man will love ' the habi
tation of God's house, and the place where God's honour dwelleth ';
though his flesh be weak, his spirit is always willing. He may be
weary at a duty, that the wheels of his soul should be clogged
with the dirt of infidelity, and make him drive so heavily, but he
is never weary of duties ; though corruption and Satan now dog
him at, and disturb him in, his performances, yet it is the comfort
of his soul that he now drags them in chains after the triumphant
chariot of grace ; and he rejoiceth to think how he shall leave the
body of death behind him, at the entrance of his soul into the Capi
tol of glory. His heart leaps now, when his feet do but creep in the
way of obedience ; when he goeth to the house of God, it is with
the voice of joy, unto the altar of God, yea, his God and exceeding
joy- Whatsoever a man doth from an ingrafted propensity, he doth it
not only in sincerity, but also with alacrity ; he delights in it as
the fish in the water, as the mole in the earth, it is his proper ele
ment ; God and the things of God are his element ; he would still
be and live in this element. He delights to know God, to worship

Chap. VI] by the key of regeneration. 107
him, to believe in him, to meditate on him, to sanctify his day, to
glorify his name, to observe his laws, to view his children ; he is
never so well as when he is walking with God. If there were no
heaven to prefer the obedient, and no hell to punish the disobedient,
yet he would fear the Lord, and delight greatly in his command
ments. But on the other side, speak, friend, art thou listless and dead
to spiritual things ? are they irksome and tedious to thee ? Pro
bably the commandments of God are bonds and cords ; the Sabbath
thy toilsome day, not a day of rest and refreshment ; the sanctuary
is thy prison, the service of God is snuffed at by thee, and weari
some to thee ; thou art glad that the duty is done, the day is over,
thy conscience quieted, like a tenant who is glad his rent is paid to
his landlord, but took no pleasure in parting with his money ; thou
rejoicest at the end, not at the beginning of thy duty ; thou count-
est Amen the best word in a prayer, not because it is the fruit of
thy faith, but because it puts a period to thy petitions ; the blessing
is the best part of divine worship ; thou esteemest no part to be
before it, because that is last, and nothing comes after.
Religion is but possibly thy by-business, and a lackey to thy
lusts, a pass and a convoy which thou hast need of in thy travelling
through the world. It may be thou goest to duty as a bear to the
stake ; it goeth against the hair with thee to walk in the way of
holiness] though necessity compel thee, sometimes, or once or twice
a day, to take a turn in the path of piety : conscience will roar un
less it may find rest in some outward performance.
Or thou mayest now and then perceive good company walking
in the narrow way which leadeth to life ; and so, as travellers care
not if they go a mile or two out of their way for company, especi
ally if the way be fair, and the company pleasing ; so thou mayest
go out of thy own way sometimes, and walk a little with the saints
for company.
Reader, be faithful to thy soul. A real fire differeth from a
painted one by its heat ; and so doth the real from the painted
Christian by his heat, life, and delight in the service of God. If
thou art alive to God, thou art given up to all the laws of God;
thou exercisest thyself therein to keep a conscience void of offence
towards God and men. If thou art a Christian indeed, the image
of God is imprinted on thee ; now this image consisteth in know
ledge, righteousness, and true holiness. Righteousness conforms thy
heart to the whole second table of the moral law ; holiness conforms
it to the whole first table, and knowledge completes this conformity

108 THE DOOR OF SALVATION OPENED [CHAP. VI.
to both. The regenerate man is not maimed ; no part of the new
man is wanting : he cuts not off the garments of holiness in the
midst. Agrippa may be half a Christian, Herod may do many
things, but Zacharias and Elisabeth walk in all the statutes and
ordinances of the Lord blameless ; and David will fulfil all the
will of God, Luke i. 6 ; Acts xiii. Perfect holiness is the reward
of the saints in heaven, but it is the desire and endeavour of the
saints on earth : ' Oh that my ways were directed to keep thy com
mandments ' ! As a resolved traveller that is upon a journey of ne
cessity, whether the way and weather be fair or foul, he goeth on,
by honour and dishonour, by evil report and good report, until he
appear before God in Zion. He lifteth at the latch when he can
not open the door ; he hath respect to all God's commandments.
He obeyeth every law of both tables in his will, though he break
the law of both tables in his works. As the hearts and wills of the
Athenians were with Sylla without the walls, when they were be
sieged by him, and kept in their bodies within by force, so the
saints are with the whole law in their hearts and intentions, even
then when they are forced to fail, in regard of their hands and exe
cution, Rom. vii. 13, 14. Paul's three adverbs speak a substan
tial Christian, Tit. ii. 11.
Some are first-table men, zealous for religion and duties towards
God, but cold and careless in point of righteousness and justice in
their dealings with men ; others are second-table men, very just
and righteous towards men, yet mind not religion towards God.
But the true Christian is complete in all the will of God, Phil.
iv. 12. Integrality is the true note of integrity. The philosopher
saith that deceit lieth in universals x ; the divine saith that sincerity
lieth in universals. ' We trust,' saith Paul, 'that we have a good
conscience, because we desire in all things to live honestly,' Heb.
xiii. 18.
A hypocrite is like some books, of little worth, because they are
imperfect — something is wanting. Those commands which will
suit with his ends shall be taken in his way, as Jehu did the pre
cepts which enjoined the rooting out of Ahab's family ; but those
which cross his designs must be cast by, as that precept to Jehu of
rooting out the idolatry of Dan and Bethel. Thus this unconverted
person indents with God, as some servants with their masters.
This work he will do, and this work he will not do ; and thus,
while he breaks one command resolutely, he breaks all reductively.
The commands of the law are all copulative ; they hang together
' Dolus latet in universalibus.

Chap. VI] by the key of regeneration. 109
like a carcanet of jewels — break one off, and all fall with it ; or
as one article of a lease being broken, the whole lease is forfeited.
He that breaks one with resolution and confidence, obeyeth none
out of conscience. He that disobeyeth God wilfully in one com
mand, shall find that he disobeyeth God wholly in all. ' He that
keepeth the whole law, and offendeth in one point, is guilty of all,'
James ii.
Reader, if thou shouldst sit at table, and see a man piddling at
his meat, picking and choosing — this he liked, that he disliked —
thou wouldst conclude, surely some ill-humours are predominant
in him, his body is unsound. So, when thou art piddling at the
table of the word, picking and choosing among the commands of
of God — this thou likest, it is easy ; that thou dislikest, it will cost
thee some pains, or tend to thy discredit— mayest thou not gather
that corruption is too much prevailing in thee, and thy soul is un
sound ? Be it known unto thee that thou art a traitor against the
King of heaven, if thou clippest or refusest any piece which hath
his impression and superscription.
Secondly, Examine thyself by the effects of regeneration. I shall
name three effects of it, by which I would request thee to search
and try thy soul.
First, The new-born child desireth and savoureth the means of
grace. The unconverted man, being dead spiritually, hath no ap
petite to, nor taste of, spiritual food ; but the living child hath
both : ' As new-born babes desire the sincere milk of the word,' 1
Pet. ii. 2. The babe of grace, as soon as born, doth cry for the
breast. He can no more five in his soul without duties, than in his
body without diet. The infant-heir preferreth his milk before his
largest manors. A famine of the word pincheth and paineth him
more than a famine of bread and water. David's banishment from
the temple was his sorest trouble, and a far greater affliction to him
than his forced absence from his dearest relations.
Oh the hunger of this gracious soul after Scripture ! ' I opened
my mouth and panted, for I longed for thy commandments,' Ps.
cxix. 131. The big-bellied mother doth not long more than this new
born child. The poor prisoner doth not beg more heartily for bread,
than he for spiritual food, Ps. xiii. 1, 2, and lxiii. 1, 2. A divine
observeth1 excellently on that fore-quoted place, 1 Pet. ii. 2, a three
fold difference between the bad and good in their desires of the word.
1. The regenerate desires the word as the babe doth milk. How
is that ? He desires it as his livelihood when he is new-born,
1 Dr Harris on New Heart.

110 THE DOOR OF SALVATION OPENED [CHAP. VI
though afterward he is more playful, and every noise may call him
off from the breast ; but when new-born, nothing can satisfy but the
breast. So a hypocrite may desire the word when there is nothing
to call him ; but when the world and the word come in competition,
he will follow his earthly, whatever become of his heavenly, business;
but a new-born child prefers it before thousands of gold or silver.
2. The new-born child desires the word in its plainness — the
sincere milk of the word, without mixture, as the child desires the
mother's milk without sugar ; whereas another desires the word in
its gaudy dress, lofty language — partly out of pride, scorning the
simplicity of the gospel ; partly out of cowardice, because the
naked sword of the word, drawn out of its gaudy scabbard, pierceth
deepest. 3. The new-born creature desires the word for a good end, that
he may grow thereby in grace and holiness ; another man may
desire it that he may grow in ability to discourse, or the like ; but
this man that he may grow in faith, love, and sanctifying graces.
Besides, hunger being his sauce, makes the word sweet to him :
' He esteemeth the word of God's mouth more than his appointed
food,' Job xxiii. 12. Mark, not than varieties, or superfluous fare,
but than daily and necessary food. The former might be spared,
but this, for the preservation of life, is necessarily required ; but
God's word was before this. Spiritual dainties are most delightful
to them that have special grace. And, truly, it is no wonder that
the child doth so exceedingly long for, and love that which is, as it
were, his father : ' I will never forget thy precepts, for by them
thou hast quickened me,' Ps. cxix. 93. Some men say they shall
never forget such a friend the longest day that they have to live.
What is the reason ? They will tell us they were nigh death, either
by fire, or water, or some disease, and, under God, such men saved
their lives. So saith David, ' I will never forget God's law the
longest day I shall live.' Why ? What is the matter ? Alas ! I was
nigh death, next door to eternal damnation ; there was but a thin
paper wall of life between me and everlasting woe, and, under God,
the word helped me — it saved my soul ; I will never forget thy pre
cepts, for with them thou hast quickened me. If Alexander could
say that he was more bound to his tutor Aristotle than to his father
Philip, because he had only his being from the latter, when he had
his well-being from the former, and therefore he prized him so
much ; how much, therefore, doth the true Christian value that
word, which is instrumental to his being in Christ here, and his
everlasting well-being with Christ hereafter ?

Chap. VI] by the key of regeneration. Ill
So for prayer, the regenerate person cannot live without it, and
fellowship with God in it. He is like a full vessel — his heart filled
with complaint against sin, with longing after Christ and his like
ness. If you will not give it vent, it will burst. Prayer is his
breathing Godward. Without breathing the body could not live —
it would be inflamed and burnt up with the heat of its own en
trails ; no more could the soul, unless the saint should breathe
often towards heaven, crying, Abba, Father. Spiritual breath was
the first sign of Paul's spiritual birth : ' BehoLd, he prayeth,' Acts
ix. 11.
So I might speak of other ordinances of God, for there is a con
stant trade driven between the convert and heaven, which is carried
on by several commodities, and if this commerce were broken off
he could not subsist. He findeth the means of grace as needful to
keep grace and soul together, as meat to keep life and soul together.
His heart, though fired with this spiritual life, is like green wood,
which will burn no longer than it is blown with the bellows of ordi
nances. Reader, how dost thou find thine appetite unto the bread and
water of life ? Dost thou hunger after the word, prayer, sacra
ments, communion of saints, and the Lord's day? Canst thou
feed on them with delight ? Dost thou rise from table with an
appetite, longing to sit down again ? Canst thou say, as the
psalmist, 'I watch, and am as the sparrow upon the housetop'?
Ps. cii. 7. Observe, the sparrow upon the top of a house looketh
on this side and that side of the house, it looketh this way and
that way, and round about, if he can spy any corn and food ; and
when it can see any, it flieth to that place and pecks it up. So
dost thou watch for, and resort to the ordinances of God, which
are the food of thy soul ? What sayest thou ? It may be thou
art for high language, oratorical expressions, such sermons only are
pleasing to thee. The dish must be set out with many flowers, on
which thou lookest more than at the meat. Believe it, as there is
no greater sign of a foul stomach than to loathe solid meat, and to
pick salads or feed on ashes ; so there is hardly a greater sign of an
unsanctified heart, than to loathe the solid food of the word, and to
pick the flowers of man's wisdom in a sermon, or to feed on the
world. Or possibly thou art one of the newfangled opinionists of our un
happy times, that are above ordinances. I must tell thee that to
live above ordinances is to live below a saint. He that doth not
reckon the means of grace his greatest privilege on this side the

112 THE DOOR OF SALVATION OPENED [CHAP. VII.
place of glory, may well question whether ever he enjoyed God in
them. Methinks the beggar should know that door again at which
he had a large alms, a full bait, James i. 18, 19 ; 1 Pet. ii. 2-4.
A child, indeed, may forbear his meat, either in a fit of sullenness,
or under some disease ; but if he be a child, his dogged fit will be
over, he will get the mastery of his distemper, and fall to his food
again.

CHAPTER VII.
Containing more marks of a regenerate person.
Secondly, The new-born creature groweth in grace ; the picture
of a child groweth not, but a living child doth. After generation
followeth augmentation ; the same word which breeds the new
man, feeds him, and enables him to grow thereby, 1 Pet. ii. 2.
As the same blood, of which the babe is bred in the womb, strikes
up into the mother's breasts, and by a further concoction becometh
milk, and so nourisheth it : the good seed of the word falling into
the soil of an honest heart makes it abundant in the work of the
Lord. Common grace sometimes, like Joshua's sun, standeth
still ; but usually, like the dial of Ahaz, it goeth ten degrees
backward ; when special grace, like the morning light, shineth
brighter and brighter to perfect day, Prov. iv. 18. First the
blade, next the ear, then the full corn : first they who are be
gotten of God become little children, next young men, then old
men and fathers, 1 John ii. 1, 12-14.
The unsound Christian is like the manna for the Israelites' daily
use, which did corrupt and putrify ; or like a pond of water which
quickly drieth up ; when true Christianity, as the manna in the
ark, doth keep sweet, and, as the waters of the sanctuary, is up
first to the ankles, then to the knees, then to the loins, and
at last became a river so deep that none could pass over it,
Ezek. xlvii. 3-5.
If grace be true, there is a natural tendency in it to growth, as
there is in seed cast into the earth. There is virtually in a little
plant the bigness and height of a great tree, towards which it is
putting forth itself with more and more strength every day. So
there is in that seed of grace, planted in the soul at conversion,
virtually that perfection of grace which Christ hath appointed that
man unto, towards which it is putting itself forth every day: ' He

Chap. VII] by the key of regeneration. 113
that hath clean hands, groweth stronger and stronger,' Job xvii. 9.
' They go from strength to strength till they appear before God in
Zion,' Ps. lxxxiv. This river of living waters runneth along,
notwithstanding many turnings and windings, till it empty itself
into the ocean, and grace commence glory.
The grain of mustard seed groweth into a tree, and the
smoking flax is blown into a flame. The least spark of true
holiness cannot be put out by all the blast of men and devils ;
but will, like the coal-fire, wax the hotter for the waters of opposi
tion, and never leave aspiring till it be joined, and become a pure
and perfect flame.
He was never good man that mends not, saith that holy
bishop j1 for if he were good he must needs desire to be better.
Grace is so sweet, that whoever tastes of it must needs long after
more ; and if he desire it, he will endeavour it ; and if he do but
endeavour, God will crown with success. God's family admitteth
of no dwarfs which are unthriving and stand at a stay, but men of
measures. Whatever become of my body or my estate, I will ever
labour to find somewhat added to the stature of my soul.
The children of God are therefore compared to trees which are
thriving and profitable : as to the fruitful vine, the fat olive, the
seasonable sapling planted by the rivers of waters, for he abideth
in Christ ; and whosoever abideth in him bringeth forth fruit,
John xv. 4. The branch which seemeth to belong to the vine,
by hanging on it, yet is dead, will wither and perish ; but that
which is alive in the vine will partake of its sap, and thereby
thrive and flourish.
Indeed all Christ's scholars are not of the same form. All
gracious men are not of the same growth. As in the natural body
some parts have more beauty and strength than others, so in the
mystical body of Christ, one member may be more eminent in
spiritual strength than another. God doth not give grace as he
did manna, by the homer ; one star differeth from another in
glory ; but though all the children of God are not of the same
strength and stature, yet they are all thriving children ; and, as
some write of the crocodile, they grow while they live. As all
pieces of land are not alike fruitful, some bring forth thirty, some
sixty, some an hundred-fold ; but all the good grounds are
fruitful, and return the seed with advantage ; every one bringeth
forth some fruit.
It is confessed, also, that a true Christian doth not grow at all
1 Hoi., Medit. and Vows, p. 7, medit. 44.
VOL. V. E

114 THE DOOR OF SALVATION OPENED [CHAP. VII.
times alike. A violent wind may force those waves for some time
backward, whose natural motion is forward. Nature's retraction of
itself from a visible fear, upon a sensible danger, may make the
pulse of a Christian, that beats truly and strongly in the main
point, the state of the soul, to intermit and faulter at such a time.
Peter was far from thriving when he denied his Master, first
with bare words, and then with curses and oaths ; and so was David
from growing, when he first commits adultery in person, and after
wards murder by a proxy. But mark, as children under a fit of
sickness grow not at present, but after their recovery shoot up the
more for it ; and as trees stand at a stay in winter, but in spring
shoot forth to purpose ; so the child of God, though he may have
his declensions, yet afterwards he recovers himself, and his dis
temper being removed, he falls to his food, and gets strength
apace ; nay, the greater his fall was, the greater his rise ; the
lower the ebb and decrease, the higher the tide and increase ; as
we see in Peter, who though he denied Christ out of cowardice,
came afterwards to own him with courage, and that to the loss,
not only of his liberty, but his very life.1 And David, who could
once imbrue his hands in another man's blood, would not after
wards drink of that water, the fetching of which had but endan
gered blood.
Reader, how dost thou find thine heart to thrive in holiness ?
Dost thou, like a dead stake in a hedge, grow, but it is every day
more rotten ? or dost thou, like a living tree, grow bigger and better,
extending in the branches, and increasing in fruit, from the sap
which thou derivest from Christ thy root ? Art thou like those
seducers which Paul speaks of, that grow worse and worse, like
a carcase, more unsavoury every hour than other ? or dost thou,
like the moon, always increase in the light of purity, till thou
come to the full of glory ? Art thou ever pressing forward towards
the prize of the high calling of God in Christ ? or dost thou slide
backward with a perpetual backsliding ? Art thou one of them
that boast they are still the same, as loose, as deboist-as ever — no
changeling, unless it be from one lewd company, or loose course, to
another ? like the cameleon, thou canst turn into any colour but
white ; into anything but what thou shouldst be. Truly, thou art
far from the kingdom of heaven.
Friend, let conscience speak, Was the time with thee when thou
couldst not suffer half a day to pass without duties, nor a duty
without communion with God in it ? thou didst constantly either
1 Euseb.

Chap. VII] by the key of regeneration. 115
meet God, or miss God, in an ordinance ; thou couldst not hear an
oath, but thou wast sensible of God's dishonour ; nor speak an idle
word, but thou wast fearful of divine displeasure ? God and thy
soul, like two intimate friends, did walk together ? And is it now
otherwise ? canst thou neglect prayer and the word, and never be
troubled at their want ? or, if thou mind any performance, art thou
indifferent whether or no God affords his presence ? canst thou hear
others lash out with their lips, and give thyself liberty for vain and
frothy language, yet none of these things move thee ? 0 friend,
consider whence thou art fallen, and repent, and do thy first
works ; for surely it is sad to see the days grow shorter and shorter,
to see a body wasting away every day more and more of a con
sumption. And how sad is it to see a soul declining in regard of
spiritual strength ! If thou fall forward, thou mayest help thyself ;
but if thou fall backward, as old Eli did, thou mayest undo thy
self ; thy fall may prove thy downfall. Remember that a vessel
of true gold will wear brighter and brighter to the last, when a
cup which is only gilt will grow paler and paler till all the gilt be
off. Take heed thou be not like an apple, fair on the outside, and
rotten at core ; for then thou wilt corrupt further and further, till
thy outside be like thine inside, and God discover thee to be un
sound all over.
Thirdly, The new-born creature endeavoureth to make others
gracious. All living creatures have a tendency and inclination to
beget others, and propagate their own kind. Adam, when pol
luted, begets a son after his image ; truly, so doth the Christian,
in his desires and endeavours, as soon as he is purified. No sancti
fied soul did ever make a monopoly of his Saviour ; like the wall,
he receiveth warmth from the Sun of righteousness, and reflecteth
it on them that are near him.
A hypocrite, which hath no true grace himself, careth not how
little others have. He is like a dead coal, whatever be nigh him
is never warmed or quickened by him ; but the sincere soul wisheth
that all were altogether as he is, and, as a live coal, he kindleth
others. All good is diffusive of itself, and the more of goodness in any,
the more of diffusiveness. If Peter be converted, he will strengthen
his brethren ; if David be reduced, he will teach sinners God's ways.
None are more desirous of children than they who have God for
their father.
The true Christian, that hath tasted God to be gracious, and
found good entertainment at his table, cannot but commend his

116 THE DOOR OF SALVATION OPENED [CHAP. VII.
house-keeping to others, and advise them to accept of the same
cheer. As the sun refresheth many with his warm rays, especially them
that are near it, so doth the saint benefit many by his fervent
prayers for them, occasional counsels and constant pattern to them,
but especially those that are of his own family. There indeed are
his most cherishing beams, and enlivening influences. Oh how
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 be
come a church, his house God's lesser heaven. It is a mercy to be
his wife, he will labour that Christ may be her husband ; it is a
happiness to be his children, he will endeavour that God may be
their father ; it is a privilege to be his servant, he will do his
utmost that such may be heirs of salvation. His house is a
healthful air for the souls of others to breathe in.
Grace, like fire, cannot be hid ; you may as soon conceal musk
in your hand as grace in your heart. The turning of a sinner from
evil to good, is like the turning of a bell from one side to another,
which reporteth its own motion. The convert is resolved, as
Elijah, to shew himself ; and in this among the rest, in bringing more
customers to that shop where he had such cheap and kind usage.
The devil was no sooner fallen but he laboured to draw man to
the same wickedness and wretchedness with himself ; the dead in
sin are no sooner raised to spiritual life but they endeavour to draw
others to the same holiness and happiness with themselves. ' These
things I write unto you, that ye may have fellowship with us ; and
truly our fellowship,' which is the only good fellowship, ' is with
the Father, and Jesus Christ the Son,' 1 John i. 3.
The child of God eateth not his morsel alone, but loveth com
pany ; he is very covetous to make proselytes unto Christ. We
have a saying, that he was unworthy to be born, by whom another
is not born. Sure I am, he may question whether he were ever
born again, that doth not labour that others may be so also.
Reader, try thyself by this touchstone ; art thou a heavenly
merchant to engross spiritual commodities to thyself ? or art thou
desirous that others should share with thee ? Is the voice of thy
heart like Cain's ? ' Am I my brother's keeper ? ' or like Moses',
' Would God that all the Lord's people were prophets, and that
the Lord would put his Spirit upon them. ' Canst thou stand by

Chap. VII] by the key of regeneration. 117
and see others lose their God, and Christ, and souls for ever, and
not to be at all troubled, so thy stakes are saved ? or dost thou,
with Darius, labour hard to keep poor creatures from the roaring
lion ? Dan. vi. 14 ; and with Abraham pray heartily that poor
Sodomites may be preserved from fire and brimstone ? Is it all
one to thee whether thy neighbours and relations sink or swim, be
sinners or saints, be saved or damned ? truly then it is a sign thou
art not born of God ; for wert thou his son, thou wouldst endea
vour, by thy prayers, pattern, and precepts, to raise up seed to thine
elder brother Jesus Christ.
Reader, it is far from my thoughts to disown or discourage the
least degree of grace.1 I know that the embryo in the womb is
reckoned towards a child ; the break of day a part of the day.
A palsy-shaking hand is a true hand, and may receive a jewel as
surely, though not so steadily, as another hand ; a weak hand of
faith is a true faith, and may receive the pearl of price as certain,
though not so cheerfully, as a strong faith. If thy desires after these
particulars be sincere, and accompanied with suitable endeavours,
it will speak much for thee. I am not bringing thy graces to the
balance to weigh them, that I may know their quantity and degrees,
and how rich thou art ; but to the touchstone, to try them, that
thou mightst know their quality and truth, whether thou art poor
in spirituals or poor in spirit ; whether thou art worth anything or
nothing, for thine endless estate in the other world.
To sum up this use, I would request thee to be so great a friend
to thy precious soul, as to be impartial and faithful in its search
and trial. Look much at the constant bent and inclination of thy
heart. One act will not speak a habit, nor a few good or bad
motions a holy or evil heart. Thou mayest have same cogitations
of heaven, when thy conversation is not in heaven. The air is
tight, yet not a lightsome body, because it is lighted by the pres
ence of another ; when that is removed, it is dark, as in the night.
So, if thy light of holiness in any of the forementioned particulars
be only bike a flash of lightning, for a fit, it is a sign the root
of the matter is not in thee. On the other side, thou mayest be
in the right way to heaven, though thou art sometimes stopped
and hindered in thy journey. A stream or vent of a river may be
to go downward, yet the river may be dammed up for a while, but
it will rise higher and higher, and at length beat down and over
come that which hindereth it ; so if the tendency of thine inward
man, its ordinary frame and temper, be but towards God and the
1 Credo, Domine, vera fide, etsi languida fide. — (Ecolampad.

118 THE DOOR OF SALVATION OPENED [CHAP. VII.
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 it will overpower it, and ride trium
phantly over it. But be sure that thou bring the matter in debate
to an issue ; by no means desist till thou bringest it to some result.
If Satan can but persuade thee either to daub about it, (for his
speech will be like that of Peter to Christ, ' Master, pity thyself,')
or to leave the question still in doubt, he knoweth that he shall
spoil the working of all this physic, be it never so good. I know
that thine heart will be as hard to be kept to it as an eel in thine
hands ; therefore serve thine heart, as the judge serveth the jurors
at an assize. First they are sworn to be true and faithful in
deciding and determining the difference between party and party ;
next they hear the evidence and proofs on both sides ; after that
they are shut up together, and have neither fire, nor candle, nor
bread, nor drink allowed them, till they are agreed on their verdict,
which when they have done, they bring it into the court, and there
it is entered and recorded. ' Go thou and do likewise.' When thou
art got into thy chamber, first make thine heart to engage and
promise, before the Judge of the whole earth, that it will, through
the strength of Christ, be true and faithful in determining this
weighty controversy between God and thy soul, whether the land
of promise belong to thee or not ; next let conscience be called,
which is as ten thousand witnesses, and speak what it knoweth of
thy right and title to that estate, according to the known laws of
the Lord ; and if thou lovest the life of thy soul, do not wink upon
that witness, or fee him underhand, to make him mince the matter,
and be partial in his testimony. Foolish pity here is soul-damning
cruelty ; but tell him he is upon his oath, and in the presence of
the infinite God, and charge him to speak the truth, the whole
truth, and nothing but the truth. Oh do but give conscience leave
to be faithful at this time, and it will be thy friend to eternity.
When the evidence is thus examined, let nothing hinder a verdict ;
call upon thy heart again and again, whether it be resolved for
thee or against thee ; till this be done, give thyself no rest ; if one
day will not serve, take two ; never give over till it come to an
issue one way or other. Of what infinite concernment is this to
thee, when all that thou art worth for the other world dependeth
on it ! When thou art agreed of a verdict, let it be entered and
engrossed in the court of conscience — namely, that such a day thy
title to the inheritance of the saints in light was tried before the
judge of quick and dead ; and upon a full hearing of evidence on

Chap. VII] by the key of regeneration. 11 9
both sides, such or such a verdict was brought in. If thy heart
find for thee, how may this fill thee with joy, that thy name is
written in the book of life ! it may keep thee steady in greatest
storms, that thou art an undoubted heir to the eternal weight of
glory. When the waters of affliction overtake thee, and the devil
throws his stones into them to trouble them and make them muddy,
that thou mayest doubt and distrust thine eternal felicity, how
quickly may the remembrance of such a verdict upon full evidence
settle them again ! and how clearly mayest thou see thy sincerity,
like a true diamond, sparkling gloriously at the bottom of those
waters ! thou mightst gather, Once in Christ, and ever in Christ ;
and I was once in him, therefore I can never be out of him. 0
friend, thy privileges are high and unspeakable, and therefore thy
practices should be holy and answerable. But I cannot stay to
speak further to thee here ; my work groweth in my hands already
much beyond my thoughts ; yet I shall speak to thy dignity and
happiness in the second subject of consideration, under the first use
of exhortation ; and to thy duty and holiness in the second use of
exhortation, if the book swell not too big.
But, reader, if thine heart find against thee, that thou art not
born again, what canst thou say for thyself why sentence of eternal
death should not be awarded and executed upon thee according to
law, yea, according to the gospel ? Hast thou read the reasons of
the doctrine, and the first use of information, and dost thou not
see the absolute, indispensable necessity of regeneration in all that
would be saved ? Hath not the God of truth, as it were, confirmed
it with an oath, ' Verily, verily, I say unto thee, that except a man
be born again he cannot see the kingdom of God ' ? Canst thou
think to make the author of this text a liar, by getting to heaven
in an unregenerate condition ? Dost thou believe that the thoughts
of his heart stand for ever, and the counsels of his majesty be
established to all generations? Suppose thou shouldst die this
day, (alas! how many diseases attend thee ! the feet of those
that carried others to their long homes are ready to carry thee also,)
good Lord, what will become of thee for ever, ever, ever ? Art
thou able to dwell in everlasting burnings ? canst thou endure un
quenchable flames ? For the sake of thy precious soul, hasten out
of this Sodom, this natural estate, which will undoubtedly be
punished with fire and brimstone. For thine help herein I have
written the next use, which I earnestly beseech thee, as thou
wouldst leave this world with comfort, and look into the other
world with courage, that thou give it the reading, — ' thou knowest

120 the door of salvation opened [Chap. VIII.
not what an hour may bring forth,'— and the Lord give it his
blessing ! CHAPTER VIII.
Containing an exhortation to endeavour after regeneration.
Thirdly, This doctrine may be useful by way of exhortation, and
that to two sorts of persons.
1. To the unregenerate. If without regeneration men and
women can never obtain salvation, then it exhorteth thee, reader,
if in a state of nature, to mind and labour for this second birth, as
ever thou wouldst escape the second death. Dost thou not perceive
by the word of the living God, that except thou art converted,
thou canst in no wise enter into the kingdom of God ? Mat. xviii. 3.
Alas ! what then is like to be thy case, shouldst thou die in this
condition ? Assure thyself that all thy friends and lands, honours
and pleasures, yea, all the help which this whole world can afford
thee, cannot keep thee one quarter of an hour out of hell.
This law, this standing law of heaven, that except a man be
born again, he cannot see the kingdom of God, is like the law of
the Medes and Persians, which cannot be altered. By their law,
that which was written in the kiDg's name, and sealed with the
king's seal, might no man reverse, Esther viii. 8. Friend, is not
this written, not only in the name, but with the very hand of the
King of kings, ' I say unto thee,' and sealed with his own seal,
' Verily, verily' ? and dost thou think, poor worm, to reverse it, to
turn the truth of the eternal God into a lie ? I tell thee, and I
would speak it with reverence to the highest Majesty, that God
himself cannot do it. It is his perfection, that it is impossible for
him to lie, Titus i. 2. His hand cannot but make good what his
mouth hath spoken. His will and word have joined regeneration
and salvation together, and his faithfulness and truth will not
suffer them to be parted asunder. Therefore think of it timely, and
turn to God truly, otherwise there is a necessity of thy perishing
everlastingly. Thou dost not know, as strong and lusty as thou art, how soon
death may come behind thee, and throw thee ; and oh it will be
thine eternal overthrow; though, as on Sodom, thy morning be
sunshiny, yet thou canst not tell how soon it may overcast ; nay, it
may be followed with flakes of fire before night. Sure I am, that

Chap. VIII] by the key of regeneration. 121
God hath given thee no lease of thy life, and that others have died
of the same age and likeliness to live ; and why thou shouldst pro
mise thyself a privilege beyond others, that thou shalt live longer,
I know no reason, unless this, that the devil and thine own heart
have conspired together to murder thy soul, by getting thee to
future and put off thy conversion till thou comest to hell fire, and
then thy ruin will be past remedy. Suppose the same voice should
come to thee which did to Hezekiah, ' Set thine house' in order, for
thou shalt die, and not live,' meaning speedily, what wouldst thou
do ? Thy house is not in order, thy soul, man, is all out of order,
and therefore death would come to thee, as Abijah to Jeroboam's
wife, with heavy tidings, with such news as Samuel brought to Eli,
which will make thy ears to tingle, and thine heart to tremble.
Ah, how will he do to die, that never knew how to live ? The
black usher of death will go before, and the flaming fire of hell will
follow after. Didst thou but believe the word of God as much as
the devils do, thou couldst never depart this life in thy wits, who
hast not led thy life according to God's will.
One would think the noise of this murdering piece, of this great
cannon, death, though it should not be very near thee, might
awaken and affrighten thee ; when that deluge of wrath cometh,
that the fountain of fury from below is broken up, and the flakes
of fire from above are rained down, thou hast no ark, no promise,
no Christ to shelter thyself in ; for regeneration is the plank cast
out by God himself to save the sinking sinner, by bringing him to
the Lord Jesus ; and thou wantest it. Dost thou not see that thy
sentence of death, if thou continuest so, is already passed in the
high court of heaven, entered and engrossed in the book of Scrip
ture ? and God knoweth how soon the word of command may be
given to some disease for thy execution.
What comfort, therefore, canst thou take in all the creatures,
while thou wantest this new creation ? It is reported of Xerxes,1
the greatest of the Persian monarchs, that when the Grecians had
taken from him Sardis, a famous city in Asia the Less, he com
manded one every day at dinner to cry before him with a loud
voice, Sardis is lost, Sardis is lost. It seems to me that thou hast
far more cause to have a friend without, or conscience within, to be
thy monitor, every day and every meal to sound in thy ears,
Friend, thy soul is lost, thy soul is lost.
Certainly, such a voice might mar thy greatest mirth, sauce every
dish with sorrow, make thy most delicate meat a medicine, and thy
* Plutarch in Vit. Themist.

122 the door of salvation opened [Chap. VIII.
sweetest drink distasteful to thee. Oh, didst thou but know what
it is to lose thy soul, thy God, thy Christ, thine heaven, and all for
ever, thou wouldst in the night be scared with dreams and visions,
and in the day be frighted with fears and terrors.
When Uriah was bid by David to go down to his house and
refresh himself, he answered, ' The ark, and Israel, and Judah
abide in tents ; and my lord Joab, and the servants of my lord, are
encamped in the open fields ; shall I then go into mine house, to eat
and drink, and lie with my wife ? as thou livest, and as thy soul
liveth, I will not do this thing,' 2 Sam. xi. 11. Mark, the good
man could take no pleasure in relations or possessions, because the
natural lives of others were in danger ; nay, he forswears the use of
those comforts for that very cause. How then canst thou solace
thyself with lying vanities, when thine eternal life is, not in jeopardy,
but lost really, and thou canst not assure thyself one day for its
recovery !
Shouldst thou see a condemned prisoner, which knoweth not
whether he shall be hanged on the morrow, or the day after, hawk
ing or hunting, sprucing himself, or sporting with his jovial com
panions, what thoughts wouldst thou have of such a man ? wouldst
thou not think, surely this man is mad or desperate ! were he not
beside himself, he would mind somewhat else, since he is so near
his end. But, friend, turn thine eyes inward, and see whether there
is not infinitely more reason why thou shouldst wonder at thine own
folly and madness, who art by the word of the dreadful God con
demned, not to be hanged, but to be damned ; not to the gallows,
but to the unquenchable fire, and canst not tell whether this night,
or to-morrow morning justice shall be done upon thee, and yet thou
art buying and selling, eating and drinking, pampering the perish
ing body, never minding or thinking what shall become of thy poor
precious soul to eternity !
The wise man's advice is, that if thou art indebted to men, and
liable to their arrest and imprisonment, thou shouldst not give
sleep to thine eyes nor slumber to thine eyelids before thou hast
made thy peace, Prov. vi. 1-4. What speed shouldst thou then
use, when thou art infinitely indebted to the Almighty God, (at his
mercy every moment, liable continually to be arrested by that surly
sergeant death, and by him to be hurried into the dark prison of
hell,) to agree with thine adversary while thou art in the way ; and
to get the black lines of thy sins crossed with the red lines of
Christ's blood, and so for ever blotted out of the book of God's
remembrance ! As the chamberlain of one of the Persian princes

Chap. IX.] by the key of regeneration. 123
used to say to him every morning, Arise, my lord, and have regard
to the weighty affairs for which the great God would have you to
provide ; so say I to thee, Awake, 0 man, out of thy carnal
security, and have regard to the great end for which thou wast
born, and the great errand for which the great God hath sent thee
into the world.
Reader, that thou mightst avoid the endless woe of the damned,
and attain the matchless weal of the saved, I shall do two things in
the prosecution of this exhortation. I shall both give thee some
helps towards regeneration, and remove some hindrances.
First, I shall offer thee three helps unto holiness, and thereby
unto heaven.
Secondly, I shall answer three objections which probably may
arise in thy heart.
If thou hast any real desire after thine eternal welfare, ponder
them seriously, and practise them faithfully, and the good Lord
make them successful ! Oh how happy might it be for thee if
the getting of a regenerate nature were the main task of thy whole
time ! believe it, thou wilt have no cause to repent of it.
For the helps towards regeneration, and thereby towards sal
vation.

CHAPTER IX.
The first help to regeneration, serious consideration.
1. The first help which I shall offer thee is, serious considera
tion. He that goeth in a wrong path, and never thinketh of it,
will not return back, or turn about, though the farther he goeth
the greater is his deviation and danger. A serious consideration
of the evil and end of thy way were a cheap prevention of eternal
and endless woe. Observe, I say, consideration ; consideration is
an act of the practical understanding, whereby it reflecteth upon
its actions and intentions, and comparing them with the rule of
the word, proceedeth to lay its command upon the will and affec
tions to put what is good in execution.
This was hinted by chewing the cud under the law, and the
beasts which did not were unclean ; and indeed it is the excellency
of a man above a beast that he may, in a rational discursive manner,
meditate on things that concern his salvation, and, by chewing the
cud, get some nourishment to his soul. It is a pondering the

124 THE DOOR OF SALVATION OPENED [CflAP. IX.
sayings of Christ, Luke ii. 19. It is to the soul what digestion is
to the body ; it is not the quantity of meat, but a good digestion,
which nourisheth and strengtheneth the body. For they which eat
much and cannot digest it, instead of repairing, they ruin nature.
So it is not the great knowledge of the truths of God, but the
serious consideration and practical application of them, which
nourisheth and strengtheneth the soul. Without this, men's know
ledge, be it never so much, is but like rain in the middle region, or
fire in the flint, unprofitable, and to no purpose at all.
I say, serious consideration ; the thoughts must dwell upon divine
weighty truths. Surely men, if they should do thus, would undo
all they have done ; but when the thoughts of God and Christ, and
sin and holiness, death and judgment, heaven and hell, pass speedily
through them, as travellers through a country, making no stay, no
wonder if they cannot give any account of the worth and virtue of
them. It is not the hasty shower, but soft snow, which soaks deep ;
whilst the former goeth off as fast as it comes on, the latter gently
creeps into every chink of the ground.
It is with the truths of God as with a salve ; if a man have never
so precious a salve, which will help a dangerous mortal wound in
twelve hours, and he do nothing but lay the plaster, which is spread
with this salve, on the wound, and take it off presently, it will
never heal the wound ; if ever it eat out the corruption and cure
the sore, it must lie on some considerable time together ; the best
salve under heaven will not otherwise do the wounded man good.
So if a man turn his thoughts upon the loathsome nature of sin ;
the unspeakable danger of sinners ; the misery that he is liable to
whilst he continues carnal ; the mercy that he might obtain if he
were spiritual ; the all-sufficiency of God ; the excellency of godli
ness ; the purchase of Christ ; and the promises of the gospel ; every
of which is a precious medicine to cure soul maladies ; yet if his
thoughts do not stay upon them, if they are only glancing thoughts,
off and on, like lightning flashing on the conscience and away, they
will never heal thy spiritual diseases. That messenger which would
despatch business of weight and concernment must not call at a
door and then be gone, but he must go in, sit down, and make
some stay there.
This serious consideration, friend, I propound to thee an excel
lent receipt for the recovery of thy dying soul. ' I considered my
ways,' saith David, ' and turned my feet unto thy testimonies,' Ps.
cxix. 59. Some translate the original, I looked on both sides
upon my ways, I considered them every way, ' and turned my feet

Chap. IX.] by the key of regeneration. 125
unto thy testimonies.' I considered that I was wandering like a
lost sheep, and then I returned.
Conversion beginneth at consideration : ' Because he considereth,
and turneth from all the transgressions which he hath committed,
he shall surely live, he shall not die,' Ezek. xviii. 28. The mariner
who is running his vessel against a rock, if he consider it, and steer
another course, he doth thereby prevent a desperate shipwreck.
When David would stop the enemies of God in their full career
of wickedness, he layeth this block in their way, ' Commune with
your own hearts, and be still,' Ps. iv. 4. Self-communion is one
special help to sin-confusion and sound conversion. The prodigal
came to himself before he came to his father. He considered
what a fool he was to feed with swine upon husks, when he might
eat bread as in his father's house ; he considered what a madman
he was to feed on the short commons of the world, and endure the
slavery of the devil, when he might feast on the exceedings of the
gospel, and enjoy the liberty of the children of God. After this
serious consideration he cometh to this solid resolution, ' I will
arise and go to my father,' Luke xv. 17, and accordingly went,
and was welcome.
Truly, reader, it is inconsiderateness that doth both defile thee
and damn thee; the want of consideration causeth»men to abound
in sin.
' The people committed falsehood ; the thief cometh in, the troop
of robbers spoileth without,' Hosea vii. 1. There was ground full
of weeds ; but mark, the reason was, because it lay fallow ; it was
not ploughed up with consideration. ' They consider not in their
hearts that I remember all their wickedness,' ver. 2. They consider
not that I remember and record all their omissions, commissions,
the corruptions of their hearts, transgressions of their lives, and
write them down with a pen of iron and point of a diamond, Jer.
xvii. 1, and will bring them forth in the day of slaughter. As the
foolish bird Pliny speaks of, called struthiocamelus, which thrusts
her head into a thicket, conceiving that nobody seeth her because
she seeth nobody, and so becomes a prey to the fowler ; * so the
adulterer, the thief, the drunkard, and the like, consider not that
God seeth them plainly, hateth their sins perfectly, can turn them
into hell presently; and thereby become bold in wickedness ; they
hide God from themselves, and think that they are hidden from
God. ' They consider not in their hearts that he remembereth all
their wickedness.' 1 Plin., lib. x. cap. 1.

126 THE DOOR OF SALVATION OPENED [CHAP. IX
Friend, when thou seest a man in a frenzy, or one in bedlam,
tearing their hair, biting and cutting their own flesh, what dost
thou say ? Surely this man wanteth the use of his reason ; could
he but use that, without question he would never do thus. May
not a gracious man that beholdeth thee tearing, lancing, stabbing,
and wounding thy precious soul with worldliness, swearing, atheism,
or uncleanness, upon as good ground say, Surely this man wanteth
consideration ; did he but consider what a jealous God he provoketh,
what bowels of love he spurneth at, what a hell of sorrow he pro-
videth for his long home, he would never do thus ! The ostrich
leaveth her eggs in the dust, not considering that the feet of the
passenger will crush them to pieces, because she is deprived of
wisdom and wanteth understanding, Job xxxix. 14, 15, 17. The
sinner leaveth his soul naked, and liable to all dangers imaginable,
because he is void of true wisdom, and liveth without this serious
consideration, Isa. i. 2-5. They consider not the conclusion, and
therefore are confident in the commission of sin. ' They consider
not their last end, therefore they come down mightily,' Lam. i. 9.
A divine writeth well,1 how subtle Satan is to hinder men's con
sideration. Satan, saith he, is very jealous of the sinner, afraid
every Christian that speaks to him, or ordinances he hears, should
inveigle him ; by his good-will he should come at neither. No,
nor have a thought of heaven or hell, from one end of the week to
the other ; and that he may have as few as may be, he keepeth
him full-handed with his work. The sinner is grinding, and he
is filling the hopper, that the mill may not stand still. He is with
the sinner as soon as he wakes, and fills his wretched heart with
some wicked thoughts, which as a morning draught may keep him
from the infection of any savour of good that may be breathed on
him by others in the day-time. All the day long he watcheth him,
as the master would do his man, that he fears will run away. And
at night, like a careful jailer, he locks him up again in his chamber,
with more bolts and fetters upon him, not suffering him to sleep
as he lieth on his bed, till he hath done some mischief. Ah, poor
wretch, was ever slave so looked to ? As long as the devil can keep
thee thus, thou art his own sure enough.
Now, as that father said of the gospel, that it must needs be
excellent, because Nero prosecuted it with so much violence ; so
this consideration must needs be an excellent help to holiness,
because the devil doth prosecute it with such implacable hatred ; if
he can keep this door of thy soul shut, he feareth not Christ's
1 Gurnal's Armour, part i. p. 222.

Chap. IX.] by the key of regeneration. 127
entrance into thy heart. I have sometime read of a religious father,
that had a deboist lewd son, that was a great grief to him ; when the
father was on his death-bed, he made this son to promise him that
he would be every day of his life half an hour alone by himself.
The son, making some conscience of his solemn engagement to his
dying father, used afterwards to retire himself daily for that space
of time, where at first he busied himself vainly, in thinking of the
honours and delights of the world ; but afterwards he began to con
sider what end his father had in binding him to such retiredness,
and then thought of his own folly, in wandering from God, and
embracing a dying and lying world ; and the Spirit striking in with
those meditations, he became a new man. Oh that, reader, thou
wouldst go and do as he did ! Is it not an easy remedy ? If God
should require ten hours every day to be spent in secret, about thy
soul and salvation, I profess to thee I know not how thou couldst
spend thy time better, or so well. I am sure it were worth the
while. 0 friend, to be amongst devils in everlasting torments,
or with Christ in everlasting pleasures, are other manner of things
than thou canst imagine ; but I do request of thee, on the behalf of
God and thy soul, but one half-hour every day, that thou wouldst
retire thyself into thy chamber, or closet ; — the beautiful bridegroom
is bashful, and cometh seldom to his church, Cant. iv. 11, or any
Christian in a crowd ; — and there consider seriously of some things
which I shall from the Lord propound to thee. Let not the cheap
ness of the receipt make thee refuse it ; thou seest sometimes that
simple herbs, that grow in our own gardens, cure those distempers
which costly drugs fetched from far cannot. As the general's servant
said to him, when he raged and fretted at the counsel of the prophet
for the cure of his leprosy : ' If the prophet had bid thee do some
great thing, wouldst thou not have done it ? how much rather
when he saith, Wash, and be clean,' 2 Kings v. 13 ; so say I to thee,
if I should request more time in a day, if I should desire far greater
things of thee, for the killing of that leprosy, which otherwise will
kill thee, wouldst thou not do it ? Ah, didst thou but know the
price of a Christ, thou wouldst sell all to buy that pearl ; didst thou
but know the wrath of a just, holy, and infinite God, thou wouldst
do anything, all things possible, to escape it. How much rather
when I desire only one half-hour in a day for serious consideration.
If thou wilt not do it for the avoiding of hell, dost thou not deserve
to burn for ever. Think of it, reader, whoever thou art, I am very
loath to leave thee before I have prevailed with thee ;"dost thou not
squander away many an hour vainly, nay, sinfully, in working out

128 THE DOOR OF SALVATION OPENED [CHAP. X.
thy damnation ? and wilt thou not spare one half-hour in a day to
work out thy salvation in ? How many years hast thou spent in the
service of thy brutish flesh ? and is half an hour in a day, when
thou art not sure to live a week, too much for thine angelical spirit ?
What sayest thou ? wilt thou promise thy Maker and Redeemer
that thou wilt do this ? whose advantage is it like to be ; thine or
mine ? ' If thou art wise, thou art wise for thyself ; but if thou
art a scorner, thou alone shalt suffer,' Prov. ix. 12. Well, if thou
wilt not grant me this little time, thou art like to grieve for thy
refusal eternally. And truly if thou wilt hear God in this, I have
hopes that he will hear thee in far greater : ' Set thine heart, there
fore, to all the words which I speak unto thee this day, for it is not
a vain thing, but it is for thy life,' Deut. xxxii. 46, 47.
I shall, upon presumption that thou wilt for thy soul's sake use
that cheap help of consideration, assist thee, by laying down five
particulars, as subjects of thy most serious thoughts ; and I know
not one of them but hath such weight, that when thou art consider
ing, if the blessed God vouchsafe a meeting, it may do the work.

CHAPTER X
The first subject of consideration, the misery of the unregenerate in
this world.
First, Consider the misery which thou liest under, or art liable
to, whilst thou art unregenerate.
And were I but able to charge and discharge this great gun
fully, it might probably fire thee out of all thy sinful holds, and
force thee to seek unto Christ for help. But as the Roman said of
his fellow-citizen, that he was beyond all expressions wicked ; so
may I say of thee, that thou art beyond not only all expressions,
but all conceptions, wretched. No ink is black enough to describe
those dismal clouds of fury under which thou livest in this world.
But oh, what tongue can tell the thousandth part of those fiery
torments to which thou art liable in the other world !
While thou livest thou art a cursed sinner ; and when thou diest
thou shalt be a damned creature.
While thou livest thou art a cursed sinner ; that roll of curses
twenty cubits long, and ten cubits broad, is thy right, Zech. v. 4.
Thou art a breaker of the law, and out of Christ, and therefore an
heir of the curse and wrath of the Lord.

Chap. X.] by the key of regeneration. 129
The curse of God hangs every moment over thine head ; like a
bloodhound, it followeth thee wherever thou goest ; as thy shadow,
it accompanieth thee whatever thou dost ; thou art continually
under the droppings and spouts of the Almighty God's indignation,
and canst as soon fly from thyself as from it, till thou art regen
erated. Thou art cursed in all thou hast. Whether they are natural,
civil, or spiritual enjoyments, they are all cursed to thee.
For thy natural parts, thy wit, memory, knowledge, head, heart,
are all cursed to thee. They are employed in the service of Satan,
and with them thou fightest against God and thy soul. As Jehu
against his master, so thou marchest furiously against thy Maker
with his own soldiers. Thy memory is Satan's treasury, thy will
an agent for hell, thy carnal mind enmity against God: the
handmaids of thy affections, like Hagar, crow over their mistress,
and make even thy reason a slave and lackey to thy sensual lusts ;
all thy natural endowments are Satan's ornaments. And as the
more sharp and keen the weapon is, the more mischief the mur
derer doth with it ; so the more witty thou art, the more wicked
thou art, thy wisdom being ' from below, earthly, sensual, devilish,'
James iii. 15.
For thy civil advantages, thy wealth, credit, house, delights,
friends, are all cursed to thee. Thy riches make thee the greater
rebel, and thereby further thine eternal ruin. Thy fulness breeds
forgetfulness. Where the richest mines are, the earth is most
barren. Thy wealth is like fuel to feed thy wantonness.
Thine honour, like wind, puffeth up the bladder of thine empty
heart with pride. The more God lifteth thee up, the more thou
castest him down ; the respectful breath of thy neighbours doth
but blow the vessel of thy soul towards hell.
Thy pleasures are prejudicial to thy precious soul. Like the wasp,
thou drownest thyself in those pots of honey ; and as the silly fish,
swimmest merrily down the silver streams of Jordan, till thou
fallest into the dead sea and perishest.
Thy relations and friends, if wicked, are cursed to thee ; they
breathe on thee, and thou takest the infection, wanting this preser
vative of regeneration. They are actually what Michal was to
David, intentionally in regard of Saul, snares unto thee.
Thy house is cursed : ' The curse of the Lord is in the house of
the wicked,' Prov. iii. 33. Whatever cost be there, there can be no
true cheer, for there is God's curse, which mars all ; this will either
rot the timber, and pull it down, or undermine the foundation, and
vol. v. i

130 THE DOOR OF SALVATION OPENED [CHAP. X.
blow it up. Possibly there may be in thine house a loving wife,
lovely children, many servants, stately rooms, costly furniture,
dainty fare, great earthly delights ; but, man, the curse of God is
there. A spoonful of this, like copperas, will turn all thy wine into
ink ; thy sea of honey into gall and wormwood. How can thy
sweetest dish be savoury, when the curse of God is thy sauce ? Or
thy most sugared cup be pleasant, when the curse of God lieth, like
a toad, swelled at the bottom ? or thy finest raiment delight thee,
when in every suit there is the curse of God, like a plague-sore ? or
how can thy most beautiful building content thee, when this curse
of God on thee for thy wickedness turns it into a prison to keep
thee, who art in the bond of iniquity, till the hour of death, the
time of thine execution ?
There is a place which some speak of in the West Indies, where
there is extraordinary luscious fruit growing, but the inhabitants
are so scorched with the heat of the sun by day, and multitude of
gnats stinging them by night, that they cannot either eat or digest
their sweet meats with any comfort ; for which cause the Spaniards
call the place, comfits in hell. Reader, what delight canst thou
take in thy table, though it be spread with various earthly enjoy
ments, when every dish is served in with the scorching wrath of
God, and stingings of a guilty conscience ? As a feast to him that
sat under a naked sword, as wine to a condemned malefactor, as
Dives' dishes followed with the unquenchable fire, so are all the
comforts of this inferior creation to an unregenerate person.
Thou art a curse to thy children. It is ill to have relation to
thee, who art under the indignation of God : ' The seed of evil
doers shall never be renowned,' Isa. xiv. 20 ; so Job v. 3, 4. If thy
children are good, thou art their grief ; if wicked, thou wilt make
them worse. The best of them may smart temporally for thine
iniquities. When the body of the tree falleth, the branches fall
with it, Exod. xx. 5 ; and oh how much more is it to be feared
that thou wilt draw them after thee both to sin and hell !
It is not safe to be thy neighbour. If it be ill to dwell near him
whose house is on fire, surely it is not good to be nigh him who is
under God's fury. When an overflowing storm sweepeth away the
wicked, the tail of it may dash at their best neighbours. Though
they shall not perish with thee, yet they may smart for thee.
Thy name is cursed : ' The name of the wicked shall rot,' Prov.
x. 7. Thou mayest be honourable in the esteem of thy graceless
neighbours, but thou art contemptible in the account of Christ and
his members ; and whenever thou diest. thou wilt go out like a

Chap. X.] by the key of regeneration. 131
candle, leaving behind thee a stinking savour in the nostrils of the
saints. Thy calling, whatever it be, is cursed ; thine earthly employment
proves a heavenly impediment : ' Thou art cursed in the city, and
cursed in the field ; cursed in thy basket, and cursed in thy store ;
cursed in the fruit of thy body and the fruit of thy land, and in
crease of thy kine, and flocks of thy sheep ; cursed when thou
comest in, and cursed when thou goest out. The Lord will send
upon thee cursing, vexation, and rebuke, in all that thou settest
thine hand unto, until thou be destroyed and perish quickly, be
cause of the wickedness of thy doings, whereby thou hast forsaken
the Lord,' Deut. xxviii. init. et per tot.
As thy natural parts and civil advantages, so also thy spiritual
privileges are cursed to thee, till thou turnest from sin. Thou en-
joyest sermons, sacraments, Sabbaths, seasons of grace, and, like the
spider, suckest poison out of those sweet flowers. Roses, some say,
kill horse-flies. Is it not sad that those precious mercies should
hasten and increase thy misery ! Thine unregeneracy, like some
desperate disease, turneth those medicines which are administered to
cure it, into the nourishment and confirmation of the sickness itself ;
the word of God is the savour of death unto death unto thee, 2 Cor.
ii. 16. Thou surfeitest of that bread of life, than which no surfeit
is more dangerous ; thou growest black and wanzy in the sunshine
of the gospel ; the table of the Lord is to thee the table of devils ;
the leaven of thy unregeneracy turneth that passover into pollu
tion ; Christ himself is a stone of stumbling, and a rock of offence,
1 Pet. ii. 8. This Sun of righteousness, which the sound eye of
the regenerate beholds with much pleasure, is not beheld by thy
sore eyes without much pain. The Red Sea of his blood, through
which the true Israelites pass safely into the celestial Canaan, is
destruction to thee, being an uncircumcised Egyptian: ' The very
grace of God is turned by thee into wantonness,' Jude 4.
Thou makest sour vinegar of that sweet wine, and makest use of
those gales to help thee to hell, which were sent to help thee to
heaven : ' Unto thee who art unbelieving and defiled is nothing
pure,' Tit. i. 15. As the earth hath the greatest cold in the bottom
of it when the sun shineth on it with the greatest heat to qualify it ;
so is thine heart dead and cold under all the warm influences of
ordinances. What a dreadful condition art thou in, that those privileges
which are choice blessings to others should be cursed to thee, and
greaten both thy sin and suffering ! The fruit of those trees which

132 the door of salvation opened [Chap. X.
stand in the sun, groweth greater than of those which grow in the
shade ; so do thy sins under the gospel of Christ wax greater than
those which want it, Mat. xi. 21-23 ; Heb. x. 28, 29.
And as these sacred advantages increase thy corruption, so also
thy destruction. When the physic which should remove the dis
temper co-operates with it, it brings death with the more speed and
pain. No creature more terrible than fire, and no fire so terrible as
that which is taken from the altar : ' Take fire from the altar, and
scatter it over the city,' Ezek. x. 2. They thought the fire of the
altar had been only for the expiation of sin, but God makes them
know that it was for the desolation of their city.1
But thou art not only cursed in what thou hast, but also in what
thou dost.
All thine actions, whether inward or outward, whether worldly
or religious, are all sinful and cursed. Like the leper under the
law, thou faintest whatever thou touchest, and makest it unclean.
Thy thoughts, the first-born of thy soul, and thy purest offspring, are
all vain. Thine heart is a sink of sin, an ocean of corruption ; and
therefore is ever sending forth and bubbling up mire and dirt:
' The imaginations and thoughts of thy heart are evil, only evil,
and that continually,' Gen. vi. 9. Thy words are wicked ; the inward
wheels of thy spirit being disordered, the clock of thy tongue can
not strike true. The inward dunghill reeketh, and sendeth forth
its stench much this way : Rom. iii. 13, 14, ' Thy mouth is full of
cursing and bitterness ; the poison of asps is under thy lips ; thy
throat is an open sepulchre,' like a grave when opened, sending
forth noisome and stinking exhalations.
Thy calling is not without its corruption : ' The ploughing of
the wicked is sin,' Prov. xxi. 4. Thy very eating, drinking, sleep
ing, buying, selling, whatever thou dost is evil. Though such
actions are indifferent in themselves — for all indifferency lieth in
generals — yet, as done by thee from wicked principles, and for
wicked ends, they are stark naught. Nay, thy very religious actions
are sinful and unacceptable to God : ' The sacrifice of the wicked is
an abomination to the Lord,' Prov. xv. 8. Thine incense stinks of
the hand that offereth it, therefore the heart of God cannot away
with it, Isa. i. 13-15 ; and lxvi. 3. The vessel of thine heart is
not clean, and God will not taste of the liquor which cometh out of
it. Because thy person is not accepted, thy performances are all
rejected: 'Thou art in the flesh, and therefore canst not please
God,' Rom. viii. 8. Thy duties are done without heart or heat,
1 Calvin in loc.

Chap. X.] by the key of regeneration. 133
and being dead carcases, without spiritual life, must needs be un
savoury. Thus, man, art thou miserable who art in a state of nature — thine
unregenerate heart being like some filthy fen, or as some write of
the lake of Sodom, which continually sendeth up poisonous
vapours. Oh, into what dangerous dilemmas doth thine unregene
racy bring thee ! If thou enjoyest the means of grace, by abusing
them thou increasest thy misery, Heb. x. 28. If thou neglect-
est them, thou leavest thyself without remedy, and perishest un
avoidably, Prov. xxix. 18 ; Rom. x. 15. If thou art in pros
perity, the sunshine thereof doth but ripen thee for ruin, as the
sun the grape, for the winepress of the Lord's wrath, Prov. i. 31 ; Ps.
lxix. 22. If thou art in adversity, the fire thereof doth but harden
thine heart of clay, 2 Chron. xxviii. 22. Thy misery, as Plutarch
writes of drums to tigers, maketh thee mad;1 thou frettest like
one in a frenzy, 2 Kings vi. 33, against the Lord. If thou re-
joicest, thy laughter is from the teeth, outward. Is not thine
heart many a time heavy, when thy looks are lively ? Prov. xiv.
13. Doth not conscience, when thou, like Belshazzar, art carous
ing in thy cups, spread forth a handwriting before thee, a black
list of thy sins, and God's wrath, which turneth all thy mirth into
mourning ? At best thy laughter is but like crackling of thorns
under a pot, which maketh a short blaze and bustling noise, and
then vanisheth into smoke and ashes, Dan. v. 5, 6 ; Isa. Ivii. 21. If
thou weepest, thy tears are puddle-water, and so thy worldly sorrow
here but a pledge and earnest of thy sufferings hereafter. If thou
livest long, thou heatest hell the hotter, every day ' treasuring up
wrath upon thine head against the day of wrath,' Rom. ii. 5. If
thou diest soon, thou makest the more haste to hell, taking a short
cut to thy long and doleful home.
If thou lookest upward, thou mayest see God frowning, and his
wrath revealed from heaven against thee, Rom. i. 18. Thou
mayest behold, as it were, the heavens and their host ready every
moment to discharge God's curse like a thunderbolt upon thee. If
thou lookest downward, thou mayest see hell gaping, as the earth
did to Korah, and opening its mouth wide, to swallow thee up
quick. If thou lookest within thee, thou mayest see conscience,
which thou hast abused, as the Philistines did Samson, by putting
out its eyes, causing it to grind at the devil's mill, and making
sport with it, resolving, when it shall recover its strength, to be
avenged on thee, and to make thee perish, though it perish with
1 Plutarch, lib. de Superstis.

134 THE DOOR OF SALVATION OPENED [CHAP. X
thee. If thou lookest without thee, there is no sight but what may
call thee to sighs and sobs. If thou lookest upon the creatures, are
not they armed with stings and murdering instruments on the be
half of their Creator, and always ready to let fly at thee, who art a
rebel against his Majesty ? If thou lookest into Scriptures, there
is a table richly spread, which they that are born of God sit at,
with adoption, remission, peace, love, the purchase of Christ, the
comforts of the Spirit, which thou, as the unbelieving lord, mayest
see, but shalt not so much as taste of. Thou mayest see a cheru
bim there with a flaming sword, to guard that tree of life, and keep
thee out of that pleasant paradise. Nay, thou mayest behold there
the plagues and judgments, the pain and punishments, which the
righteous God threateneth against, and will execute upon thee and
all in thy condition. In a word, thou mayest, as it were, find thy
very self mentioned in the forlorn hope for hell, 1 Cor. vi. 6, 9, 10 ;
Rev. xxi. 6, 7.
While thou livest, thou art fed like a beast by a common provi
dence, and art a mere stranger to all the saving promises. If at any
time thou fingerest the unsearchable riches in Christ, like the
riches which Solomon speaks of, they make themselves wings and fly
away from thee ; thou goest every day without thy guard, being
turned naked into the wide world amongst legions of devils and
soul-damning lusts, to be rent and torn in pieces, like a silly hare
amongst a pack of hounds, and none to shelter thee, or call them
off. Many dangers attend thee every day, many miseries every
moment. When thou goest out or comest in, liest down or risest
up, still are those frightful hell-hounds watching for thee, and
waiting only for leave from God, (oh that his long-suffering might
be unto thee salvation !) to drag thy soul into the lake of fire.
There is but a hair's-breadth, as it were, between thee and hell.
And oh, when thou diest, man, what wilt thou then do ? As
soon as that captain, death, strikes the first stroke, whole armies of
woes will fall upon thee.
Reader, I have told somewhat of thy lamentable portion in this
life, though none can give thee a full inventory of thy personal
wretched state. One would think that every line under this head
should be as a dagger stabbing thee at the heart, and that if there
were nothing else but these small guns — I call them so comparatively
— of miseries in this world, the fear of them should cause thee to
fly, as the distressed dove, to the clefts of the rock, the wounds of a
crucified Christ. But this is not all ; the murdering-piece, the
great ordnance, is yet behind. I must hasten to write of thy misery

Chap. X.] by the key of regeneration. 135
in the other world, which thou, poor wretch, though now without
fear, yet art hastening to feel.
As while thou livest thou art a cursed sinner, so when thou
diest thou art a damned creature. Here I confess I shall fail much
more than before ; for no pen can describe, no pencil can delineate,
— though both did it in blood, to the utmost of human wit and art,
— the thousand thousandth part of that pain which thou shalt there
undergo. I have read of a court where it was made death to men
tion death. Surely the word death must needs sound dreadfully in
thine ears, because, when it comes, it will strike, and that home. It
will both kill thee and damn thee. It will part thy body and soul
for a time, and God and thy soul to eternity. It will send thy
body to the grave, and thy soul to hell. Thy condition now is lamen
table and dangerous ; but then, oh then, it will be irrecoverable and
desperate. Thy death' s-day will be thy doomsday, wherein the
guilty prisoner of the soul shall be fetched out of the noisome jail
of the body, and appear before the Judge of the whole earth, and
from him receive a sentence of eternal death, and then be hurried by
frightful devils to execution. It is storied of Charles, king of
Sweden, a great enemy of the Jesuits, that when he took any of
their colleges, he would put the younger sort of them into the mines,
saying, that since they had wrought hard above ground, he would
make trial how well they could work under ground. Truly thus
Satan will serve thee ; when thou hast wrought hard for him on
earth, he will pay thee thy wages in the dark vaults of hell, and
make trial how well thou canst work there. Ah, who would serve
such a master ! Look to it, and remember that thou wast warned
of it ; for if thou diest naturally before thou livest spiritually, thou
diest eternally.
Augustine's prayer was, Hack me, hew me, burn me here, but
spare hereafter. Spare me hereafter. Alas ! what will thy condi
tion be ? Thou art in hell upon earth ; for thou livest without God,
whose gracious presence is heaven ; and in hell, after death ; thou
shalt never be spared here nor hereafter. Now thou art a cursed
sinner, and then thou shalt be a damned creature. Thy best is
past, and thy worst to come, though thy best portion is a poor
pittance, a few brutish pleasures.

136 THE DOOR OF SALVATION OPENED [CHAP. XI
CHAPTER XI
The misery of the unregenerate in the other world.
I come now to thy misery in the other world.
Eternal death will teach thee six lessons, though now neither
mercy nor misery, neither fair means nor foul means, can prevail
with thee to learn them.
First, It will teach thee the vanity of this world. Thou now seest
it written with the finger of God in his word, in capital letters,
' Vanity of vanities, all is vanity,' Eccles. i. 3, yet thou wilt not be
lieve it. As it is reported of a gentlewoman, that being told so,
answered, It is true Solomon said so, but he tried the world first,
and so will I. Thou wilt try the world also before thou wilt trust
the world ; but be confident, in the other world thou wilt find God
true to thy cost, when thine honour, which now is but the breath
of thy neighbour, a thin cabinet of air, which every one hath a key
to but thyself, shall be blown away ; when thy wealth, which hath
great eagle's wings to fly from thee here, shall not have so much as
a small sparrow's wing to follow after thee there ; and when all thy
earthly comforts, for which thou sellest thy soul and thy Saviour,
shall, as the pharisees did Judas, leave thee in the greatest ex
tremity, and bid thee look to thyself.
Then possibly thou wilt say, as Cardinal Wolsey when he was
out of favour with his prince, and left by him to the rage of his
enemies, If I had served my God as faithfully as I have served my
king, he would not have served me thus ; so thou wilt think, If I
had served my God as faithfully as I have served the world, he
would not have served me thus, to leave me in my greatest need to
the rage of scorching flames, to the fury of roaring lions, and tor
menting devils ; if I had served my Saviour as faithfully as I have
served my sins, I should have received other manner of pay.
But for all thy faithful service to the world and thy flesh, they
will forsake thee. Thou mayest then cry to the things of this world,
which have so much of thy time, and heart, and trust, and which
are indeed thy god, as those idolaters did to their idol-god, 0
Baal, hear us ; 0 riches, hear me ; 0 friends, hear me ; 0 pleasures,
hear me ; 0 merry-meetings, hear me ; 0 relations, hear me * Yea,
if thou shouldst continue crying never so long, thou couldst not
have the least help : were it possible for them to speak to thee
when thou art in the other world, it must be the same answer

Chap. XI] by the key of regeneration. 137
which the king of Israel gave a poor widow in her distress ; ' Help
my lord the king,' saith she ; ' If the Lord help not, I cannot help,'
saith the king ; such would their answer be to thee, If the Lord
help not, we cannot help. But, friend, what will thy case be when
they cannot help, and God will not help ! what a poor helpless
creature wilt thou be for ever !
Secondly, It will teach thee the severity of the Lord. Now pos
sibly thou knowest what the pain of the teeth is, or what the fury
of a fever, or what the violence of the gout, or what the rack of the
stone is, but not what the wrath of the Lord is : though these
things speak it somewhat, yet thou dost not believe it at all ; but
then feeling will be believing. Suppose every part of thy body
were as much tortured as ever thou hast felt any one part, and
that for ten thousand years, how heavy would it be to bear ! this
were but a flea-biting to what thy body must undergo in hell.
And yet the torments of thy soul will be the soul of thy torments ;
in the other world thou shalt know what the worm that never
dieth, what the fire that never goeth out, what blackness of dark
ness, what to be tormented day and night, what weeping and wail
ing, and gnashing of teeth, what destruction from the presence of
the Lord, what the wrath of the Lamb mean, Mark ix. 43, 44 ; 2
Thes. i. 7, 8.
Oh, it is a fearful thing to fall into the hands of the living God !
Heb. xii. 31. His wrath is as the roaring of a lion, Amos. iii. 4 ;
as a terrible earthquake, which makes the hills to quake, Ps. xviii.
7, 8 ; as the rage of a bear robbed of her whelps, Hosea xiii. 8 ; it is
a devouring fire, the most terrible of all God's creatures. Tophet
is prepared of old — for unregenerate ones it is prepared ; he hath
made it deep and large, the pile thereof is fire and much wood ;
the breath of the Lord, like a stream of brimstone, doth kindle it,
Isa. iii. 26. Fire, which is so irresistible, that thou art but straw
and stubble before it ; so intolerable, that thou wilt moan and
mourn, sigh and sob, under it ; so unquenchable, that when it is
kindled in God's anger, it shall burn to the lowest hell, Deut. xxxii.;
this fire, I say, will speak a little what that great fury is which
thou shalt feel. I have read, that a frown of Queen Elizabeth's
killed Sir Christopher Hatton, the lord chancellor of England.1
What then will the frowns of the King of nations do? If the
rocks rent, the mountains melt, and the foundations of the earth
tremble under his wrath, what wilt thou do ?
When God shall with one hand strike thee according to his in-
1 Cambden's Elizab.

138 THE DOOR OF SALVATION OPENED [CHAP. XI
finite anger, and with his other hand support thee by his infinite
power, to feel the stroke of that fury, who can express or conceive
what thou shalt endure ? When thou considerest that the wrath of
God hath thrown millions of angels out of heaven, drowned a whole
world, destroyed Sodom and Gomorrah with fire and brimstone,
opened a floodgate of matchless miseries, and let them in upon
Adam's posterity, thou mayest conceive a little what it is. But
when thou considerest that this cup of the Lord's wrath made
Jesus Christ, who in his person was true God, when he did but sip
of it, to be all over in a bloody sweat in a cold winter's night, and
that in such abundance, that the clods of blood trickled down from
his face to the ground, and when he drank it off, to cry out in bit
terness of soul, and anguish of spirit, ' My God, my God, why hast
thou forsaken me ? ' what apprehension wilt thou have of the in
dignation of the Lord ! Well, all this must fall on thee if thou
diest in this estate. How darest thou any longer to provoke the
Lord to anger ! art thou stronger than he ? 1 Cor. x. 22. The
Roman would not contest with his sovereign that could command
legions. Wilt thou by sin contend with that God who can com
mand fire to burn thee, chains to bind thee, brimstone to choke
thee, lions to tear thee, serpents to sting thee, scorpions to scourge
thee, darkness to fright thee, devils to rack thee, worms to gnaw
thee, millions of woes to seize on thee, and hell to hold thee to feel
all this for ever? Mat. xviii. 9, 10, and xxii. 13; Jude 6-12;
Mark ix. 44. Ah ! ' who knoweth the power of thine anger ? ac
cording to thy fear, so is thy wrath,' Ps. xc. 11.
Thirdly, It will teach thee the woeful nature and fruit of sin.
Now thou canst mock at mischief, and sport with sin, as if it were
nothing ; but, good Lord ! what thoughts wilt thou have of thy
most pleasurable wickedness in the other world, when the sensual
delightful streams thereof shall be dried up with the scorching heat
of God's wrath, and nothing left but the mud of horror and vexa
tion ! Sin dogs thee up and down all the while thou livest, as the
fowler doth the flying bird ; conscience will ever now and then give
thee a gripe, have a fling at thee whether thou wilt or no ; but
when the bird settles, then the gun goeth off : so when thou art
settled in thine own place, then expect the murdering piece. After
thy death, the vermin of thy lusts will crawl in thee, and feed upon
thee. Thou shalt see all thy millions of sins like an army set in order,
and marshalled in rank and file before thine eyes, and every one
with their envenomed arrows, poisoned bullets, and wounding

Chap. XI] by the key of regenepation. 139
weapons, set in array against thee. First original sin, the com
mander-in-chief, marcheth up in the front; after that, thine innumer
able actual transgressions ; thy carnal-mindedness, unbelief, pride,
adultery, hypocrisy, drunkenness, swearing, lying, malice, hatred,
envy, unrighteousness, atheism, blasphemy, profanation of the
Lord's day, undutifulness to parents, unthankfulness for mercies,
unprofitableness under the means of grace, incorrigibleness under
afflictions ; thy secret, private, public sins ; thy omissions, commis
sions ; thy personal, relative sins : all these, and many which thou
never thinkest of, shall let fly whole volleys of shot upon thee.
Then thou wilt know that it is sin which hath made thee so
like to Satan ; that it is sin which hath separated between God and
thy soul ; that it is sin which hath shut heaven against thee ; that
it is sin which hath brought thee into hell ; that though sin be de
lightful in the act, yet it is dreadful, it is damnable, in the end.
Oh, it will be sin indeed there ! Now thou walkest lightly under the
weight of those grievous sins, which make the whole creation to
groan ; but then thou wilt feel sin to be a burden too heavy for
thee to bear.
A massy piece of timber floating upon the waters, and swimming,
may be drawn this way or that way by one man ; but when it is
once grounded, he cannot stir it, it will be so heavy : so now thou
art borne up with the streams of worldly comforts, thy sins are easy
and light ; but when thou comest once to touch at land, at thy
long home, they will be so poisonous for their nature, and so pon
derous for their weight, that thou wilt cry out sadly and despair
ingly, what Paul did sorrowfully, yet believingly, ' 0 wretched man
that I am ! who shall deliver me from this body of death ? ' Rom.
vii. 24.
The god of this world now blindeth thine eyes that thou neither
seest their number nor colour ; but in that long long night of
blackness of darkness all those ghosts will walk, and then they will
be ghastly indeed. Those arrows of sin, which now thou shootest
out of sight, will then fall down upon the head of the archer.
Fourthly, It will teach thee the worth of a Saviour. When thou
feelest the want of a Saviour, thou shalt know, by woeful experience,
the worth of a Saviour. Sickness now probably teacheth thee
the worth of health, and pain the comfort of ease. Truly those
torturing pains and racking diseases, with which thou shalt be
eternally affected, will teach thee, though it will be a miserable
learning, the great price and worth of the physician of souls.
Jesus Christ is more worth to a saint in this world than the

140 the door of salvation opened [Chap. XI
whole world. If all the rocks were rubies, and all the dust gold,
and the whole globe a shining chrysolite, yet he would count all
but dross and dung in comparison of Christ ; nay, of one hour's or
moment's communion with him. But thou seest here no such
virtue in his blood, no such value in his passion, no such beauty
in his person, no such excellency in his precepts ; but when thou
shalt feel the wrath of God, the curse of the law, the torments of
hell, the poison and sting of sin, then a Redeemer will be a Re
deemer indeed.
Now the Son of the ever blessed God tendereth himself to thee
with many entreaties, goeth after thee up and down, night and
day, knocking at the door of thine heart, with all his graces, com
forts, and fruits of his death, by the ministry of his word, the
motions of his Spirit, multitudes of temporal and spiritual mercies ;
but thou, unworthy wretch, slightest both him and his precious
attendants, and esteemest thy shop and stock, thy corn and carnal
comforts, far before him ; but when thou shalt see what a weight
of glory, what rivers of pleasures, others enjoy through the Saviour,
and thyself feel more torment and pain than thou canst now pos
sibly think or fear, for want of a Saviour, surely thou wilt have
other manner of thoughts of him than now thou hast.
It would be as much worth to thee as heaven, now to know Jesus
Christ and him crucified ; but it will be the hell of thine hell to
know him there. Oh how deeply it will cut thine heart with
horror to think that that Christ, whom thou shalt see at his
Father's right hand, waited on thee till his head was wet with the
dew, and his locks with the drops of the night, called frequently
and fervently after thee, Turn, turn, 0 sinner ! why wilt thou die,
and run thus upon thy ruin ? And yet thou wert as deaf as an
adder, and wouldst not hear the voice of that sweet charmer.
Fifthly, It will teach thee the preciousness of time. Eternity
will learn thee the value of time, when in that long evening and
night, which shall never have a morning, thou shalt remember
and consider that thou hadst a day of grace. Oh thou wilt think,
Time was when I had the tenders and offers of all that love and
life, mercy and merits, heaven and happiness, of which yonder
blessed souls are possessors ; when mercy came kneeling to me for
acceptance, grace came a-begging at the door of my heart for ad
mittance, it followed me to bed and board, abroad and at home,
beseeching me for the love of God, for the sake of my poor soul,
to turn from lying vanities to the living God. How often did the
minister with many entreaties invite, exhort, beseech me to pity

\\

Chap. XI] by the key of regeneration. 141
my dying soul, 2 Cor. vi. 1, to leave my damning sins, and heartily
to embrace my loving Saviour with all speed, assuring me from the
word of the eternal God that then was the only accepted time, then
was the only day of salvation ! But I despised and deferred all. I
thought I had time enough before me, and woe, and alas, it is now
too late ; the sun of my life is set, the gate of mercy is shut ; I
did not work in my day, and now the things of my peace are for
ever hid from mine eyes. Alas, alas ! poor creature, what wilt
thou do in such an hour ?
Now thou wantest ways to spend thy time. Were it not for the
ale-house, or good fellowship, or some sinful or vain sports, thou
couldst not tell what to do with thy time. Now thou esteemest it
as a mere drug that hangs upon thy hand. How many a pre
cious hour dost thou throw away, though the revenues of the whole
world cannot purchase or call back a moment ! but then thou wilt
cry, as that foolish lady on her death-bed, who wantoned it away
in her life-time, Call time again, call time again ! but all in vain.
When thou art once entered upon thine eternity, there can be no
recalling of time.
I have read of Archias, the Lacedasmonian, that whilst he was
carousing in his cups amongst his jovial companions, one delivers
him a letter purposely to acquaint him that some lay in wait to
take away his life, and withal desired him to read it presently,
because it was matter of concernment. Oh, saith he, Cras seria,
Serious things to-morrow ; but he was slain that night.1 So, whilst
thou art wallowing in the mire of sensual pleasures, a messenger
from God is sent purposely to tell thee that Satan and sin lie in
ambushment to murder thy soul, and withal entreateth thee to
mind it speedily, that thou mightst prevent it ; but thou criest,
at least in thy heart and practice, Serious things to-morrow ; re
pentance, faith, and holiness hereafter ; but before that hereafter
come thou art in hell, and then present time will be precious
when it is past.
Thou wilt then remember how exceeding careful thou wast to
plough and sow thy ground in its season, and how mad and foolish
to put off the ploughing up the fallow-ground of thy heart, and
sowing to the Spirit, till the season of grace was past.
Sixthly, It will teach thee the knowledge of eternity, though
indeed this lesson will be ever learning by thee, and never learned.
Thou shalt suffer the vengeance of eternal fire, Jude 7, and be
tormented day and night for ever and ever, Rev. xiv. 10.
1 Plutarch in Pelopid.

142 the door of salvation opened [Chap. XI
Thou wouldst not burn a whole year, no, not one day, in one of
thy kitchen fires, for a kingdom. But oh, then thou shalt be in a
ten thousand times hotter fire, and for ever ! Ah, who can
dwell in everlasting burnings ! Who can endure unquenchable
flame ! Isa. xxxiii. 14. It is written of the lord chancellor
Egerton, that going through Westminster Hall, in term-time, he
saw written upon the wall, by one that was fearful he should be
oppressed by. a potent adversary, Tanquam non reversurus, as
though he should never return more. Truly, when thou art once
cast into that prison thou shalt never come out. As the cloud is
consumed and washed away, so he that goeth down into hell re-
turneth no more, Job vii. 9. The worm there dieth not, and the
fire there never goeth out ; there is blackness of darkness for ever ;
the smoke of thy torment will ascend for ever and ever, Mat. xviii.
10 ; Jude 7 ; Rev. xiv. 10, 11. 0 friend, didst thou but know
what this eternity of torment is, thou wouldst howl and roar, and
never rest day nor night whilst thou art unconverted. It is an age
of ever living in death and pangs, and yet never expiring ; a circle
of sorrows which knoweth no end ; an extremity of pain which
shall have no period. When thou hast lain under those incon
ceivable torments as many millions of ages as there are creatures
great and small in heaven, earth, and the vast ocean, thou shalt
not be nearer coming out than the first moment thou didst go in.
Now thou thinkest prayers are long, sermons are long, and Sab
baths are long, and duties are long ! but how long wilt thou think
eternity to be ! Now thou sayest the preacher is long-winded ;
but ah ! how long-winded will hell be, when it shall hold thee
ever, ever, ever, to feel the stroke of infinite power and
anger !
Thus, reader, while thou livest, thou art a cursed creature, and
when thou diest, a damned sinner. In life thou art cursed in all
thou hast, in all thou dost ; after death thou shalt know the vanity
of the world, the anger of the Lord, the woeful nature and effects
of sin, the worth of a Saviour, the preciousness of time, and what
a boundless, bottomless ocean eternity is. ' Consider this, ye that
fear God, lest he tear you in pieces when there is none to deliver
you,' Ps. 1. 22.
But possibly thou, reader, though unregenerate, dost not feel this
curse, nor fear this wrath, therefore thou thinkest all is safe.
But answer me this question, Doth not the word of God speak
more of thy misery, both in this and the other world, than I have or
can speak? And canst thou imagine that thine unbelief shall

Chap. XI] by the key of regeneration. 143
make God a liar ? I tell thee the same scripture of truth which
speaketh of thy misery, speaketh of thy stupidity, 1 Thes. v.' 3, 4,
that thou wilt even mock and scoff when thou art told of it, 2 Pet.
iii. 2. Truly thy sottish senselessness is the chain by which hell's
jailer holds thee so fast. The sick patient that feeleth his pain is
in a hopeful way of recovery, when he that is sick and senseless is
usually given over for dead.
It is observed of those that are taken with the frenzy, the disease
being got into the cockloft of reason, that the more the disease doth
affect them, so much the more secure they are, careless of any
thing, presumptuous in all things, fearful of nothing, as having lost
the use of common sense.1 So is it with thee ; the more sinful, the
less sensible ; the more the dust of sin flies up into thine eyes, the
more blind thou art now ; but when death comes, it will clear up
thy sight. Pliny saith of the mole, that though she be blind all
the time of her life, yet when she cometh to die she openeth her
eyes.2 Truly, though now thou shuttest thine eyes, and art blind
in these things, yet within a few days thou shalt come to die, and
then thine eyes will be opened, and thou wilt see all these things,
and very much more, as clearly as the sun at noonday.
Therefore, friend, what dost thou say now to this first subject of
consideration — the misery which thou liest under, and art liable to
whilst thou art unregenerate ? Would any man, that were not
mad, continue quiet in such an estate one moment ? Ah, who
would live one hour under such a torrid zone for a world ? Dost
thou believe, that as they whom God blesseth are blessed indeed,
so they whom he curseth are cursed indeed ? When Christ cursed
the fig-tree, how speedy and effectual was it ! The disciples say,
' How soon is the fig-tree withered away,' Mat. xxi. 19, 20. So
will it be to thee as certain, though not so sudden ; like a moth, it
will devour thee surely, yet it may be secretly, that thou shalt
take no notice of it. Let conscience speak : Art thou contented
to be night and day, wherever thou goest, and whatever thou doest,
under God's curse in this word? If not, then acquaint thyself
now with God, and be at peace, and good ; a blessing instead of a
curse shall come to thee, Job xxii. 21. But if thou canst bear
God's curse so patiently here, not sinking under it, being kept
above water with the skin-deep bladders of common blessings, yet
what wilt thou do hereafter When all these shall be parted from
thee ? Canst thou so quietly in the other world hear that voice,
1 Arist.
2 Oculos incipit aperire moriendo, quos clausos habuit vivendo.

144 the door of salvation opened [Chap. XII.
and feel the execution of that verse : ' Go, thou cursed, into ever
lasting fire, prepared for the devil and his angels for ever ' ? Mat.
xxv. 41. If thou canst not, ' Agree with thy adversary quickly,
while thou art in the way with him ; lest at any time the adversary
deliver thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison. Verily I say unto thee,
Thou shalt by no means come out thence, till thou hast paid the
uttermost farthing,' Mat. v. 25, 26.

CHAPTER XII.
The second subject of consideration, The felicity of the regenerate
in this world.
Secondly, Consider the unspeakable felicity which thou mightst
enjoy if thou wert one regenerated. Thy happiness would be far
greater than my tongue can declare, or thine heart desire. Blessed
ness is so full a word that it comprehends all the good which the
rational creature can wish; and truly thou shouldst have it in its
full weight. As before thou wast above all expressions cursed, so
now thou shouldst be beyond all comparison blessed. Thy glean
ings should be better than the most prosperous wordling's vintage ;
the worst estate that thou shouldst ever be in would be far more
eligible than the best estate of the greatest emperor on earth that
were unregenerate.
Every blessing written in the book of God would be thy birth
right if thou wert born of God ; thou should be blessed with the
blessings of the throne and of the footstool, with all things that
belong to fife and godliness, 2 Pet. i. 3. No evil should come to
thee : ' There shall no evil happen to the just,' Prov. xii. 21. No
good shall be kept from thee : ' The Lord shall give grace and
glory, and no good thing will he withhold from them that walk
uprightly,' Ps. lxxxi v. 11. If earth can make thee blessed, thou
shouldst be blessed : ' Blessed are the meek, for they shall inherit
the earth,' Mat. v. 5. If heaven can make thee blessed, thou
shouldst be blessed : ' Blessed are the poor in spirit, for theirs is
the kingdom of heaven,' Mat. v. 3. If all things could make thee
blessed, thou shouldst be blessed : ' Whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things present, or things
to come ; all are yours ; and ye are Christ's ; and Christ is God's,'
1 Cor. iii. 22, 23.

•Chap. XII] by the key of regeneration. 145
Reader, I shall do my utmost so to set forth the felicity of the
regenerate (which no pen can fully) that thou mayest admire it : —
' How goodly are thy tents, 0 Jacob, and thy tabernacles, 0 Israel ! '
Num. xxv. 5 ; — and not only, as Balaam, desire their deaths — ' Let
me die the death of the righteous, and let my latter end be like
his,' Num. xxiii. 10 — but also endeavour to live their lives, and to
have thy conversion x like theirs.
While thou continuest in this world, thou shouldst be a blessed
soul ; and when thou enterest into the other world, thou shouldst
be a glorious saint.
In this world thou shouldst be a blessed soul in every condition
into which thou couldst come, in every relation in which thou dost
stand, at all times and in all places whatsoever.
All the providences of God should be profitable to thee.
If God's hand were enlarged in mercy, thy heart should be en
larged in duty. If God should prosper thee in temporals, the
streams of his bounty should lead thee (as the water-course, either
upward to the spring, or downward to the ocean) to the source and
fountain of all thy happiness. Thy heart would still be in heaven,
where thy best things were, even then when thy body were busied
among earthly good things, 1 Cor. vii. 29, 30; Phil. iii. 19.
Some observe of the seed called henbane, that it killeth all birds
Bave sparrows, and to them it is nourishing food ; and they give
this reason, because their veins are so narrow that the fumes of the
seeds cannot pass through them to their hearts. Truly thus it would
be with thee, though thousands of others are poisoned with their
worldly portions, because the fumes thereof penetrate into their
vitals; but if riches increase, thou shouldst not set thine heart
upon them ; nay, thou shouldst get nourishment from them. As
Jehoshaphat, the more honour and wealth thou hadst, the more thy
heart would be lifted up in the ways of God, 2 Chron. xvii. 5, 6.
If thine estate were but little, yet it would be perfumed with
love ; and that lump of sugar in thy cup would make the liquor
sweet, be it never so small. As the waters which flow from the
hills of some of the islands of Molucca taste of the cinnamon and
cloves which grow there, so should thy gift, though it were but
water, taste of the good-will and special grace of the giver. Thy
little, with the fear of the Lord, would be better than the riches of
many wicked men, Ps. xxxvii. 16. As a little ring with a very
costly diamond in it is far more worth than many great ones with
out it, so thy estate, though it were but a penny, should be joined
1 Qu. ' conversation ' ? — Ed.
VOL. V. K

146 THE DOOR OF SALVATION OPENED [CHAP. XII.'
with the precious jewel of that love which is better than life, and
enjoyed by special promise, and thereby be infinitely more worth
than the thousands and millions of others, bestowed merely from
common bounty, and enjoyed only by a general providence.
If the black frost of adversity overtake thee, thou shouldst, as
coneys, thrive the better ; thy soul being hale, thou wouldst become
thereby the more healthy. By affliction thou shouldst be partaker
of God's holiness, Heb. xii. 10.
The water of affliction should wash out the dirt of thy corrup
tion ; and the more they increased they would raise thee, as the
flood the ark, higher above the earth, and mount thee nearer to
heaven. Torches burn the better for beating; spices smell the
sweeter for pounding ; vines bear the more for bleeding ; and the
more thy soul were kept down by those weights, like the palm-tree,
the more thou shouldst grow. That scouring and rubbing which
fretteth others should make thee shine the brighter, Ps. xciv. 12.
Divine corrections should make thee learn thy sacred lessons.
It is said of the Lacedaemonians, that when all other people were
undone by war, they only grew rich. Truly thus, when ungodly
ones are the worse for outward miseries and wants, — like Ahaz, in
their distress they sin more against the Lord, — thou shouldst thrive
the better, grow the richer in grace and good works. The dimi
nution of thy temporal should be an addition to thy spiritual estate,
Job xxxvi. 9, 10. As spring- water smoketh when other waters are
dried up, because that is living and these are dead; nay, it is
observed, waters arising from deep springs are hotter in winter
than in summer, the outward cold keeping in and doubling the
inward heat ; so the waters of thy graces should not only continue,
having a living principle, when the sun of calamity scorcheth and
drieth up the dead ponds of unregenerate professors, Mat. xiii. 21,
but also increase in spiritual heat, Job xvii. 8, 9 ; Phil. i. 14.
If the devil assaulted thee with temptations, they should never
be for thy perdition, but probation, Rev. ii. 20. The Captain of
thy salvation would so strengthen thy soul with the shield of faith
and sword of the Spirit that thou shouldst not only defend thy soul
from all deadly wounds, but offend thine enemy, and be more than
a conqueror over principalities and powers, through him that loveth
thee. It would possibly be grievous and terrible to thee to be
tempted ; but if God did not see it needful, he would not suffer it ;
nay, if he could not make it useful, he would not send it : by those
thorns of the flesh he would prick the vein, and let out the rank
blood of thy spirit. It is said of Telephus that he had his impos-

Chap. XII] by the key of regeneration. 147
thume opened by the dart of an enemy which intended his hurt.
Truly, so God would make to thee the fiery darts of the devil,
though they were intentionally mortal, to be eventually medicinal,
1 John v. 18. The evil one should not touch thee, that is, with a
mortal or deadly touch. As a sound tree shaken with the wind,
thou shouldst not fall, but root thyself the faster ; thou shouldst,
like Samson, fetch meat out of the eater, and out of the strong sweet
ness ; thou shouldst get honey even out of this roaring lion ; thy
regeneration, like pollium, would be a special preservative against
the poison of that crooked serpent.
Nay, when thou shouldst fall into the evil of sin, even that should
turn to thy good. God, — no thanks to thee, — like the skilful
apothecary, would make wholesome treacle of such poisonous drugs.
If thy corruption should at any time get the mastery, and break out
in thy life, thou shouldst be so well purged by the physician of
souls with the bitter aloes of repentance, that as those who have
had ill-humours of their bodies getting head and breaking out in
the small-pox, and do well, thou shouldst be the healthier in thy
soul whilst thou livest. As a burnt child, thou shouldst ever dread
that fire : thy broken bone, being once well set, would be stronger
than before ; thou shouldst, after thy falls, walk more dependingly
on Christ, more compassionately towards others, and more watch
fully over thine own heart. Compare 2 Sam. xi. 4, and xv., with
1 Chron. xi. 18, 19 ; Mark xiv. 29, with John xxi. 15-17.
Whatever thy condition were, it should tend to thine eternal
consolation. Every wind that blew, whether the nipping north
wind of adversity, or the cherishing south wind of prosperity, should
neither of them wrong thee, for Christ would give them a charge
concerning thee, as David his captains concerning Absalom, Do
this young convert no harm, no discourtesy, but deal gently with
him for my sake ; yea, they should both blow a blessing to thy
soul. Though the providences of God might be sometimes painful
to thine outward, yet they should be always profitable to thine
inward man. Infinite love would send all, infinite wisdom would
temper all, and infinite power would dispose all for thy benefit :
the rod would ever be in the hand of a loving Father, and therefore
never used to ruin or harm thee, but ever to reform and heal thee.
As in the revolution of the heavens, every planet moveth in its
proper orb, their motions are various, nay, opposite, yet by the
wheeling round of the primum. mobile, they are all brought about to
one determinate point ; and as the wheels of a watch, though they
move contrary ways, yet all serve to carry on the end of the work-

148 THE DOOR OF SALVATION OPENED [CHAP. XII.
man, to tell us the time of the day ; so though the providences
and dealings of God be never so cross seemingly, yet they should
all tend to thine advantage really and finally, and to carry on God's
design, which is thy spiritual and eternal felicity.
In a word, if afflictions did wait upon thee, if temptations watch
against thee, if mercies did flow in, or by iniquity thou didst fall
down, whether the days of thy pilgrimage were cloudy or clear,
shining or showering, whatever weather thou travellest in towards
thy Father's house ; all things should work together for thy good,
if thou didst once love God, and wert called according to his pur
pose, Rom. viii. 28.
As all God's providences should be profitable to thee, so also in
all thy performances thou shouldst be acceptable to God.
When thou shouldst approach the Lord of glory, he would give
thee a meeting in the means of grace ; he would bid thee welcome
into his presence, and warm thine heart with his spiritual in
fluences ; thou mightst hear him speaking to the solace and wonder
of thy soul ! ' 0 my dove, shew me thy face, let me hear thy voice ;
for sweet is thy voice, and thy countenance is comely,' Cant. ii. 14.
The Spirit of God would assist thee in all thy performances, en
abling thee to offer up to God what came first from God ; x and oh
how exceedingly would the Father be taken with, and delight in,
his own child ! The fruits of the Spirit would be pleasant fruits
indeed, Rom. viii. 26 ; Cant. iv. 16. Thou shouldst in every sacri
fice give God thine heart, which he could not but take kindly at
thy hands ; thy prayer would be his delight, Prov. xv. 8 ; thy
sweet breath would abundantly please him ; no music could be so
melodious to thee as thy prayers to him ; thou shouldst never ask
anything but he would grant it, either in specie or pondere, in
money or money-worth. The King of heaven is not he that could
do anything against thee, as that earthly king said, Jer. xxxviii. 5,
' Thy prayer should come before him like incense, and the lifting
up of thine hands as morning and evening sacrifices, which his soul
would smell a sweet savour in.' His eyes would be always open
upon thy person with acceptance, and therefore his ears would be
open to thy prayers with audience, Gen. iv. 4.
Thou, like Esther, shouldst be arrayed in thy best raiment, the
robes of thy Saviour's righteousness, and so appearing in the pres
ence of the King, shouldst find such favour in his eyes, that thy
petition should be granted, and thy request performed, though it
were to the half, to the whole, of his kingdom.
1 Sozomen said of Apollonius, that he never asked that thing of God which was
denied.

Chap. XII] by the key of regeneration. 149
Thy duties should be performed with suitable graces. At a
sacrament, or in a prayer, thou shouldst draw nigh to him by faith,
Heb. x. 22. Know thy distance from him by godly fear, Heb. xii.
28 ; be made one with him by love, Job xvii. 23 ; which would
enlarge thy heart in desires after him, and ravish thy soul with
delight in him, Ps. lxxiii. 25 ; Job xxii. 26 ; and thou shouldst
walk with him throughout the duty, with one foot of hope, and the
other of humility.
Thus graciously shouldst thou look up to him, and he would
graciously look down upon thee ; little dost thou think what power
ful loadstones these graces would be to draw forth his love. Ob
serve and admire: ' Thou hast ravished1 my heart, my sister, my
spouse ; thou hast ravished mine heart with one of thine eyes, with
one chain of thy neck. How fair is thy love, my sister, my spouse 1
how much better is thy love than wine ! and the smell of thine oint
ments than all spices!' Cant. iv. 9-11, to the end.
Besides, all thy performances would be perfumed by the Media
tor. There would indeed still be imperfection in thy graces, which
are poured by the Spirit into thy soul, as pure liquor into a foul
vessel. Spring-waters, as they pass through the veins of the earth,
will taste of the minerals which they there salute ; so would thy
gracious actions have their faults and defects, because thou wouldst
have still an unregenerate part ; therefore duties, as they came from
thee, would not have a good savour, but Christ the angel would
stand at the altar with sweet incense, intercepting thy sacrifices and
prayers in their passage to heaven, purge away the iniquities of thy
holy things with his own blood, perfume thy duties with his in
finite merits, and so present them to his Father in his own name
without the least defilement ; and then, oh then, how pleasing and
acceptable must they needs be to him ! Rev. viii. 3, 4.
As when a servant is with a master upon liking, he doth his
business so coldly and carelessly, and is so indifferent about it, that
his master takes little notice either of him or his work, and all that
time is lost. But when he is once bound, and the indentures sealed,
and his father engaged for his faithfulness, the apprentice falls to
his work with another manner of spirit ; and the master now esteems
it as service, carrieth himself towards him as a master, resolves to
teach him his trade, and his time every day goes on. So whilst a
man is unregenerate, he serveth God so coldly, hypocritically, and
carnally, that God accepts it not, nay, loathes it ; his performances
they are as the cutting off of a dog's neck, or the offering up of
1 Taken away my heart, or behearted me. — Hebr.

150 THE DOOR OF SALVATION OPENED [CHAP. XII.
swine's flesh, it is lost service ; but when indentures are sealed in
regeneration, that the man is bound to God by a hearty dedication
of himself to his service, and Christ hath given a considerable sum
with him, and undertaken for his faithfulness, then the soul falls to
God's business with hand and heart, and God esteems it as service,
and resolves to teach him the trade of pleasing God on earth, that
he may be fit to do it in heaven.
All the ordinances of God should be for thy good. If thou wert
but born again, and alive spiritually, thou shouldst find the word,
prayer, singing, sacraments, Sabbaths, communion of saints, to be
both refreshing and nourishing food to thy soul, though now thou
canst relish them no more than the white of an egg, and receive no
more good from them than from a dry chip ; then they would be
as pipes to convey the water of life, to cheer and satisfy thy thirsty
spirit. If thou wert a child weak in grace, ordinances would be
milk to thee ; if a strong man, they would be strong meat ; though
thy spiritual strength were never so small, thou shouldst find they
would increase it. The Father of eternity would take care so to
nurse and feed thee that thou shouldst thrive, 1 Pet. ii. 2.
As the head doth by the organs of sinews or nerves convey the
animal spirits into the whole body, and with them both sense
and motion, so thy head Christ Jesus would, by those organs of
ordinances, convey spiritual life, sense and motion, to thee his
member. Thou mightst hear the word with much spiritual hunger, and
that being thy sauce, would make thee both fall to and relish thy
food. When thou shouldst hear Christ speaking to thee, and open
ing the Scriptures, thine heart would burn within thee, and, as
metal melted, be ready for any mould which God would cast thee
into. The precepts of the word would be a light to thy feet, and a
lantern to thy paths ; thou wouldst love them for their purity, find
them to be exceeding pleasant, and turn thy feet into those ways of
peace. Thine heart would in part answer God's holy law, as the
counterpart the original deed; and thou shouldst so behold the
face of the Lord in the glass of his word, that thou shouldst be
changed into his image from glory to glory, by the Spirit of the
Lord, 2 Cor. iii. 18.
The threatenings of the word, though they portend and speak
dreadful things, as Nebuchadnezzar's dream, yet those fearful and
faithful dreams would belong to thine enemies, and the interpreta
tion of them to them that hate thee. Those doleful threatenings

Chap. XII] by the key of regeneration. 151
of God's wrath, the delivering up of souls to go on in sin, and the
eternal torments of hell, like drones, will buzz about thine ears to
keep thee wakeful, but could not sting thee to make thee woeful ;
wert thou but alive in Christ, thou shouldst be dead to the law and
all its curses, Rom. vii. 4.
The promises would be precious also to thee, if thou wert con
verted ; thou wouldst have the mouth of faith, with which thou
shouldst suck much warm heart-cheering milk from those breasts
of consolation, Isa. lxvi. 11. To thee the promises would be en
couragements to service ; the threatenings, affrightments from sin ;
the precepts, directions to sanctity. If thy heart were sorrowful,
the promises would enliven it ; if secure, the threatenings would
awaken it ; if full of doubts, the precepts would counsel and advise
it. Of the promises, more in the next head.
At a sacrament Christ would sweetly feast thy soul, bring thee
into his banqueting-house, and cause his banner over thee to be
love ; when others feed only upon elements, thou shouldst feed on
the sacrament, and find his flesh to be meat indeed, and his blood
to be drink indeed ; when others stood at the door, and are put off
with some poor scraps, as much as they came for, thou shouldst be
called in, sit at his own table, feasted with the fat things of his own
house, drink of the rivers of his own pleasures, continue under his
shadow with great delight, and know his fruit sweet unto thy taste ;
when thou sawest with the eye of faith the board spread, and richly
furnished with variety of dainties, all the cordials and sweetmeats
of the gospel, among the rest, with that love which is better than
wine, thou shouldst hear a voice from the Spirit within thee, ' Eat,
0 friend; drink abundantly, 0 beloved;' which, how ravishing it
would be to thine ears, and how refreshing to thine heart, no tongue
can tell. 0 reader, hadst thou ever found at a sacrament what it
is to sup with Christ, and Christ with thee, thou would scorn the
life of an emperor for the life of a new creature.
In prayer, God and thy soul would sweetly converse together.
Thy petitions would ascend up to him, and his right hand kind
nesses would descend on thee. In this duty thou wouldst call,
turning his precepts into prayers, and he would answer by turning
his promises into performances. Many, many a blessing shouldst
thou obtain kneeling. This vessel would never return (though
sometimes it might seem to tarry long) but richly laden. The
crop of God's answer would be far greater than the seed of thy
prayer out of which it grew. The prodigal desired but the liberty
of a servant ; but the father bestowed on him the dignity of a son :

152 THE DOOR OF SALVATION OPENED [CHAP. XII.
' The king asked life, and thou gavest it him, yea, length of days
for ever and ever. His glory is great in thy salvation ; honour and
majesty hast thou put upon him,' Ps. xxi. 4, 5. As a merchant
in a morning will get five hundred or a thousand pounds by a
bargain, truly thou shouldst, by a duty in a morning or evening,
get thousands, nay, millions, at a clap, increase of grace, a supply
of thy spiritual wants, the subduing of thy secret wickedness, peace
of conscience, communion with God, joy in the Spirit, which are
more worth than the whole earth.
In brief, Christ would be thy shepherd, feed thee in green pas
tures, lead thee by the still waters, and take care that thou be fat
and flourishing. As the root sendeth up its sap through the bark
to all its living branches, whereby they continue living and bring
forth fruit, so if thou wert but regenerated, and a living branch,
thou shouldst derive the sap of grace, through ordinances, from
Christ thy root, whereby thou shouldst persevere in spiritual life,
and glorify God by bringing forth much fruit.
All the promises of God should be thy portion.
Reader, thou art not able to conceive the unsearchable riches
which are laid up in the promises. Well may the apostle call
them ' exceeding great and precious promises,' 2 Pet. i. 4. The
promises are the great charter, containing all the privileges which
were purchased by Christ ; like an apothecary's shop, they are full
of various salves for every sore, of precious remedies for every
malady, of choice cordials to enliven thee with spiritual consolation
in the saddest condition. One promise is of unspeakable worth.
As every precious stone, so every individual promise hath its virtue
and value. It is the saying of one, We had better want meat,
drink, air, light, all the elements, than that one sweet sentence of
our Saviour,1 ' Come unto me, all ye that labour and are heavy
laden, and I will give you rest,' Mat. xi. 28. Mr Burroughs saith
that there is more of God in that one verse, John iii. 16, than in
heaven and earth beside : ' God so loved the world that he gave
his only-begotten Son, that whosoever believeth on him should not
perish, but have everlasting life.' And Mr Baxter, in his Everlast
ing Rest, I remember, hath an expression to this purpose, that he
would not for all the world that that verse, John xvii. 24, had been
left out of the Bible, ' Father, I will also, that they whom thou hast
given me, be with me where I am ; that they may behold my
glory.' One promise hath revived the saints when they have been almost
1 Mallemus carere sale, coelo, &c— Selveccer in Pcedag. Christian.

Chap. XII] by the key of regeneration. 153
dead with sorrow, and held their heads up, that they have not sunk
in deep waters. Beza was refreshed by that, John x. 27-29 ; * Mr
Bilney, that blessed martyr, by that, 1 Tim. i. 15 ; Father Latimer
at the stake by that, 1 Cor. x. 13 ; Mr Robert Bolton, that famous
preacher and eminent saint, was comforted under a sad affliction
by that, Isa. xxvi. 3. Now if one promise be so precious, how
happy shouldst thou be, wert thou but regenerated, to have an
interest in all the promises ! That whole book should be thine,
wherein every leaf drops myrrh and mercy, love and life. Thou
mightst walk in the garden, where those choice flowers, pleasant
fruits, and sweet spices grow, and abundantly delight thy soul with
their fragrant smell and luscious taste. ' The promise is to you,
and to your children, and to them that are afar off, and to as many
as the Lord our God shall call,' Acts ii. 39. Observe the silver
thread upon which all the jewels of the promises hang, ' To as
many as the Lord our God shall call.' . When thou art called and
born of him, all the promises would be thy portion. As all the
rivers meet in the ocean, so all the promises meet in regeneration.
I will name two or three promises, that thou mayest see how well it
would be with thee wert thou once in Christ. All thy sins should
be pardoned ; though they were never so great and grievous, yet
the blood of Jesus Christ would cleanse thee from them. Didst
thou but know what a great price was laid down to procure a
pardon, Heb. ix. 22, 24, what dreadful punishments sinners undergo
in hell for want of pardon, Jude 7, what sorrows and sighs, broken
bones, and watered couches, "the saints suffer, when they are but
doubtful of their pardon, Ps. xxxviii. 1-4, thou wouldst say, ' 0
blessed is the man whose iniquity is forgiven, and whose sin is
covered ; blessed is he rta whom the Lord imputeth not sin,' Ps.
xxxii. 1 , 2. Now thou shouldst obtain this blessedness ; God would
esteem thee perfectly righteous. Solinus reports of a river in
Bceotia which maketh black sheep, if washed therein, white ; truly
wert thou never so black a sinner, yet thou shouldst be made white
by the blood of the Lamb, Rev. vii. 14.
As all thy sins should be remitted, so thy person should be
adopted. Thou shouldst of a child of wrath become the child of
God, John i. 12. David reckoned it a great honour to be the son-
in-law of king Saul. ' Seemeth it,' saith he to Saul's servant, ' a
light thing to you to be a king's son-in-law, seeing that I am vile
and lightly esteemed ? ' 1 Sam. xviii. 23. Oh what is it then to be
the son of God, of the King of kings, and Lord of lords ! ' Behold
1 Melch. Adamus in Vit.

154 THE DOOR OF SALVATION OPENED [CHAP. XII.
what manner of love hath the Father loved us with, that we should
be called his children,' 1 John iii. 1. The greatest admiration is
too little for such infinite condescension ; yet this privilege should
be thine. The boundless God, who hath millions of glorious angels
for his servants, would own, feed, clothe, protect, maintain, and
portion thee as his son.
Thou shouldst be sure to persevere in grace. Being once in
Christ, thou shouldst be ever in Christ. Though the wind should
blow, and the waves beat against thee, yet thou shouldst not fall,
being built upon the true rock ; the very gates of hell should not
prevail against thee. Though thou mightst fall foully, yet thou
shouldst never fall finally, because the seed of God would remain
within thee, 1 John iii. 9 ; Phil. i. 6 ; 1 Thes. v. 23, 24. Thy
life would be hid in Christ, as the sap in the root ; and therefore
thou mightst have thine autumn, yet thou shouldst spring again.
Thy stock of grace would not be in thine own, but in Christ's
hands, and for this cause thou couldst not possibly prove, as Adam,
a bankrupt. Though the flame of a zealous profession might be
abated, yet there would be fire on the hearth under the ashes, true
grace in thine heart ; the love of God to thy soul would be ever
lasting love, Jer. xxxi. 3. The kindness of thy Redeemer to
thee, everlasting kindness, Isa. liv. 8. The Spirit of grace would
abide in thee for ever, John xiv. 16. The covenant into which
thou shouldst enter with God would be an everlasting covenant,
Heb. xiii. 20 ; and in that very covenant thy Saviour would under
take for thee, that thou shouldst never depart away from him, but
abide in him for ever, Jer. xxxi. 33, 34, and xxxii. 40. Christ
himself would be ever in thee; and Christ, saith one, may as
soon die in heaven at his Father's right hand, as in the heart of a
believer. To sum up all the promises in one, God would be thy God ; and
how much wealth is in this golden mine would nonplus the tongues
of all the men in the world to express, and the understandings of
all the angels in heaven to conceive. This is the great new cove
nant promise, Heb. viii. 8-10, ' I will be to them a God, and they
shall be to me a people.' The author of all promises is the matter
of this promise. Surely it is the main, the ocean, a large promise
indeed, when it contains him whom the heavens, and heaven of
heavens, can never contain. The book of promises is as a glorious
crown, but this is the most sparkling diamond in it.
Friend, dost thou consider what it is to have God for thy God ?
All that God is would be thine ; the Father thine, to adopt thee

Chap. XII] by the key of regeneration. 155
for his own son ; the Son thine, to purify and present thee accept
able to the Father ; the Spirit thine, to dwell in thee as a witness,
seal, and earnest of thine everlasting inheritance. All that is in
God should be thine ; all his attributes and perfections should be
laid out for thy profit ; his wisdom would be thine to direct thee,
his power thine to protect thee, his grace thine to pardon thee, his
mercy thine to pity thee, his goodness thine to comfort thee, and
his glory thine to crown thee. Thou canst not imagine what a
full good this God is in himself, and would be to thee. He would
be to thee health in sickness, strength in weakness, light in dark
ness, joy in sadness, riches in poverty, honour in ignominy, freedom
in slavery, ease in pain, safety in dangers, and life in death. This
one God would supply all thy need, ' according to his riches in glory
by Christ Jesus,' Phil. iv. 19.
God would subdue thy corruptions, enable thee to overcome
temptations, to be a gainer by afflictions, to hold out under deser
tions, to improve providences, to be the better for ordinances, to
be filled with holiness, and fitted for happiness. He would do
more for thee than thou couldst ask or think, Eph. iii. 20. Well
might the psalmist wonder at the riches of his portion, who had a
propriety in God : Ps. cxliv. 15, ' Happy is the people, that is in
such a case ; yea, happy is the people, whose God is the Lord.'
Ainsworth reads these words by way of admiration, ' Oh happy is
the people whose God is the Lord ! ' x As if the psalmist, consider
ing what he had said before, that it was a happiness to enjoy
children, cattle, and outward comforts, did from those streams
ascend to the fountain, and gathered by rational arguing, if they
are happy that have their sons growing as plants, their daughters
as polished stones, their barns swelling, and their flocks thriving,
oh how happy are these whose God is the Lord ! If they are so
blessed who have the stars, how happy are they that have the sun !
For in the presence of this sun all those stars must vanish and dis
appear. Mollerus takes the words by way of correction, Yea,
rather, blessed is the people whose God is the Lord. As if David
had recalled himself, and with his pen given a dash to all that he
had said : Did I say that they were happy which abounded with
relations, possessions, and outward comforts ? I recall myself.
Alas ! they are not happy in comparison of their happiness who have
the Lord for their God; yea, rather, happy is the people whose
God is the Lord. By this latter he cuts off the neck of his former
expression. Some take the words conjunctively, as if David had
1 Beatus ergo populus cujus Jehova est Deus — Tremel.

156 THE DOOR OF SALVATION OPENED [CHAP. XII.
proclaimed them happy indeed for whom the Lord as their God
doth so liberally provide.1 The children must needs be happy that
have a Father that takes such care of them, and bestoweth so many
outward good things on them. Augustine takes the words disjunc
tively, as if the former part of the verse, ' Happy is the people that
is in ease,' were the voice of the world ; and the latter part of it,
' Yea, happy is the people whose God is the Lord,' were the voice
of the saints. And that father explains himself to this purpose :
0 vain and foolish speakers, 0 strange children, they have called
the people happy that are in such a case. But what sayest thou,
David ? What sayest thou, 0 body of Christ ? What say ye, 0
members of Christ ? What say ye, 0 children of God ? Because
those vain speakers and strange children have called them happy
that are in such a case? What say ye ?' And then he answereth
for them, as the voice of all, ' Happy is the people whose God is
the Lord.' 2
Thus happy, reader, shouldst thou be, if thou wert once regene
rated. That God, in comparison of whom the whole creation is
as nothing, would be thy God. Oh how eminently, how infinitely,
shouldst thou be blessed, in having so rich, so vast, so boundless a
good for thy God ! Thou shouldst be blessed in thy body, that
should be the temple of the Holy Ghost, and part of the mystical
body of the Son of God, and so nearly and closely united to him,
that neither death, grave, nor dust, should ever be able to separate
it from him, 1 Cor. vi. 19 ; 1 Thes. iv. 14, 16.
Thou shouldst be blessed in thy soul, that should be ever fat
and flourishing, Ps. xcii. 13, 14, like a watered garden abounding
in fruit-; the smell of thy soul would be as the smell of a field
which the Lord hath blessed.
Thou shouldst be blessed in thy estate ; that blessing which can
turn a prison into a palace, a cottage into a court, poverty into plenty,
would be thy portion. Thou shouldst be sure of necessaries, of
enough to bear thy charges till thou comest to thy father's house, Ps.
xxxvii. 25, 26, and xxxiv. 11. Having faith, thou shouldst not fear
a famine, but wouldst be assured that he who feeds the birds of the
1 Praedicat populum beatum cui haec bona a Deo contigerint, sed addit mox correc-
tionem, ne quis in his rebus terrenis subsistat, et summam beatitudinem ponat. —
Mollerus in loc.
2 0 vaniloqui, 0 filii alieni ! Beatum dixerunt populum cui haec sunt. Quid tu,
David ? Quid tu, corpus Christi ? Quid vos, membra Christi ? Quid vos, non filii
alieni, sed Dei 1 Quoniam vaniloqui filii alieni, beatum dixerunt populum, cui hiec
sunt; vos quid dicitis? Beatus populus cujus Dominus Deus ipsius. — Aug. in Ps.
cxliii. torn. viii.

Chap. XII] by the key of regeneration. 157
air, fodders the beast of the fields, filleth the bellies of his enemies with
hidden treasures, would never forget his friends, or starve his chil
dren. The Lord would be thy shepherd, and therefore thou couldst
not want, Ps. xxiii. 1. As they that are well lined within, and have
much good blood and spirits, can endure to go in cold weather
with less clothes than others ; so thou being inwardly strengthened
with the grace and love of God, shouldst be able to walk in the
world comfortably with a less estate than others. If thou shouldst
be thine own carver, thou wouldst cut thy fingers.
If thy means were small, thy stomach should not be great. As
the sheep can live upon bare commons, and thrive there, where
the fat ox would be starved ; so in the midst of thy straits, thy con-
tentedness would give thee a sufficiency, when others, who are
strangers to grace, in the midst of their sufficiency are in straits,
Job xx. 22. True piety hath true plenty, and is never without a
well-contenting sufficiency, for it will give him who hath nothing
the possession of all things, 1 Tim. vi. 6 ; Hab. iii. 16, 17 ; 2 Cor. vi.
11. Thy dinner of herbs, with the love and favour of God, would
be better than a stalled ox with his anger and frowns, Prov. xv.
15, 16.
Thou shouldst be blessed in thy children : ' The just man
walketh in his integrity, and his children are blessed after him,'
Prov. xx. 7. Jehu's children fared the better for their father's
godliness, though it were but counterfeit, 2 Kings x. 30. Surely,
then, the generation of the upright shall be blessed, Ps. cxii.
2. When thou didst leave them, God would find them, and re
quite thy children for thy love to him, much more faithfully than
David did Mephibosheth for Jonathan's good-will, Gen. xvii. 8 ;
Acts ii. 39.
Thy whole house would be the happier for thee : ' God blesseth
the habitation of the righteous,' Prov. iii. 33. Nothing can pos
sibly be .wanting, but it may be made up by thy blessing: ' If thou
dost hearken unto the voice of the Lord thy God, blessed shalt thou
be in the city, and in the field; blessed shall be the fruit of thy body,
and the fruit of thy ground, and the fruit of thy cattle ; blessed
shall be thy basket and thy store ; blessed shalt thou be when thou
goest out, and blessed shalt thou be when thou comest in,' Deut.
xxviii. 1-14.
Thou wouldst be a blessing to thy neighbours ; as a conduit,
yield clear water for others' comfort. If they were profane, they
might be brought to mind piety by thy precepts and pattern. If
they were good, they would rejoice at thy conversion to God, and,

158 the door of salvation opened [Chap. XII.
like Abraham, make a feast at the weaning of thee, a child of the
promise, from the breasts of the creatures.
Thou shouldst be blessed in thy name : ' The memory of the just is
blessed,' Prov. x. 7. Thy name would be heir to thy life ; as soon
as ever thy nature were religious, thy name would be reverend ;
and when thou diest thou wouldst go out of this world like some
sweet perfume, leaving a fragrant savour behind thee.
0 reader, how many sheets might I write in relating thy feli
city. How honourable shouldst thou be, having blood-royal run
ning in thy veins, and being heir-apparent to a kingdom of glory !
How rich, having a key to God's treasury, and being interested in
the covenant of grace, which hath more wealth in it than heaven or
earth ! How comfortable, having the promises for thy cordials, and
being garrisoned with that peace of God which passeth all under
standing ! How beautiful, having the robe of the righteousness of
God to adorn thee, which is infinitely more comely than the un
spotted innocency either of Adam or angels ! The infinite God
would be thy God, blessed angels thy guardians, beautiful saints
thy companions, durable riches thy portion, the flesh of Christ thy
food, his own robes thy raiment, and his own mansion-house thine
everlasting home.
Thou couldst not cast an eye, but it would see matter of mirth ;
nor send forth a thought, but it would return with a report of mercy.
Whether thou lookest up to thy Father in heaven, and his glorious
attendants there, or lookest down to his creatures on earth, and
the signs of his manifold wisdom and mighty power here, or
whether thou lookest into conscience or Scriptures, everything, all
things, would yield thee cause of comfort, and give thee occasion of
inward exultation.
In all conditions, be they never so sad, thy soul would be safe,
and thine everlasting estate secure. The vails are uncertain, but the
standing wages are certain. What ballast is to a ship, that rege
neration would be to thy spirit. If the vessel be sound and well
ballasted, though it may be tossed and rocked with winds and
waves, yet it shall not be ruined ; so, if thine heart were stablished
with grace, thou shouldst be steady in the greatest storm; nay,
though thou wert naked in deep waters, in the mighty sea, yet
Christ, thine head, being ever above water, thou couldst not possibly
sink. When thou shouldst come to die, and to throw thy last cast for
eternity, thou mightst walk in the valley of the shadow of death, and
fear none ill, for God would be with thee, Ps. xxiii. When pale-

Chap. XII] by the key of regeneration. 159
faced death knocks at the door of thine house of clay, by the hand
of some mortal sickness, thou needst not be daunted at his grim
looks, but mightst boldly open to him, and bid that messenger
heartily welcome, as knowing that he comes from a God in cove
nant, to give thee a passage into fulness of joy and everlasting
pleasures. It is reported of Godfrey, Duke of Bouillon, in his expedition to
the Holy Land, that when his army came within view of Jerusalem,
beholding the high turrets and fair fronts which were the skeletons
of far more glorious bodies, they were so transported with joy that
they gave such a shout that the very earth was said to ring again.
How might thine heart leap with joy, when thou upon thy death
bed shouldst with the eye of faith behold the stately turrets and pearly
gates of the new and eternal Jerusalem !
Thou mightst contentedly leave thine earthly habitation for thy
Father's house, and joyfully bid adieu to thy corruptible silver and
airy honours for an enduring substance and an eternal weight of
glory. How cheerfully mightst thou forsake thy meat and drink,
and all thy carnal comforts, to eat bread in the kingdom of heaven,
and to bathe thy soul in angelical delights ! With what courage
mightst thou bid farewell to thy stately dwelling, dearest wife, most
lovely children, and all thy kindred and acquaintance, to go to
' mount Zion, and to the city of the living God, the heavenly Jeru
salem, and to an innumerable company of angels, to the general as
sembly and Church of the first-born which are written in heaven,
and to God the judge of all, and to the spirits of just men made
perfect, to Jesus the mediator of the new covenant,' Heb. xii. 22-24.
Thou shouldst comfortably think of thy body's being laid in the
grave, to sleep there till the morning of the resurrection ; for that
bed would be sweet to thee, being perfumed with the precious body
of thy Saviour for thee. And with what joy mightst thou think of
the day of judgment, when thy body should be awakened out of its
sleep, united to thy soul, fashioned like unto the glorious body of
Christ, and both soul and body made perfectly blessed in the full
enjoyment of God to all eternity ! Oh the felicity of the regenerate !
How blessed are they whom God chooseth, and causeth by regenera
tion to approach unto him ! Friend, friend, can the world do half
this for thee ? Why, then, dost thou spend thy strength for what is
not bread, and thy labour for what will not satisfy ?
Will not God do all this and much more for thee ? Why then
dost thou forsake the fountain of living waters, and hew unto thy
self broken cisterns that can hold no waters ? Ah, didst thou but

160 the door of salvation opened [Chap. XIII.
know the gift of God, and who it is that offereth these things to
thee, thou wouldst ask of him, and he would give thee living
waters, John iv. 10. Reader, what sayest thou to these things ?
Is there not infinite reason why thou shouldst speedily give a bill
of divorce to thy most beloved lusts, and strike a hearty covenant
with the Lord Jesus ? Art not thou fully convinced of the match
less gain of godliness ? Let conscience speak. One would think
such powerful arguments could not be denied — that so many and
such costly loadstones should draw thee towards heaven, though
thine heart were as hard as iron or steel. If thou art for profit,
man, here is profit indeed, and to purpose. Thus, whilst thou con-
tinuest in this world, thou shouldst be a blessed soul.

CHAPTER XIII.
The felicity of the regenerate in the other world.
Though in what I have already offered, in the name of the
blessed God, I have unspeakably outbid devil, world, and flesh,
yet to manifest thy folly in making and continuing a league with
them, to thine extreme and inconceivable disadvantage, I shall en
deavour to set before thee, though briefly, the far greater felicity
which thou shouldst obtain in the other world.
As whilst thou continuest in this world thou shouldst be a blessed
soul, so when thou enterest into the other world thou shouldst be
a glorious saint.
And this, reader, is the best wine, which Christ keeps for his
guests till the last, though how good it is none can tell but they
that have tasted it. Truly, what Nazianzen said of Basil, I may
say of this glorious saint, There wants nothing but his own tongue
to commend him. The subject is large and weighty ; and sure I
am that it would require the words, not only of a saint, but an
angel, to do it according to its worth. I shall only give thee a
say, briefly, of that which glorified saints enjoy fully.
First, Thou shouldst know what perfection of holiness is. If
thou wert but new born, this one thought would fill thy soul with
marrow and fatness, and cause thy mouth to praise God with joy
ful lips. One drachm of holiness infinitely surpasseth, in the esteem
of a saint, all the kingdoms and empires of this world. How much
then is perfect holiness worth ! In heaven thou shouldst have it.

Chap. XIII] by the key of regeneration. 161
' There thou shouldst be before the throne without fault, and serve
him day and night in his temple,' Rev. xiv. 5.
What price doth a saint set upon, and what pains doth he take
for, a little holiness ! If thou wouldst know why he hideth the
word in his heart, it is that he might not sin against God ; the
purging out of sinful humours is the end for which he takes that
physic. Why he readeth and heareth so diligently, it is that he
might be sanctified through God's truth, cleansing is the reason
why he useth that water. Why he prayeth so frequently and so
fervently, it is that he might have a clean heart created, and a
right spirit renewed within him. Grace is the chief- alms for
which he knocks and begs so hard, at the beautiful gate of God's
temple ; why he goeth to the sacrament, it is that he might grow
in sanctity ; he goeth to the death of his Saviour, for the death of
his sins ; and his great design in that spiritual feast is to feed, that
he might get some more spiritual strength. Nay, how contented can
he be under very sad crosses, if they may but make him more like
to Christ ! he can patiently bear the pain of lancing and cutting,
so it may but let out corruption. He can take bitter pills for the
removing of inward diseases, and the furthering of his soul's health,
and more willingly spend all he hath for the cure of his issue of
sin, than ever the woman did for the cure of her issue of blood.
Now, reader, thou shouldst have the vessel of thy soul filled with
this water of life, one drop of which is so precious, as thou hast
heard, to the regenerate. Thou shouldst have a perfection of de
grees, as well as of parts, and enjoy so much of these true riches,
that thou shouldst not desire one grain more. Thou shouldst be a
book wherein the image of God should be written in a fair large
print, and there should be no errata in thee. Sin now is like the
ivy in the wall, cut it never so much, yet it will sprout out again ;
but as grace mortifieth it here, glory shall nullify it in heaven.
Wert thou in Christ, it would be no small comfort to think the
time is coming when thou shalt never offend God more, never deal
unkindly with Christ more.
Thou shouldst by blessed experience know the truth of those
Scriptures : ' Whosoever is born of God sinneth not, for his seed
remaineth in him ; and he cannot sin, because he is born of God,
1 John iii. 9. ' Christ loved his Church, and gave himself for
it, that he might sanctify and cleanse it with the washing of water
by the word. That he might present it to himself a glorious
Church, not having spot or wrinkle, or any such thing ; but that
it should be holy and without blemish,' Eph. v. 25-27.
vol. v. l

162 THE DOOR OF SALVATION OPENED [CHAP. XIII
The'body of death should die with the death of thy body. Thou
shouldst not be taken away in thy sins, but from thy sins. It
would be impossible for thee to sin there, because of thine happy
sight of God there. Sin is an aversion from God, and conversion
to the creature. Now thou shouldst enjoy such soul-ravishing
sweetness in the blessed God, and that so fully, that thou couldst
not leave so excellent a good for any creature ; thy graces, here in .
their minority and nonage, would be then in their maturity.
If that holiness which is but in part on earth, would be so beauti
ful in thine eyes, that it would ravish thine heart more than all the
glory of this world, what would perfect holiness in heaven be ?
If the picture or image of God be so comely in its rough draft
here below, ah, how lovely a piece will it be in all its perfections,
when God's novissima manus, his last hand, shall come upon it
above ! 1 John iii. 2.
Secondly, Thou shouldst know what complete happiness is. Thine
holiness and happiness, like twins, would grow up and come to
their full age together ; thy perfect purity there would cause per
fect peace. Thy day of light and gladness in heaven could never
be overcast with the smallest cloud, because sins, that are the
vapours out of which they breed, could not ascend so high. Thy
freedom from evil would be full, thy fruition of good would be full,
and therefore thy felicity must needs be full. Thy body there
would be free from the diseases and deformity to which it is liable,
and with which it is affected here. The errors of the first would be
corrected in its second edition. A body of vileness shall be a body
of glory.
All those miseries which fright and molest thee now would
then forsake thee. No evil durst arrest thee, when thou shalt
walk in the presence of Zion's King. In this thou shouldst be like
irrational creatures, that thy misery should end with thy life ; and
in this resemble the blessed angels, that thou shouldst always be
hold the face of thy Father.
In his presence is fulness of joy. When the sun beholdeth the
moon with his full aspect, then the moon is at the full. In heaven
the Sun of righteousness would ever look upon thee with his
favourable face, in so full a degree, that thou shouldst be at the
full of thy light and happiness. God is an universal good ; the soul
of man hath a kind of infinite appetite. It desireth this pleasure
and that treasure, and when it hath them, it is like a dropsical
body, as thirsty as ever ; for those creatures, having but a particular
limited goodness, can never satisfy ; but God will supply all the

Chap. XIII] by the key of regeneration. 163
soul's wants, because he is an infinite and universal good, and
answereth all things.
Thou shouldst ever be at the well-head ; and therefore needest
not fear the least want. Thine appetite there would be ever fresh
after God, and thy satisfaction ever full in God. God would be to
thee anything, everything, all things which thy heart could possibly
desire. God is so sweet and satisfying a good to his people on
earth, that they have found the loss of other things abundantly
made up in his favour and love, Hab. iii. 16, 17 ; 1 Sam. xxx. 6,
though he communicated himself but in small drops, by slow de
grees unto them. Oh, then, what would God be to thee in heaven,
when he would give himself abundantly and continually unto thy
soul ! If all the delightful objects and pleasures which the whole
creation here below affordeth were united into one and bestowed
upon thee, and thou wert to live a thousand years in the enjoyment
of it, this were not worth one day in God's courts in this world ;
much less an hour, or one moment's enjoying him in the other
world. ' In his presence is fulness of joy, and at his right hand
are pleasures for evermore,' Ps. xvi. 11. Though all words are
too weak to utter the saint's happiness there, yet David speaks
much in this verse. For quality there is joy, there is pleasure.
What canst thou wish which is not contained in those two words ?
Hope of future joy made the man of sorrows contented under his,
shameful and bloody cross; how comfortable wilt thou be when
thou shalt have it in hand.
For quantity, fulness of joy, or a torrent, of which thou shouldst
drink full draughts without interruption or intermission. Thy joy
would be pure without mixture, and perfect without measure. The
Master's joy, or the joy of thy Lord: in his presence; the fruition
of God is the fairest flower in the garland of honour, and that alone
which gives complete satisfaction to the soul : he is the heaven of
heaven, and other things are but accessory to this principal ; yet
other things there would afford comfort, through the God of con
solation. The sights there would please thine eyes ; for thou shouldst be
hold not only perfect saints, but the peerless Saviour ; thine eyes
should see the King in his glory : there is a great difference be
tween seeing a king in his ordinary attire, and on his throne with
his robes and all his signs of majesty. The sight of the saints
would much delight thee, to see those heirs in the possession of
their inheritances. When Cyneas, the ambassador of Pyrrhus, had
beheld the state and magnificence of the Roman senators and

164 the door of salvation opened [Chap. XIII.
people, he was so exceedingly taken with it, that at his return from
that city of Rome, being asked how he liked it, and what he
thought of that state, he answered, that he saw as many emperors
as senators, and that it was a commonwealth of kings. Such would
heaven be to thine eyes, — a commonwealth of emperors and kings,
wherein every saint would have a robe of honour, a sceptre of
power, a throne of majesty, and crown of glory. Surely, such sights
would fill thee with wonder and joy, to behold all the children
in their Father's house so richly clad, so daintily feasted, and so
highly advanced as they shall be there. But oh the joy which will
possess thee at the sight of the Lord Jesus, who, as the Sun, will
shine gloriously indeed in the midst of those stars ; and as a judge,
be known by his robes from all the justices on the bench. If it
were so good to behold him here in his estate of humiliation, and
in his mourning weeds, what will it be to behold him in his estate
of exaltation, and in his bright, sparkling, and glorious robes?
Truly, that light will be sweet, and it will be pleasant to behold
that Sun.
As the sights there would please thine eyes, so the sounds there
will please thine ears. I have read of a divine, that when he heard
rare music on earth, he was much taken with it, presently cried
out, Oh, the ravishing music which is in heaven ! How will thy
spirit be taken when thou shalt hear the new song, the song of
the Lamb, sung by the pleasant voices, and played upon the harps
of the thousand thousands that are before the throne of God, who
rest not day nor night, but say and sing, ' Holy, holy, holy, Lord
God Almighty, which was, and is, and is to come! Thou art
worthy, 0 Lord, to receive glory, and honour, and power : for thou
hast created all things, and for thy pleasure they are and were
created,' Rev. iv. 8, 11.
0 how much might I expatiate here, and show thee that what
ever is requisite to happiness would be enjoyed by thee there ! If
honour could make thee happy, thou shouldst there have an eter
nal weight of glory, such a weight, that if thou wert not upheld by
the power of God, would press thee down. If pleasures can make
thee happy, thou shouldst drink of the rivers of pleasures which
flow from the blessed God for ever : such pleasures as thine eyes
never saw, thine, ears never heard, and thine heart can never con
ceive. If a gallant glorious feast could make thee happy, thou
shouldst be happy ; thou shouldst dwell in a city whose builder
and maker is God, its gates are of pearl, and its pavement of pure
gold, Rev. xxi. 19, 20. The house which thou shouldst live in, is

Chap. XIII] by the key of regeneration. 165
the Father's house, that house which the mighty possessor of hea
ven and earth hath erected with his own hands, to be the place
wherein he will shew all his riches, magnificence, grace, goodness,
and glory. If rest could make thee happy, thou shouldst rest
from all thy labours, enjoy an eternal sabbath : there the spiritual
oppressors cease from troubling, there the weary are at rest. If
good company could make thee happy, thou shouldst have the
society of all the saints, sit down with Abraham, Isaac, and Jacob,
the prophets, apostles, and all the children of God in the kingdom
of heaven; thou shouldst enjoy the many millions of holy angels,
the dearest Jesus, and the ever blessed God. If food can make
thee happy, thou shouldst eat of the hidden manna, of the bread
which came down from heaven, of the tree of life, which groweth
in Paradise, and drink of the water of life, which is clear as crystal,
proceeding out of the throne of God and of the Lamb. If life can
make thee happy, thou shouldst have that eternal life which is
from God, in God, and with God. In a word, whatever were need
ful for thee, or could be joyful to thee, or desired by thee, in order
to thy happiness, thou shouldst have it.
Thirdly, thou shouldst know the virtue and preciousness of the
blood of Christ : the apostle doth not without cause, when he com
pares the blood of Christ with silver and gold, infinitely prefer it
before them, and call it precious blood, 1 Pet. i. 19. Indeed, it is
that which is the diamond to the ring, addeth worth and value to
whatever it is joined to. The two testaments are precious, because
they are both sprinkled with the blood, and confirmed by the death
of the testator, Heb. ix. 16-19. The Lord's Supper is precious,
because it sheweth forth the Lord's blood and death, 1 Cor. xi. 26.
Pardon of sin, peace of conscience, the affection of the Father, the
sanctification of the Spirit, are all precious, because they are the
fruits and effects of this precious blood, 1 John i. 7 ; Rom. v. 1 ;
Heb. ix. 14 ; Eph. ii. 13. All our comforts run in this channel ;
the blood of Christ is the stream which bears them up, and brings
them to us ; yea, heaven itself, and the crown of glory, have weight
and worth from this sparkling stone. Heaven is a purchased pos
session, Eph. i. 14. It is the blood of Jesus which giveth boldness
to enter into that holy place, Heb. x. 19. The precious price paid
for it, will speak it, and make it, a glorious place.
If thou wert once regenerated, Christ would be so precious to
thee at this day, that all things would be dung and dross in com
parison of the excellency of the knowledge of Christ Jesus thy
Lord : ' to them that believe, Christ is precious,' 1 Pet. ii. 7. Oh the

166 THE DOOR OF SALVATION OPENED [CHAP. XIII
price which true Christians set upon Christ ! The wise merchant
sold all for this pearl. I have read that the Duke of Burgundy
had a jewel which was afterwards sold for twenty thousand
ducats. But Christ to a saint is better than silver, and more de
sirable than choice gold, — more precious than rubies, yea, than
millions of worlds.
When the Athenian ladies were boasting to Phocion's wife of
their jewels, she told them, My jewels are my husband Phocion.
When Alexander was asked where his treasure was, he shewed
them his friends. Such a treasure is Jesus Christ in the esteem of
his spouse, his friends ; Christ is all in all.
The pious soul is of the same mind with John of Alexandria,
surnamed the Almoner ; when at the year's end he had given all he
had left to the poor, and made even with his revenues, he looks up
to heaven, and thanked God that he had nothing left but his Lord
and Master Jesus Christ, to whom he longed to fly with unlimed
and untangled wings. The face of none is so comely to the saint's
eye, the voice of none is so lovely to his ears, the taste of nothing so
pleasant in his mouth, as Jesus Christ.
But the Christian hath a choice room in his soul for the blood of
his Saviour: he prizeth the shameful cross of Christ above the
most glorious crown of the greatest earthly potentate, Gal. vi. 14.
Thus, friend, it would be with thee here, if thou wert converted,
thou wouldst determine to know nothing but Jesus Christ and him
crucified. Oh the honey which thou wouldst suck out of the carcase,
the death of this Lion of the tribe of Judah !
When thou shouldst consider that this blood of Jesus Christ is
that alone which hath satisfied God's justice, Rom. iii. 25, and v.
9 ; pacified his anger, Col. i. 20 ; Heb. ix. 14 ; Rev. i. 5, 6 ; justi
fied thy person, sanctified thy nature, removed the curse of the law
from thee, and thee from the eternal wrath of God, and unquench
able torments of hell, would it not be precious blood in thine es
teem ? Think of it, what a price thou wouldst set upon it. But when
thou shouldst for ever behold the blessed body of Christ shining
with incomprehensible beauty, far above the brightest cherub ; and
consider that every vein in that body bled to bring thee to glory ;
when thou shouldst see thousands and millions in matchless and
endless burnings, from which thou wert delivered, and behold thy
body made far more glorious than the sun in his high noon attire,
and thy soul filled brimful with unspeakable joy ; nay, every part
of thy body and soul enlarged to the utmost, and fully satisfied
with inconceivable delight, and thou shouldst be confident and as-

Chap. XIII] by the key of regeneration. 167
sured to enjoy this for ever, and know clearly all this to be the tra
vail of Christ's soul, and the fruit of his blood : friend, friend, what
thoughts wilt thou have of the blood of Christ ? Surely, it will be
precious blood indeed ; thou wouldst have other manner of thoughts
of him that came by water and blood than thou ever hadst here
below. The work of our redemption will be the matter of the saints'
communion, and the great subject of their eternal admiration.
Their delivery from sin, Satan, wrath, and hell, into a state of
liberty, love, grace, and salvation, by^the blood of Jesus, will fill
their eyes and hearts with wonder, love, and joy for ever.
All the voices there shall sing this song, and all the viols there
shall be set to this tune : ' Thou art worthy to take the book, and
to open the seals thereof; for thou hast redeemed us to God by thy
blood, out of every kindred, and tongue, and nation, and hast made
us unto our God kings and priests. And I beheld, and I heard the
voice of many angels round about the throne, and the beasts, and
the elders ; and the number of them was ten thousand times ten
thousand, and thousands of thousands ; saying with a loud voice,
Worthy is the Lamb that was slain, to receive power, and riches,
and wisdom, and glory, and blessing,' Rev. v. 9-12.
If the queen of Sheba, when she beheld the wisdom and mag
nificence of Solomon, was so transported that there remained no
more spirit in her, how will thine heart be transported to see the
love and glory of the true Solomon, who wept, and bled, and lived,
and died to bring thee to heaven !
Fourthly, Thou shouldst know what God is ; and truly this would
be no small part of thy felicity. Knowledge is the excellency of a
man, and differenceth him from a brute. Divine knowledge is the
excellency of a Christian, and differenceth him from a heathen.
The knowledge of human things hath been so highly esteemed by
some of the heathen that they have professed they would give their
whole estates to enjoy their books without interruption. What
then is the knowledge of divine things worth ? Aristotle saith
that a little knowledge of heavenly things, though but conjectural,
is better than much certain knowledge of earthly things: what
then is the knowledge of the God of heaven worth ? The excel
lency of the object doth much dignify the act.
In this world thou canst see but a little of him, thy sight is so
weak ; but there thou shouldst see him as he is, 1 John iii. 3. Now
the Christian rather seeth and knoweth God as he is not than as he
is : we describe him (for indeed he is infinitely above all definitions)

168 the door of salvation opened [Chap. XIII
by way of negation, to be a spirit, infinite, unchangeable, and the
like, which particulars tell us what God is not. He is a spirit,
that is, a being without a body ; for God is not a spirit as the souls
of men and as angels are ; I mean, not of such a substance. The
Spirit of God in that expression, 'God is a spirit,' John iv., con-
descendeth to our capacities, because we are not able to conceive
of the nature of the blessed God as he is in himself: therefore the
Holy Ghost doth speak of God by the most excellent beings which
our understandings reach, as spirits are; for God is questionless
such a spiritual being as is far above the most enlarged understand
ing. Besides, we are so clogged and pinioned with flesh that we
know but little, yea, very little, of our own spirits, much less what
a spirit God is. But there thou shouldst, if converted, know him
fully, thy understanding should be enlarged and satisfied.
Those scales which now hang about thine intellectual eye should
then fall off, and thou that didst behold him upon earth in the glass
of his gospel, shouldst then see him face to face ; as the sun doth
by his beams and brightness so enlighten the eye and air that we
see thereby not only other creatures, but its own most glorious body;
so God would, by the beams and beauty of his majesty, so irradiate
thy mind, that thou shouldst see both the comeliness of his creatures
and the brightness of his own being.
Thou shouldst know the great mystery of the Trinity, the love
of the Father, the wisdom of the Son, the sweet fellowship of the
Holy Ghost. That riddle which now puzzleth thee should there
be unfolded ; thou shouldst know how the Father begat the Son,
how the Spirit proceeded from Father and Son, and the difference
between the generation of the Son and procession of the Spirit.
Thou shouldst know God in the unity of his nature. Now the
saints know him most by his attributes, which indeed differ not all
from his being; they are but different manifestations of one undi
vided essence, and distinguished by us for our better understanding
of the divine nature ; but they are all the same in him and in them
selves, and then we shall know so.
Thou shouldst know the hypostatical union, John xiv. 20 ; how
the Son of God became the Son of man ; that wonder of wonders,
Emmanuel, God with us, God and man in one person, would be
clearly seen ; all those knots would be untied ; thou shouldst then
plough with God's heifers, and understand all his riddles; thou
shouldst know all things in God that were to be known, in a full
manner, in a large measure, to thine infinite comfort and content.
Thou shouldst know all this, and far more, for thy good.

Chap. XIII] by the key of regeneration. 169
If a little knowledge of God here be so pleasant to the soul,
though it be but a glimpse of him in the dawning of the morning,
what satisfaction will the complete knowledge of him yield, to see
that sun at noonday ! Ps. xix. 10. If it be life eternal to know
God and Jesus Christ imperfectly, what will it be to know them
perfectly, and so as to enjoy them fully ? Surely such instruction
will be better than silver, and such knowledge than choice gold ;
this wisdom is better than rubies, and all that thou canst desire is
not to be compared to it.
How much have many wasted their wealth, dried their brains,
lacerated their bodies, for a little knowledge of nature, which, when
they had gone to their utmost, could not satisfy them ? They
might as soon have broke their necks as their fasts by such know
ledge. But of what inestimable value is the knowledge of the God
of nature, is the knowledge of him in Christ here ? and oh, of what
incomparable worth will it be to know of him as we are known of him,
to see him face to face ? This will be without question the beatifical
vision. Fifthly, Thou shouldst know the extent and truth of all the pro
mises in the word, which concern thy welfare in the other world.
How various and how precious are the promises which relate to
heaven ! God promiseth his children, such as are born of him,
large portions when they shall come to age, unto the measure of
the stature of the fulness of Christ ; and thou shouldst then find
that God will make good his word to a tittle. He promiseth that
' they shall rest from their labours, and their works shall follow them ' ;
that they shall be ' before the throne, and serve him day and night
in his temple, and he that sitteth on the throne shall dwell among
them ; that they shall hunger no more, nor thirst any more, neither
shall the sun light on them, nor any heat ; for the Lamb, which is
in the midst of the throne, shall feed them, and shall lead them
unto living fountains of waters, and God shall wipe away all tears
from their eyes,' Rev. vii. 3-17. He promiseth that ' they shall
be with Christ where he is, and behold his glory,' John xvii. 24.
That they shall be clothed in white raiment, and not blotted out
of the book of life, but confessed before the Father and the holy
angels, Rev. ii. 7, 11, and iii. 5. Christ promiseth, ' Him that
overcometh will I make a pillar in the temple of my God, and he
shall go no more out ; and I will write upon him the name of my
God, and the name of the city of my God, which is New Jeru
salem ; and I will write upon him my new name,' Rev. iii. 12.
That they which ' overcome shall sit down with him on his throne,

170 THE DOOR OF SALVATION OPENED [CHAP. XIII.
even as he hath overcome, and is set down with his Father on his
throne,' Rev. iii. 21 ; look Ps. xvi. 11, and xvii. 15 ; Rom. viii. 18;
2 Cor. v. 1 ; 1 Cor. xiii. 12; Mat. xviii. 11 ; 1 Pet. i. 4; Phil. iii.
21 ; 1 Thes. iv. 2, 18 ; 1 John iii. 2 ; Eph. v. 25, 26.
All these promises, and many more, shall be fully accomplished.
There shall not one good thing of all that the Lord hath spoken
be unfulfilled. The expectation of the promises hath filled several
of God's children with ecstacies and ravishments of spirit ; what
joy then will the possession of them bring ? The very thought of
a promise hath made them, like Leviathan, to laugh at the shaking
of spears, at the threatening of their adversaries, nay, to kiss stakes,
and smile at fire and faggots. Oh then what will the performance
be ? The promises are large, but our straitened minds cannot
understand their breadth ; but then happy experience shall teach
us their full latitude ; they are now like bones which have the
sweetest meat upon them, and the sweetest marrow in them ; but
we are not able here to pick them clean, nor to suck out half the
marrow ; but then we shall taste and enjoy everything in them.
Now when we read of drinking of the rivers of God's pleasures, of
dwelling in his house, of a kingdom, and thrones, and sceptres, and
palms, and crowns of glory, and reigning with Christ for ever and
ever, our hearts are ready to faint, as Jacob at the news of his son's
honour in Egypt, and as the queen of Sheba at the news of Solo
mon's wisdom, believed it not, so we. What, God look upon such
sinks of sin, such clods of clay as we are, and make our vile bodies
like unto the glorious body of his Son, and our souls like unto his
blessed majesty, in holiness, beauty, and delight ! Oh what are
we, and what our father's houses, that God should do anything for
us ? As Perillus, when Alexander promised his daughter fifty
talents for her portion, crieth, it was too much, ten were sufficient;
and when David sent to take Abigail to wife, she wondered at it,
she counted it an honour to wash the feet of his servants, it was
too much to be his wife ; so we cannot but count it a favour to
wait upon his servants, to be his doorkeepers, and stand without ;
it is too much, we think, to be married to Christ, the eternal Son of
God, and to dwell in the house of the Lord for ever. We can
hardly be persuaded that God will thus dignify such worthless
worms ; but then seeing and enjoying will be believing. Then we
shall say, it was a true report which I heard in the lower world what
God would do for poor creatures in heaven ; howbeit I believed not
till I came, and mine eyes have seen it, and behold the half was not
told me ; my glory and joy exceedeth the fame which I heard.

Chap. XIII] by the key of regeneration. 171
Sixthly, Thou shouldst enjoy all the forementioned good things,
and more than I can speak or thou think, without intermission,
interruption, and for ever. The good things of this life are inter
mitted, partly by contrary and evil things, as our health lost by
sickness, our wealth by want ; partly by necessary diversions : the
body must have sleep, and then we lose the comfort of the crea
tures : but there thy day of comfort should never be overcast, for
all tears will be wiped from thine eyes, and thy fruition of God
should be without intermission ; thou shouldst ever stand in his
presence and behold, his face ; thou shouldst ever be with the Lord,
1 Thes. iv. 16. Hadst thou here a confluence of all comforts, yet,
because thy life is short, thy joy could not be long ; but there thy
life will be an everlasting life, and thy joy therefore everlasting joy.
' I will see you again, and your hearts shall rejoice, and your joy
shall no man take from you,' saith Christ, John xvi.
Eternity will perfect thy felicity indeed. It is a boundless dura
tion, without intermission and end. Suppose that all the vast
space between heaven and earth were filled with sand, and once
every ten thousand years a bird came and carried away a crumb in
her bill, what a long while it would be before this vast heap would
be carried quite away. But suppose after the bird had done that,
it was to come every ten thousand years, and take one drop of water
out of the sea, what a while would it be before it could empty the
ocean ! But after all this thou shouldst have as long to continue
in thy joy and delights, as at thy first entering into heaven.
If thou shouldst have but one glimpse of God as he was passing
by thee, as Moses had, it were a happiness beyond all that this
world can give thee ; but thou shalt there not have a transient view,
but a permanent vision of God. Thy God would not pass by, but
stand still, that thou shouldst never lose the sight of him. When
the object would be so lovely, and the act so lasting, would not thy
spirit be cheerful and lively ? As the damned shall be without all
hope ever to be released of their pains, so thou shouldst be without
all fear ever to be deprived of thy pleasures. Oh who would not
serve such a Master, that giveth, after poor imperfect works done
for him, such infinite eternal rewards ? It is bottomless love in
deed which giveth such a boundless life.
Thus, reader, I have given thee a taste of that of which thou,
if regenerated, should have a full draught. Whilst thou continuest
in this world, thou shouldst be a blessed soul — blessed in thy body,
in thy soul, in thy calling, estate, relations, children, and name.
All the providences of God should be profitable to thee ; in all thy

172 THE DOOR OF SALVATION OPENED [CHAP. XIII.
performances thou shouldst be acceptable to God, and all the ordi
nances of God should further thy good ; the precious promises —
one of which excels the whole world — should all be thy portion,
When thou enterest into the other world, thou shouldst he
a glorious saint; thou shouldst be perfectly holy and infinitely
happy in the knowledge of the blessed God, in finding the in
comparable fruits of Christ's blood, and in experiencing the ex
tent and certainty of God's promises ; and thou shouldst enjoy
all this, not for a year, or an age, or for a millon of ages, but
for ever, ever, ever. Now what sayest thou to this subject of
consideration ? Hast thou not unspeakable cause, by an hearty
marriage, to close with the Son of God, and accept him for
thy Lord and husband, when he offereth such matchless privileges
here, and such a heavenly jointure hereafter ? Good Lord, is it
possible for man to be such an enemy to his soul as to neglect such
great salvation ? What a hard stone is the heart of man, that
neither misery nor mercy can move it. Ah friend, thou art be
witched indeed, if neither the wonderful woe of the unregenerate,
nor the unheard-of weal of the regenerate, can prevail with thee.
But before thou readest farther, make a pause, and consider what
is included in these two subjects of consideration. The heathen
tell us that such as cannot be persuaded by profit or disprofit are
unpersuadable. Think of it : here is the greatest advantage ima
ginable, if thou wilt turn to Christ ; here is the greatest damage
conceivable, if thou continuest in thine ungodly course. Surely thou
art resolved upon thine eternal ruin, or such reasons as these are
will reform thee.
Ponder this seriously. If thou refusest the Lord Jesus as thy
Saviour and Sovereign, thou art a cursed, damned sinner ; if thou
acceptest him, thou art a blessed, saved creature. In the one scale
there is hell, in the other scale there is heaven ; upon the turning
of either is the turning of thy precious soul, its making or marring
for ever. If thou wilt not embrace Christ upon his own con
ditions, thy soul is lost. Oh the loss of a soul 1 Thy God, thy
heaven is lost. Oh the loss of a God 1 No eye ever saw greater
losses ; all other losses are nothing to these. If thou dost, thy
soul is saved. How sweet is that word, saved ! Thy God, thy
heaven is gained. 0 the gain of a God ! How savoury is that
sentence ! Read it again. If thou takest Christ, thy God is gained.
Dost thou know what is included in the gain of a God ? No, nor
all the men on earth, nor all the saints and angels in heaven.
There never was such a gain before it, nor ever shall be after it.

Chap. XIII] by the key of regeneration. 173
Ah, who would not wade through thick and thin for such a gain ?
What sayest thou ? Shall not things of such concernment as these
are stir thee ?
It is reported of Adrianus,1 an officer under Maximianus the
tyrant,'that, beholding the constancy of the martyrs, he was earnest to
know what it was which carried them through with so much courage.
One of them — there being two and twenty at that time under the
tormentor's hands — answered, ' Eye hath not seen, ear hath not
heard, neither hath it entered into the heart of man to conceive
what God hath prepared for them that love him,' 1 Cor. ii. 9 ; upon
the hearing of which words Adrian was converted, and sealed the
truth with his blood. Thou hast heard much more concerning the
happiness of the saints in the other world than one verse of Scrip
ture. How art thou taken with it? Doth the joy there nothing
affect thine heart, nor enlarge it in sallies out after it. 0 that joy,
that glory, that house, that eternal heaven were mine ! Doth it no
thing resolve thee against sin, and for Christ ? Answer God in
thy conscience.
Some write that forty-one of Alexander's friends drunk them
selves dead for a crown of gold of one hundred and eighty pounds
weight, which the king provided for them which drank most. God
offereth thee a crown of glory, not corruptible, as silver and gold
are, but eternal. Art thou not ashamed that those swaggerers should
cursedly lose their lives and souls for a fading crown, when thou wilt
not leave thy lusts, thy sins, for an ever-flourishing crown of glory ?
0 man, bethink thyself whilst thou hast time, and do not, as
profane Esau, prefer thy mess of pottage before these spiritual privi
leges and the eternal purchase. Cleopatra, the Egyptian princess,
told Marcus Antonius, when she saw him spending his time vainly
and meanly, much below the quality of a prince, It is not for you
to fish for gudgeons or trouts, but for towns, and cities, and castles,
and kingdoms. So say I to thee, It is not for thee to lie spending
thy time and strength, and beating thine head and 'heart, for an
hoard of dust or an heap of earth, which shall shortly take its leave
of thee, but for the spiritual riches, for durable riches and right
eousness. It is not for thee to busy thyself about toys and trifles,
but about the image of God, the blood of Christ, the covenant of
grace, the kingdom of heaven, the eternal weight of glory. Oh
these are worthy of all thoughts, and words, and actions, of all thy
time, and strength, and health— of all thy name and estate, and
interest whatsoever. J Laurent. Sur. in vit.

174 THE DOOR OF SALVATION OPENED [CHAP. XIV.
If thou art a rational creature, let reason prevail with thee, and
shew thyself a man of understanding. It was the custom formerly
in England to try one that was begged for a fool, in this manner : 1
An apple or a counter, with a piece of gold, was set before him.
If he take the apple or the counter, he is cast for a fool in the
judgment of the court, as one that knoweth not the true value of
things, or how to make choice of what was best for him. Truly
thus it is with thee. God setteth before thee the counters and carnal
comforts of this world, the true gold and unutterable happiness of
the other world ; nay, he layeth before thee the eternal pains of hell,
and the eternal pleasures of heaven, to try which thou wilt take.
Now, if thou wilt take a poor portion below, and leave the pur
chased possession above ; if thou wilt, to abide in thy sensual lusts,
choose the torments of hell, and refuse, by not submitting to the
rule of Christ, the joys of heaven, art thou not a fool in grain?
Surely the devil will beg thee for a fool for ever ; therefore shew
thyself wise, by choosing that which is of greatest worth. ' I call
heaven and earth to record this day against thee, that I have set
before thee life and death, blessing and cursing ; therefore choose
life, that both thou and thy seed may live,' Deut. xxx. 19.

CHAPTER XIV.
The third subject of consideration, the excellency of regeneration.
Thirdly, Consider the excellency of that which the Lord requirefli
of thee for the avoiding of that easeless, endless misery of the
damned, and the attaining the unspeakable and unchangeable feli
city of the saved.
Reader, I pray thee speak to God in thine heart, and tell him
what is the reason thou art so willing to go to hell, and so un
willing to go to heaven. Sure I am, as thou art a living creature,
much more as a rational man, thou hast a natural inclination and
propensity toward thine own good and felicity, and therefore thou
canst not love hell directly, as it is torturing and racking of thy soul
and body, though thou dost love it eventually, as it is the end of
thy fleshly, ungodly life. Well, I will undertake for once to dive
into thine heart, and tell the reason of thy backwardness towards
heaven, and thy forwardness for hell. The reason is this, thou
lookest on the power of godliness as distasteful to thy flesh, or dis-
1 Swinham, Court of Wards and Liv.

Chap. XIV] by the key of regeneration. 175
graceful to thy name ; the yoke of Christ is too strict. It is not
the end that displeaseth thee — thou couldst contentedly be happy
— but it is the narrowness of the way, and the straitness of the
gate, with which thou art dissatisfied ; it will not afford thee room
enough for thy beloved lusts. Is it not so ? Let conscience
speak. Well, I hope by the help of God to make thee of another
mind, when thou hast thoroughly read this -head which I am now
writing of.
It is the saying of Plato, that if moral philosophy could be seen
with moral eyes, it would draw all men's hearts after it. Sure,
sure I am, that if regeneration, or the divine nature, were seen
with divine eyes, it would draw men's hearts, and heads, and hands,
and all, after it. All that ever struck at it did it in the dark.
' They spake evil of things which they knew not.'
Reader, what is that which God requireth of thee ? Is it not
to leave thy slavery to Satan, thy bondage to sin, and to accept and
enjoy the glorious liberty of the sons of God ? Is it not that thou
shouldst be divorced from sin, that misshapen monster, and spawn
of the devil, whose person is deformed, whose company is defiling,
and whose portion is damnation ; and that thou shouldst be married
to Jesus Christ, the fairest of ten thousand, the heir of all things,
who would adorn thee with the jewels of his graces, beautify thee
with the embroidery of his Spirit, wash thee with his own blood,
array thee with his own righteousness, and present thee to his
Father without spot, to be blessed in his full immediate enjoyment
for ever ? Is it not that thou shouldst cease thy drudgery to hell's
Jailor, live above the perishing profits, brutish pleasures, empty
honours of the world and flesh, and that thou shouldst walk after the
Spirit, walk with God, warm thine heart at the flame of his love,
bathe thy soul in angelical delights, have thy conversation in heaven
here, and thy habitation there hereafter ? Is not this, man, the sum
and substance of what the Lord requireth of thee ? and art thou
not shrewdly hurt? would not these things exceedingly injure
thee ? Is not God a hard master to desire such things of thee ?
Ah, didst thou but know the worth of them, hadst thou ever be
held their excellency, or tasted the comfort which is in them, thou
wouldst scorn this lower world, with all its pomp, and pride, and
pleasures, for them, and befool thyself to purpose for ever refusing
or neglecting them.
I shall endeavour, in some few particulars, to shew thee the
worth and excellency of that to which thou art so unwilling, and
possibly thou mayst thereby be convinced of thy madness and folly

176 the door of salvation opened [Chap. XIV.
in sticking at that which would be thine honour and felicity. Pliny
saith, that an exact face can never be drawn but with much disad
vantage. Without doubt, regeneration, or the new creation, can
neither be admired nor declared by any, no, nor by all the saints
on earth, according to its worth. It is the beauty, glory, and
wonder of saints and angels in heaven.
First, Regeneration is the image of God, who is an infinite and
most perfect good. Here, friend, at first flight I soar high. One
would think, if I should speak no more in commendation of it,
here is enough to ravish thine heart with admiring it for ever ; it
is the picture of God's own perfections. ' Put on the new man,
which after God is created in righteousness and true holiness,' Eph.
iv. 24. As it is the same light that shineth forth in the morning
which shineth forth in the body of the sun in its meridian, so it is
the same holiness that shineth in its degrees in the Christian, which
shineth in perfection in God, Heb. i. 3 ; Rom. viii. Regeneration
would make thee pure, as God is pure ; God's will is the rule, and
his nature the pattern of the saints' holiness. The coin hath the
image and impression of the king ; Christ is the express image of
his Father's person, and the saints are conformable to the image
of his Son.1 The church is Christ unfolded, Christ is not a mon
ster ; the head and members are homogeneal, like to each other.
By reason man excelleth beasts, by holiness he excelleth himself,
inferior only to the angels in degree, and made like unto the Lord,
as far as a creature may be to his Creator.
Now, how excellent is the image of God 1 The picture of a king
is esteemed, and valued at a high rate ; but what is the picture of,
a God ? Some say that the naked body of man was so glorious in
his estate of innocency that all the beasts of the field admired it,
and thereupon did homage to him. 0 how beautiful and glorious
is his soul become by regeneration, the image of God, that both
saints, angels, and Jesus Christ, are taken with it, and wonder at
it ! He that would not hear when the disciples were speaking and
wondering at the building of the material temple, but contemned
it, did both hear, see, and admire, at one piece of this spiritual
temple ; when Jesus heard the centurion's words, ' he marvelled,
and said to them that followed him, I have not found so great faith,
no, not in Israel,' Matt. viii. 10, 15, 28. Nay, Christ is so taken
with it that his heart is ravished and lost with it ; he is behearted
with it, Cant. iv. 9, 10.
It is observable that the blessed God, after every day's work in
1 Mr Ball, Of Faith, p. 285.

Chap. XIV.] by the key of regeneration. 177
the creation of the world, takes a view of what he had made, he
saw it was good, Gen. i. ; but when he had made man the sixth
day after his own image, and then took a review of his works, and
saw everything that he had made, behold it was very good, or
extreme good ; so good that it caused delight and complacency in
God, and called for wonder and contemplation from man. ' Behold
it was very good.' No doubt but the making of man so noble and
holy did, above all the visible creatures, so affect the heart of God,
that he liked the house much the better because of so rare an inha
bitant which he had made to dwell in it. Therefore when he had
made man, he made no more, man being so fair a piece, such
curious workmanship, that the infinite God resolved to rest and
delight in him. So when he createth a soul in Christ Jesus unto
good works, Eph. ii. 20, he rejoiceth over his new workmanship
with exceeding joy, and resteth in his love, Zeph. iii. 17. But when
he shall finish his new creation — for he will print man's holiness in
the second edition in a larger letter and fairer character than it was
at first — and bring it forth in the other world, it will infinitely
surpass the stately fabric of heaven and earth. And oh how, how
will it take, not only perfect spirits, but even the God of the spirits
of all flesh ! Friend, can that be less than eminently excellent
which doth thns ravish the heart of God himself with admiration
at it, and affection to it ? Would this tend to thy dishonour or
disadvantage, to be made like unto him who is the foundation and
ocean of all excellencies and perfections ?
Secondly, Regeneration is the destruction of sin, the greatest evil,
therefore it must needs be excellent. Contraries put together will
illustrate one another ; ! the baseness and loathsomeness of sin will
be a good foil to set off the beauty and loveliness of grace. For
which cause I shall speak the more to the filthiness of sin ; for as
the better any good, is, the more excellent it is to be full of it ; so
the worse any evil is, the more excellent it is to be free from it.
Besides, dying to sin being one essential part of regeneration, I
shall not at all digress.
Now, sin is the greatest evil in the world ; there was none like
it before it, nor ever shall be after it. This brat of the devil is so
vile and abominable that it is very hard to find out a name suitable
to its ugly nature. Those terms by which it is called, of leprosy,
spot, plague, vomit, mire, scum, ulcers, issues, dead carcase, exha
lation from a grave, the vessel into which nature emptieth itself,
filthiness, superfluity of naughtiness, the pollution of a new-born
1 Contraria juxta se posita magis lucescunt.
VOL. V. M

178 THE DOOR OF SALVATION OPENED [CHAP. XIV.
infant, and many more ; these all come far short of shewing the
poisonous evil which is in sin. Therefore the apostle, when he
christens this child of disobedience, calls it by its sirname, ' that
sin by the commandment might appear exceeding sinful,' Rom.
vii. 13. The apostle there doth discharge the law, and charge all
upon his own lust, which by the commandment takes occasion, as
water at a bridge that stops and hinders it, to rage the more ; or
possibly, as a foul face by a glass, so sin by the commandment
appeared to be exceeding sinful. Mark, the apostle doth not say
that sin by the glass of the law appeared to be exceeding foul and
filthy, or exceeding deformed and ugly, or exceeding hellish or
devilish, but exceeding sinful ; this includes all them, and much
more. Had he studied a thousand years for a name, he could not
have called it by a worse name than its own, sinful sin.
Luther saith that could a man but see perfectly the evil of his
sins on earth, it would be a hell to him, such a frightful ugly mon
ster is sin.
Look on sin which way thou wilt, and it is exceeding sinful, the
evil of evils.
Take it in its nature, it is a deviation from God's law, a wander
ing from his word, a casting his law behind the back ; the law is
straight, sin is crookedness, Ps. cxxv. 5. The law is holy, sin is
defilement, Rom. vii. 12; 2 Cor. vii. 1. The law is just, sin is
unrighteousness, 1 John i. 7. The law is liberty, sin is bondage,
James ii. 8, 12 ; 2 Tim. ii. 26. Sin is a defacing of God's image ;
it blots and blurs that fair and beautiful writing, not only meritori
ously, as it provokes God to withdraw his grace, but physically, as
one contrary expels another. Hereby it dishonours God's name,
and reproacheth his majesty, Num. xv. 30 ; Rom. ii. 23, 24 ;
2 Sam. xii. 12 ; Lev. xii. 26 ; Zech. xi. 8 ; Rom. viii. 7 ; Rom. i.
30 ; 1 Sam. xv. 23 ; Isa. i. 2 ; Rom. vi. 16 ; Ps. xiv. 1 ; for what
greater disgrace can be done to a prince than to tread his orders
under foot, and tear, and scratch, and deface his picture ?
Nay, it is a defying and fighting against God, a walking con
trary to him, a daring of him ; it is enmity against him, loathing
him, hatred of him, contrariety to him ; it is against his sovereignty,
and so is rebellion ; against his mercy, and so is unkindness ; against
his justice, and so is unrighteousness; against his wisdom, and so
is folly ; against his will, and so is stubbornness. Were it strong
enough, it would ungod him ; were the sinner's power according to
his corrupt heart, he would pluck God out of heaven. I would I
were above God, saith Spira. When the body of sin is nailed as a

Chap. XIV.] by the key of regeneration. 179
thief on the cross, yet even then it will rage, as he, and spit out
poison against heaven. 1
Reader, canst thou find in thine heart to hug and embrace such
a traitor against the gracious and blessed God ? ' To stretch out
thine hand against God,' as every sinner doth, ' and strengthen
thyself against the Almighty ?' Job xv. 25. Stretch out thine hand
against God ? No man should lift up a word against God ; our
mouths should shew forth his praise.1 Stretch out thine hand
against God ? no man should lift up a thought against God ; our
meditations of him should be for him. Stretch out thine hand
against God ? every man should bow down and worship before God,
and be satisfied in whatever he saith and doth. Stretch out thine
hand against God ? thou art bound to stretch out thine heart, and
hand, and tongue, to think, and speak, and act, and all for God ; and
all little enough.
Take sin in its effect, and what evil is like it ? It is the cause
of all other evils. Dost thou consider the emptiness, vanity, and
vexation in the creatures ? Eccles. i. 3 ; the heavens fighting
against man, the earth bearing thorns and briers ; the diseases
in men's bodies, the burning fever, watery dropsy, aching teeth,
running gout, racking stone, renting colic, the quivering lips,
trembling loins, ghastly looks of dying men ; the horrors of con
science, flashes of the internal fire, curses of the law, wrath of God,
torments of hell ; all these are the fruits of sin. All misery calleth
sin mother ; this is the root of bitterness upon which they grow :
' The wages of sin is death,' Rom. vi. 21, 23, and v. 12. That big-
bellied word death hath all these woeful brats in its belly, and sin is
the father that begat them. Sin turned Adam out of paradise, angels
into devils, Sodom and Gomorrah into ashes, flourishing families,
cities, kingdoms, into ruinous heaps ; sin shuts heaven against man,
laid the foundation of that dark vault of hell ; sin kindled the fire
of hell ; sin feeds it with fuel, and will keep it burning for ever.
Oh what an evil is sin ! who would not hate it more than hell !
Is it good to play with such fire as sin is ? Didst thou believe
sin to be the cause of all this, thou wouldst never open thy heart
or mouth more for it. Dost thou know that as where the effect is
good, the cause is better ; so where the effect is bad, the cause is
worse ? Can there be worse effects than eternal separation from
God, and suffering the vengeance of eternal fire ? How bad is sin,
then, which is the cause of them !
Take sin as a punishment, and it is the evil, the only evil
1 Omne peccatum est deicidium. J Vide Car. in loc. to this purpose.

180 THE DOOR OF SALVATION OPENED [CHAP. XIV.
there is no suffering like to this, to be given up to a course of sin
ning. Reader, take heed of continuing an hour longer in thine un
godly practices ; it may be thou hast been ready to think it a
great happiness to sin without control, to run in the road of the
flesh, and to meet with no rubs, to prosper though thou art wicked.
I tell thee, and think of it the longest day thou livest, for it
highly concerneth thee, that the infinite God never claps a more
dreadful curse on any man or woman, on this side hell, than to give
them up to sin. If God should give thee up to the sword, famine,
most painful diseases, to thy most cruel, potent, and malicious
enemies, to be racked by them at pleasure, these were nothing to
this, to be given up to one sin. When God hath used his rods,
scourging men, and they will not reform, then he takes this axe,
and presently execution followeth. To be delivered up to the power
of men may be the lot of God's sons, but to be delivered up to
the power of sin is the portion of rebels and reprobates.
This is the stinging whip with which God punisheth Ephraim.
Ephraim is joined to idols, there is his impiety, 2 Tim. iii. 13 ;
2 Thes. ii. 10, 11. But what grievous punishment shall he have
for his God-provoking idolatry ? ' Let him alone,' Hosea iv. 17.
It is not, I will send the raging pestilence, or cruel famine, or
bloody sword, but he is joined to idols, let him alone ; I will
not have him disturbed or molested, but he shall have his will,
though it prove his everlasting woe, Rom. i. 21, 22 ; Ps. lxxxi. 11,
12 ; Hosea viii. 11.
It is a woe with a witness for God to let thy lusts, like so many
ravenous lions, loose upon thee, and to lay the reins of thy sins upon
thy own neck. We read of one delivered up to Satan, yet he was
saved, 1 Cor. v. compared with 2 Cor. vii. ; but never of any
delivered up to their sins, but they were damned.
It was a sad sight which Abraham saw, when he beheld flakes of
fire rained from heaven upon the Sodomites ; but it was a sadder
which Lot beheld when he saw the fire of hell burning in their
hearts, and breaking out in their lives, and his righteous soul was
vexed therewith.
Reader, have a care that thou never in thy heart plead more for
sin ; who would open his mouth for such a monster, when there is
no evil like it ? Doth God offer thee anything to thy hurt, when
he would make a separation between thy soul and thy sins ? doth
he desire anything to thy disadvantage when he desireth thee to
give a bill of divorce to sin, which is the source of all sorrows, the
only enemy of thy best friend, the ever -blessed God, and to be given

Chap. XIV.] by the key of regeneration. 181
up to which is the greatest plague and punishment on this side
hell ? Tell me, is not regeneration excellent, which killeth such
venomous serpents, which executeth such traitors, which mortifieth
these earthly members, and dasheth these brats of Babylon against
the wall !
Thirdly, The price paid for this pearl doth loudly speak its excel
lency. Reader, little dost thou think what regeneration cost. I
tell thee, and thou mayest well wonder at it, the Son of God came
from heaven, suffered the boundless rage of devils, and infinite
wrath of God, in man's nature, upon this very errand, to purchase
regeneration and sanctification for poor sinners. Read and admire :
' Forasmuch as ye know that ye were not redeemed with corruptible
things, as silver and gold, from your vain conversation ; but with
the precious blood of Christ, as of a lamb without blemish and
without spot,' 1 Pet. i. 18, 19. See the worth of this ware by that
which it cost, the precious blood of Christ; surely it was a jewel
of inestimable value which the Son of God thought worth his pre
cious blood.
As lightly as thou thinkest of the death of sin, and the life of
righteousness, the Lord Jesus underwent more than any one in hell
feels, to buy them of his Father for the sons of men. Ah, none
knoweth but God and Christ what it cost to buy off man's debts
and guilt, and to procure a new stock of holiness for his poor
bankrupt creature to set up with again. ' Who his own self bare
our sins in his body on the tree, that we being dead to sin might
live unto righteousness,' 1 Pet. ii. 24. Had man kept his original
purity, the Lord Jesus might have spared all his pains. The second
Adam came to restore that jewel to man, of which the first Adam
robbed him, Tit. ii. 14 ; John x. 10. This rare jewel, this choice
mercy, was regeneration and holiness, and this Christ looks upon as
the full reward of his sufferings. ' He shall see the travail of his
soul, and be satisfied,' Isa. liii. 11. The truth is, Christ had ex
ceeding hard labour — the Greek fathers call it unknown sufferings ;
he had many a bitter pang, many a sharp throe ; but for joy that
children are born of God, that those throes bring forth a numerous
issue of new creatures, he forgets his sorrows. ' He shall see the
travail of his soul, and be satisfied.'
Consider, friend, did Christ esteem regeneration worth his blood
to merit it, and is it not worth thy prayers, and tears, and utmost
endeavours to obtain it ? Did Christ come to destroy the works
of the devil, which is sin, 1 John iii. 8, and wilt thou build them
up ? Did the Lord Jesus come to build up the temple of holiness,

182 THE DOOR OF SALVATION OPENED [CHAP. XIV.
and wilt thou pull it down ? Did Christ think it worth the while
to be reproached, condemned, crucified, and all to make thee holy,
and wilt thou be such an enemy to the cross of Christ, as by con
tinuing in sin to deprive him of that which he earned so dearly ?
Why wilt thou bind thyself to be a slave to Satan, when he re
deemed thee with such a vast sum ?
Did the merciful God send his Son into the world to bless thee,
in turning thee from thine iniquity, and canst thou look upon that
great blessing as thy bondage ? Acts iii. 26. Believe it, God had
servants enough, even angels that are ever ready to do his will, to
send ordinary gifts by ; surely then it was some extraordinary present
that he thought none worthy to carry, and would trust none with
but his only Son. God ' sent him to bless you in turning every one
of you from your iniquities.' I hope, reader, thou wilt have higher
thoughts of holiness, and worse thoughts of sin all thy days.
Surely the Son of God was not so prodigal of his most precious blood,
as to pour it out for anything that was not superlatively excellent.
Fourthly, Regeneration, and the renewing of man, will appear to
be excellent, in that it is the great end of God in his works. The
more noble any being is, the more excellent ends it propounds to
itself in its working. Thence it is that a man hath higher ends
than a beast ; the ends of a beast are only to please sense, but the
ends of a man are to satisfy his understanding. Hence, also, the
ends of a Christian are more excellent than the ends of other men ;
his being is more noble, and so are his ends — to please, glorify,
and enjoy God. How excellent then is that which the infinitely
perfect God makes his end ! Surely the Most High cannot pro
pound any low ends in his operations. He that is the only wise
God must have eminent designs and ends.
Now unclasp the secret book of God's decree, and look into it as
far as the word will warrant thee, and thou shalt find that in that
internal work of election God had the renewing of man after his
image in his eye, and to be his end : ' According as he hath chosen
us in him, before the foundation of the world, that we should be
holy, and without blame before him in love,' Eph. i. 4. As an
artificer or statuary, that hath many pieces of stone all alike,
hewn out of the same quarry, in his yard, sets some apart from
the rest in his own thoughts, intending to make some choice
statue, some special piece of them.
So when all mankind was before God, he did, in his eternal
thoughts, set some apart to be chosen pieces, to be holy and with
out blame.

Chap. XIV.] by the key of regeneration. 183
Go from God's decree to its execution, from his inward to his
outward actions, and thou shalt find thy renewing after his image
to be full in his eye, Prov. xvi. 4 ; Ps. c. 4, 5 ; Rev. iv. 11. In thy
creation he thought of thy regeneration ; he made thee, that he
might new make thee. Thou art a man, that thou mightst be
come a Christian. God made thee a rational creature, that thou
mightst be made a new creature. He gave thee the matter, in
giving thee a body and a rational soul, that thereby thou mightst be
capable of the form, which is the impression of his image on both.
There must be a tree before it can be hewed and squared for some
curious building. God did not make thee to eat, and drink, and
sleep, and toil in thy calling, but to honour him, and to live to
him, which are the actions of the new creature.
Trace God further, from creation to providence, and therein also
thou mayest observe this to be his end. Why doth he send the
warm summer of prosperity, and refresh thee with his cheering
beams and influences, but to cause thee to blossom, and bud, and
ripen in the fruits of holiness ? ' There is mercy with thee, that
thou mayest be feared,' Ps. cxxx. 4. Why doth he send the nip
ping winter of adversity, but to kill the hurtful weeds of thy lusts ?
This is his end in afflicting, even the taking away of sin, Isa. xxvii.
9. He useth the flail that the husks may fall off ; when one key
will not open the door of thy heart, he will try another. Why doth
he interweave mercy and affliction, that his providences towards the
children of men are chequer-work, white and black, black and
white, mercy and affliction, affliction and mercy, but because his
infinite wisdom seeth that this mixture will suit best with his ends,
the purifying and renewing his creature ? If all the year were
summer, the sap of the trees would be quite exhausted ; if all were
winter, it would be quite buried. If thou hadst nothing in thy
body but natural heat, it would burn thee up ; if nothing but
moisture, it would drown thee ; therefore thy radical moisture
allayeth thy natural heat, and thy natural heat giveth bounds to
thy radical moisture ; and each, well tempered, make an excellent
constitution of body. If thou hadst nothing but mercy, thou
wouldst be wanton and conceited; if nothing but misery, thou
wouldst be too much dejected; therefore God sendeth mercy to
make thee cheerful, and misery to keep thee awful. The good
physician tempereth his drugs wisely, and weigheth them exactly,
and so prescribes and gives them as they may best conduce to
the carrying on of his own end, the spiritual health of his
patients.

184' THE DOOR OF SALVATION OPENED [CHAP. XIV.
Fifthly, Regeneration will appear to be excellent, in that it is the
special work of God himself.
Grace is the immediate creature of God ; man can ruin, but not
renew himself. ' Which were born, not of blood, nor of the will of
the flesh, nor of the will of man, but of God,' John i. 13. Man
may lay some claim (though there also God is the principal) to
the fatherhood of our fleshly beings, but God alone can lay claim
to the fatherhood of our spiritual beings. Holiness is a beam of
light darted forth from none but the Sun of righteousness. ' We
are his workmanship,' Eph. ii. 10 ; his workmanship both by way
of efficiency and excellency.
How beautiful is that structure which hath such a builder !
What a rare work must that be which hath such a workman?
Surely that is a choice plant which is of God's own planting. Oh
who would not be in love with so fair a child for the Father's sake ?
The creation of our outward beings, as we are men, is the work
of God. ' Thy hands have made me and fashioned me,' Ps. cxix.
73. God makes every man as well as the first man, Job x. 8-10.
Nature and natural causes are nothing but the order in which, and
the tools with which, he is pleased to work.
Now this work of God is excellent ; it is the masterpiece of the
visible creation. Man is the fair workmanship of a wise artificer,
saith one heathen ; the bold attempt of daring nature, saith an
other. One of the ancients calleth man the miracle of miracles ;
another, the measure of all things ; a third, the world's epitome —
the world in a small volume.
The body, which is the worst half of man, is curiously wrought
in the lowest parts of the earth, and made in secret, as curious
workmen, when they have some choice piece in hand, they perfect
it in private, and then bring it forth to the light for men to gaze
on. ' In thy book were all my members written,' Ps. cxxxix.
16. A skilful architect, who is to set up some stately building, will
draw a model of it in his book, or upon a table, before he will
adventure to set it up, to be sure that it shall be done exactly.
So, to shew what an exact piece the body of man is, God is said to
work it by the book. But the soul, which is God's work too, is a
more exquisite piece ; the body is, as it were, the sheath, Dan. vii.
15, the soul is the glittering sword ; the body is but the cabinet,
this is the jewel ; it is by this that man claims kindred with the
angels in heaven, and surpasseth all creatures on earth.
Consider then, if this work of God's hands, this visible creation,

Chap. XIV] by the key of regeneration. 185
be so excellent, how excellent is the invisible creation, the creating
man in Christ unto good works ? Surely that is curious work,
workmanship indeed.
The tables of stone, hewed immediately by the hand of God,
and on which he had with his own fingers written the law, was
such a piece that mortal eyes could not behold it without astonish
ment and admiration. What a rare manuscript was that, where
the book, the matter, the writing, were all of God's own making
and doing ! But the writing of the law in the fleshly tables of the
heart by the Spirit of God is much more glorious.
I am very willing, friend, to convince thee of the excellency of
regeneration, and therefore would speak more to this head. Think
of what thou pleasest, which thine understanding can judge excel
lent, and thou shalt find the image of God far more excellent.
Is wealth excellent ? Luke xvi. 1. This is the true riches, 1 Tim.
vi. 7 ; others are but the shadow, this is the substance, Mat. vi. 19,
20 ; other riches are but for a short time, these are for ever,
durable riches and righteousness, Prov. viii. 18. Other riches will
go only, as brass farthings, in some particular places, in this
beggarly low world of earth, but these, like gold and silver, go in all
countries, are current coin even in the higher world of heaven.
Is wisdom excellent ? This is wisdom : ' The fear of the Lord
is the beginning (the word signifieth the apex, the top, the perfec
tion) of wisdom,' Prov. i. 7 ; Job xxviii. 2. The pious man is the
prudent man ; he alone can judge rightly of things, set a due
price upon things, propound to himself the noblest ends, and use
the best means ; therefore he is called by way of eminency a man
of wisdom, Micah vi. 9. The knowing subtle pharisees, for want
of this, were but learned fools, Mat. xxiii. 17. Sinner and fool are
synonymous in Scripture : the English word fool is thought to
come from the Greek r/>aiA,o?, which signifieth wicked.
Is' beauty excellent ? Grace is the greatest beauty ; the beauty
of holiness, Ps. ex. 5. Oh how comely is the new creature ! never
any saw it but fell in love with it. The spouse of Christ is the
fairest among women : ' Thou art all fair, my love, thou art all
fair/ Cant. iv. 1. Godliness is such a beauty, that, as I have said
before, God himself is taken with it. Sin is a spot, a defilement ;
this beauty is inward, it sits upon the face of the most noble part
of man, the soul, and thereby is the more comely ; it is lasting, not
liable to the rage of a disease or wrinkles of old age, but always
increasing, whilst here, to a greater perfection.
Is pleasure excellent ? Godliness is pleasant. Regeneration

186 the door of salvation opened [Chap. XIV.
brings the soul to its centre, in which it must needs rest, Prov. iii.
17. The very work of serving God is a reward in itself : ' In the
keeping of them (meaning God's commandments) there is great
reward,' Ps. xix. 11. Observe, in keeping of them. The service
of God affords men such satisfaction that God's servants would not
leave it for all this world, though they were to receive no recom
pense in the other world. The precepts of God are sweeter than
the honey ; how sweet then are his promises !
Is life excellent ? This is the true life. Eternal life, saith Au
gustine, is the true life. This is the seed, the beginning of eternal
life, John xvii. 3. All unregenerate men are dead, are but walking
ghosts, or moving carcases ; their souls are but like salt, to keep
their bodies from putrefaction for a season. The heathen said of a
vicious man that lived to be old, alluding to mariners, He was
much tossed up and down, but sailed not at all.1 All the time of
thy natural life till thou art converted is lost. Paul dates his life
from his regeneration. We count not a tree living for standing in
a garden if it bring not forth fruit.
Is honour excellent ? Holiness is honourable : ' Holiness be-
cometh thy house, 0 Lord of hosts,' Ps. xciii. 5. It is more honour
to be a member of Christ than to be monarch of Christendom.
Godliness is the honourable livery which Christ purchased for and
bestowed on the society of Christians. He gave himself for his
church, ' that he might present it to himself a glorious church,
without spot or wrinkle,' Eph. v. 27.
In a word, holiness is the honour and excellency of God him
self, Exod. xv. 11. He is said to be glorious in holiness ; he is
called rich in mercy, Eph. ii. 3, but glorious in holiness. His
mercy is his treasure, but his holiness is his honour. He sweareth
by bis holiness : Ps. lxxxix. 35, ' Once have I sworn by my holi
ness that I will not lie unto David.' Great persons, though sinfully,
will swear by their titles, by their honours, by that which they glory
most in ; these are their oaths that are most binding with them.
The great God, in whom is no iniquity, sweareth by his holiness,
as his crown-glory, his great excellency. He is above thirty times
called the Holy One of Israel. This is the excellency which angels
and perfect spirits in heaven, and saints on earth, do so much admire
him for, Isa. vi. 3 ; Rev. iv. 8.
Nay, as gold, because it is the most excellent metal, is laid not
only over pewter and brass, but also over silver itself ; so because
holiness is the excellency, the perfection of God, it is laid not only
1 Multum jactatus est, non multum navigavit. — Sen. ad Paulin. , ]
jj

Chap. XIV] by the key of regeneration. 187
over his servants, his sanctuary, his services, his word, his works,
his Sabbath, his temple, and everything that belongs to him, Exod.
xxiv. 8, and xx. 35 ; Rev. xvi. 33 ; Exod. xvi. 23 ; Ps. cv. 42, but
also over all his other choice attributes, Isa. Iv. 10. His power is
holy power, his mercy is holy mercy, his wisdom is holy wisdom ;
holiness is the perfection of all his excellent attributes, Ps. cxlv. 17 ;
for were it possible, which is high blasphemy for any to imagine,
for those attributes to be separated from his holiness, they would
degenerate, his wisdom into craft, his justice into cruelty, his mercy
into foolish pity, and his sovereignty into tyranny. It is the holi
ness of God which poiseth every one. Oh the excellency, the
excellency of holiness 1 who knoweth its worth ! 1
Reader, what dost thou think of this third subject of consider
ation, the excellency of regeneration and holiness, which God
requireth of thee for the avoiding of hell and attaining of heaven ?
Tell me, doth God require anything to thy wrong ? If God re
quired of thee to live a thousand years on earth, and to spend all
thy time in hunger, cold, nakedness, disgrace, pains, and imprison
ment, or otherwise thou shouldst not escape unquenchable burnings,
and enjoy eternal life, thou wert worse than mad if thou didst not
accept of and obey such a command. How hearty and thankful
then should thy acceptance be of Jesus Christ to be thy Lord and
Saviour, of dying to sin, and living to, and delighting thyself in,
his blessed Majesty, which is all he desireth of thee ? Oh do not
refuse when thou art so well offered ! Is it possible that thou canst
read so much of the excellency of regeneration, how it is the image
of the glorious God, the destruction of the evil of evils, the fruit of
the death of Jesus Christ, the end which infinite wisdom propounds
in his workings, the special workmanship of God's own hands, the
high honour and perfection of the mighty possessor of heaven and
earth, and thy soul not be in love with it, nor breathe after it, oh
that I were regenerated ? Oh that my soul had those true trea
sures, those spiritual pleasures, that wisdom, that life, that honour,
that beauty, that excellency, which no tongue can commend suffi
ciently ! Oh that the pure image of God were imprinted on me !
Oh that Christ might see the travail of his soul upon me, and be
satisfied !
I have read that when Zeuxis, the famous painter, had drawn
his masterpiece, the picture of Helena, Nicostratus, the Athenian
painter, beholding it, stood amazed at its rareness, and admired
the exquisiteness of it. There stands by a rich ignorant wretch,
1 Gum. Ar., part ii. p. 139,

188 THE DOOR OF SALVATION OPENED [CHAP. XV.
who would needs know what Nicostratus discovered in it worthy of
so much wonder. 0 friend, saith he, hadst thou my eyes thou
wouldst not ask such a question, but rather admire it as I do. It
may be, reader, when thou seest the saints admiring the beauty of
holiness, ravished with the excellency of God's image, so extremely
taken with it that they read, hear, watch, fast, pray, mourn, weep,
suffer anything, all things, to enjoy more of it, thou art ready to
wonder what they see in holiness worthy of such admiration and
such diligent endeavours ; but I tell thee, hadst thou their eyes,
instead of wondering at them, thou wouldst wonder with them, ay,
and work with them too, and that hard, for holiness.

CHAPTER XV.
The fourth subject of consideration, The necessity of regeneration.
Fourthly, Consider the absolute necessity of regeneration ; if it
were not so excellent, yet it is a thing of absolute necessity, and
therefore must not be neglected. It is not a work of indifferency,
which may be done or may not be done, but a work of indispensable
necessity, which must be done, or thou art undone for ever. Reader,
here is an argument which neither the flesh nor world nor devil can
answer, and therefore it must not be denied. It is indeed so fruitful
a blessing that if thou hast this, thou needi everything
that is worth aught is in the womb of it; (excellency of Cifui that
if thou hast not this, thou hast nothing ; »'ous i^Jioferkl cannot
make up the want of this. Y10US
There are many things about which possiA , thou spendest much
time, and takest much pains, which are nothing at all necessary in
comparison of this.
Riches are not necessary ; the want of temporal may be supplied
by the fruition of spiritual riches. Thou mayest be poor in the
world, and yet rich in faith, and heir of a kingdom, James ii. 5.
Nay, riches are so far from being absolutely needful, that they may
be hurtful to thee. Thou mightst, as the Reubenites, shouldst thou
have good land here, take up short of the land of promise. Christ
calleth riches thorns, Mat. xiii. 22 ; and surely it is hard to touch
them and not to prick thy fingers. How hardly shall a rich man
enter into the kingdom of heaven ?
Pleasures are not necessary. He that hath little but misery
here may find mercy hereafter. Though Job had his sores and

Chap. XV.] by the key of regeneration. 189
pains, yet he had a right to the pleasures at God's right hand for
evermore. He that endured hunger, cold, thirst, nakedness, watch
ing, fasting, weariness, painfulness, that was scourged, imprisoned,
stoned, yet was a chosen vessel unto God, and heir to a crown of
righteousness, 2 Cor. xi. 23-29 ; Acts ix. 15 ; 2 Tim. iv. 6. Be
sides, pleasures may be hurtful to thee ; those bees have their stings
as well as their honey, and many feed so plentifully on such luscious
food that they surfeit themselves. Aristotle speaks of a piece of
ground in Sicily which sendeth forth such a strong smell of fra
grant flowers to all the fields thereabout, that dogs cannot hunt
there, the scent is so confounded with the smell of those flowers.
Earthly pleasures do not seldom hinder our scent and sense of
spiritual delights.
Honours are not necessary. A man may be condemned and
lightly esteemed by men, and yet be commended and highly
esteemed by God. Disgrace may be the way to glory. Joseph
went through a prison into a palace, and Jesus from a shameful
cross to a glorious crown. Honours also may be hurtful to thee.
Some climb so high that they break their necks. Those that are
in high places are apt to have their heads giddy, and thereby are
in great danger of falling. Haman's height and glory brought him
to be high at last on the gallows.
Friends and relations are not necessary. He that is friendless on
earth may be a favourite of heaven ; when no man stood by Paul,
the Lord was with him and strengthened him ; when David's father
and mother forsook him, God took the care of him. When those
stars vanished, the sun arose. These also may be hurtful to thee ;
thou mayest catch their diseases. Amnon was the worse for
Jonadab, and Ahab the more wicked for Jezebel.
Health is not necessary. A distempered body may have a healthy
soul. When the outward man decayeth, the inward man may be
renewed day by day. No disease, so it be not spiritual, can keep
the physician of souls from visiting his patients : sanctified sickness
is far better than unsanctified soundness.
Nay, life itself, which is far more worth than all the foresaid
particulars, is not necessary but in order to this spiritual life of
regeneration ; if that work be done, a man by losing his life may
be a gainer. Some by yielding up their leases, which were but for a
term of years, have got the fee-simple, the inheritance, for ever ; by
parting with their natural lives they have got possession of eternal
life. But, friend, regeneration is absolutely necessary. The em
peror told the mariner, when he would have dissuaded him from

190 THE DOOR OF SALVATION OPENED [CHAP. XV.
going to sea because the waters were rough, and it might endanger
his life, It is more necessary that I go than that I live.1 I tell
thee, it is more necessary that thou live spiritually than that thou
live naturally : thy riches, honours, pleasures, health, friends, are
but toys and trifles to regeneration ; and truly life itself is little or
nothing worth, but as it makes thee capable of getting and enjoying
this. Oh what a poor empty shadow is the life of the greatest
prince that is a stranger to fellowship with God, which regeneration
bringeth the soul to !
The reason why these forementioned things are not necessary, is
partly because the want of all these things may be made up in the
enjoyment of God. ' Verily I say unto you, that ye who have fol
lowed me, in the regeneration, when the Son of man shall sit upon
his throne, shall also sit upon twelve thrones, judging the twelve
tribes of Israel,' Mat. xix. 28. ' There is no man that hath left
house, or brethren, or sisters, or father, or mother, or wife, or chil
dren, or lands, for my sake and the gospel's, but he shall receive an
hundredfold in time, houses, and brethren, and sisters, and mothers,
and children, and land, with persecution ; and in the world to come
life everlasting,' Mark x. 29, 30. The regenerate, though never so
poor, naked, disgraced, sickly, yet in the sun they have all those
beams, and much, much more. As Alexander told Parmenio,
when in the beginning of a battle he was earnest with him to send
some forces to regain their weapons and baggage then newly lost, Let
us secure the main battle, for if the field be won, we shall recover all
our baggage with advantage. So if the soul be safe, being by regene
ration grafted into Christ ; if thou winnest the main battle against
sin and Satan, thou wilt recover those with advantage. Those
things are not necessary, partly because the want of them will not
undo a man for ever ; a man's eternal estate may be secured, though
these things be removed ; but regeneration is indispensably neces
sary, because nothing can make up the want of it ; not all the golden
mines in India, nor the sweetest paradise of earthly pleasures, nor
the highest chair of state, nor friends, nor kindred, nor health, nor
strength, nor life, can make up the want of this. If this be want
ing, thy God is wanting, thy Christ is wanting, thy heaven, thy
happiness, thy all is wanting. The want of this will undo thee
for ever ; it will make thee miscarry in the ocean ; this leak will
sink thee eternally. It is a standing law of heaven, that except
a man be converted, he cannot enter into the kingdom of heaven,
Mat. xviii. 3. 1 Necesse est nt cam, non ut vivam.

Chap. XV.] by the key of regeneration. 191
There is, in regard of the ordination of God, as great a necessity
of regeneration as of Jesus Christ ; for what advantage canst thou
have by all the riches and revenues of the Son of God till by
regeneration thou art married to him and made one with him ?
Observe, reader, this fourfold necessity of regeneration.
It is necessary in regard of God's precept, ' Turn ye, turn ye,
why will ye die?' Ezek. xxxiii. 11, 31, 32; Isa. i. 16, 17; Jer.
iii. 1 ; Hosea xiv. 1 ; James iv. 9. There is a necessity either of
hearing God's voice or feeling God's hand ; either the command
ments of God must be obeyed by thee, or the judgments of God
must be inflicted on thee. It is a gospel precept, Eph. iv. 23, 24 ;
now gospel precepts must be minded by all that would partake of
gospel privileges.1
It is necessary in regard of the purpose of God. ' Elect accord
ing to the foreknowledge of God, through sanctification of the Spirit,
unto obedience, and sprinkling of the blood of Jesus Christ,' 1 Pet.
i. 2. Though God did not choose men because they were holy, yet
he chose men to be holy ; though he appointed not men to be saved
because they were saints, yet he appointed men to be saints, and
then to be saved.
It is necessary in regard of the passion of Christ. He died for sin
that men might die to sin ; he laid down his life that men might
lay down their lusts ; his passion is a city of refuge to the penitent,
not a sanctuary to the presumptuous. God intended it to help men
out of, not to hold them in, the mire of sin. ' He is the author of
eternal salvation to them that obey him,' Heb. v. 9. He died be
cause men were sinners, but he died that men might be saints :
' He suffered, the just for the unjust, to bring us to God,' 1 Pet.
iii. 18. Now man and God can never be brought together till the
enmity which is in the heart of man against God be removed. If
ever thou have Christ for thy priest, to satisfy God's justice for thy
sins, it is absolutely necessary that thou accept him for thy prince,
to subdue thee to his service. Had Christ come to procure man a
pardon, and not to restore his lost holiness, he had been a minister
of sin ; and instead of bringing glory to God, he had set sin in the
throne, and only obtained a liberty for the creature to dishonour
God without control.2 Again, saith the same accurate writer, in
vain do men think to shroud themselves under Christ's wings from
the hue and cry of their accusing consciences, while wickedness
1 See the necessity of it farther in the reasons of the doctrine and the first use of
information. 3 Gur. Arm., part ii. p. 217.

192 THE DOOR OF SALVATION OPENED [CHAP. XV.
finds a sanctuary in them. Christ was sent from God, not to
secure men in, but to save men from, their sins.
It is necessary in regard of the promises of God. ' Thus saith
the Lord of hosts ; Turn to me, saith the Lord of hosts, and I will
turn to you, saith the Lord of hosts,' Zech. i. 3. ' Draw nigh to
God, and he will draw nigh to you,' James iv. 8. If ever God
draw nigh to thee in' mercy, thou must draw nigh to him in duty.
He that shall have the reward must do the work. The precepts
of God must be written on thy heart, otherwise the promises of
God shall never fall down on thine head, Isa. i. 16, 17, and lv. 7;
1 Kings viii. 35 ; Prov. xxviii. 13.
' Blessed are the pure in spirit, for they shall see God,' Mat. v. 8.
It is the pure heart alone that hath the assurance of the pure
heaven. Thou seest now, I hope, clearly the absolute necessity of regenera
tion ; what therefore canst thou think to do with it ? Oh ponder
this again and again, that there is no escape, no evasion ; God will
not vary from his law.
Thy dying to sin is necessary ; sin must die, or thy soul cannot
live. ' If ye live after the flesh, ye shall die ; but if ye through the
Spirit do mortify the deeds of the body, ye shall live,' Rom. viii. 13 ;
Gal. vi. 6, 7. Surely thou canst not think that heaven will be a
sty for swine, or a kennel for dogs, that feed on filth and carrion.
Believe it, if any iniquity be let go, thy life must go for its life.
The jailers paid dear for letting Peter escape, Acts xii. ; Herod
commanded them to be put to death. Truly, so dear thou must
pay for the escape of sin ; it will bring the second death, even
eternal death, upon thee. Be thy sin as near and as dear as Isaac,
it must be sacrificed ; be it never so small, it must not be spared.
Caesar was stabbed with bodkins. I have somewhere read that a
man and crocodile never meet but one dieth. It is certain sin and
the soul never meet but one dieth ; if sin live, the soul dieth ; if sin
die, the soul liveth ; there is no parting stakes, or retreating upon
equal terms. Maurice of Newport told his soldiers, when he had
sent away his boats, that there was no flying, the Spaniards being
before them, and the sea behind them ; either ye must eat up and
destroy those Spaniards, or drink up this ocean. Friend, such is
thy case ; either thou must destroy thy sins, or drink up the bottom
less ocean of the Lord's wrath.
Answer me seriously : thou wilt say thou dost not love such a
man so well as to be hanged for him. Dost thou love sin so well
as to be damned for it ? Dost thou love thy drunkenness, and

Chap. XV.] by the key of regeneration. 193
swearing, and uncleanness, and scoffing at godliness, so well as to
burn eternally in hell for them ? Dost thou love thy pride, and
worldliness, and lustful thoughts, and atheism, and carnal-minded-
ness, so well as to be tormented, day and night, for ever and ever,
for them ? A very coward will fight when he must either kill or
be killed. Wilt thou not fight manfully when sin will kill thee, if
it be not killed by thee ? Ahab, out of foolish pity, gave Benhadad
his life when he ought to have slain him ; but the requital which
Benhadad made was to kill Ahab, 1 Kings xxii. 31, 34; such a
requital sin will make thee if thou favour it.
' Follow after peace and holiness, without which no man shall
see the Lord,' 1 Heb. xii. 14. Observe how peremptory God is in
that place, that without holiness no man shall see God. It is not
said that without peace no man shall see God, but without holiness
no man shall see God. Peace may be broken in the quarrel of
truth and holiness, yet for all that a man may see God. Jeremiah
was a man of contention, and yet a man for the beatifical vision ;
but they that are not holy cannot see God. A pure eye only can
see a pure God. As the eye which hath dust in it without, or thick
vapours stopping the nerves within, cannot see, except it be cleansed
from the one and purged from the other, so a man, the eye of whose
mind is clouded with the mist of sin, cannot behold God till he be
cleansed. The Christian's happiness in heaven consisteth in such
a vision of God as shall make him like God, 1 John iii. 2 ; but a
dusky glass cannot represent an image. When the Sun of right
eousness shall shine upon a pure crystal glass, a clean unspotted
soul, it will cause a glorious reflection indeed.
To wind up this fourth subject of consideration. Reader, affairs
of absolute, indispensable necessity should, like weighty things,
make a deep impression upon thy spirit. Urge thy soul often with
this, that of all things in the world regeneration is the one thing
necessary. Let conscience press it on thee, I must be converted or
condemned ; here is the word of the living God for it, and such a
word as cannot possibly go unfulfilled. Oh my soul, what sayest
thou to it ? Except thou art born again, thou canst not see the
kingdom of God. There is a necessity of thy turning in time, or
burning eternally. How wilt thou answer this text, and many
more, in the other world ? Canst thou think to make the infinite
God a liar, and in despite of him and his word to escape hell ? Oh
do not deceive thyself ! God will be true, though every man be a
1 Xupls oi, the masculine article, sheweth that it is to be referred to ayiao-n&s. —
Mr Manton on Jude, p. 38.
VOL. V. N

194 the door of salvation opened [Chap. XVI.
liar ; therefore set about this work, that is thus absolutely needful,
before thou art irrecoverably woeful.
Friend, I would advise thee to do as the patriarchs did. Joseph
had told them, that ' except your younger brother come with you,
ye shall not see my face,' Gen. xliii. 3-5. Jacob their father would
have them, notwithstanding this express assertion, to venture into
Joseph's presence without their brother. But what said Judah ?
' The man did solemnly protest unto us, saying, Ye shall not see
my face except your brother be with you. If thou wilt send our
brother with us, we will go down ; but if thou wilt not send him,
we will not go down ; for the man said unto us, Ye shall not see my
face except your brother be with you.' So do thou consider, and
lay it home to thy soul, that the great God of heaven and earth
hath said, that except regeneration be with thee, be in thee, thou
shalt not see his face with comfort ; and though thy deceitful heart
and the devil may wish thee to venture into his presence in the
other world without it, yet do thou reply, The almighty and faithful
God hath solemnly protested unto me, that except regeneration be
with me, I shall not see him face to face, and enjoy the beatifical
vision. Therefore if I be regenerated, I will go and look death,
judgment, God, and Christ in the face with courage and comfort ;
but if I be not regenerated, I may not go, lest I die, lest I be
damned eternally ; for God hath said unto me, ' Follow after holi
ness, without which no man shall see the Lord.'

CHAPTER XVI.
The fifth subject of consideration, The equity of regeneration, or
living to God.
Fifthly, Consider the equity and reasonableness of that which
God requireth of thee. I shall now appeal to thine own conscience
whether there be not all the reason in the world that thy main
work night and day should be to please and glorify the Lord; if
all come from him, should not the honour of all be given to him ?
If he be infinite in wisdom, should he not in all his providences be
adored ? If he be infinitely faithful, should he not in all his pro
mises be believed ? H he be the first cause, should he not in all
his precepts be obeyed ? If he be infinitely holy, should he not in
all our approaches to him be reverenced ? If he be infinitely just
and powerful, should he not in all his threatenings be feared ? If

Chap. XVI] by the key of regeneration. 195
he be infinitely gracious and perfect, should he not be heartily
loved ?
Religion is the highest reason, therefore conversion is called con
viction, John xvi. 10. When a man's mouth is stopped, and
his mind fully satisfied of the reason of living to God, that he hath
nothing to object against it, then he is convinced. The offering
up of thy soul and body unto God as a living sacrifice is called
rational or reasonable service, Rom. xii. 1.
I shall offer thee three or four questions, and I do verily believe
that if thou seriously consider them, thou canst not but be con
vinced that there is all the reason in the world that thou shouldst
presently turn from sin unto God.
First, Is there not all the reason in the world that the work
should be for the service and honour of the workman ? that he
who planted the vineyard should eat of the fruit of it ? that he
who made thee should be served by thee ? He who owneth the
ground and buildeth a house may rationally expect the benefit
and use of it. May not God, thy landlord, who hath reared and
set up thine earthly tabernacle, appoint what conditions he pleaseth
in the lease which he granteth thee, how his own house should be
employed, not to such and such sordid sinful uses, but to the serf-
vice and glory of his Majesty ? Is it rational that God's house
should be employed to the devil's use ?
Thy creation is such a tie to subjection that thou canst never
answer it. ' Serve the Lord with gladness ; he hath made us, and
not we ourselves.' David's prayer is to this purpose, ' Thine hands
have made me and fashioned me, 0 give me understanding that I
may keep thy commandments,' Ps. cxix. 73, and xcv. 6 ; Isa.
xliii. 7. Let thy conscience be judge ; wouldst not thou esteem it
injustice for another to have the honour and use of thy works, or of
thine own house ? The law, which is built upon reason, gives thee
the service of thine own goods, houses, and lands ; and why shall
not God have thy service ? With what face canst thou deny him
that sowed liberty to reap ?
Secondly, Is there not all the reason in the world, that he who
lives wholly at another's cost and charge, that is fed, clothed, pre
served night and day, protected at home and abroad, supplied with all
necessaries, relieved in all his exigencies, delivered in all his extre
mities by another, should live wholly to him, and do him service ?
Dost thou not know that thy being and all thy comforts depend
on God every moment ? that every bit of bread, every breath of
air every hour's sleep, nay, every minute's abode on this side hell, is

196 the door of salvation opened [Chap. XVI.
altogether from his bounty and mercy ? that thou canst not speak
a word, nor think a thought, nor lift a hand, nor stir a foot, nor
open thine eyes to see, or thy mouth to eat or drink, without him ?
It is his visitation that preserveth thy spirit, Job x. 12. In him
thou livest, movest, and hast thy being. He is thy shield to defend
thee from evil ; many mischiefs would daily befall thee ; men
would kill thee, devils would drag thee to hell ; — oh, how they long
for thee, and how ready are they to seize thee, — did not the Lord
curb and restrain them. Alexander told his soldiers, I wake that
ye may sleep. Sure I am, he that preserveth thee never slum-
bereth nor sleepeth. The Lord is the captain of thy life-guard to
protect thee, and thy sun to refresh thee, and, therefore, dost thou
not owe him the glory of those mercies which his free grace be
stoweth on thee ! Thou dost a little under God for the feeding and
clothing of thy children and servants, and therefore thinkest that
no duty, no service, is great enough for thee. Oh how infinitely
art thou bound to God for all thy time, health, strength, food,
raiment, house, friend, and every good thing that thou enjoyest !
.and yet may not God look that thou shouldst make it thy business
to serve, please, and glorify him ! It was a good vow of holy
Jacob, ' If the Lord will be with me, and keep me in the way that
I go, and will give me bread to eat, and raiment to put on, so
that I come again to my father's house in peace, then shall the
Lord be my God,' Gen. xxviii. 20, 21. Truly do thou say, as he
did, Since the Lord is the God that keepeth me in all my ways,
that gives me bread to eat, and raiment to put on, he shall be my
God. Oh do not give him ever cause to complain : ' Hear, 0
heaven, and give ear, 0 earth, I have nourished and brought up a
child, and he hath rebelled against me,' Isa. i. 2.
Thirdly, Is there not all the reason in the world, that wares, or
houses, or any other thing, should be for the use and service of him
that paid a dear price for them ? If thou shouldst buy a beast at
a high rate, thou, wouldst think thou couldst never have service
enough of him. Friend, thou didst cost the blood of the Son of
God. Jesus Christ bought thy service at a dear rate. Thou art
not thine own, thou art bought with a price ; therefore glorify God
in thy body and spirit, for they are his, 1 Cor. vi. 20. Thou needest
not grudge the Lord Jesus thy time, and talents, thy thoughts,
and words, and estate, and the utmost which thou art able to do.
Alas ! he paid dearly for it. He died that he might be lord of dead
and living ; that whether we live, we should live unto the Lord ;
or die, we should die unto him, Rom. xiv. 7, 8. Oh, how little is

Chap. XVI] by the key of regeneration. 197
thy service worth, that Christ should purchase it with such an in
finite sum !
We say of some children, they had need to be dutiful children -K
they cost their mothers dear, many sharp throes, and great danger
of death. Oh, how dutiful hadst thou need tq be, who didst cost
Christ such hard labour, such throes from God and men, death
and devils ! Thou art never able to conceive what a price thy
Redeemer paid, what pain he suffered, to procure thy service ; and
wilt thou deny the Lord that bought thee ? Pliny saith that blood
will quench fire ; should not the blood of Jesus Christ quench the fire
of thy lusts ? In all countries the ransomer of a bondman is to
be his lord. No slavery so great as thine was, no price ever paid so
great for liberty ; therefore no service so great as that which thou
owest. If thou hadst done all that he commandeth thee, thou
hadst done but thy duty, and mightst say thou wert an unprofit
able servant ; what art thou then that never didst anything ? Oh
think of it seriously ! Redemption by the blood of the Saviour is
a bloody obligation to service, and if thou continuest a rebel it will
be a bloody aggravation of thy sin. What evil hath Christ done
to thee, that thou walkest contrary to him ? Ah, friend, to render
good for evil is divine ; but to render evil for good is devilish.
Fourthly, Is there not all the reason in the world, that he who
hath bound himself apprentice to a master, promised solemnly to
be his faithful servant, sealed indentures before witness, engaged
himself by vows, covenants, protestations, and oaths, should per
form his promises, and walk in everything answerable to his bonds
and obligations ? Wast not thou in baptism solemnly dedicated
to the service of God ? Did not thy parents seal the indenture on
thy part before the Lord, angels, and men, that thou shouldst live
according to the laws, and for the glory of the Father, Son, and
Holy Ghost ? Hast not thou listed thyself under the colours of
Christ, the captain of thy salvation, and sacredly tied thyself to
obey his commands, and to fight under his banner against the
devil, world, and flesh ? and wilt thou run from thy colours, and
turn to thine enemies, and conspire and fight against Jesus Christ ?
It was a custom in the primitive times, that such as were baptized
did wear a white stole,1 a ceremony signifying the purity of life
which the baptized were to lead. Now there was one Elpidophorus,
who after his baptism turned a persecutor. Muritta, the minister
who baptized him, brought forth in public the white stole
which Elpidophorus had worn at his baptism, and cried unto
1 Fulgentes animas vestis quoque Candida signat.

198 THE DOOR OF SALVATION OPENED [CHAP. XVI.
him, 0 Elpidophorus ! this stole do I keep against thy coming to
judgment to testify thy apostasy from Christ. So be thou assured
the water with which, the minister by whom, the people before
whom, thou wast baptized, will rise up against thee in judgment
if thou dost not walk in newness of life. Luther speaks of one
that, when tempted by the devil to sin, answered that she was bap
tized, and could not yield to him. Remember that thou hast re
ceived thy Saviour's press-money, and therefore mayest not fight
Satan's battles. Wast thou never partaker of the Lord's supper ?
Didst thou not then with John stand by the cross of Jesus Christ,
and behold his blessed body bleeding under the knife of his
Father's wrath ? how it was wounded for thy transgressions,
bruised for thine iniquities ; when thou didst take a sacred oath to
be the death of those sins which were the death of our Saviour,
and to live to him that died for thee ; when thou didst espouse
Christ and his quarrel to thyself, and engage to live and die with
him ; and canst thou, like a dishonest wife, run a-whoring after
thy heart-idols, and forget the covenant of thy God ?
Was there not a time when thou didst lie upon a sick-bed, and
in thine own apprehension wast nigh the gate of death, when thy
sinful fleshly life began to fly in thy face ? and oh the thoughts
which thou hadst concerning thine appearance before God in the
other world, and thine endless estate there, when thou didst pray
hard, Oh spare me a little, Lord, spare me a little, that I may get
some grace, some spiritual strength, before I go hence and be no
more seen ! when thou didst promise, oh if God would then hear
thee, and try thee a little longer in this world, thou wouldst turn
over a new leaf, lead a new life, forbear thy former corruptions and
evil companions, mind the service and glory of the infinite God,
and thine own eternal good ? And is all this nothing, now God
hath heard thee and delivered thee ? Shouldst not thou now hear
him and obey him ? Did thy sick-bed promises die when thou
didst recover ? Oh, follow David's practice, ' I will go into thy
house with burnt-offerings ; I will pay thee my vows, which my lips
have uttered, and my mouth hath spoken when I was in distress,'
Ps. lxvi. 13, 14, and cxvi. 3, 4, 9.
Theodoricus, archbishop of Colen, when the Emperor Sigismund
demanded of him the most compendious way to happiness, made
answer in brief, thus : Perform when thou art well what thou
didst promise when thou wast sick.1 Friend, look back upon the
time when the guilt of thy sins perplexed thee, the fear of death
1 jEnead. Syl., lib. ii. com. de reb. Alphon.

Chap. XVI] by the key of regeneration. 199
surprised thee, and the horror of hell began to lay hold on thee,
and remember the promises which then thou didst make ; and as
ever thou wouldst have God trust thee again, be true to thy word ;
be not as the marble, watery and moist in stormy weather, and yet
still retain thy hardness.
These are, I suppose, rational questions, and surely thou canst
not but be satisfied of the equity in them. Well, art thou re
solved to obey the counsel of God, and to live like a rational
creature ? Surely here is a threefold, nay, a fourfold cord, which
is not easily broken. Canst thou slip those oaths as easily as
monkeys do their collars ? and break these bands in sunder, as
Samson did his cords? Oh consider, that man was possessed
with a devil, whom no cords could hold! and without question
thou art also, if such bonds, oaths, obligations as these are cannot
hold thee, do not draw thee to the Lord, and bind thee to his com
mandments. To end this first help to holiness, which is serious consideration,
I must request thee to read it again, and weigh the particulars
which I have offered to thee. If thou wilt ever be taken, I should
think that one of these baits should catch thee : either that the
necessity of regeneration should drive thee, or the felicity of the re
generate draw thee, or the misery of the unregenerate affright
thee, or the equity of regeneration persuade thee, unto holiness.
Here are all sorts of arguments imaginable. If thou art inge
nuous, here is love and mercy to melt thee ; if thou art stubborn,
here is endless and easeless misery to move thee ; if thou art for
the best things, here is excellency for to allure thee ; if thou art
for rational, here is equity to prevail with thee.
Friend, what shall I say to thee ? or wherewith shall I over
come thee ? Hath not the world conquered thee with arguments
which had not the thousandth part of that weight which the
least of these hath ? And shall not thy maker, preserver, redeemer,
prevail with thee, by setting before thee the horror of hell, the
happiness of heaven, the beauty of his image, the reasonableness of
his service, and the indispensable necessity of thy being his ser
vant ? Is it possible that thy soul, so closely besieged round
about with fear, and fury, and fire, on the one side ; with favour,
and love, and life, on the other side, should not surrender unto
Christ ? What objection canst thou have which here is not an
swered ? what good canst thou desire which here is not offered ?
and why wilt thou not yield ?
It is thy privilege that thou art a subject capable of God's

200 the door of salvation opened [Chap. XVII.
image ; it was man's primitive purity, that he was adorned with
the image of his maker. Ah, what a glorious shining piece was
he when he came newly out of God's mint ! Gen. i. 26 ; John iii. 6 ;
Gen. vi. 9 ; Col. iii. 10; Ps. xvii. 15. It is man's unspeakable
misery that he hath lost God's image ; his recovery here consist
eth in having God's image imprinted on him in part ; and his
felicity and perfection hereafter, in having this image stamped on
him fully and completely. And canst thou then be unwilling to be
made like unto the blessed God ? Surely sin hath bound thee
strongly, and Satan possessed thee strangely, if none of these things
overcome thee. Friend, art thou not desirous to fare well in the
other world ? Then ponder these subjects of consideration seri
ously and frequently when thou liest down, and when thou risest
up ; when thou goest out, and when thou comest in ; thou little
thinkest what such serious frequent thoughts may produce. Whilst
David was musing a fire was kindled within him, Ps. xxxix. Con
sider what I have said, and the Lord give thee understanding in
all things.

CHAPTER XVII.
The second help to regeneration : An observation or knowledge of
those several steps ivhereby the Spirit of God reneweth other
souls, and a pliable carriage and submission to its ivorkings and
motions. I come now to the second help which I promised towards holi
ness and regeneration, and that will branch itself forth into these
two particulars :
First, An observation or knowledge of those several steps,
whereby the Spirit bringeth home wandering sheep into the fold
of Christ.
Secondly, A pliable submission to the workings and motions of
the Holy Ghost, as at any time he maketh his addresses unto
thee. For the first of these, thou art to understand that conversion is
not wrought all together and at once, but by degrees. As in the
generation of a child, first the brain, heart, and liver, is framed,
next the bones, sinews, nerves, and arteries, then the flesh is added.
So in regeneration, first the sinner hath the seed of repentance and
faith in the sense of his sins and misery, and the sight of the mercy of

Chap. XVII] by the key of regeneration. 201
God in Christ, then some desires after Christ, next some affiance
on Christ, and after these a hearty acceptance of Christ as Lord
and Saviour.
The match between Christ and the soul is not huddled up in
haste. Christ first goeth a- wooing. The Father offereth a large
portion with his Son. The creature considereth his terms : how
lovely his person is, what his precepts will be, what advantage he
shall have by the marriage ; and by a deep and powerful energy
of the Spirit, consenteth to take him for his lord and husband.
First, The first step is illumination. The Spirit of God doth in
the first place open the eyes of the blind, and turn men from dark
ness to light — here is illumination ; and then from the power of
Satan to God — here is regeneration, Acts xxvi. 18. Before the
Sun of righteousness ariseth on the soul, there is daybreak of light
in the understanding. John Baptist, who was the forerunner of
Christ, and sent to prepare his way before him, did it by giving
knowledge of salvation, Luke i. 76, 77.
It is observable, that in the covenant of grace the mind is still
spoken of to be renewed before the heart, Heb. x. 8, 9 ; Jer. xxxi.
33. For it is by the understanding that grace slips down into the
affections. Satan indeed, that cruel jailer, secures his captives in the dark
dungeon of ignorance. They are ' strangers to the life of God,
through the ignorance that is in them,' Eph. iv. 18. When that
uncircumcised Philistine hath taken away Samson prisoner, the
first thing he doth is to put out his eyes ; when this is done he
can make sport enough with him. The evil spirit strikes men
blind, as the Syrians were, and then leads them whither he
pleases ; but the good Spirit opens their eyes, and sheweth them
that they are in their enemy's hands, liable every moment to be
murdered, and then sets bread and water before them. Conver
sion is called a translation out of darkness into marvellous light,
1 Pet. ii. 3.
The sinner travelleth in the dark night of his natural estate, and
mistaketh his way, he loseth himself in the mist of ignorance ;
but when the morning cometh the man seeth that he hath gone in
a wrong path, then he befools, and is displeased with himself, and
turneth about. All the while the creature hath his understanding
darkened he walketh in the way of the flesh and the world, and
believeth that to be the right way to happiness ; but when the
Spirit of God enlighteneth the mind, the man seeth that he was
exceedingly mistaken, begins to wonder at his own folly and wick-

202 the door of salvation opened [Chap. XVII.
edness, to abhor himself and change his course. ' I will bring the
blind by a way which they knew not ; I will lead them in paths
that they have not known ; I will make darkness light before them ;'
then what followeth ? ' they shall be turned back, they shall be
greatly ashamed,' Isa. xiii. 16, 17.
Till the understanding of a man be enlightened to see the defor
mity of sin, and the beauty of holiness, he will never heartily loathe
and grieve for the former, love and long for the latter. As it is in
some hot climates, though the sun shine very hot there, yet when
there is no entrance for it into men's houses, it will not scorch or
heat the inhabitants. Sin is of a scorching nature ; but when the
understanding, which is the window into the house, is kept shut,
that it can have no entrance into the heart, no wonder if the sinner
feel no pain.
God hath made the same organ for seeing and weeping. It is
the eye of knowledge which affects the heart. They shall see him
whom they have pierced, and mourn, Zech. xii. 10. Sight of sin
doth precede sorrow for sin. As soon as ever the infant cometh
into the light, it crieth ; though all the time it was in the dark
prison of the mother's womb, it was quiet.
Secondly, The second step which the Spirit takes is conviction
to convince the sinner, John xvi. 9, 10. The sun, which before did
enlighten his mind, doth now slide down with its heating and
scorching beams into the conscience. That knowledge which the
sinner had of his sins before was speculative, but now become
practical, making sin like a lump of lead upon tender flesh, that
the conscience is exceedingly pressed and oppressed with it.
Conviction is the application of the nature of sin, and danger of
sinners, to himself in particular, which before he knew in the
general. As in the twilight, before the sun ariseth, a man may see
abroad, but he cannot see in his own house ; but when the sun
ariseth a man may see both abroad and at home within his own
doors ; so before the Spirit approacheth the soul in a way of convic
tion, the sinner could see abroad ; he knew that the soul that sinneth
must die ; that they which do such and such things cannot inherit
the kingdom of God. He knew these things in the general, but he
could not see in his own house, in his own heart, that he himself
was a great sinner, a dead, a damned creature ; for though he
would in his prayers acknowledge that he had broken the law, and
was thereby liable to the wrath of the Lord, yet he did it but cus
tomarily and formally, not believing what he spake ; for should an
other man come to him and tell him, 0 friend, you daily provoke

Chap. XVII] by the key of regeneration. 203
God, and are every hour in danger of hell, he would fly in his face
and tell others that he was a very uncharitable man, and all because
the sinner could not see in his own house. But when the Sun of
righteousness ariseth, the sinner can see within as well as without
doors ; he seeth the heinous nature of his own sins, and the grievous
danger of his own soul.
The Spirit of God convinceth the sinner of four things.
First, The Spirit convinceth him of his great and innumerable
corruptions. The man before knew in the general that all have
sinned, and come short of the glory of God, and would confess
himself a sinner formally and slightly ; but now he feels himself a
sinner, and finds experimentally that he is a polluted, poisoned
creature. The Spirit of God holdeth the glass of the law before
the eyes of his soul, and makes him, whether he will or no, see
what dirt and deformity is in the face of his heart and life. With
out the law there is no transgression, and without the knowledge
of the law there will be no conviction. As one of the persecutors
in the days of Queen Mary, searching a house for a protestant,
asked an old woman in the house, Where is the heretic ? She
points to a chest of linen, upon which stood a looking-glass, and
bid him look there and he should see him. He looked there, and
still asked, Where is he ? She meant that he himself was the
heretic, and in the glass he might see himself. So before the Holy
Ghost came to convince this sinner, if the minister at any time had
preached against pride, unbelief, carnal-mindedness, hypocrisy, and
the like, his voice was, Where are these men ? Surely the minister
meets with such and such in his sermon ! But now the Spirit in
his conscience speaketh to him, what Nathan did to David, Thou
art the man. Thou art the proud, carnal, hypocritical, cursed
sinner, which the word of God meaneth, and the man cannot deny
it. The Holy Ghost pulls off his rags and plasters, and makes him
see all his nakedness and sores ; it lanceth his wounds before his
eyes, and now he beholdeth the venomous matter and corruptions
which is in them, that he little thought of before.
Formerly he esteemed himself to be sound, comparing himself
with them that were worse, or not minding the inward meaning
and extent of the law of God ; but now by the law the Spirit brings
him to the knowledge of sin, Rom. vi. 7. It sheweth him the
depravation of his nature, how full it is of pollution, even as full
as ever toad was of poison ; how empty it is of all good ; nay, what
an enemy it is to God and godliness. It sheweth him the abomi
nations of his heart, how the imaginations and thoughts of his

204 THE DOOR OF SALVATION OPENED [CHAP. XVII.
heart have been evil, only evil, and that continually ; the provoca
tions of his life, how full that hath been of lusts and sins, even as
the firmament of stars. It sheweth him the evil of his thoughts, of
his words, of his deeds ; his omissions in his closet, in his family ;
his commissions abroad, at home. It sheweth him his idolatry, in
setting up self as his God, in bowing down to it, and worshipping
it ; his adidtery in going a-whoring after the creatures, loving,
fearing, and trusting them more than the Creator, who is blessed
for ever. It sheweth him how he hath dishonoured the name of
God, grieved the Spirit of God, undervalued the Son of God, vio
lated every command of God ; how he hath sinned against the first
command, in not worshipping and glorifying God as the only true
God and as his God, and in giving that honour to others which is
due to him alone; against the second, in not worshipping God
according to the word, but according to the traditions of others, or
his own inventions ; against the third, in not reverencing the name,
word, and works of God ; against the fourth, in not sanctifying the
Sabbath to God's service, but profaning it, either by idleness, or
worldly labours, or omission of duties and ordinances ; against the
fifth, in not carrying himself according to his duty towards them
that are above him, equal to him, or below him ; against the sixth,
seventh, eighth, ninth, and tenth, in wronging his neighbours,
either in regard of life, chastity, goods, name, relations, either in
thought, words, or actions.
It sheweth him the darkness of his understanding, the stubborn
ness of his will, the disorderedness of his affections, the hardness
of his heart, the searedness of his conscience, the misimprovement
of his outward parts ; how his eyes have beheld vanity, his ears
been open to iniquity, all his senses been thoroughfares to sin, all
the members of his body instruments of unrighteousness ; how
from the crown of the head to the soles of his feet there is no sound
part in him, nothing but wounds, bruises, and putrified sores.
It is not one or two sins that trouble this sinner, but innumerable
evils compass him about; whole swarms of these bees fly in his
face and sting his conscience. It may be one sin did first set upon
him, some sin against the light which God had given him, and
now that creditor hath cast him into prison, all the rest come and
clap their actions upon him to keep him there ; his sins in his
dealings with men, in his duties to God ; his sins against season
able corrections, against merciful dispensations ; his sins against
the motions of God's Spirit, against the conviction of his own
spirit, against light, love, purposes, promises ; they all compass the

Chap. XVII] by the key of regeneration. 205
sinner round that he cannot escape. Now he sees the ugly loath
someness of his lusts, how they are against an infinite God, against
a righteous law, against a precious soul ; how by reason of them
he is wholly unlike God, and become the very picture of the devil ;
and truly now he is far from having those flattering thoughts of
himself, and favourable thoughts of his sins, which formerly he
had. For sin's part, it is abounding, polluting, poisonous, sinful
sin. He seeth the wrinkles of this Jezebel's face under her paint ;
and oh how ugly is she in his eyes ! And for himself, he is more out
of love than ever he was in love with himself. Some say after they
have had the small-pox, that they come to see themselves in a
glass, they look so ugly by reason of their spots that they cannot
endure to see themselves. Truly this poor sinner, beholding him
self in the glass of the law, and viewing those hellish spots of sin all
over his soul and body, he abhorreth himself in dust and ashes.
This is the first thing the Spirit convinceth the soul of, and that
is sin : ' When he is come, he shall convince the world of sin,'
John xvi. 8. God never cured a spiritual leper but he caused him
to fall down first and cry out, Unclean, unclean.
Secondly, The Spirit convinceth him of his miserable and dread
ful condition. Now the commandments of God come to the soul,
sin reviveth, and the sinner dieth. He thought before that he was
whole, a sound man, to have little need of a physician ; but now he
both seeth his sores and feeleth his wounds.
Ministers before had frequently told him of his dangerous,
damnable estate, but he had a shield to keep off all their darts.
He was not so bad as they took him to be ; somewhat they must
say for their money. And besides, though he were as bad as such
precise, censorious preachers would make him to be, yet God was a
imerciful God, and Jesus Christ died for sinners, and he hoped to
be saved as well as the best of them. But now God comes to him
as he did to Adam after his fall, ' Adam, where art thou ? Hast
thou eaten of the tree of which I said unto thee thou shalt not
eat ? ' Sinner, where art thou ? Dost thou know what thou art
doing, and whither thou art going ? How darest thou profane my
day, blaspheme my name, scoff at my people, neglect my worship,
cast my laws behind thy back, and hate to be reformed ? Darest
thou provoke the Lord to anger? Art thou stronger than he?
How will thine heart endure, or thine hands be strong, in the day
that I shall deal with thee-? Dost not know, poor dry stubble,
that it is a fearful thing to fall into my hands ? for I am a con
suming fire. Now the sinner heareth the voice of God, and is

206 THE DOOR OF SALVATION OPENED [CHAP. XVII.
afraid. Alas, alas ! thinks he, I am a dead, a damned man ; the
almighty God is angry ; the weight of my sins at present is heavy ;
but the sufferings which I am every moment liable to, are infinite
and eternal. Oh that I should ever be born to do as I have done !
Now the lightnings of divine fury flash in his eyes, and the cannons
of the law's curses thunder in his ears ; he seeth a sharp sword of
pure wrath hanging by a slender thread of life over his head ; he
feeleth the stingings of his sins, those fiery serpents, at his heart.
There is no rest in his flesh because of God's anger, nor quietness
in his bones because of his sins. The arrows of the Almighty are
within him, and the poison thereof drinks up his spirit ; the waves
and billows of God go over his soul, and he sinketh in deep waters ;
God writeth bitter things against him, and makes him to possess
the sins of his youth. Now the man is calmed, he will hear what
God speaketh : before, though God himself had told him out of his
word what a wicked wretched man he was, he would not mind it,
but storm and rage at it ; he was like a wild ass snuffing up the
wind, and as an untamed heifer impatient of the yoke ; he would
kick and fling like a madman. What ! he give credit to the
doctrine, and submit to the severe discipline of a few whimsical
puritans, that must be wiser than all their neighbours ! No, not
he, though they shewed him the very hand of God in Scripture to
those warrants which they desired him to obey. But now he is of
another mind, for the law hath shut him up under sin and guilt,
Gal. iii. 22. The law hath pent him in and shut him up that he
cannot possibly get out. As lions, bears, and wild beasts are tamed
by being shut up and kept in, so the law causeth wrath, Rom. iv.
15, shuts the sinner up under it, and keeps him in, that his former
starting-holes cannot help him ; and thereby tames him.
While he was convinced of his sins and misery, his conscience
was seared, not troubled at all the threatenings which were de
nounced against him ; but now his conscience is sore, touch it which
way you will, you put him to pain ; tell him under this conviction
of his drunkenness, or swearing, or atheism, or eagerness after this
world, and heartlessness about the things of the other world, his
neglecting God in secret, of not instructing and praying with his
family ; tell him how cold and customary he was in his devotion,
saying to others that they took more pains for heaven than they
needed to do ; of his justifying himself in his transgressions, and
taking part with Satan against his own soul ; he crieth, guilty,
guilty, when such bills of indictment are read against him ; but
every word in them is a deep wound to him ; the wolf in the

Chap. XVII] by the key of regeneration. 207
breast, and worms in the belly, do not cause half that pain which
his wickedness doth by gnawing in his conscience. Tell him of the
gospel, how infinitely merciful God is, and how inconceivably meri
torious Christ is, and how freely the glad tidings of the gospel are
offered to all. Oh, this toucheth him to the quick ! the sword of the
gospel cuts him more to the heart than the sword of the law. Oh,
saith he, this, this is my death ; were it not for this, I should have
some hopes of life ; but, alas ! I have abused mercy, which is the
only friend I have left ; I have despised Christ, and neglected the
great salvation which was tendered to me in the gospel. Vile
creature that I am ! mercy, love, and grace came many a time
wooing me. How did Jesus Christ himself with pardon and life
come beseeching me, begging of me to open my heart and let him
in ; and yet, cursed wretch that I was, I denied him ! When the
world could lie warm in my bosom all night, and sin get a good
room in my soul, yet my Saviour must stand without, and not be
thought worthy to be let in ! I have most unworthily spurned
against his bowels of compassion, scorned his sweetest and most
affectionate persuasions, most desperately refused the only means of
my recovery ; and therefore I, what shall 1 do ? whither shall I
go ? If one man sin against another, the judge shall judge him ;
but if a man sin against the Lord, who shall entreat for him ?
1 Sam. ii. 25. If I had sinned only against my Creator, my Re
deemer might have satisfied for me ; but I, wretched I, have sinned
against my Redeemer, and therefore who shall entreat for me ?
Oh the frights, and fears, and horrors, and terrors, which this poor
creature suffereth under the sight and sense of his sins and guilt !
but the forethoughts of an everlasting miscarriage in the other
world sinks him quite down, that he is able to hold up no longer.
Thus the Spirit first plougheth up the fallow-ground of the heart,
before he casteth into it the seed of grace. He first captivates the
sinner, and brings him into a spiritual dungeon, under chains of
guilt and horror, that the very irons enter into his soul, before he
proclaimeth liberty to the captive, and the opening of the prison to
them that are bound, Isa. lxi. 1, 2. Some indeed are brought
lower than others with legal terror ; but surely not a few have
sailed to heaven by the very gates of hell. God is resolved that
men shall feel sin either here or hereafter.
Thirdly, The Spirit convinceth him of the impotency and weak
ness of all the things in the world to help him, that in the whole
garden of nature there is never an herb which can make a salve to
heal his wounded conscience. Now the sinner is scorched with the

208 THE DOOR OF SALVATION OPENED [CHAP. XVII.
heat of God's wrath ; he is like a man in a burning fever, full of
pain, and he tumbleth and tosseth from one side of the bed to the
other, trying and hoping for ease ; he goeth to this carnal comfort,
or that human help, to have his pain abated, and his sores cured ;
but none of them will do ; as fast as he claps on those carnal
plasters, the Spirit causeth his conscience to rub them off.
It may be first the man useth foreign drugs ; he being troubled
in conscience, goeth with Cain to the building of cities, to earthly
employments, that the noise of the hammers might drown the
voice of conscience ; that his mind and body being occupied about
other things, conscience might have no time nor leisure to proceed
in preaching its cutting lectures ; or else, like Saul, he runneth to
his music, to carnal contentments, to merry meetings, jovial com
panions, his preferment or pleasures in the world, or some carnal
diversion, if it be possible to turn the water of his thoughts into
another channel, and so keep that mill from going which makes
such a clacking dreadful noise in his ears, and threateneth to grind
him to powder. Thus sinfully foolish is man ; as soon as ever a
fire is kindled in his soul, which would aspire to heaven, he runneth
with his buckets to earthly springs, and fetcheth water thence to
quench it ; the throes of the new birth do no sooner come upon
him, but he, like some simple woman, takes cooling things, which
cause his labour to go back again. But the Holy Ghost (for I am
now speaking of one in whom the Spirit goeth through with the
work) makes all these things empty to him ; the virtue of those
poor cordials is soon spent, and now the man is as sick as before.
Conscience, for all these interruptions, still follows him with this hue
and cry by a warrant from heaven, for the breach of God's statutes,
that the sinner can house nowhere in any of these worldly comforts,
but conscience is at his heels, raising the town upon him, and giveth
him no rest ; the man finds this physic but like hot water to one
in a cold fit of an ague, which warms a little at present, but makes
his hot fit the more violent.
When the sinner finds that his exotical drugs will not cure
him, he will try in the next place kitchen physic ; he will be his
own both doctor and apothecary ; he hopeth that his praying, and
grieving, and trouble of mind, and resolution to be better, will
satisfy God's justice, and pacify his own conscience, and heal it
thoroughly. Oh, how the man endeavours to lick himself whole !
Man is a proud creature, unwilling to beg or borrow of his neigh
bours, very solicitous rather to make a poor shift with what he
hath of his own. The mariners will row hard in a storm to get to

Chap. XVII] by the key of regeneration. 209
shore by their own power, before they will awake Jesus with
Save us, Master, or we perish.
But the Spirit convinceth him of the insufficiency of all his
prayers, and tears, and duties to appease God, or satisfy his
law ; the Spirit sheweth him the narrowness and shortness of all
his rags, how they cannot possibly cover his nakedness ; con
science telleth him that, by his very duties, he is so far from
paying his old score, that he runneth further in debt. Alas !
saith conscience, thy very duties may damn thee; he who is of
purer eyes than to behold iniquity seeth a thousand holes in thy
best coat ; the holy God seeth sins enough in them to send thee
into hell for them. Canst thou, poor beggar, with thy counterfeit
farthings, think to pay an infinite sum ? Can thy poor finite per
formances satisfy infinite justice for the violation of his righteous
precepts ? And for thy resolutions of better obedience, canst thou
think that future obedience can satisfy for former disobedience ?
No, though thou couldst offer thousands of rams, and ten thousands
of rivers of oil, nay, though the first-born of thy body, all these
could not be a propitiation for one of the least sins of thy soul.
No, no, the redemption of a soul is more precious ; for all these it
must cease for ever.
Thus God ferrets the sinner out of all his burrows, and causeth
the poor prodigal, while he is wandering from his father, to find
a famine in all the creatures. As a general that besiegeth a city,
doth not only play in upon it with his cannons and grenadoes, but
also secure the several passages, stop all provision, that no relief
can come to it, then they will yield upon his terms ; so when the
Spirit besiegeth the soul, it often plieth it hard with the batteries
of the law, and always stoppeth relief from coming in, either from
the world or a man's own righteousness ; and then, and not till
then, will the creature yield upon the terms of the gospel.
Fourth, The Spirit convinceth him of the willingness, suitable
ness, and all-sufficiency of Jesus Christ to help and heal him.
The sinner now in his burning fit is very thirsty ; like Hagar, he
sits weeping, for his bottles are empty, and his creature-comforts
are found by experience to be broken cisterns which can hold no
water ; he knoweth not what to do ; how can I see the death of my
soul ? thinks he. When the sinner is brought to this strait, the
Spirit of God openeth his eyes to see a well of salvation, even Jesus,
who delivereth from the wrath to come.
The Spirit discovereth to the sinner, that though his wound be
dangerous, because the God whom he hath provoked is resolved
vol. v. o

210 THE DOOR OF SALVATION OPENED [CHAP. XVII
either to have his law satisfied, or his eternal wrath endured, yet
that it is not desperate, for there is balm in Gilead, and a physician
in Israel, that can heal his soul.
It convinceth him that Christ is a suitable help — bread to the
hungry, water to the thirsty, rest to the weary and heavy-laden ;
that he hath a precious salve made of his own blood, which is a
proper and peculiar remedy for his sores.
It convinceth him that Christ is an all-sufficient help ; that he can
supply all the soul's wants, be they never so many, and bear all the
soul's iniquities, be they never so weighty; that he is able to save to
the uttermost those that come unto God by him, Heb. vii. 25. It
presenteth to the soul his fitness and fulness in regard of his
natures and offices, and the impossibility of his being unfaithful to
this great work of saving poor sinners, for which he came into the
world. It sheweth the sinner the infiniteness of Christ's merits,
and his omnipotency to help, because he is God ; the examples
of other wounded diseased persons, who surrendered themselves to
the care of this physician and were cured. He shall convince the
world of righteousness, ' because I go to the Father, and ye see me
no more,' John xvi. 10 ; that is, the world shall be convinced
that there is righteousness enough in me to satisfy both the law
and lawgiver, in that I shall appear in my Father's presence, and
that with acceptance. He would not send an angel as his officer
to roll away the stone, and release the surety out of prison, the
grave, and bring him before the judge with so much credit and
countenance, if the law were not satisfied and the debt fully
discharged. Heaven could never have held me ; ye would have
seen me upon earth again, if I had not done that work perfectly
which the Father gave me to do. ' He shall convince the world
of righteousness, because I go to the Father.'
It convinceth him that Jesus Christ is exceeding willing to save
poor sinners ; that he is joyful that any will accept him for their
Saviour ; that he came from heaven to earth, was born meanly,
lived miserably, and died shamefully, merely upon this errand, that
he might seek and save them that are lost ; that he inviteth him to
come to him, and promiseth that he shall be welcome ; that he calleth
them that go from him, but casteth away none that come to him.
Thus when the prodigal is in a far country, and cannot fill his
belly so much as with husks, that he is ready to perish for hunger,
he is shewed and convinced that there is bread enough in his
father's house. When the sinner is, like the Israelite in the wilder
ness, beholding the curse of the law like the Egyptian behind him,

Chap. XVII] by the key of regeneration. 211
and pursuing him hard, the red sea of divine wrath before him,
into which he is hastening, his crimson and bloody sins like moun
tains on each side of him, encompassing him round, that he know
eth not what to do, then the Spirit biddeth him look up to Jesus,
and he shall see the salvation of God.
The third step which the Spirit takes is anhelation, to cause the
soul of the convinced sinner to breathe and pant after Jesus Christ.
Breath is the first effect of life. Conviction hath emptied his
stomach of creature confidence, and self-righteousness made him
poor in spirit, and oh how hungry he is after the righteousness of
Jesus Christ, the bread which came down from heaven ! As the
thirsty ground cleaves and opens for drops, as the hart panteth
after the water-brooks, so panteth his soul after Jesus Christ, God
blessed for ever : thinks he, Oh when shall I come and appear be
fore him ! His voice is, like Rachel, Give me children or I die ;
give me the holy child Jesus or I die ; or like Abraham, Lord,
what wilt thou give me if I go childless ? Oh what wilt thou give
me if I go Christless ! or like the Jews to Philip, Sir, we would
fain see Jesus. If the angel should meet him, he might bespeak
the soul as he did the woman, ' I know what thou seekest, thou
seekest Jesus which was crucified.' Oh the ardent desires, the vehe
ment longings, the unutterable groans, which this poor creature
hath after his Saviour ! as David, he crieth out, Who will give me
to drink of the water of the well of Bethlehem ! Where is that blessed
guide that can lead me, and help me to drink of the water of life !
Methinks I see how Jesus Christ presents himself to the eye of
the dejected soul's understanding, in all his glory and gallantry, in
his suitableness unto the sinner's indigencies, and sufficiency for all
his necessities, with the freeness of his mercy, the fulness of his
merits, the sweetness of his love ; how he appears before the soul
with his retinue and train of graces, comforts, his blood, his Spirit,
the favour of God, freedom from sin, wrath, hell. On the one
hand of him there stand his gracious promises of pardon, peace,
adoption, sanctification, heart -cheering love, and everlasting life ;
on the other hand of him there stands his precious precepts of self-
denial, crucifying the flesh, walking after the Spirit, despising the
sensual pleasures, honours, and profits of this world, and delighting
in God, walking with him, having the conversation in heaven, and
rejoicing in hope of glory. In the middle there stands the fairest
of ten thousands, adorned as a bridegroom with his richest attire,
glistering with the jewels of those graces with which his humanity
is adorned, in a greater degree than the heavens could, though

212 THE DOOR OF SALVATION OPENED [CHAP. XVII.
every star in it were a glorious sun ; but oh how the diamond of his
deity sparkleth in the soul's account, that millions of worlds would
be but a muck- heap to it ! Ah how lovely is he in the sinner's
eye ! How infinitely ravishing to his heart ! How blessed are
those souls, thinks this sinner, that are interested in such a Saviour I
Inconceivably happy is that spouse which hath so beautiful, so ac
complished, so lovely, so loving a husband ; God is hers, earth is
hers, heaven is hers, all is hers ; holiness is her nature, and happi
ness is her jointure. Oh that I, oh that I might be so blessed as to
be called to the marriage-supper of the Lamb ! Who can express
the vehement, violent longings of this man after Christ, as the load
stone of his affections, as the only centre of his soul, the proper re
medy for all his maladies ; had he the beauty of Absalom, the re
nown of Solomon, the wealth, the worth of the whole world, like
the wise merchant, he would sell all to buy this pearl of price, and
think it the best bargain that ever he made ; nothing is so dear to
him but he will give it ; nothing is so difficult but he will do or
suffer for Christ ; he is of the same mind with the martyr, None
but Christ, none but Christ. It is reported of a woman that was
in these throes, that she should say, I have brought nine children
into the world with as much pain as most women, yet I would bear
them all over again, and bear them all my days for Christ.
There is mention made of a bird in Egypt, near Nilus, called the
bird of paradise, which they say, if it be once ensnared, is unquiet
and mournful till she be delivered : so is this convinced sinner, now
he feels himself entangled in the bond of iniquity and snares of the
devil, he is unquiet till he be delivered. Talk to this man of his
respect, and friends, and riches in the world, they are as the white
of an egg, or a dry chip, without any savour, relish, or nourishment
to him ; but tell him of Jesus Christ, an able surety to discharge
all his debts, oh that is the savoury meat which his soul loveth. As
a man that is sick and extremely pained, when you talk to him of
his calling or estate, he heareth not, he regardeth not ; but tell him
of one that can cure him of his disease, and ease him of his pain,
then he will hearken to you ; thus it is with this sinner ; all his delight
is in hearing of Christ, all his longing is to hear from Christ. The
poor prisoner that is condemned to be hanged, and hath sent a mes
senger to sue for a pardon, never longed so much for his return with
joyful news, as this poor creature for an interest in the Mediator.
Thus the Spirit having convinced the soul of its beggary and
nakedness, bondage, and misery, causeth it to breathe and long after
the riches, liberty, and righteousness which is in Christ.

Chap. XVII] by the key of regeneration. 213
The fourth step is lamentation. The soul that breatheth after a
Saviour is truly broken for his sins ; his groans after liberty are
accompanied with grief for his slavery. Now the clouds gather and
thicken over the soul, and fall down in tears ; his sorrow under the
conviction of his misery was legal, but now it is for his abuse of
mercy, and so evangelical. His heart before was as a cloud broken
by a thunderbolt, being torn in pieces violently, and making a
mighty noise ; but now, like the cloud melted by the shining of the
sun upon it, it dissolves down sweetly into a fruitful shower.1 He
looked on sin before as it was damning, as that which, would cast
his soul and body into hell ; but now he looks on sin as it is defil
ing, as that which makes him unlike to God, and as that by which
he hath abused love and mercy; and the consideration of this
warmeth his heart, and kindly thaweth it. The man hath now
some small hope of mercy, and that, like the nearer approach of
the sun, softeneth that earth which was hardened under the frost
of legal terror.
The pump of the sinner's heart was dry, till the water of gospel-
grace, apprehended and hoped for, was poured in, and then it send-
eth forth abundantly. He returneth now to God with supplication,
weeping, and mourning ; as Joseph, so this sinner seeketh for a
place to weep in ; he goeth into his chamber, falleth down before
God, and poureth out his heart at his eyes and tongue ; he accus-
eth, shameth, condemneth, abhorreth himself because of his sins.
He doth not dissemble his birth, but acknowledgeth the pollution
of his conception : ' Behold I was shapen in iniquity, and in sin did
my mother conceive me,' Ps. li. 5 ; he confesseth the transgressions
of his life, that he hath gone astray from the womb, Ps. Iviii. 3,
that ever since he was able to go, he went astray ; he acknowledg
eth his transgressions, and is sorry for his sins ; with Ephraim, he
smites upon his thigh, saying, What have I done ? with the pub
lican he beats on his breast, crying out, ' God be merciful unto me
a sinner ; ' with the prodigal, he is ashamed to look up to God, yet
sighs out, ' Father, I have sinned against heaven and before thee,
and am unworthy to be called thy child.' He throweth himself
down at God's feet, bemoaning himself thus : Lord, I am the great
est of sinners, less than the least of all thy mercies ; I have defaced
thine image, broken thy laws, sinned against thy majesty ; against
thee, thee I have sinned, and done evil in thy sight ; I have done
the work of Satan thine enemy, and my wages is nothing but death ;
how thou pleasest to deal with thy worthless creature I know not ;
1 Nemo possit poanitentium agere, nisi qui speraverit indulgentiam. — Ami.

214 THE DOOR OF SALVATION OPENED [CHAP. XVII.
but however thou deal with me, thou art righteous, and I will lay
my hand on my mouth ; if thou say thou hast no pleasure in me,
lo, here I am, do with me what seemeth good in thy sight ; yet oh
save my soul ! Ten thousand hells are my portion ; but if out of thy
bottomless mercy thou shalt pluck my feet out of this bottomless
misery, my soul shall admire thy free grace, my tongue shall sing
aloud of thy rich mercy ; and oh the obligation which this vile
wretch shall have to be faithfully and uprightly serviceable to thy
Majesty !
His contrition runneth all along parallel with his confession ; his
heart worketh more than his lips and hands ; his affections are
much more self-abasing and humbling than his expressions. He
seeth him whom he hath pierced, and mourneth ; Calvary is a Bo-
chim, a place of weeping to him ; his eyes are so full, that though
Christ be nigh him, yet, like Mary, he cannot see him for tears.
Never fountain sent forth water more freely than this sinner doth
godly sorrow ; when he considereth what he hath done, how he
hath sinned, what a God he hath grieved, sorrow and grief over
whelm his spirit.
The fifth step is implantation into Christ ; the Spirit now lead-
eth the child by the hand unto Christ, nay, grafteth him into
Christ. The soul being convinced of the necessity it stands in of
Christ, of the endless misery which it must undergo without Christ,
of the all-sufficiency that is in Christ, how willing, how able he is
to bind up the broken heart, and to save the sinful soul, doth by
the help of the Holy Ghost venture itself, and its everlasting estate,
upon Jesus Christ, resolving to stand or fall, live or die, at his feet.
The sinner is now between hope and fear, not knowing how he
shall fare. As the four lepers that were shut out of the city in the
famine of Samaria, considered with themselves, ' If we enter into
the city, the famine is in the city, and we die there : and if we sit
still here, we die also. Now therefore come, and let us fall into the
host of the Syrians : if they save us alive, we shall live ; and if
they kill us, we shall but die,' 2 Kings vii. 3, 4 ; and accordingly
they went to the Syrians' camp, found food there, and lived ; so
the sinner pondereth in his heart : If I go to the world, and lying
vanities thereof, I perish ; vanity of vanities is written upon all its
enjoyments; the famine is there, there is nothing that is bread;
its whole shop cannot afford a plaster which can heal my wounded
conscience ; if I sit still in this condition, under the weight of mine
iniquities, I perish; they will unquestionably sink me into hell.
Now therefore I will fall into the hands of the Lord Jesus ; if he

Chap. XVII] by the key of regeneration. 215
save my soul I shall live ; if he deny to receive such an unworthy
wretch as I am, I shall but die, I can but perish : I will therefore
venture. And accordingly the soul goeth to him, and findeth life
in him. I have sometimes thought that when the sinner is come
thus far, he carrieth himself much like Esther. When the king
had made an irrevocable decree for the destruction of herself and
people, what doth she do ? she fasteth and prayeth, and sendeth
word to Mordecai, ' I will go in unto the king, which is not accord
ing to the law ; and if I perish, I perish,' Esther iv. 16. Thus the
poor broken-hearted sinner, perceiving that the King of kings hath
made a decree that the soul that sinneth shall die eternally, and
he is a grievous sinner, he fasteth, he mourneth, he prayeth, and
at last resolveth, Well, I will go in unto the King, though it be
not according to the law, which shutteth me up under guilt and
wrath : if I perish, I perish ; possibly he may hold out the golden
sceptre of grace, and I may live in his sight. Thus the poor crea
ture goeth, maketh supplications believingly, and prevaileth.
The devil now layeth all the blocks he can possibly in the soul's
way to hinder its journey to Christ. As when the woman talked
to her husband of going to the prophet for the enlivening of her
dead child, he presently endeavoureth to dissuade her, that it would
be to no purpose. Why wilt thou go ? it is neither new moon nor
Sabbath. But yet she went, and had her child restored to life.
Thus to what purpose shouldst thou go to Christ ? saith the devil
to the penitent sinner. Canst thou think that so holy and righteous
a God will have the least respect for such a wicked, notorious, hell
hound as thou art ? I tell thee, he hath sent thousands, that never
sinned as thou hast done, into hell; and canst thou have any
thoughts of heaven ? Thou hast done my work all thy days, and
now lookest for a reward from God. No, no, I will pay thee thy
wages in blackness of darkness for ever. If thou hadst intended
for life, thou shouldst have minded it sooner; thou hast days
without number broken the law, and many a time rejected the
gospel, and now it is too late. God called, and thou wouldst not
hear ; now thou mayest call long enough, for he will not hear thee.
He tells thee as much with his own mouth, Prov. i. 25-32. There
fore thou mayest spare thy pains and prayers, for all will be to no
purpose. Surely thou hast an impudent face and a brazen forehead
to expect such choice blessings as pardon and life from that Christ
whom thou hast persecuted in his people, rejected in his laws, pre
ferring the world and the flesh before him, and daring him to his
very face. Thus he that was the sinner's tempter to those sins,

216 THE DOOR OF SALVATION OPENED [CHAP. XVII.
turns his tormentor for them ; and he that, when the soul was
posting to hell, bade it not doubt of heaven, doth, now the creature
is creeping towards eternal life, persuade him that it is impossible
to escape eternal death. But notwithstanding these discourage
ments, the sinner will go to the great Prophet of the church for the
life of his dead soul. He thinks, it is true I am a grievous sinner,
but I know that he is a gracious Saviour. I see nothing but misery
and hell in me, but I see mercy and heaven in him ; for my war
rant I have his precept, ' Come unto me all ye that labour and
are heavy laden,' Mat. xi. 28 ; for my encouragement I have his pro
mise, ' I will give you rest.' ' Him that cometh unto me, I will in
no wise cast out,' John vi. 37. I will therefore go, whatever come
of it, and lay myself at his feet ; if he condemn me, and spurn me
into hell, I will justify him ; peradventure he may lend me his
hand, and raise me up with hope of heaven ; others have gone to
him, and he hath bid them welcome. Oh the rings and robes, the
kisses and embraces, which many returning prodigals have had of
him ! Who knoweth but he may be gracious to me ? If he had
not been willing that poor sinners should live, he would not have
died ; if he had been unwilling that I should come, why doth he
call me ? Well, whatever come of it, I will go ; it may be I may
be hid in the day of the Lord's wrath. Thus faith at first standeth
but on one weak foot.
I suppose that when the sinner is in this condition the very
command of God, enjoining him to believe in the name of his Son,
is a special instrument in the hand of the Spirit to draw him unto
Christ. Like Abraham, he being called of God, obeyed, not knowing
whither he went ; he being called of God to cast himself on Jesus
Christ, obeyeth, not knowing how he shall speed.
The disciples, when they hear Christ speaking to them in the
morning, ' Cast on the other side of the ship and ye shall find,'
answer him, ' We have fished all night and caught nothing ; never
theless at thy command we will let down the net.' So the penitent
man having tried this and that means, and found no water, no
meat, no solid food for his hungry and thirsty soul, heareth at last
Christ calling to him, ' Ho every one that thirsteth, come to the
waters, buy wine and milk without money and without price.'
Cast thy sins, thy soul, on me, and thou shalt find rest. Lord,
thinks he, I have tried creatures, and they cannot help me ; I have
tried duties, and they cannot ease me ; I have taken much pains,
and caught nothing ; and should I come to thee, wouldst thou open
thine eye upon such a wretch ? My unworthiness makes me mis-

Chap. XVII] by the key of regeneration. 217
trust the success ; nevertheless at thy command I will do it. And
now he cometh in his sinking estate to take hold on the arm of
the Lord which the gospel stretcheth out to him, and thereby he
is saved. The last step is a resolution of the sinner to give up himself to
all the laws of Christ, or a hearty acceptation of the Redeemer as
Saviour and sovereign. The heart of the man is so melted by evan
gelical sorrow for sin, and the heat of God's love to his soul, that
he is like soft wax for any impression ; God may command him
what he pleaseth ; he cleaveth to the law with full purpose of heart.
Before, he was like the prodigal, he must go as far as he could
from his Father's house ; the orders there were too pure, the laws
there too strict, the discipline there too severe ; he travelleth there
fore into a far country. But now the man is hungry ; he will
submit to the duty of a son, so he may but have the children's
bread and diet. Nay, now he is come to himself ; it is his meat
and drink to do the will of God : he seeth such equity in God's
will, such beauty in his worship, such excellency and comfort in
his ways, that he would not part Jesus Christ and his holy precepts,
which he now savoureth, for all earthly pleasures : he is tied so
firmly to his master with the bond of unfeigned love, that Satan
himself will but work at the labour-in-vain when he goeth about
to separate him and his service.
He writes holiness to the Lord upon his body, soul, estate, family,
relations, and all that he hath, thankfully acknowledging God's
propriety in all, and his own felicity to consist in improving all for
God. He considereth how infinite his obligations to God are, what
a hell of endless horror he is redeemed from, what a heaven of love
and happiness he is called to, and wisheth that he had or could do
something worthy of such a God. And because he hath nothing
more or better, he gives himself to God : as iEschines, when he saw
his fellow-scholars give their master, Socrates, large presents, being
poor, and having nothing to give, went and gave himself to his
master, acknowledging that he was his devoted servant.
The sinner before was unbroken, and so as unfit for subjection
as the unbroken colt for the saddle ; but now the heart being
humbled, the ear is heedy to whatever God speaketh, ' Lord, what
wilt thou have me to do ? ' Acts ix. 6.
It is with a humbled and unhumbled sinner as with two men
that are going to market, whereof the one hath need, he and his
family are in extreme want, ready to perish for bread.1 Now this
1 M. Fenner, of the killing power of the law.

218 THE DOOR OF SALVATION OPENED [CHAP. XVII
man will go, whatever weather come ; if it rain never so fast, he
will go ; when he comes there, whatever the price be, he will buy ;
though he pawn his clothes he will have bread. Why ? he is like
to famish for want of it ; bread he comes for, and bread he must
have. The other hath no great need ; therefore, if he like the
weather, he will go ; if not, he will stay at home : if he goeth,
when he comes to the market he will buy or forbear as the price
of things pleaseth him ; he is indifferent whether he lay out his
money or no ; if commodities are held at a high rate, he will go as
he came, and buy nothing ; and all because he hath no need, he
can do well enough without them. Thus a humbled sinner seeth,
nay, feeleth his extreme need of Christ, that he must perish ever
lastingly without an interest in him ; and therefore, whatever it
cost him, he will have Christ : he is resolved to deny himself, to
crucify the flesh, to hate father, mother, house, name, land, all for
Christ. Let God hold the price of his Son never so dear, he will
sell all, but he will buy this pearl. And what is the reason ?
Truly because this man hath need ; he knoweth the absolute ne
cessity which he standeth in of Christ ; that none but Christ can
deliver him from the weight of his sins, the Almighty God's fury,
and the vengeance of eternal fire ; therefore he comes for, and a
Saviour he will have, whatever commands or prohibitions are
joined with him. But an unhumbled sinner seeth not his extreme
need of Christ ; and therefore, though when he heareth of the
infinite perfections in Christ, and the unspeakable privileges which
the regenerate have by Christ, he will acknowledge that the wares
are good, he hath nothing to say against them, but the price is too
dear, he will not come up to it. And why ? Truly because he
seeth not his need of Christ ; he thinks he can do well enough with
out Christ. If God would let him serve Christ, and the world and
flesh with him, he would not care much if he did buy ; but if he
cannot have Christ at his own price, farewell Christ, and pardon,
and mercy, and God, and eternal life, farewell for ever for him, and
all because the man is a whole man, unbroken, unhumbled. But
you have read in the former steps that the sinner, before he comes
thus far, is thoroughly melted, and therefore he is for any mould
which God thinks good, Mat. ix. 12.
Yet I believe that a man or woman, whom the Spirit of God
hath brought over to Jesus Christ, doth by the new nature be
stowed on them, or the law of God written within them, resolve
upon all known duties, and against all known iniquities, more
out of love to God and holiness, than out of any slavish fear of

Chap. XVII] by the key of regeneration. 219
wrath and hell. The man seeth by the law the contrariety of
sin to the image of God, and consequently to his own real and
spiritual good, whereby there ariseth within him not only an
estrangedness from, but an enmity against, sin ; though it were
the object of his affections before, yet it is the object of his passions
now. So for duties, the soul is brought, through working of
the Spirit, to approve and delight in the good and perfect and
acceptable will of God. Communion with God, and conformity to
God, are the utmost of his desires and endeavours. Oh, how will
ingly doth this Christian take upon him the yoke of Christ, not
complaining of its uneasiness, but of his own unholiness !
The man formerly was as a virgin : before marriage she standeth
upon her terms, she will indent with her sweetheart what shall
be settled upon her, and how he shall deal with her, or else she
will not have him ; but now Christ by his Spirit hath prevailed
with the soul, and it is heartily willing to take him for better
for worse, to resign up all to Christ, to part with all for Christ,
to take all from Christ, to be disposed in all by Christ ; in a word,
it promiseth with the whole heart to be a loving, faithful, and
obedient wife; and now the match is made, nay, the. Saviour
and the soul are actually married together, and oh what a happy,
joyful day is this ! If Aaron, when he met Moses, was glad at
his heart, how glad is this poor soul now he meets with the
Messias ! The Father accepts him for his child, the Son accepts
him for his spouse, the Spirit hath given earnest already to have
the Christian's heart for his everlasting habitation ; the devils in
hell are vexing, the angels in heaven are singing, the saints on
earth are shouting, for it is meet that they should be merry, for
this son was dead, and is alive, was lost, and is found, was a
cursed sinner, and is become a blessed saint.
So I have despatched the first branch of this second help to
regeneration, namely, an observation of those several steps whereby
the wandering sheep is brought home. I come now to the second
branch of this help, which is a pliable submission to the work
ings and motions of the Spirit, when the Spirit at any time
maketh his addresses to thy soul.
Reader, I must earnestly beseech thee, if thou hast the least
spark of love to thy soul, and endless good in the other world, that
thou be more tender of the motions of the Spirit than of the apple
of thine eye. When the Holy Ghost cometh to thy soul by its
motions to good, thy kind entertainment of it may be as much as
thine eternal happiness is worth, and probably invite the Spirit to

220 the door of salvation opened [Chap. XVII.
stay with thee, perfect the work, and abide in thee for ever ;
whereas if thou shouldst grieve or quench the Spirit, and affront
this ambassador which is sent to treat with thee about terms of
peace between God and thy soul, he may be called home, and
thou never hear of him more.
We read in Gen. i. 2 that the Spirit of God moved upon the
face of the waters. Several read the words, The Spirit of God was
sitting or hatching upon the waters.1 It is a metaphor taken from
birds or hens ; they sit and move upon their eggs to hatch them,
and bring them forth, and when they are hatched, they still sit and
move upon them to cherish and bring them to perfection. So 'the
Spirit of God sat or moved upon that face of the deep, that by his
motion or incubation he might hatch and bring forth out of that vast
chaos the several kinds of creatures. Thus the Spirit moveth upon
thy heart, he sitteth upon, he broodeth on thee, that he may hatch
and bring thee forth a new creature. Therefore consider what
thou dost, and how thou carriest thyself towards him. Fowls, when
they have been much disturbed, have left their eggs and never
hatched them, they have come to nothing ; should thou resist the
Spirit in his operations, or quench him in his motions when he is
brooding on thy soul, he may take his eternal flight from thee.
When the Spirit cometh to thy soul by its motions, dissuading
thee from sin, or stirring thee up to holiness, Jesus Christ then
knocks at the door of thy heart ; every motion is a knock from the
hand of Christ ; if thou hearkenest and openest, he will come in
and sup with thee ; but if, notwithstanding his knocking, thou wilt
not hear, though he cometh upon an errand so infinitely for thine
advantage, he will depart away in a distaste, as neighbours when
they are so uncivilly used, and thou mayest never hear of him
more. Thou art apt to complain that thou wantest help to turn from
sin, and to turn unto God. I tell thee, when the Spirit moveth
and worketh within thee to mind thy soul and thine eternal estate,
he offereth thee his help and assistance, and if thou hearkenest to,
and obeyest his motions, thou shalt have his help. As he was
teaching, the power of God was present to heal them, Luke v. 17.
Whilst the Son of man was teaching, at that nick of time the
power of God was present to heal men's bodies. So when the
Spirit is moving, at that very time the power of God is present to
help thy soul : now, if thou takest that time, thou mayest be a
happy man for ever. If when the winds blow fairly for men's
1 Incubabat aquis. — Jun. Gen.

Chap. XVII] by the key of regeneration. 221
voyage, they then hoist up their sails and be going, they may,
through the help of the wind, be at their haven in convenient time ;
but if they neglect the opportunity, and will not launch out while
the wind offereth its help, they may be dead before they have an
other wind, and so never go that voyage. Thus if when the gales
of the Spirit blow, and offer thee their assistance for regeneration
and salvation, thou then presently launchest out, and compliest
with its motions, through its help thou shouldst be seasonably and
safely landed in Christ, and at the haven of heaven ; but if thou
then liest still and neglectest this opportunity, God knoweth but
thou mayest be dead before the Spirit blow so favourably for
thee again.
Solomon telleth us that there is a time for every purpose under
heaven, and a time to be born, Eccles. iii. 1, 2. There is time for
every purpose, that is, an opportunity when the work may be done
best, and with most advantage ; yea, when it must be done, or
shall not be done at all. Now such a time, such an opportunity
there is for the new birth ; there is an accepted time, a time when
God may be found, when he is near, a day of salvation, 2 Cor.
vii. 2 ; Ps. xxx. 6, and lv. 6. This is when the Spirit moveth
and stirreth, and offereth thee his help ; if thou passest by that
time, and dost not then strike in, thou mayest come, as Esau, too
late for the blessing ; thou mayest, as some idle persons that are
tippling and drinking in an ale-house when they should be in
the market, let slip thy opportunity, and find it too late to buy
the wine and milk in the gospel.
It is one great misery of men and women that they observe not,
neither improve their opportunities. The turtle, and the stork, and
the crane, and the swallow, they all know their opportunity and their
time, Jer. viii. 7 ; but the generation of mankind neglect theirs.
' Oh that thou hadst known in this thy day, the things which
concern thy peace ' ! Opportunity is a transient thing, it is quickly
gone, but it bringeth a lasting treasure along with it, which if
neglected can never be recovered. Time is all the while a man
liveth on the earth; but opportunity is only when the Spirit
moveth : ' Me ye have not always,' saith Christ.
Friend, thou wilt make hay while the sun shineth ; I mean
improve opportunities for the good of thine outward estate ; when
the heavens offer thee their help, then thou wilt cut thy corn
or hay, make it, and carry it in. For thy soul's sake do not
neglect the Spirit, when he offereth thee his help for a spiritual
harvest ; when the Holy Ghost moveth, like the angel upon the

222 THE DOOR OF SALVATION OPENED [CHAP. XVII.
waters, then at that nick of time, if thou steppest down, art
pliable to its motions, thou mayest be healed.
The Spirit of God is a tender thing, saith one ; grieve it once
and you may drive it away for ever : ' Grieve not the Spirit,' Eph.
iv. 30, much less quench it, least of all resist it. Masters of a
calling will not be checked, 1 Thes. v. 19 ; Acts vii. 51.
The client, by losing a term, hath lost his suit ; Saul, by los
ing his opportunity, lost a kingdom, 1 Sam. x. 9, 13. Reader,
the way to lose the kingdom of heaven is to neglect and slight
the motions of the Spirit, the only opportunity for thy salvation.
For thine help herein I shall direct thee how to demean thyself
towards the Spirit when he maketh his addresses unto thy soul for
thy regeneration and quickening ; in which I shall take thee, as
indeed thou art in thine unregenerate estate, for a patient danger
ously sick, yea, unto death eternal, though thou thinkest thyself
whole, and the Spirit of God, as he is, for a skilful, able, and com
passionate physician.
First, I suppose that this tender physician, beholding thee very sick,
notwithstanding thy conceit that thou art well enough, and daily
increasing thy distemper, doth come to thee and acquaint thee
that thou art a diseased person, and that unless thou forbearest
such and such sins, such and such things, which feed thy disease,
thou wilt make thy condition, which is already dangerous, to be
desperate and incurable. I mean the Holy Ghost enlighteneth
thy mind to see, and convinceth thy conscience of thy sins and
misery, that whereas before thou thoughtest that thou wast rich, and
increased with goods, and hadst need of nothing, Rev. iii. 11,
yet now thou seest that thou art wretched, and miserable, and poor,
and blind, and naked, and that such and such courses which thou
takest will unavoidably tend to thy ruin. Possibly thou art one
accustomed to wicked company, to the ale-house, to deal unright
eously in thy particular calling, to lay aside praying, hearing,
reading, and the like duties. Now the Spirit of God in thy con
science moveth thee to lay down these ungodly customs which thou
hast taken up, and to take up these duties and performances which
thou hast laid down, and convinceth thee by the word that this is
the will of God. Oh now, friend, look to thyself, that thou dost
not sin against this light, nor play by that candle which the Spirit
of God sets up for thee to work by ! If thou hadst a guest of any
quality in thine house, and shouldst burn things of an ill savour
in his chamber, which thou knewest he hated, or shouldst fill the
room wherein he lodgeth with filth and uncleanness, wouldst thou

Chap. XVII] by the key of regeneration. 223
not provoke him to speed away in a distaste, and to resolve against
ever coming at thine house again ! I must tell thee that shouldst
thou go on in the commission of those iniquities, and neglect of
those duties, which the Spirit convinceth thee of, it would be far
more distasteful to the Spirit of God, than all the forementioned
uncivil usage could be to an emperor. The Holy Ghost is com
pared to fire, Acts ii. , as the word quenching implieth. Now, how
is fire quenched and put out ? both by throwing water on it, and
by taking away the wood from it. Shouldst thou, notwithstanding
its checks and convictions, continue in any way of open wickedness,
thou throwest water upon it ; and shouldst thou omit those holy
duties, thou withdrawest fuel from it; and. therefore be confident
the fire will be quenched and go out.
By sinning against these convictions and light thou art a pro
fessed defier and darer of him, and mayest confidently expect that
he should give thee up to judiciary inward darkness, which is but
the forerunner of utter darkness, Rom. i. 20-22 ; James iii. 18 ;
Prov. v. 11-13; John ix. 41.
If thou improvest that little stock of help, which the Holy Ghost
affordeth thee, well, thou may hope that thy master will trust thee
with more. Every act of obedience fitteth for greater obedience.
But if thou squanderest that away prodigally by sinning against it,
thou mayest look for no more.
Dear friend, be tender of the first motions of the Spirit. Thou
sittest cold and frozen in thy natural estate. Now, as ever thou
wouldst have a good fire to melt thee kindly, to thaw thee
thoroughly, to warm thy heart eternally, make much of those
sparks. As thou desirest a spiritual flame, which may ascend to
heaven, take heed lest, by presumptuous sins, thou blowest out
those sparks. As the best way to quench the fiery darts of the
devil, that evil spirit, is to reject them, to disobey them in the first
motions, when the devil first kindleth them, then throw water on
them, then detest them, and that fire of hell will be quenched ; so
the readiest way to quench the fiery darts of the good Spirit is to
slight the first motions of it. If thou strive against these first
motions of him, he may never strive with thee more, Gen. vi. 3.
It may be thou art a drunken wretch, an unclean person, a scoffer
at godliness, a swearer, a liar, a cheater by false weights, or mea
sures, or the like, and the Spirit of God whispereth thee in the ear,
Man, dost thou know what thou dost ? thou art in a lost estate, in
a damnable condition. Turn at my reproof, saith God, and I
will pour my Spirit upon thee, Prov. i. 24. Forbear such sins, and

224 THE DOOR OF SALVATION OPENED [CHAP. XVII.
I will assist thee for the recovery of thy soul. Oh now look to
thyself, venture by no means upon the forbidden fruit. I have
read of one, that being troubled with sore eyes, asked a physician's
advice. The physician told him, that if he did not forbear his
drunken, intemperate courses, he would lose his sight. He makes
no more of it, but presently crieth out, Farewell sweet sight, fare
well sweet sight.1 He was resolved to lose his sight rather than
leave his sin. Thou art diseased, the tender physician cometh to
thee without sending for, and giveth thee his blessed counsel
without asking, and it is this, that thou must forbear thy lewd,
sinful ways, or else thou wilt lose thy soul, thy Saviour, thy God,
thine happiness for ever. Now, wilt thou, by continuing in such
courses, and rejecting his first counsel, say, Farewell precious soul,
farewell dearest Saviour, farewell blessed God, farewell glorious
angels, farewell perfect spirits, farewell fulness of joy, rivers of
pleasures, farewell to you all, ay, and farewell for ever. Take heed
what thou dost with these first motions of the Spirit, lest he take
of thee his last leave, and bid thee farewell for ever.
When a noble person should come to thine house, one by whom
thou expectest to be promoted highly and enriched greatly, or one
whose heir thou lookest to be, how welcome wouldst thou make
such a man, especially the first time that he cometh to visit thee I
and upon those very accounts, I mean for thy advantage, he must
have the best room, the best fare, the most pleasing language, the
most respectful carriage ; all things must be done, as much as pos
sibly can be, according to his mind, and nothing must be done
which is known to be offensive to him ; and all, lest he should be
provoked to forsake thee, to cast thee off, and to do nothing at all
for thee. Reader, is there not far more reason that when the
infinite Spirit of the blessed God cometh to thine heart, who only is
able to promote thee to become the child of God, an heir of heaven,
and to enrich thee with the image of God in regeneration ; that
when he cometh first to thee, and for these very ends, thou shouldst
give him all the respects imaginable, that thou shouldst follow his
counsel, forbear what thou knowest grieves him, do what thou
knowest will please him, lest he depart away from thee, and do
none of these things for thee ? Saul, by disobeying the counsel of
Samuel from God, concerning the slaughter of the Amalekites, did
so grieve his Spirit, that Samuel tells him plainly, that God had
rejected him from being king. And the text saith expressly, that
' Samuel came no more to see Saul until the day of his death,' (that
1 Vale lumen amicum.

Chap. XVII] by the kEy of regeneration. 225
is, never,) ' nevertheless Samuel mourned for Saul.' Truly now
the Spirit of God delivereth thee counsel, to destroy those notorious
sins, which if thou wilt, thou canst forbear; shouldst thou spare
those fat, those king-corruptions, though the Spirit of God may
mourn for thee, that thou shouldst be such a wilful soul-murderer,
and reject the counsel of God against thyself, yet he may utterly
reject thee from being any of the heirs of the heavenly kingdom, and
thou mayest see him no more to the day of thy death.
If thou livest under the gospel, I question not but the Holy
Spirit doth move thee to forsake thine ungodly comrades, thy scan
dalous crimes, and to set upon prayer in secret, in private, Scrip
ture and meditation, which I must tell thee that if thou hast will
at home, as we say, thou hast power enough in thine hands to do ;
again and again I pray thee to cherish and obey such motions, (the
Spirit makes short work with some,) lest he bid thee adieu,, and
clap such a curse upon thee, that thou never clawest off while thou
livest, no, not whilst thou hast a being.
It may be this skilful physician proceedeth further ; he doth not
only shew thee thy disease, and tell thee what things are bad, what
things are good for it, but also gives thee physic, in order to thy
cure, and such physic as works to purpose, and makes thee heart-sick
indeed. I mean, the Spirit of God proceedeth from illumination to
humiliation; it doth not only convince thee of thy wounds and
putrified sores, but also lanceth and cutteth them, applieth a sting
ing corrosive to eat up thy proud flesh, and putteth thee to great
pain ; the Spirit sheweth thee sin and wrath in their colours, mak
ing thee see the former more frightful than a devil, and feel the
latter more painful at thy heart than a dagger ; possibly he takes
thee and holds thee, as it were, over hell, making thee see the
smoke of that bottomless pit, smell the brimstone, and feel the
scorchings of that eternal fire, that thou beginnest to sink under
the weight of thy wickedness, and to cry out, ' Mine iniquities are
gone over my head, and they are a burden too heavy for me to
bear,' Ps. xxxviii. 4. Those sins which were as sweet as honey in
thy mouth, are now taken down into thy belly, and they are there
more bitter than gall. The law chargeth thee home with its great
guns, that thou fearest and tremblest, and knowest not whither to
fly for succour.
If thou art come thus much of thy journey, I would bid thee
welcome so far, and would tell thee, for thy encouragement, that
these pangs and throes seem to foretell the new birth to be coming;
If thou sufferest not the devil and thy corrupt heart to be at thy
vol. v. p

226 THE DOOR OF SALVATION OPENED [CHAP. XVII.
labour, to try their experiments, and tamper about thee, for ques
tionless they would destroy both thee and the babe of grace in thy
womb, but sufferest the Spirit of God to be thy midwife, and fol-
lowest his directions, I durst be the man that should prophesy a
happy and safe delivery. But thou knowest that the condition of
one in travail is very ticklish ; a little miscarriage may then undo
both mother and child ; therefore it behoveth thee now to be extra
ordinary careful what thou dost, and how thou carriest thyself ; it
is as much as thy life is worth. For thy direction If shall tell thee
what thou shouldst not do, and what thou shouldst do.
Be sure that thou do not run to creatures for comfort. Foolish
people, when sometimes an able chirurgeon hath laid some sharp
medicine to their festered wounds, which puts them to much pain,
though, unless by such means the rottenness of them be eaten up,
and the corruption in them forced out, they can never be cured, yet
they are ordinarily so impatient, that they will not endure it, but
ask this good woman, and that neighbour, if they do not know a
milder medicine for such a sore. Surely, say they, this medicine
which the doctor useth will never do it ; we find the member or
part very angry, and extremely raging. And then some one or
other acquainteth them with gentler means, which they presently
apply, and thereby skin over their sores before they are half
searched, that afterwards the wound either breaks out again, and
puts them to more pain if ever they be healed, or else keeps still in,
overspreads the body, and kills them. Thus do too many with the
physician of their souls, and thereby do often undo themselves.
The Spirit of God applieth the terrors and consternations of the law,
to make way and prepare them for the dainties and consolations of
the gospel ; the good Samaritan poureth wine into the wound to
search it, before he poureth oil to heal it. Now foolish men are
impatient, not able to bear such sad, melancholy thoughts, as they
call them, and therefore they often break away from the Spirit of
God before they are thoroughly humbled, and run to their earthly
enjoyments, whereby they get some present ease, but here or here
after far greater pain.
It is reported of the Italians, that in a great thunder they ring
their bells, and shoot off their cannons, that the noise of them
might drown the voice of the thunder. Thus do some with the
voice of their awakened and terrified consciences, they seek to
drown it by the noise of worldly businesses, recreations, or it may
be ungodly delights ; but surely damning a soul is not the way to
save a souL

Chap. XVII] by the key of regeneration 227
Reader, didst thou never know of any that were in a journey,
and coming to some deep, dirty, potchy lane, they thought to avoid
it, and broke over the hedge into the field ? but when they had
rode round and round, they could find no way out, but were forced
to go out where they got in ; and then, notwithstanding their un
willingness, to go through that miry lane, or else not go that jour
ney. Truly so it is in thy journey to heaven ; thou art now come
to this deep lane of humiliation, through which all must go that
will reach that city, ' whose builder and maker is God.' Do not
think to avoid it, no, not the least part of it ; for this is the narrow
way and strait gate that leadeth to life. Suppose thou shouldst
run to the world, or anything here below, now thou beginnest to be
sensible of thy sickness and pain, and so in a hopeful way of reco
very ; first, It is impossible that any of those things can cure thee,
— miserable comforters are they all, and physicians of no value.
Can a silver slipper cure the gout ? or a golden crown the head
ache ? or the greatest empire in the world the pain of the teeth ?
Much less can these things cure the diseases of thy soul. All the
wrapping of thy foot, that hath a thorn in it, though with never
so much fine scarlet cloth, will be altogether ineffectual to ease
thee of thy pain, for the thorn must be pulled out ; so must sin be
plucked out, its guilt removed, before thou canst possibly be eased.
But my great reason is, which I desire thee to consider seriously;
shouldst thou throw off this medicine of thy spiritual physician
¦ because it is somewhat sharp, and run to the empirics and
mountebanks of the world, thou wilt provoke thy tender, able
physician to leave thee ; (for what man will bear such affronts ?)
and where art thou then? what will become of thee for ever?
Those that work in coal mines find by experience that the earth
sendeth up damps which quench and put out their candles ; and
what then becomes of the men that are there ? they are often slain.
Shouldst thou, like Jonah, run from the presence of the Lord, to
more pleasing employments than the work of a thorough humilia
tion, he will bring thee back again to the same business, either by
storms and tempests, or else such damps will arise from thine
earthly interruptions, as will quench God's Spirit, and eternally
ruin thy spirit.
The evil spirit, I know, will be busy to persuade thee to smother
and put out the sparks which the good Spirit hath kindled within
thee, by heaps of worldly rubbish and dirt ; but take heed what
thou dost, for thy soul is at stake. If those sparks should die, thou
art like to live in hell-fire for ever. Observe how it fared with un-

228 THE DOOR OF SALVATION OPENED [CHAP. XVII.
happy Felix. He was a prisoner to his prisoner, and in a ready
way to have been one of Christ's freemen, but now hell's jailer was
like to lose one of his captives, for I question not but Satan, for fear
of losing him, trembled more than he; what, therefore, through the
devil's advice must Felix do ? He must needs cure himself of his
convulsion by an abrupt diversion. When the Spirit struck in
with the word, and caused him to tremble, he sendeth Paul away
till another season, and we never read when that time came. Had
Felix struck in with the Spirit, when the iron of his heart was hot,
he might have been happy indeed ; but he quencheth those motions
which were so likely to recover his soul, and thereby, in all proba
bility, misseth salvation.
Some say that Samson's mother was forbidden wine and strong
drink all the while she was with child of him, partly because that
wine and strong drink are naught for the child in the womb. I
am confident that carnal diversions, that to put back thy pangs by
earthly affairs, much more by wine and strong drink, is infinitely
prejudicial to the babe of grace, and many to one but it may cause
thine eternal miscarriage.
Friend, that which in this case I would advise thee to do, is to
betake thyself to thy closet, or chamber, and there to fall down
before the most high God, and to accuse, indict, and condemn thy
self for thy sins ; pour out thy soul before the Lord in acknow
ledging the pollutions of thy nature, the transgressions of thy life,
with all their bloody aggravations, confessing the righteousness of
the law, and thy obnoxiousness thereby to the infinite and eternal
wrath of the Lord. Oh now is the time to repent, with that re
pentance which is never to be repented of ; if ever thou wouldst
draw water, and pour it out before the Lord, it must be now the
Spirit hath thawed the tap ; neglect this season, and it may freeze
again speedily. When Nathan came from God to David after his
fall, when he had lain in his impenitency many months, and told
him of his sins, and convinced him that he was worthy to die, what
doth David do ? doth he run to his crown, or honour, or power in
the world ? No. Doth he hastily snatch at the promises ? No ;
but he goeth to God, as appears by the title and body of the 51st
Psalm, bewaileth his original and actual sins, condemneth himself,
justifieth God, offereth up the sacrifice of a broken heart, beggeth
hard for pardon and holiness. Oh do thou follow this blessed pat
tern ! If thy body were sick of a violent fever, and nature were so
far thy friend, as when thou wast in thy bed to put thee into a fine
sweat, and thereby give thee hope of evacuating the ill-humours,

Chap. XVII] by the key of regeneration. 229
which cause thy disease, through the pores, what wouldst thou do
in this case ? Wouldst thou rise presently, and run into the cold
air ? or wouldst thou not rather abide still in thy bed, and, if need
were, call for more clothes to increase thy sweat, whereby thy body
might be perfectly cured ? Thus it is in the state of thy soul :
thou art sick unto death ; the Spirit of God is so much thy friend
as to help thee to sweat out thy distemper by humiliation and
godly sorrow ; it were a madness in thee now to run to the open
air of the world, or to do anything which might hinder this sweat
ing ; thy only way is to encourage and increase it, by betaking thy
self to thy chamber, and there to look into thy heart, and consider
how full it is of 4inholiness ; to look back upon thy life, and con
sider how contrary it hath been to the divine law ; to look up to
God, and consider the majesty, holiness, and mercy, which are in
him whom thou hast provoked ; this is the way to continue and
increase thy humiliation, and thereby (for the Spirit delighteth to
proceed in assisting those that thus cherish his motions) to be per
fectly healed. Duties now are the Spirit's pleasant garden, in which
he will delight to walk with thee ; they are like bellows to blow up
the heavenly fire into a flame, or as oil to the lamps, which will
keep them ever burning. Philosophers tell us, that elementary
fire wants no fuel, though culinary doth. Divines tell us, that the
Spirit of God needs not ordinances, for he is infinite in power ; but
that he will not work without them, where he affords them, is
manifestly his pleasure.
Reader, if thou art humbled, as I have before spoken, thou
lookest on thyself as a vile creature, even as a dog ; I would have
thee now very careful, that thou wait patiently, for the bountiful
housekeeper of the world is preparing some good food for thee, and
do not catch too hastily at the children's bread, the promises, lest
it be taken from thee, and thou meet with a blow. When a wound
is deep, there is much wisdom required to keep it some time open
with a tent, and not to heal it up too soon, lest its cure be imper
fect. Do thou wait God's leisure, bemoaning thy sins, abhorring
thyself, praying fervently for thy soul ; and be confident that Jesus
Christ, who is already upon his way, will arise upon thee speedily,
with healing under his wings.
It may be that this tender, able physician cometh nearer to thee ;
he doth not only shew thee the nature and danger of thy disease, and
make thee, who were before senseless, apprehensive of it by feeling
thy sickness, but doth also discover to thee an excellent and costly
remedy, which hath cured many of thy very disease, and will un-

230 the door of salvation opened [Chap. XVII.
questionably heal thee, if thou wilt but accept it thankfully, and
apply it prudently ; I mean the Spirit presenteth to thee, when thou
art full of anguish and sorrow, that rare salve of the blood of Jesus
Christ, which, spread upon a promise, is the only healing plaster for
a wounded conscience. He acquainteth thee with the all-sufficiency
of Jesus Christ to save sinners ; that he is a Saviour of God's own
appointing, one in whom God hath given under his hand that he
is well pleased ; a Redeemer that hath in him infinite meritorious-
ness, because he is the only begotten of the Father. He sheweth
thee long bills of others' debts which have been cancelled by the
blood of Christ, and assureth thee that he is not only able, but truly
willing, to save thee ; that he was wounded for thy transgressions,
and bruised for thine iniquities, and by his stripes thou mayest be
healed. The Holy Ghost possibly setteth the King of saints before
thee in all his robes, and riches, and righteousness, as it were, thus
bespeaking thee : Come poor sinner that liest weltering in thy blood,
hearken to me, and thou shalt see what I can, and will do for thee;
though by thy wilful breach of the law thou art liable to such endless,
boundless fury as thou couldst neither abide nor avoid, yet I will be
a screen between thee and the unquenchable fire. I will satisfy the
law, and pacify my Father ; I will not only deliver thee from sin and
Satan, wrath, and death, and damnation, but adopt thee for a son,
interest thee in that inestimable treasure, the covenant of grace, and
make thee an heir of the eternal weight of glory ; and all this thou
shalt have freely and surely, if thou wilt but accept me thankfully
and heartily for thy Saviour and Lord ; at the hearing of which lov
ing language thou probably art amazed, and ready to say, as Mephi-
bosheth, when David told him that he should eat bread at his table
continually, ' What is thy servant, that thou shouldst look upon such
a dead dog as I am ?' Thou admirest the freeness of his mercy, and
the happiness of his members ; thy soul begins to be exceedingly
in love with him, and affectionately longing after him ; Oh, thinkest
thou, had I but Christ for my portion, though I were never so poor in
temporals, I could be heartily contented ! Now, Christian, the
kingdom of God is come nigh unto thee ; thou art now upon thy
quickening, be but careful here and thou art made for ever. I
know that thy broken heart is willing to go to Jesus Christ, but
have a care that thou carry nothing to him, that thou keep nothing
from him ; thy miscarriage in either of these may quite break off
the bargain betwixt Christ and thy soul, as near as it is driven.
I say, carry nothing to Christ. Thy next step must be quite out
of thine own doors. The devil knoweth how to slay thee as well

Chap. XVII] by the key of regeneration. 231
by thy righteousness, thy mournful contrition for sin, as by
thine unrighteousness, thy wilful commission of sin ; which made
Augustine say, that repentance damneth more than sin ; nay, thy
trusting upon thy prayers, or tears, or any good in thee, doth alter
the nature of them, and turn them into sin. In this many stick ;
they are hardly brought off from their own bottoms. When men's
houses are on fire, their covetousness to save their goods hath often
lost them their lives ; when men's souls are in a flame, their pride
to carry out with them their good prayers, and good desires, and
good resolutions, hath lost them eternal life : they will pay some of
their brass farthings towards the reckoning, and God therefore
makes them pay the whole shot.
Oh how unwilling is the creature to be beholden to Christ, his
surety, for the payment of all his debts ! Though he be a mere
bankrupt, yet he hopes he may compound with his creditor, and pay
something towards his satisfaction ; and this ariseth partly from his
ignorance of that righteousness which alone can satisfy the law, or
pacify the Lord : ' For they being ignorant of God's righteousness,
and going about to establish their own righteousness,' Rom. x. 3.
They were ignorant, first, how perfect that righteousness must be
for which God will justify a sinner ; and if there be the least spot in
it, his pure eyes cannot accept it. Secondly, They were ignorant
how complete that righteousness is which the law requireth ; how
the law reacheth to the inward as well as the outward man ; how
it damneth for the smallest idle word, wandering thought, or com
plying motion of the heart with sin. Did they but know that the
righteousness which pleaseth God for their justification must answer
the law in its full latitude and all its dimensions, they would not
offer their drossy duties, no, nor their golden graces, for current
coin, which being weighed in that balance of the sanctuary, must
needs be found infinitely too light. Partly from his pride : ' For
they, being ignorant of the righteousness of God, and going about
to establish their own righteousness, have not submitted themselves
to the righteousness of God,' Rom. x. 3. Mark, they have not sub
mitted themselves to the righteousness of God. Proud man esteems
it submission, a condescension, to be beholden to Jesus Christ for
remission and salvation ; he hath, though a beggar's purse, yet a
proud heart, and is loath to trouble Jesus Christ so much, and to take
all his mercies as alms out of the basket of the Redeemer's merits.
Reader, now thou art in a storm, if thou lovest thy soul do not
run to shelter thyself under the rotten house of thy own righteous
ness, for be confident it will fall about thine ears, and thou, like

232 THE DCOR OF SALVATION OPENED [CHAP. XVII.
Zimri, will perish in it. The law of man denieth allowance from
the parish to them that have anything of their own to subsist by ;
and the gospel of God denieth allowance from the righteousness of
Christ to all them that have of their own for their maintenance.
Do not think to piece thy rags up with Christ's robes, for it will
not be allowed ; go to Jesus Christ stark naked for his glorious
raiment, altogether poor for his precious riches ; there is a necessity
of being found wholly in him, or wholly out of him ; there is no
medium. The hare which, being pursued, trusteth to her own legs,
is torn in pieces by the dogs ; when the coney, that runneth to the
holes of the rock, is safe. The man that, pursued by the law, leaneth
on his own sanctity, loseth his own soul, when he that fleeth to the
wounds of a crucified Christ is sure to be saved. ' Behold, saith
God, I lay in Zion for a foundation a stone, a tried stone, a precious
corner-stone, a sure foundation : he that believeth on him shall not
be confounded,' Isa. xxviii. 16 ; 1. Pet. ii. 6.
As I would have thee careful that thou carry nothing to Christ,
so also that thou keep nothing from Christ. When Israel went out
of Egypt to serve God, there was not a hoof to be left behind. There
must be no reservation, no exception, but an absolute hearty dedica
tion of thyself, and all thou hast, unto Jesus Christ ; if thou halvest
or haltest now, thou art an undone man. As Samuel asked Jesse,
Are all thy sons here ? and denied to sit down and feast with him
till all were present ; so truly Christ will deny to close with thy
soul, to sit down and sup with thee, unless all thou hast be present,
and unfeignedly devoted to his service.
But in a special manner be careful that no sin be kept from the
stroke of Christ. As when Paul came to Ephesus the whole city
was in an uproar, so now the Lord Jesus is coming into thine heart,
there will be old stir among thy corruptions ; how strongly will
they plead, if not for their former open allowance, yet at least for a
secret inward connivance ! Little dost thou think how busy Satan
will be for a writ of partition, that since he cannot prevail for all
thy heart, that yet he may be admitted an equal sharer with Christ :
he will tell thee, but remember that he was a liar from the begin
ning, that thou mayest keep thy sins and thy Saviour too ; that
Christ is not so strict, but that for a fair agreement he will allow
somewhat to the flesh. But I beseech thee not to think of any
league with the least of thy lusts. Surely if thou seest any loveli
ness in Christ, thou canst not but judge every sin loathsome ;
besides, he were a poor Saviour if he could not make thee amends
for thy parting with the most pleasurable or profitable sin. Who

Chap. XVII] by the key of regeneration. 233
would think that thou, like David, shouldst plead for Absalom,
for sin, when it seeks to bereave thee of thy crown and life ? Truly
shouldst thou gratify Satan so far as to hide any wedge of gold or
Babylonish garment, any one lust, I must tell thee that one, be it
never so small, would, like a little boy put in at a casement, open the
door of thine heart for many thievish lusts, and great ones too, to
enter in. If thou allow the old serpent but room for his head, he
will quickly wind in his whole body. Sir Francis Drake, being in
a dangerous storm upon the Thames, was heard to say, Must I, who
have escaped the rage of the ocean, be drowned in a ditch ? Surely
thou mayest so far comply with Christ as to take thy leave of scan
dalous enormities ; yet if thou reservest favourable thoughts towards
any secret iniquity, thou destroyest thyself. And it will be all one
whether thou art slain by a small pistol or by a great cannon.
Corruption may close with religion a great way, saith a divine,1
and hear gladly and do many things ; but there is a particular
point of strictness in every unregenerate man's case, which, when
it is set on close to him, causeth him to be offended and stumble,
as in the young man and Herod. This is the difference between
hypocritical and sincere conversion : that goeth far, and parts with
much, and proceeds to almost ; but when it comes to the turning-
point, and ultimate act of regeneration, he then plays the part
of an unwise son, and stays in the place of the breaking forth of
children, as a foolish merchant, that in a rich bargain of a thou
sand pound breaks off upon a difference of twenty shillings ; but
the other is content to part with all, and to suffer the loss of all, to
carry on the treaty to a full and final conclusion, to have all the
armour of the strong man taken from him, that Christ may divide
the spoils.
Reader, thou knowest upon what terms thou mayest con
tract a bargain with Christ for the saving of thy soul ; that
thou must not think to have him for thy Saviour, unless
thou wilt accept him for thy Lord also. As Boaz told his
kinsman, that if he would enjoy the inheritance of Abimelech,
he must have Ruth the Moabitess to be his wife ; so say I to
thee, if thou wilt have the inheritance, the portion of Jesus
Christ, thou must have his person for thy husband, and resign thy
self to be ruled by his precepts. The Jews that stayed themselves
upon the God of Israel, and yet continued rebellious, were more
bold than welcome, Isa. xlviii. 1, 2. Now thou art come thus far,
do not go back, and to save a pin, lose a kingdom. Thou mayest
1 Dr Beynolds on Hosea xiv. Ser. 7.

234 THE DOOR OF SALVATION OPENED [CHAP. XVH.
be confident, that nothing can ever be enjoined thee by Christ but
what is reasonable and honourable, tending to thy real and eternal
good, as well as his own glory ; therefore now the master is come
and calleth for thee, do thou answer, ' Lo, I come to do thy will, 0
my God ; thy law is in the midst of my heart.'
Friend, if the Spirit of God hath been so favourable to thee, as
to kindle such motions as I have mentioned within thee, for the
Lord's sake cherish them, obey them, lest thy quenching the Spirit
bring thee to that fire which can never be quenched. ' To-day if
thou wilt hear his voice, harden not thine heart, lest he swear in
his wrath that thou shalt never enter into his rest.'
The third help to regeneration.
A serious constant use of all the means of grace which God hath
appointed for the renewing of souls, with an expectation of a bless
ing from God.
Thirdly, If thou wouldst be regenerated, be serious and constant
in the use of all the means of grace which God hath appointed for
the begetting souls unto Christ, with looking unto God for a blessing.
Reader, observe five particulars in this third help to regeneration.
First, Use and attend on the means of grace. The ordinances of
God are the marts and fairs whereat Christians must trade for
grace. At them thou mayest buy spiritual commodities without
money, and without price. The ever blessed God hath upon a
twofold account enjoined the use of his ordinances : partly out of
sovereignty over us, that we might thereby acknowledge that hom
age and fealty which we owe to his majesty ; partly out of mercy
to us, that we might therein receive of his Spirit and grace. By
our attendance on ordinances, as by a pepper-corn, for all that we
can do is very little, we acknowledge of whom we hold, and to
whom we are bound ; and also they are the door at which God
giveth his gracious doles. The manna of the Spirit doth usually
fall down in the dews of ordinances. Thou hast God's command
for thy warrant, Mat. vii. 7, 8 ; Isa. Iv. 1-5 ; and his promise for
thy motive, ' In all places where I record my name, there I will
come, and will bless thee,' Exod. xx. 24. And if thou wouldst
know what blessing, what alms, God giveth at those places, ' There
the Lord commandeth his blessing, even life for evermore,' Ps.
cxxxiii. 3. God giveth not such blessings anywhere as there ;
there are the mercies of the throne — pardon, love, peace, conversion,
increase of grace, joy in the Holy Ghost, the kidneys of the wheat,
the finest of the flour, and the honey out of the rock of mercy.

Chap. XVII] by the key of regeneration. 235
It is said of Constantine, that he impoverished all his empire to
enrich Constantinople. God doth pass by other parts of the world
as waste ground, or as a wilderness, but the place where he records
his name, is his garden ; that he will dung, and dig, and dress, and
take care that it bring forth good fruit ; there he commands his
blessing. It is an allusion possibly to great persons, to a general,
or an emperor: 'Where the word of a king is, there is power.' The
centurion said, ' I say to one soldier, Go, and he goeth ; to another,
Come, and he cometh ; to a third, Do this, and he doeth it.' So
God commandeth one ordinance, Go and build up such a saint, and
it goeth ; he saith to another ordinance, Come and call home such
a sinner, and it doeth it ; God's word and work go together. Men
cannot enable others, or give them power to obey them ; they may
bid a lame man walk, or a blind man see, but they cannot enable
them to walk or see. God with his word giveth strength to do the
thing commanded ; as in the old, so in the new creation, ' He spake
and it was done ; he commanded, and it stood fast,' Ps. xxxiii. 9.
But there the Lord commands his blessing, even life for evermore ;
the stream of regeneration, or a spiritual life, which shall never
cease, but still go forward and increase, till it swell to, and be swal
lowed up in, the ocean of eternal life, even life for evermore.
Thou hearest, reader, where thy wants may be supplied, through
what pipes the water of life is conveyed ; do thou, like the impotent
man, wait at the porch of Solomon's temple, begging and expecting
some alms ; God may do more for thee (as for him, Acts iii. 2, 8)
than thou dost ask or think.
It was as easy for Boaz (and it might have been done with as
little charge) to have given Ruth as much corn at first as would
have yielded an ephah of barley, and so have sent her away with
out any more ado ; but he will have her glean it, and then break
it. So God could infuse grace immediately ; but he will have men
hear, read, and pray, attend on ordinances, though not as masters,
yet as means of grace. He giveth earthly riches to them that are
diligent in their particular callings ; so he giveth heavenly riches
to them that are diligent about their general calling.
Secondly, Observe in this third help a serious constant use of all
the means of grace appointed for this end. David in meditation
findeth the Spirit kindling that fire which at last broke out into a
holy flame : Ps. xxxix. 3, ' While I was musing, the fire burned.'
The two disciples at godly conference found Jesus Christ to
make a third ; while they were discoursing of him, he presents him
self to them, causing their hearts to burn within them, and openeth

236 THE DOOR OF SALVATION OPENED [CHAP. XVII.
their eyes to know him. Dead coals are kindled by live ones. Oh
it is good for thee to be among the saints ! Thomas, by missing one
meeting, did his soul unspeakable dis-service.
Cornelius, at prayer in his house, had a messenger from heaven,
directing him whither to send for one to instruct him in the way
of salvation, Acts x. initio. Prayer hath been a prevalent orator
at the throne of grace ; many- that have gone thither with prayers
and petitions, have come away with praises and thanksgivings.
Jacob added tears to his prayers, and as a prince prevailed with
God : ' He wept and made supplication, and prevailed,' Hosea. xii.
4. Music sounds best upon the waters ; such water of a sinner,
mingled with the blood of a Saviour, hath melted the very heart of
God : ' A broken and a contrite heart, 0 God, thou wilt not despise,'
Ps. li. 17.
When Daniel was fasting his body, an angel is sent to feast his
soul, Dan. ix. 21. While some have been casting themselves down,
God hath been raising them up. Papists on their fasting days
deny themselves flesh, but have dainty fare, costly sweetmeats.
Thou mayest, reader, if thou humblest thyself under the mighty
hand of God, expect that he should in his own time lift thee up :
these duties have helped to increase, and also to beget holiness.
The eunuch was reading the Scripture, when Philip was com
manded, by commission from the Holy Ghost, to join himself to his
chariot, and to instruct him in the knowledge of Christ, Acts viii,
33. Junius, by reading John i., Augustine by reading Rom. xiii.i
were converted. The three thousand, Acts iii., by hearing, came
to love ; and truly many thousands have found the gospel of Christ
preached to become the power of God unto salvation. Cyprian
confesseth that he was converted from idolatry and necromancy by
hearing the history of the prophet Jonah read and expounded by
Cecilius, whom therefore he calleth the father of his new life.
Faith and repentance are both wrought by hearing, Rom. x. 14 ;
Acts iii. 37. The wandering sinner is most frequently reduced by
the Scripture, either read or heard ; God calls to him when he is
running away, saying, 'Return, return, 0 Shulamite; return, return.'
In all God's great works there is ordinarily a word accompanying
it : as in the creation, ' God said, Let there be light ; ' when Christ
raised Lazarus, ' Lazarus come forth ; ' when he converted Paul,
' Saul, Saul, why persecutest thou me ? ' at the great day, 'Arise
ye dead, and come to judgment.' The devil got in at first into
man's heart by his ear. The dragon bites the elephant's ear, and
thence sucks his blood, knowing that to be the only place which

Chap. XVII] by the key of regeneration. 237
he cannot reach with his trunk to defend. The Spirit of God
comes in with the word, 2 Cor. iii. 8 ; Rom. i. 12 ; Gal. iii. 2.
As that word of God to Abraham, ' Sarah thy wife shall have a
son,' Gen. xviii. 19 ; that word, I say, gave birth and being to
Isaac, when there was no likelihood or possibility of his being from
his parents ; so the word of God gives a spiritual birth and being
to men and women, when there is no likelihood or possibility in
nature, yea, when their natures are in flat opposition and con
trariety to it.
The word discovereth our diseases, Rom. vii. 7 ; James ii. 9 ;
makes us feel our sickness, Rom. vii. 9 ; applieth the medicine for
our cure, Mat. xi. 28 ; Isa. Iv. 1 ; Rom. x. 14.
The word killeth sin, casteth down Satan, enliveneth the soul,
Eph. vi. 15 ; Jer. xxiii. 29 ; Rev. xii. 11 ; John v. 24, and xvii.
17 ; Isa. xi. 6-9 ; Rom. i. 16 ; 1 Cor. i. 18 ; James i. 18.
Thus thou seest that the physician of souls hath several means
for the cure of thy malady ; do not thou neglect any, neither read
ing nor hearing, neither fasting nor praying, neither meditation nor
godly conference, neither secret, nor private, nor public duties, for
thou knowest not which may do the deed. Christ may wait at that
very door which thou keepest shut, at that ordinance which thou
omittest to enter into thy soul. If thou desirest that he should
meet thee in any duty, do thou meet him in every duty. How fool
ish art thou to take any one horse out of the team, when the load
is so weighty, even thine endless welfare, and all little enough, to
draw thine untoward heart towards heaven. The husbandman that
hath a piece of ground which lieth at the end of his fallow, still
balked before, will be sure to plough up, and expecteth a better
crop out of that than out of any such quantity of ground in the
field. Reader, if thou hast balked any of the forementioned duties,
for thy soul's sake set upon it speedily, for undoubtedly thou may
est reap a greater harvest by it than thou imaginest.
Friend, have a care of secret, private, public duties ; for all must
be minded by them that would be new-moulded. How many
thousands among us do wilfully murder their souls 1 Some poison
them by crying enormities, others starve them by the omission of
duties. It was a pitiful equivocation of the Duke d'Alva, before
Haarlem, that promised the soldiers their lives, and afterwards
killed them with hunger, saying, that though he promised them
their lives, yet he did not promise that they should have food.
Art not thou a cheater and murderer of thy soul, in promising it
spiritual life, when thou deniest it the means of life ? As ever

238 the door of salvation opened [Chap. XVII
thou wouldst have a harvest of grace, do thou plough up and sow
the ground of thine heart with all the means which God hath
ordained for that end.
Thirdly, Be thou serious in thine attendance on the ordinances
of God. Be in earnest when thou art about soul affairs ; consider,
when thou art praying, or hearing, or reading, or conferring with
Christians, it is for thy life, it is for thy soul, it is for eternity; and
do whatsoever the Lord calleth thee to do, for the quickening thy
dying soul, with all thine heart, with all thy might, for there is no
doing it in the grave whither thou art hastening. When Samson
would destroy the enemies of God, he bowed himself with all his
might, Judges xvi. 30 ; when David was waiting upon the ark of
God, he danced before the Lord with all his might, 2 Sam. vi. 14 ;
so when thou hearest for the death of thy sins, thou shouldst hear
with all thy might, Ezek. xl. 4. When thou prayest for the life
of thy soul, thou shouldst pray with all thy might, 1 Thes. v. 17 ;
ah, how should they hear, and read, and pray for regeneration,
that have but a few days, nay, hours possibly, to do it in, between
whom and eternal burnings there is but a little airy breath, and if
they be not regenerated before they die, they are ruined, they are
damned for ever !
A child may handle the mother's breast, and play with it, and
kiss it, but all this while he gets no good, till at last he layeth his
mouth to the breast, gets the nipple fast, sucks with his might
and strength, and then he draweth nourishment. Reader, it may
be thou hast minded duties and frequented ordinances, yet possibly
hast got no good by them ; it is likely then that thou dost but play
with them, dally about them, doing them as if thou didst them
not ; if ever therefore thou wouldst get good by them, thou must
be serious and in earnest about them, do them with all thy soul,
with all thy strength, knowing that they are of infinite weight and
endless concernment to thee, considering that if God do not now
hear thee, in thy day of grace, he will never, never hear thee ; and
if thou do not now hear him, thou shalt shortly never, never more
have such an offer.
I doubt not, friend, but thou art serious about toys and trifles ;
thou canst rise early, and go to bed late, and work hard all day,
and have thy mind steadfastly occupied about those foolish things
of the world from which within a short time thou shalt be parted
for ever. How busy are vain men, like a company of ants, to in
crease their heap of earth ! Oh think of it, is it not pity such a
plant should grow in Egypt, which would thrive so well in Canaan ?

Chap. XVII] by the key of regeneration. 239
How fitly, how finely would that seriousness and fervency which
thou usest about earth become and suit with heaven ! Ah, it
would be worth the while to be most covetous and sedulous about
the things of God and Christ, thy soul and eternity.
Fourthly, Be constant in the use of the means of grace ; pray
and wait, hear and wait, read and wait, watch and wait : ' In the
morning sow thy seed, in the evening withhold not thine hand ;
for thou knowest not whether shall prosper, either this, or that, or
whether they both shall be alike good,' Eccles. xi. 6. In every
morning sow thy seed, pray, read, meditate ; in the evening with
hold not thine hand, do the same ; for thou knowest not which shall
prosper, at which the Spirit of God will give thee a gracious effectual
meeting for thy conversion or salvation, or whether both shall con
duce equally to thy spiritual and eternal advantage. Do not ex
pect, like the Hyperboreans, to sow and reap in a day ; allow some
distance between seed-time and harvest. Physic doth not work
immediately when it is taken into the body ; be confident thou
shalt reap in time, if thou dost not faint.
Suppose thou wert sick of some mortal painful disease, a dead
man in thy own and others' thoughts, and an able faithful physi
cian should warrant thy cure in time, upon condition that thou
wouldst follow his advice, and diet thyself all the while, wouldst thou
not use all that he prescribed, and wait, and long to be recovered !
Thou wast wounded in a moment, but art not so soon recovered ;
it is good to wait God's leisure. What Christ said in regard of
his coming in judgment, I say in regard of his coming in mercy,
Watch therefore, for thou knowest not when the Son of man will
come, whether this day, to-morrow, or next week ; lose no time,
neglect no opportunity. The heathen Titus could bewail the loss
of that day wherein he had done no good : Friends, I have lost a
day ^ and wilt thou wilfully lose half a day, when every moment
is of more worth to thee than a kingdom ? Naaman the Syrian
washed seven times in Jordan ; the six times washing could not do
it, it was upon the seventh time washing that he was cured of his
leprosy, and his flesh came again like the flesh of a child. Do
thou often bathe thy soul in the waters of the sanctuary ; at one
time or other, if thou faithfully practisest this help, thou wilt find
them healing waters. Observe what Saul lost by not waiting God's
leisure ; Samuel had told Saul, 1 Sam. x. 8, ' And thou shalt go
down before me to Gilgal, . . . seven days shalt thou tarry,
till I come to thee, and shew thee what thou shalt do.' This pre-
* Amici diem perdidi ; hodie non regnavimus.

240 the door of salvation opened [Chap. XVII.
cept was enjoined Saul, I suppose, not because Samuel might
be hindered by some necessary occasions till seven days were
come, which reason some give, but for the trial of Saul's obedi
ence to God in waiting his appointed time. Now Saul, 1 Sam.
xiii. 8 and 13, waited six days, nay, towards the latter end of
the seventh day for Samuel ; but because he waited not full
seven days he lost the kingdom : ' Thou hast done foolishly ; thou
hast not kept the commandment of the Lord thy God,' saith
Samuel to Saul ; ' for now would the Lord have established thy king
dom for ever ; but now thy kingdom shall not continue, for the
Lord hath sought him a man after his own heart.'
Oh how sad was it that Saul should lose a kingdom for want of
two or three hours' patience ! had he tarried a little longer, he had
had the kingdom for ever ; but is it not sadder if thou shouldst lose
the eternal kingdom of heaven by not tarrying God's time, by not
waiting his leisure 1
Reader, lie at the pool, and give not over till the angel doth
move upon the waters. When one of the fathers had it suggested
to him by the devil, that it was in vain for him to mind God,
for he should never get to heaven ; then, saith he, I will fol
low hard after God, that I may enjoy as much of him as is
possible on earth. When blind Bartimeus was rebuked by the
disciples for calling after Christ for his bodily sight, he crieth
the more earnestly, ' Jesus, thou Son of David, have mercy on
me,' Mark x. 15. Whatever discouragements thou meetest with in
thine attendance on God in ordinances, be like the English jet
fired by water, and not like our ordinary fires, quenched by it ; let
them add to, not diminish, thy resolution and courage ; let not one
repulse beat thee off ; be violent, give a second storm to the king
dom of heaven. Parents sometimes hide themselves to make
their children continue seeking. He that would not at first open
his mouth, nor vouchsafe the woman of Canaan a word, doth,
upon her continued and fervent petitions, at last open his hand
and give her whatever she ask : ' O woman, be it unto thee as
thou wilt.' Continued importunity is undeniable oratory.
And truly, if after all thy pains thou findest Jesus Christ, will
it not make amends for thy long patience ? Men that venture
often at a lottery, though they take blanks twenty times, if
afterwards they get a golden bason and ewer it will make them
abundant satisfaction. Suppose thou shouldst continue knocking
twenty, nay, forty years, yet if at last, though but one hour before
thou diest, thy heart be opened to Christ, and he be received into

Chap. XVII] by the key of regeneration. 241
thy soul, and when thou diest heaven be opened to thee, and thy
soul received into it ; will it not infinitely requite thee for all thy
labour ! Oh think of it, and resolve never to be dumb while God
is deaf, never to leave off prayer till God return a gracious answer.
And for thy comfort know, that he who began his psalm with,
' How long wilt thou forget me, 0 Lord ? for ever ? how long wilt,
thou hide thy face from me ? ' comes to conclude it with, ' I will
sing unto the Lord, for he hath dealt bountifully with me,' Ps.
xiii. 1, 6.
Fifthly, Be serious and constant in the use of all the means of
grace which God hath appointed for the renewing of souls, but ex
pect the blessing only from God. Elijah, when he had filled the
trenches with water, put the wood in order, laid the sacrifice on
the altar, then he looks up to heaven for a blessing, and then fire
came down from heaven, whereby God manifesteth his acceptance,
1 Kings xviii. 36. So do thou hear as for heaven, sigh as for thy
soul, perform every duty as for eternity, attend on ordinances with
such seriousness as one that believeth his unchangeable estate is
at stake in them ; but when thou art doing them, and when thou
hast set all in order, then let thine heart look up to heaven for
success, expect the fire of the Holy Ghost to come down from hea
ven. Be as diligent about duties and ordinances as if they could
regenerate thee, and do all things, but depend on God, as one that
knoweth that without him they can do nothing. ' Offer the sacri
fice of righteousness, and trust in the Lord.' ' Trust in the Lord,
and do good,' Ps. iv. 5, and xxxvii. 3. Look on ordinances only
as, for indeed they are no more than, the order in which, and the
instrument with which, he is pleased to work. Trust in God will
not consist either with the neglect of, or with trust in, means.
Be thou but faithful in following these directions, and doubt not
of God's benediction ; expect that he who commandeth thee to
seek, should enable thee to find. Do not as unwise archers, that
shoot their arrows at random, never looking to see them again ;
but as Jonathan, who, when he had shot his arrows, had one ready
to fetch them again. Expect to reap the fruit of those duties
which thou sowest. Go to God's house in the multitude of his
mercies, Ps. v. 7, looking that mercy should give thee a meeting,
and grant thee a blessing. ' I will direct mj prayer to thee, and
will look up,' Ps. v. 3, that is, I will trade, I will send out my
spiritual commodities, and expect a gainful return ; I will make
my prayers, and not give them for lost, but look up for an answer.
God will bring man home by a way contrary to that by which he
vol. v. Q

242 THE DOOR OF SALVATION OPENED [CHAP. XVIII
wandered from him. Man fell from God by distrust, by having
God in suspicion ; God will bring him back by trust, by having good
thoughts of him. Oh, how richly laden might the vessel which
thou sendest out come homewouldst thou but long and look for its
return !
I come now to remove some hindrances, or answer some objec
tions which arise in men's hearts against the truths delivered.

CHAPTER XVIII
An answer to three objections.
The first objection answered — namely, Man's weakness and in
ability to turn unto God.
Secondly, That unregenerate men sin in performing duties, and
attending on ordinances.
Thirdly and lastly, If I be elected I shall be saved, let me live
never so wickedly, and neglect the means prescribed for my re
covery. Obj. 1. Thou mayest probably object against this exhortation to
mind regeneration, that thou hast no power to leave and loathe
sin, to believe in, and submit to, Jesus Christ. Therefore, why do
I call upon thee so earnestly ? to what purpose do I bid thee make
thee a new heart, and a new spirit, turn unto God, and embrace
his only Son as thy Lord?
To this, and the other subsequent objections concerning election,
and thy sinfulness in performing duties, I might answer only with
the apostle, 'Who art thou that repliest against God?' Rom. ix.
20 ; or with Eliphaz, ' Shall mortal man be more just than God?
shall a man be more pure than his Maker?' Job iv. 17. But I
will answer with Elihu, ' Suffer me a little, and I will shew thee
what I have to speak on God's behalf. I will fetch my knowledge
from afar, and will ascribe righteousness to my Maker. For truly
my words shall not be false ; he that is perfect in knowledge is with
me,' Job xxxvi. 2-4.
First, I confess that thou art unable either to loathe sin or love
God by thine own strength. The precepts of the word speak man's
duty, but God's power ; they teach us not what we can do, but
what we should do. Because a man ought to pay his debts, there
fore it doth not follow that he is able to pay them.1 Divine com-
1 See more of man's impotency before.

Chap. XVIII] by the key of regeneration. 243
mands are to convince men of their weakness, not to shew their
strength. I acknowledge that by nature thou art dead in trespasses
and sins, and canst neither see, nor hear, nor savour spiritual
things, Eph. ii. 1. Thou art without strength, Rom. v. 6, not able
to think a good thought, 2 Cor. iii. 5, nor to speak a good word,
Mat. xii. 34 ; nay, thou canst do nothing that is acceptable to God,
John xv. 3, or profitable to thyself.
None can be aforehand with God. We cannot seek him till we
have found him; he will be sought that he may be found, and
found that he may be sought, saith Bernard.
Secondly, I answer, that the cause of man's weakness is from
himself, the fault is not in God : ' God made man upright, but he
hath found out many inventions,' Eccles. vii. 29. What was there
wanting on God's part ? He created man after his own image, in
knowledge, righteousness, and true holiness ; he gives him a law
to direct him, a threatening to warn him, a promise to encourage
him, ability and power to carry himself uprightly. Man hearken-
eth to Satan, distrusteth God, despiseth the law, trieth new inven
tions, whereby he undoeth himself. Is God to be blamed ? Surely
no. ' The foolishness of man perverteth his way, and then his heart
fretteth against the Lord,' Prov. xix. 3.
If thou urgest the objection further, that one man sinned, and
the whole generation of men suffer, that thy weakness proceedeth
not from thy fall, but Adam's ; I answer, that a child may as well
complain that his prince is unjust, because he is born the son of a
beggar, or a traitor ; indeed it is an unhappiness to thee that thou
art so descended, but not unrighteousness in God. If God gave
thy father an earthly estate of a thousand pound per annum, and
he prove a prodigal, and leave thee not a thousand farthings, wilt
thou blame God ? Is he to be charged for thy father's riotousness ?
Truly thus it is in spirituals ; God gave Adam a sufficient stock,
he wasted it by wilful disobeying the command given him, and
thereby leaves all his children poor and beggarly ; is God now in
the least fault? Because thou hast lost thy power of obeying,
should God therefore lose his right of commanding ? A servant
that makes himself drunk, and thereby unable to do his master's
work, is not therefore disobliged from his service. A prodigal
debtor, though he hath spent his estate in drinking and dicing,
may justly be called upon, and sued for his debts.
But thou mayest say, thou didst not consent to trust thy stock in
Adam's hand. I reply, Hath not a father power to oblige and
bind his son ? Adam was the father of all, and did bear without

244 the door of salvation opened [Chap. XVIII.
question an extraordinary natural affection to his children ; his own
interest was involved with theirs ; he and they lived and died, stood
and fell together ; he had full power over his own will ; Satan could
not force him to sin ; his obedience for all was no less easy than for
himself. There was nothing commanded him but what was equal
and just, and what he was thoroughly enabled to do. If Adam
had stood, thou hadst shared in his gains, which had been unspeak
ably great ; therefore it is but righteous that thou shouldst share in
his losses.
Besides, though thou didst not make any particular choice of
Adam to stand or fall for thee, yet God made choice of him for
thee ; who being goodness itself, bears more goodwill to thee than
thou to thyself; and being wisdom itself, made the wisest choice,
and took the wisest course, for the good of man. This way made
most for man's safety and quiet. For if he had stood, all fear of
losing our happiness had quite vanished, whereas if every man had
been left to stand or fall for himself, a man would ever have been
in fear of falling. And again, this was the surest way to have all
our estates preserved ; for Adam having the charge of the estates
of all the men that ever should be in the world, he was the more
pressed to look about him, lest he should be robbed, and undo so
many thousands. Adam was the head of all mankind, and all
mankind are members of that head. Now, if the head plot and
act treason against the king, the whole body is found guilty, and
the whole body must suffer. If these things satisfy not, God hath
a day coming, wherein he will declare his own righteous proceed
ings before angels and men, Rom. ii. 4.1
Reader, take heed of darkening counsel by words or thoughts
without knowledge, for we are sure that the judgment of God is
according to truth, Job xxxviii. 2 ; Rom. ii. 2.
Thirdly, I answer, that thine impotency lieth in thine obstinacy.
Thou pretendest that thou canst not, but the truth is thou wilt not,
Luke xix. 41 ; John v. 40. Thou art resolvedly evil, and then fliest
out against God himself, that thou canst not do good, Eccles. viii.
11 ; Jer. xliv. 16.
Thy disease is deadly and dangerous ; the physician of souls
offereth thee his help, and he is both willing and able to cure thee.
Now thou wilfully throwest away his physic, feedest on such things
which thou canst forbear, and knowest will increase thy disease ; and
then tellest the world that thou art not able to cure thyself. Is
this honest or rational dealing ?
1 Shepherd's Sincere Convert, edit. 5, p. ii.

Chap. XVIII] by the key of regeneration. 245
If a naked man be offered clothing, or a man ready to starve
food, and they throw it away from them, and flatly deny to
accept of them, who is to blame if these perish with nakedness and
hunger ?
Thou hadst a poisonous egg from thy father ; but the serpent
that stings thee to death is from thy warming and hatching that
egg in thine own breast. All the men on earth, and all the devils
in hell, could not damn thee, were it not for thy wilfulness in sin ;
and canst thou expect that Jesus Christ should save thee against
thine own will ? that he should carry thee to heaven whether thou wilt
or no ? Believe it, a state of sin and wrath is the matter of thine
own choice. The door which shuts thee out of the Father's house
is bolted against thee by thine own hands.
Answer me this question, or else never more make this objection:
Art thou willing to turn from sin unto God ? Art thou willing to
take the Son of God for thy Saviour and Lord ? If thou art will
ing, I am sure God is willing ; he hath confirmed it with an oath,
Ezek. xxxiii. 11. Jesus Christ is willing that sinners should live,
or he would not so willingly have died such a death ; he hath paid
the price of thy ransom, and offereth thee a happier estate than
that of which Adam deprived thee. If thou art willing to accept
of thy freedom thou mayest have it : 'If any man will, let him
drink of the water of life freely,' Rev. xxii. ; and if thou art not
willing, why dost thou complain ?
Fourthly, I answer, the fault is clearly in thyself, because thou
neglectest to do what thou hast power to do; thou hast power,
without any special grace, to perform duties, to hear the word, to
pray in secret and with thy family, to forbear thy wicked company,
by swearing, lying, drinking, scoffing at godliness, and yet dost not
mind those duties constantly, nor forbear those sins. Shall a servant,
(friend, be thine own judge,) which is trusted with five pounds to
employ for his master's honour, spend this in whoring and gaming,
and then blame his master for not trusting him with thousands ?
When man broke by his fall, there was some stock left in his
hands, — not enough to set him up again, but that which might do
him some good ; now they spend this profusely, they throw away
those checks of conscience which escaped the ruins of the fall ;
they corrupt themselves in what they know, and wickedly refuse
to do what they can, and yet are so impudent as to fly in the face
of the ever blessed God, that he doth not give them power to do
more. Fifthly, Thy weakness and impotency should drive thee to Christ

246 the door of salvation opened [Chap. XVIII.
for strength ; thy misery by the first Adam should cause thee to
mind thy recovery by the second Adam. The word of God dis-
eovereth to thee the necessity of regeneration, thine own inability to
do it, that thou mightest ply the throne of grace, fly to Jesus Christ
for help and succour.1 A man that is lifting a piece of timber,
and finds it too heavy for him, will call in help ; thus the law is a
schoolmaster to drive thee to Christ. When thou considerest
with thyself, that thou must be regenerated or damned in hell for
ever, and that thou art altogether unable to renew and sanctify
thyself, how diligent should it make thee in attendance on Jesus
Christ for his Spirit and grace! how shouldst thou wait on thy
Redeemer, in reading, hearing, praying, meditating, using all
those means which he hath appointed for the conversion of thy
soul! Obj. 2. Secondly, It may be thou wilt say, You press me much
to pray, and hear, and frequent the means of grace ; but I sin in
doing so, — I sin in praying, I sin in hearing and singing, and would
you have me sin ?
I answer, first, Thou sinnest in eating and drinking, and follow
ing thy calling, in not doing these things upon right principles, and
for right ends, and wilt thou therefore forbear them ? Thou wilt
pamper and please thy body, right or wrong, not only in the use,
but even in the abuse, of the creature ; but how ordinary an excuse
will make thee neglect thy soul !
Secondly, Regenerate men themselves sin in all their performances,
though not in such a manner as unregenerate men do, and should
they therefore lay them down ?
Thirdly, No pretence whatsoever can excuse from obedience to clear
precepts ; remember also that the commands of God do not inter
fere or contradict each other. Now God expressly commandeth
thee, though thou art in a natural estate, to perform duties. Peter,
when he had told Simon Magus that he was in the gall of bitter
ness, and bond of iniquity, yet he bids him pray to the Lord, Acts
viii. 22, if peradventure the thoughts of his heart might be forgiven
him. Our sinning in duties cannot abrogate that law of God which
enjoins duties ; as God's precepts are not measures of our strength,
so they are not lessened by our weakness. The Ninevites, though
unregenerate, as some think, yet when threatened with destruction,
did both pray and fast, and found that it was not in vain, Jonah
iv. 3.
1 Lex data ut gratia qusereretur; gratia data ut lex impleretur.— Aug. de Spe.,
lib. i. cap. 19.

Chap. XVIII] by the key of regeneration. 247
Fourthly, Thou sinnest less in performing duties than in neglect
ing them. If thou art resolved to go on in a course of sinning,
and damning thy soul, I know not what to say to thee ; the Lord
pity thee ; but if thou hast any desire of salvation in a gospel way,
thou offendest far less in waiting on God in his ordinances, than
those do that refuse them. In performing duties without suitable
grace thou failest in the manner of divine worship ; others that omit
duties, fail both in the matter and manner. Thou owest God out
ward as well as inward service — the confession of thy mouth, as well
as the conversion of thine heart ; surely then, if thou givest God
the former, though without the latter, thou dost not sin so much as
they that give him neither.
Fifthly, Shouldst thou neglect the means of grace, thou wouldst
make thy condition, which is already dreadful, to be desperate.
If ever God meet thee, it must be in his own way, Rom. x. 15, 17 ;
Prov. viii. I believe thou scarce ever heardest of any man con
verted while he cast by the means of grace which God afforded
him. Sixthly, If thy condition be so sad that thou sinnest in all thou
dost, thou hast the more need to hasten out of it. Ah, who would
be quiet one hour in such an estate wherein whatever he doth is
abominable to God ? Men that are weak and sickly do not there
fore forbear food, because they are not able to digest it well, and
it may possibly yield some nourishment to their disease, but do
therefore eat that they may get strength, and be enabled to over
come their distempers.
Seventhly, God may meet with thee in the means of grace. The
ordinances of God are the golden pipes through which he con-
veyeth the oil of grace from Christ, the olive-tree. God doth not
bid thee to wait upon him for nothing ; thousands have found by
happy experience that they are blessed which watch at wisdom's
gate, which wait at the posts of her doors, Prov. viii. latter end.
The Ninevites, when Jonah had foretold their ruin, fast and pray,
saying, ' Who can tell if God will repent and turn from his fierce
anger, that we perish not ? ' Jonah iii. 9. So now God hath fore
told in his word the eternal destruction of all in thy condition ; do
thou fast and pray, read and meditate ; who can tell but God may
turn and have mercy upon thee, pour down his Spirit and holiness
into thee, that thou perish not ? Thou mayest hear and read of
the success of others : others have found him in his house of prayer,
and why not thou ? The mariner cannot make either wind or tide,
yet he lieth ready upon the waters and waits for them. The

248 the door of salvation opened [Chap. XVIII.
husbandman cannot cause a harvest, yet he ploughs and soweth,
hoping that the heavens will help him. Thou canst not heal thyself ;
wait therefore at the means. Christ may come when thou little
thinkest of it and cure thee. God delights to bless man's industry ;
his usual course is to meet them that meet him: he hath been
found of them that sought him not, and will he hide himself from
thee when thou seekest his face ? For. thine encouragement thou
hast his word, which is truth itself, that if thou seek him early
thou shalt find him, Prov. viii. 17. Whilst there is life there is
hope ; thou livest under the means, oh resolve to give God no rest
till he gives thee regeneration.
Obj. 3. Thirdly, It is possible thou mayest object, that if thou
art predestinated to life, thou shalt be saved, though thou neglectest
all these means of salvation; and if thou art not elected, these will
do thee no good.
I answer, first, That this looks like the language of one already
in hell, though it be found too too often in the mouths of swaggerers
upon earth. In evil things the devil would make thee separate the
end from the means ; — think not of hell, but go on in sin, saith he ;
— in good things the means from the end ; — never trouble thyself
with holiness, yet doubt not of heaven.
Secondly, Suppose that thou shouldst live and die in this despe
rate conclusion, wouldst not thou certainly be damned ? Without
all controversy, in the other world thou wouldst find what a fine
cheat the devil had put upon thee by bringing thee into an opinion
which will bring thee inevitably into destruction. Believe it, thou
shalt know in the other world who shall have the worst of such
cursed conclusions, God or thyself.
Thirdly, The decree of God is a sealed book, and the names in
it are secret ; therefore thy part is to look to God's revealed will —
namely, to make thine election sure, by making thy regeneration
sure. Dost thou not know that secret things belong to God, but
revealed things to us and our children ? Oh, it is dangerous to
meddle with the secrets of princes !
Fourthly, This opinion is not believed by thee, but is only pre
tended as a cloak for thy wickedness and idleness ; for if thou dost
believe that if God hath elected, he will save thee, however thou
livest ; why are not thy practices answerable to such principles ?
Why dost thou not leave thy ground unsowed, and thy calling
unfollowed, and say, If God hath decreed me a crop of corn, I shall
have it, whether I sow my ground or no ; and if God hath decreed
me an estate, I shall have it, though I never mind my calling ?

Chap. XVIII] by the key of regeneration. 249
Why dost thou not neglect and refuse eating, and drinking, and
sleeping, and say, If God have decreed that I shall live longer, I
shall do it, though I never eat, or drink, or sleep ? For God hath
decreed these things concerning thy ground, estate, and natural
life, as well as concerning thine eternal condition in the other
world. When I see that thou throwest off all care and means of
preserving thy life on earth, and expectest notwithstanding to con
tinue alive, then I may believe that thy forementioned thoughts
are really such in regard of eternal life ; but till then I shall be
confident that this conclusion is only a feigned plea in the behalf
of the devil and thy carnal corruptions.
Fifthly, The word of God, which must shortly try thee for thine
everlasting life or death, doth declare to thee fully and clearly that
God predestinateth to the means as well as the end. Where then
wilt thou appear that neglectest the means ? That the means and
end are joined together in God's decree is fully proved to thee
in the previous part of this book ; therefore let not Satan so far
delude thee as to make thee part them. I shall conclude my
answer to this objection (for truly it is so irrational that I do not
think it worthy of six lines) with a story which I have sometime
read. Ludovicus, a learned man of Italy, by sinful beginnings
came at last to this conclusion, It matters not what I do, or how I
live ; if I be predestinated to life, I am sure to be saved ; if other
wise, I cannot help it. Thus with this desperate opinion he lived
a long time, till at last he fell dangerously sick, and sent for a
skilful physician, earnestly desiring his advice. The physician,
beforehand acquainted with his opinion, told him, Surely it will be
needless to use any means for your recovery ; for if the time of your
death be come, it will be impossible to avoid it. Ludovicus upon
this began to consider of his own madness and folly in neglecting
the means for his soul, bemoaned his sin sincerely, took physic,
and was through the blessing of God recovered both in soul and
body. Oh that what I have written might work such an effect
upon thy spirit ! Consider, friend, if, notwithstanding God's decree,
means must be used for thy temporal estate, should they not also
for thine eternal estate ? ' Be not wise in thine own eyes, but fear
the Lord and depart from evil.' ' Labour to cleanse thy ways by
taking heed thereto according to his word,' Prov. vii. ; Ps. cxix. 9.
Reader, I have now finished this weighty exhortation, which
doth so nearly concern thy precious soul, and unchangeable condi
tion in the other world. Thou seest how large an epistle I have
written to thee with mine own hand ; many an hour's sleep have I

250 THE DOOR OF SALVATION OPENED [CHAP. XVIII.
lost to awaken thee out of thy carnal security : but I am ignorant
whether the work be done or no, which is of such unspeakable
weight ; or whether thou art resolved to set upon it, through the
strength of Christ, in good earnest. I preach to thee, I pray for
thee, I desire and endeavour so to live as to set thee a pattern. Oh
that I knew what to do that might be more effectual for thy
recovery. Friend, ponder seriously the truth and concernment of
the particulars delivered. Is there not infinite reason why thou
shouldst speedily and heartily submit to the counsel of the almighty
God for the enlivening of thy dying soul ? What more weighty
business hast thou to do than to set upon these things whereby
thou mayest avoid unquenchable burnings, and arrive at fulness of
joy and pleasures for evermore ? Is thy ploughing or sowing, thy
buying or selling, nay, thine eating or drinking, half so necessary
as the regeneration of thy soul, without which the everlasting God
hath told thee over and over that thou shalt not be saved ? Oh
that thou didst believe what it is to be in heaven or hell for ever,
ever, ever !
I have read of a woman, that when her house was on fire she
was very busy, and wrought hard in carrying out her goods, but at
last bethought herself of her only child, which she never minded
before for eagerness about her goods, but had left it burning in
the flames, and then, when it was too late, she crieth and roareth
out sadly, 0 my child ! Ah my poor child ! Truly thou art in
danger, thine everlasting estate is every moment in jeopardy, if
thou now busiest thyself wholly in scraping, and carking, and caring
for thy body, forgetting thy poor soul, leaving that to the fire that
shall never go out. Consider there is a time, I would say an eter
nity, coming, when thou wilt think of it, though then it will be too
late ; and then, oh then, how sadly, how sorrowfully, wilt thou sigh
and sob, howl and roar, and screech out, 0 my soul, ah my poor
soul, how wretchedly have I forgot my precious soul ! It is an
inconceivable mercy that yet thou hast a day of grace wherein
thou mayest think of and endeavour the good of thy soul. For
thy soul's sake, for the Lord's sake, 0 dear friend, mind it speedily;
hear God how he calleth, or then, though thou callest loud and
long, he will never, never hear thee. When the mother of Thales
urged him to marry, he told her it was too soon ; she still im
portuning him, he told her afterwards that it was too late.1
Regeneration is thine espousal unto Jesus Christ. The Father of
eternity calleth upon thee, wooeth, beseeching, commandeth thee,
1 Diog. La;rt.

Chap. XIX] by the key of regeneration. 251
now while it is called to-day, to accept of his own Son for thy Lord
and husband ; do not, oh do not say, It is too soon, I will do it
hereafter. I assure thee, before to-morrow night God may say it
is too late, and then thou art lost for ever. ' Hear counsel, and
receive instruction, that thou mayest be wise in thy latter end, lest
thou mourn at last, when thy flesh and thy body are consumed,
(when thy soul is in hell tormented,) and say, How have I hated
instruction, and my heart despised reproof ; and have not obeyed
the voice of my teachers, nor inclined mine ear to them that
instructed me !' Prov. xix. 20, and v. 11-13.

CHAPTER XIX.
An exhortation to the regenerate.
First, To give God the glory of that good work which is wrought
in them.
I come now, in the last place, to a word of exhortation to the
regenerate. If without regeneration none can attain salvation,
then, 0 new-born creature, it highly concerneth thee to be thank
ful to God, and to be faithful to men.
First, Be thou thankful to God. What wilt thou render to the
Lord for this great inestimable benefit ? Is not thine heart ravished
in the consideration of that good-will which took such notice of
thee a poor worm ? ' Praise,' saith the psalmist, ' waiteth for thee
in Sion,' Ps. lxv. 1 ; and well it may, for of Sion it may be said,
this and that man was born in her, Ps. Ixxxvii. 5, 6. A heathen
had three reasons for which he blessed God. One of them was,
that he had made him a man, a rational creature. I am sure thou
hast more cause to bless God that he hath made thee not only a
man, but a Christian; not only a rational, but a new creature.
They that are new-born in Sion have infinite reason to honour
God with the songs of Sion. If David praised God because he
was wonderfully made in regard of the frame of his body, Ps.
cxxxix. 14, 15, what cause hast thou to praise him for the curious
workmanship of grace in thy soul ! Thou canst never give too
great thanks, for whom God hath wrought such great things. Do
thou say, ' The Lord hath done great things for me ; whereof I am
glad,' Ps. cxxvi. 3. What joy is there at the birth of a great heir
or a prince ! What ringing of bells, and discharging of guns, and
making of bonfires, when those infants are born to many crosses as

252 the door of salvation opened [Chap. XIX.
well as to crowns, nay, and their sceptres wither and crowns
moulder away ? Oh the joy which thou mayest have in God, who
art born a child of God, an heir of heaven, of a kingdom which can
never be shaken ! Do wicked men keep the day of their natural
birth with so much pleasure and delight, when they were therein
born in sin and brought forth in iniquity ; when by reason of those
births they are obnoxious to eternal death ? and wilt thou not
keep the day of thy spiritual birth with joy, whereby thou art
purified from thy natural pollution, and assured of entrance into
the purchased possession, where thou shalt be perfectly purified ?
It was the speech of Jonadab to Amnon, ' Why art thou lean
from day to day, being the king's son ? ' So say I to thee, Why
art thou sad, who art God's son? Rejoice, 0 Christian ! thy name
is written in the book of life, thy soul hath the infallible token of
special and eternal love. It was matter of great joy that Christ
was born at Bethlehem. ' Behold, I bring you good tidings of great
joy.. For to you is born this day in the city of David a Saviour,
which is Christ the Lord,' Luke ii. 10, 11. But I tell thee, it may
be matter of greater joy to thee that Christ is born in thine heart.
For notwithstanding the birth of Christ in Bethlehem, thousands
and millions go to hell ; but Christ was never formed in any one's
heart, but that man went to heaven.
It is reported of Annello, who lately made an insurrection at
Naples, that considering how mean he was before, and to what
greatness he was raised, he was so transported that he could not
sleep. Oh, how shouldst thou be transported with the thoughts of
that infinite happiness of which thou art an heir ! ' Serve the
Lord with gladness : come before his presence with singing ; for it
is he that hath (new) made us, and not we ourselves. Enter into
his gates with thanksgiving, and into his courts with praise : be
thankful unto him, and bless his name,' Ps. c. per tot.
Give thanks to God in thine heart by a humble admiration,
and in thy life by a holy conversation.
First, Give thanks unto God in thine heart by a humble ad
miration of his bottomless mercy.
If David, when he considered the glorious heavens which God
had made for man, crieth out so affectionately, ' What is man, that
thou art mindful- of him ? and the son of man, that thou dost thus
visit him ? ' Ps. viii. ; — surely thou, when thou considerest the work
of grace and holiness which God hath wrought within thee, and the
place of glory and happiness which he hath prepared for thee, may
est well fall down on thy knees, and looking up to heaven, say,

Chap. XIX.] by the key of regeneration. 253
What is man, that thou art so mindful of him ? and what am I, a poor
son of man, that thou dost thus visit me ? Thou hast made me but
a little lower than the angels, and hast crowned me with glory an'd
honour, with grace and holiness. ' Who am I, 0 Lord ? and what is
my house, that thou hast brought me hitherto ? And this was yet
a small thing in thy sight, 0 Lord God ; but thou hast spoken of
thy servant's house for a great while to come. And is this the
manner of men, 0 Lord God ? ' 2 Sam. vii. 18, 19.
Friend, let free grace have the honour and glory of all the good
bestowed on thee, or expected by thee. Alas ! who made thee to
differ from others ? wast not thou in the same lump of clay with
them that perish ? now that the potter should make thee a vessel
of honour, to be set upon the high shelf of heaven, as the martyr's
phrase is, when others are vessels of dishonour, and firebrands of
hell, hast not thou unspeakable cause to wonder at his mercy and
good-will towards thee ? That thy person should be justified, when
others are under the guilt of all their transgressions, is merely from
mercy, Rom. iii. 24, and v. 18, 19. ' The free gift came upon all
to justification of life.' That thy nature should be sanctified, when
others are left in their filth and pollution, is altogether from his
grace and favour. ' Among whom we all had our conversation in
time past in the lusts of our flesh, fulfilling the desires of the flesh
and of the mind ; and were by nature the children of wrath, even as
others. But God, who is rich in mercy, for his great love where
with he loved us, even when we were dead in sins, hath quickened
us together with Christ : that in the ages to come he might shew
the exceeding riches of his grace, in his kindness towards us in
Christ Jesus,' Eph. ii. 1-10. That thou shalt be saved with a
great and glorious salvation, when others shall be damned with a
grievous and endless destruction : that thou shalt enjoy rivers of
pleasures, when others must be tormented day and night with in
tolerable pain, is only from God's good pleasure, Titus iii. 3, 4.
The jewel which enricheth thee is a gift, John iv. 10. The hand
which receiveth it is a gift, Phil. i. 29. x It is worthy thy observa
tion how full the Spirit of God is in excluding thee and everything
in thee from having any hand in meriting thine acceptance here,
or inheritance hereafter ; not by works, Rom. ix. 11 ; not of works,
Rom. xi. 6 ; not according to works, 2 Tim. i. 9 ; without works,
Rom. iv. 6. Now if mercy doth all for thee, should not mercy
1 Faith justifieth, not as mamas laborantis, which earns a penny, but as manut
mendicantis, that receiveth an alms or jewel by which the soul is justified and en
riched.

254 the door of salvation opened [Chap. XIX.
have the honour of all from thee ? What did God see in thee more
than in others, that he chose thee to glory ? What did he foresee
in thee more than in others, that he called thee by his grace ? Thou
wast not only empty of, but contrary to, all saving good ; many a
motion of the Spirit didst thou neglect, many an invitation from
Christ didst thou reject. How long did he strive with thine unto
ward heart, before he conquered it ! how many a time did he call
when thou wouldst not hear! and knock when thou wast so far
from opening, that thou didst bolt and bar the door against him !
How justly might he have sent thee, as well as thousands of others,
to hell ! what mercies didst thou abuse, what means of grace didst
thou misimprove ! Yet how did he wait upon thee by his un
wearied patience, woo thee by many a good providence, and at last
win thee to himself, notwithstanding all thy resistance ! I tell
thee, ' It is not in him that willeth, nor in him that runneth, but
in God that sheweth mercy,' Rom. ix. 16. Oh therefore admire
mercy ! say in thine heart, I was a blasphemer, I was a persecutor,
and injurious, but I obtained mercy, I thank God through Jesus
Christ my Lord. Now to the King immortal, invisible, eternal, be
honour and glory ; blessed be God who hath begotten me again to
a lively hope of an inheritance that fades not away, 1 Pet. i. 3.
Wonder at God's distinguishing mercy : ' Lord, how is it that thou
revealest thyself to us, and not to the world ? ' said the disciple, John
xiv. 22. Shouldst not thou think, Lord, how is it that I, unworthy I,
should be chosen, when others are rejected ? that I should be called
when others are neglected, that I, who came into the world with the
same rage against God and godliness, and did many a day run with
others to the same excess of riot, should turn about, be in love with
holiness, and run the ways of thy commandments, when many
others still wallow in their wickedness, and are every hour hasten
ing unto hell ? Lord, how is it that thou hast revealed thyself to
me, and not to the world ?
Plutarch wonders how the fig-tree, having that extreme bitter
ness in its leaves, branches, and stock, should yet bring forth sweet
fruit. Hast thou not more cause to wonder, how thou, so extremely
polluted, being in the very gall of bitterness by nature, and having
a fountain of poison in thee, shouldst ever come to bear good fruit,
and send forth pleasant streams ; truly thou mayest have the same
motto with the olive, which groweth in the craggy clefts without
moisture or rooting, a cailo, from heaven ; thou couldst never do it
unless it were give thee from above ; therefore, as thy piety came
down from heaven, so let thy praise go up to heaven. Elisabeth

Chap, XIX.] by the key. of regeneration. 255
wondered that the mother of the Lord should come unto her house ;
oh do thou stand amazed that the Lord of that mother should come
into thy heart ! ' Give thanks night and day to the Father, who
hath made thee meet to be partaker of the inheritance of the
saints in light,' 1 Col. i. 12, 13.
Secondly, Give thanks to God in thy life by a holy conversation.
As thou shouldst see thy dignity and take comfort in it, so also
consider thy duty, and take care about it. God hath done singular
things for thee ; what singular things wilt thou do for him ? The
life of thankfulness consisteth in the thankfulness of thy life. Oh
the bonds, the infinite obligations by -which thou art tied to thy
Saviour ! Great things are bestowed on thee, and great things are
expected from thee. Thy life should be answerable to thy birth and
breeding ; thou art born of God, hast blood-royal running in thy
veins, art brought up in the nurture and admonition of the Lord,
do not therefore stain the house of which thou descendest, nor dis
grace the family of faith to which thou belongest. ' Should such a
man as I fly ? ' said Nehemiah : think with thyself, Should such a
man as I, that am enrolled in the book of life, regenerated by the
Spirit of God, redeemed from my vain conversation with the pre
cious blood of Christ ; should such a man as I dishonour my
Father, grieve my Comforter by frothy language, unseemly car
riage, or being guilty of anything in my practices that is unsuitable
to my great and honourable privilege ? The Father hath chosen
me to be a vessel of honour, shall I defile myself with the filth of
sin ? The Son hath bought me with a vast sum, shall not I yield
myself up wholly to his service ? The Spirit hath made my heart its
habitation, and shall I suffer in it the least unholiness ! I can never
pay God for his boundless love, but I will endeavour to praise
him by a spotless life.
0 friend, walk worthy of the calling wherewith thou art called,
Eph. iv. 1. There is a comeliness peculiar to thine effectual cal
ling. If a scholar hath another manner of carriage than a scullion,
and a courtier than a carter, surely a Christian must lead a differ
ent life from them that are dead in sins and trespasses.
Thy calling is high, Phil. iii. 14, and therefore thou shouldst
walk above the men of the world. Men that are called to high
offices will carry themselves answerable to their places ; princes do
not live like peasants. Thou art called to be a son of God, a co
heir with Christ, a citizen of Sion ; the son of a king must, like
Absalom, be without blemish from top to toe : ' That ye may be
blameless and harmless, the sons of God without rebuke,' Phil. ii.

256 THE DOOR OF SALVATION OPENED [CHAP. XIX.
15. Adoption is a translation out of one family into another, and
doth disoblige thee from the laws of Satan and his family, and
oblige thee to the rules and orders of Christ and his house, into
which thou art taken. Thou art called to be a king, Rev. i. 5. ' It
is not for kings to drink wine, nor princes strong drink,' Prov.
xxxi., that is, immoderately ; such a sin is very bad in a subject,
but much worse in a sovereign, as a spot in scarlet is worse than
in sackcloth. The transgressions of others have much rebellion
and obstinacy in them ; but thy sins have more of unkindness and
treachery, as being against the covenant : thou art called to reign
with Christ in heaven, Oh walk worthy of him that hath called
thee unto his kingdom and glory, 1 Thes. ii. 12. Thou that hast
hopes to be like Christ in glory, shouldst labour, as for life, to be
like him in grace, 1 John iii. 3. Caesar, when he heard that Brutus
conspired against him, would not believe it, but said, He looks for
this skin, meaning, he expecteth to be my heir, to succeed me in
the empire, and therefore he will not be so unworthy as to plot
against me.1 Reader, hath not Christ more cause to expect that
thy present deportment should be answerable to thy future prefer
ment !
Thy calling is holy, 2 Tim. i. 9, and therefore thy carriage should
be holy ; other callings may put glory upon a man, but cannot in
fuse grace into a man ; other callings may change thy condition, but
this hath changed thy disposition. Thou art called to be a saint,
shouldst thou not then live like a saint ? 1 Cor. i. 2. Alexander
would often bid a captain of his name, Remember that thou art
called Alexander ; 2 that the captain, remembering his name, might
do nothing unworthy of it. Truly so say I to thee, Remember that
thou art called to be a saint, to be a Christian, and do not by the
unexemplariness of thy life cause that worthy name by which thou
art called to be blasphemed.
Thy calling is heavenly, Heb. iii. 1, and therefore thy conversa
tion should be in heaven ; it is from God, and therefore must lead
thee to God. Oh how stately is the deportment of worldlings, when
they are called to high employments ! How little should all the
things on earth be in thine eyes who art fixed in heaven ! Themis
tocles walking with one by the sea-side, and seeing a precious
treasure on the earth, said to his fellow-traveller, Do thou take it
up, for thou art not Themistocles. If the men of the world, whose
portions are in this life, have their affections set on things below,
and their conversations on earth, remember that thy treasure is in
1 Plut. in Vit Jul. Caes. J Eecordare nominis Alexander.

Chap. XX.] by the key of regeneration. 257
heaven, and thine heart must be there also; live as one that
belongs to another country. In a word, study, strive, labour,
endeavour, watch, pray, hear, read, meditate, that thou mayest in
private, in public, upon all occasions, in all companies, in all
manner of conversation, ' shew forth the praises of him who hath
called thee out of darkness into his marvellous light,' 1 Pet. ii.
9, 10.

CHAPTER XX.
A second exhortation to the regenerate, to do what they can for the
conversion of others.
Secondly, As thou shouldst be thankful to God, so also faithful
to men. Thou art converted thyself, do thine utmost to convert
others. The lepers coming into the Syrian camp, and finding food
enough to relieve themselves, and many others ready to perish with
hunger, they first feasted themselves, and afterwards say one to
another, ' We do not well ; this day is a day of good tidings, and
we hold our peace ; if we tarry till the morning light, some mischief
will befall us : now therefore come, that we may go and tell the
king's household,' 2 Kings vii. 9. The time was when thou, like
the lepers, was famishing thy soul with the husks of the world ;
now God hath fed thee with the fat things of his house, dost thou
well to hold thy peace ? Consider them that are pinched with
hunger, and call them to God's courts ; tell them what large pro
vision he maketh, how the table is spread, his oxen, his fatlings
are killed, all things ready ; he wanteth only comers and company.
Thou dost well to take hold for thyself ; but thou dost ill if thou
withholdest from others.
Israel was commanded to pity strangers, because they were once
strangers in the land of Egypt. Shouldst not thou compassionate
them that are strangers from the covenant of promise, aliens from
the commonwealth of Israel, carried captive by the devil at his
will, considering that thou wast in that house of bondage, in as
great slavery to Satan, and subjection to sin, as others ; and it was
nothing but grace and mercy that redeemed thee. ' Put them in
mind,' saith the apostle, ' to be gentle, shewing all meekness unto
all men.' Why, upon what consideration ? ' For we ourselves also
were sometimes foolish, disobedient, deceived, serving divers lusts
and pleasures ; but after that the kindness and love of God our
vol. v. R

258 the door of salvation opened [Chap. XX.
Saviour towards man appeared, not by works of righteousness
which we have done, but according to his mercy he saved us by the
washing of regeneration, and renewing of the Holy Ghost,' Tit.
iii. 1-5.
Wicked men are like those that are drowning, they catch hold
on others, and if it be possible, make them sink with themselves ;
godly men must be like candles, which being lighted, kindle others.
Grace is compared to oil, which is of a diffusive, spreading
nature, Mat. xxv. 4 ; and it doth, like the oil in the widow's barrel,
increase by pouring out ; the oil never ceased running, till she
ceased pouring. The more thou improvest thy little stock of grace,
tihe more thy master will trust thee with. Peter Martyr speaketh,
of some mountains of salt in Cumana, which, whilst they lay com
mon for the good of many, never wasted, though merchants carried
away in abundance ; but when they were once engrossed to one
man's use, they consumed away. He that hath greatest layings
out for God, shall have greatest comings in from God. The loaves
increased not whilst they were whole in the basket, but whilst
they were breaking and distributing to others. Women's milk in-
creaseth by drawing ; if the breast be not drawn, it will dry up.
He that soweth liberally, shall reap liberally. Believe it, friend,
the only way to make thy one pound ten pounds, is by trading with
it. I speak not of thy intruding into the minister's calling, but of
dealing faithfully with the souls of thy friends and relations in thy
place and calling.
Truly one would think that every time thou considerest the
dreadful danger of poor sinners, thine heart should almost bleed
within thee ! Jesus Christ groaned and wept for dead Lazarus.
How did David mourn for dead Absalom ! At a funeral, though
there be much cost, yet there is no cheer, because one is dead.
What bowels of pity shouldst thou have towards them that are
dead spiritually, nay, dying eternally ! Dost thou not remember,
there was a time when no eye pitied thee, when God passed by
thee, and saw thee polluted in thine own blood ! yea, when thou
wast in thy blood, he said unto thee, live ; behold, that time was
the time of love to thy soul. Canst thou now behold others wallow
ing in their pollutions, weltering in their soul blood, and thine eyes
not affect thine heart with pity to them ? Especially we that are
parents should use all means for the regeneration of our children
and relations : ' We have a little sister that hath no breasts, what
shall we do for her ? ' said the Jews, Cant. viii. 8. Have not we
little children that have no Christ, no hope, no grace ? Oh what

Chap. XX.] by the key of regeneration. 259
shall we do for them in the day that they shall be spoken for ?
When Samson had found honey in the carcase of the lion, he did
not only eat himself, but carried some to his father and mother ;
thou hast found honey and sweetness in the carcase of the lion of
the tribe of Judah, in a crucified Christ, wilt thou not endeavour
that thy relations and friends may share with thee ?
Friend, canst thou think, without trembling, on the unnatural-
ness of most fathers and mothers towards their children ? All their
care is to get earth enough for them, but never mind the instating
them in heaven ; the ostrich leaves her eggs in the earth, and warm-
eth them in the dust, where the foot crusheth them, and the wild
beast breaks them, Job xxxix. 14, 15. Thus worldly men warm
the fruit of their bodies in the earth, are diligent to leave them
dust enough, but consider not that the foot of God's fury will crush
them, and the roaring lion devour them, if they be not regenerated.
Oh the many soul murders which worldly parents commit ! But if
thou art born again, I am persuaded, nay, I am confident, of better
things of thee ; thou darest not but teach thy sons God's ways, and
labour that thy servants may be converted to him. Christianity
doth not diminish, but rectify thy natural affection ; it causeth
thee to love thy relations, not less, but better than thou didst before.
Grace makes thy love to run out towards their souls, and their
spiritual and eternal good. Oh what an honour and privilege is it,
that thou mayest be instrumental for the saving of souls, James v.
2, 20, which that thou mayest be, take these three words for thine
help. First, Be sure that thou set them a good pattern. Let thy life be
so exact, that others may write after thy copy with credit. Look
on thyself as new born for this end, that thou mightest adorn the
doctrine of God thy Saviour. Parents and masters are often
authentic patterns to all their inferiors ; their zeal will provoke
many, and if they fall, as tall cedars they beat down many shrubs.
Oh, therefore, do nothing of which thou mayest not say to thy family
and neighbours, as Gideon to his soldiers, ' Look on me, and do like
wise,' Judges vii. 17. It is reported of the hares of Scythia, that
they teach their young ones to leap from bank to bank, from rock
to rock, by leaping before them, which otherwise they would never
learn ; and by this means, when they are hunted, no beast can over
take them. Do thou set others a pattern, in the performance of
duties, and in the exercise of graces, that others learning by thine
example, may thereby be secured from Satan, the great destroyer.
The moral is good of the fable. The old crab bid the young one

260 the door of salvation opened [Chap. XX.
go forwards. Shew me the way, saith the young crab ; the mother
goeth backward and sideling, the daughter followeth her, saying,
Lo, I go just as you do. Truly thus thy little ones will quickly
imitate thy doings. Be careful, therefore, how thou livest ; walk
circumspectly, consider of every expression and action, not only
whether it be lawful, but also whether it be expedient and ex
emplary. Thy religious pattern may do more good than the minister's
preaching ; they preach with their lips one day in a week, but thou
by thy life preachest all the week long, 1 Pet. ii. 12. Have thy
conversation honest among others, that they may glorify God in the
day of their visitation, 1 Pet. ii. 12.
Secondly, Let thy prayers be constant and instant for their re
generation. How can I see the death of my child ? said Hagar.
Alas ! how canst thou see the eternal death of thy dear children ?
When thou kneelest to prayer with thy wife, children, and ser
vants, and considerest that death will shortly break up thy house,
and then heaven and hell will claim their due ; the regenerate shall
go to heaven, the unregenerate to hell ; thou and they, who live to
gether, are likely to be parted asunder for ever ; good Lord, how
shouldst thou pray for them ! with what fervency, with what im
portunity ! Thou art new born, and knowest that hell and heaven
are no jesting matters ; doth not thine heart ache to think that any
of thine should dwell in everlasting burnings ? oh go to Christ, as
the centurion for his sick child, ' Sir, come down ere my child die,'
John iv. 49. Lord, come down ere my poor children die for ever.
And as the woman of Canaan, ' Have mercy on me, 0 Lord, thou
Son of David, my daughter is grievously vexed With a devil ; Lord,
help me. If thou canst do any thing, help me.' Lord, pity poor
children, and form thy dear Son in them. Thus carry thy little
children to Jesus Christ, and entreat him to put his hands on them,
and bless them. Hannah by prayer obtained a Samuel ; oh let us
pray hard that all our sons may be as gracious as Samuel, and all
our daughters as full of good works as Dorcas. Xenophon said he
never prayed that his son might live long, but that he might live
well. Augustine was a child of many prayers, and did not perish.
Thirdly, Do thine endeavour to regenerate them, by instructing
them in the precepts of God. David and Bathsheba were often
dropping instruction into their son Solomon, 1 Chron. xxviii. 9 ;
Prov. iv. 3-10. Pious education hath made a happy renovation in
several souls : ' Teach a child the trade in his youth, and he shall
not depart from it when he is old,' Prov. xxii. 6. Others teach

Chap. XX.] by the key of regeneration. 261
their children to lie and steal, and to curse and swear. I have
read a story of a wicked mother, that persuaded her daughter to
yield to the lust of a rich man, in hope that he would marry her ;
the daughter did yield, but quickly after fell sick and died ; the
mother hereupon fell distracted, and cried out often, 0 my daugh
ter's soul, 0 my daughter's soul ! I have murdered my daughter's
soul. If others entice their relations to uncleanness, shall not we
encourage ours to holiness ! Whilst this world lasteth the devil
will have servants ; many, many fathers bring up their children to
his hand. Oh wilt not thou endeavour that, when thou art dead,
thy little ones may be a generation arising to praise God ! Truly
thy love to God must needs oblige thee to do thine utmost, that his
vast perfections and infinite excellencies may be declared and ad
mired throughout all generations.
Melanchthon, on a day of prayer, went out a little from his com
pany very sorrowful, and returned in a short time to them very
joyful ; of which Luther asking him the reason, he gave this ac
count, That there were young captains training up, for he had
heard many children learning and repeating their sound catechism,
which would defend the cause of Christ. The good man was ex
tremely cheered, that though the pope and emperor sought to un
dermine the true religion, yet young children were learning to
defend it. Sure I am, thou wilt die with the more comfort, if thou
canst have hopes that after thy decease the blessed God shall be
exalted, and his gospel propagated in the place where thou dost
dwell. And oh what a glorious heaven upon earth will thy house
be, if the gracious God shall so prosper thy pattern, prayers, and
precepts, that, as thou, like the sun, so thy wife like the moon, and '
thy children and servants like the stars, may all shine and sparkle
with the light and heat of real holiness !
To end all, look on thy children, servants, and neighbours as
passengers in a boat, and do thou with thy fellow-converts row hard,
make use of all winds, improve every opportunity to land them all
safely at the haven of heaven. Soli Deo Gloria.

THE SINNER'S LAST SENTENCE.

THE EPISTLE DEDICATORY.

To the Right Honourable Charles, Earl of Carnarvon, Lord
Dormer, Viscount Ascot, Baron of Wing, &c.
May it please your Lordship, for so mean a thing as I am to
address myself to a personage of your honour and quality may
cause wonder in others, and abashment in myself, but for some
considerations which may give them satisfaction, and me boldness
and encouragement.
What I now present your Honour is a poor widow's mite ; such
as, being cast into the treasury of God's temple, may contribute
something to repair the breaches of collapsed piety, and such as, I
hope, the Lord of lords will not despise.
Do I call it mine? I must correct myself, it is indeed your
Honour's, and my tendering it to your acceptance is but my paying
you your own : it is a legacy left you by my dear deceased hus
band, who commanded me on his deathbed, in all humble wise, to
present it to your Honour, and publish it under your protection ; so
that, although it was left with me, it was left by him for your
Honour. Do I call it a legacy ? I must again correct, and confess it is a
due debt ; for our poor family stands most deeply obliged to your
Honour, who have been pleased to exercise a generous bounty to
wards us, and such as is suitable to none but a noble mind.
The debt is humbly acknowledged by us, and shall be undoubt
edly repaid by the Lord, to whom it was lent. Your Lordship
may with comfort read the specialty in God's own word, Prov. xix.
17, which is very good security. But as for us, alas ! what have
we to return, except these gleanings of the fruits of my dear hus
band's labours, even some of those which were brought forth when
he last laboured in the Lord's vineyard ?

266 THE EPISTLE DEDICATORY.
I desire for ever to adore the goodness of God towards me, whose
weak condition seemed to cry, like that woman of the wives of the
sons of the prophets unto Elisha, saying, ' Thy servant my husband
is dead, and thou knowest that thy servant did fear the Lord,' &c,
2 Kings iv. 1. To which cry your Lordship's overflowing munifi
cence hath answered very like the man of God, ver. 7, ' Go, and
sell the oil, and pay thy debt, and live thou and thy children of
the rest.'
As for the matter of this discourse, it is not proper for me to
reflect thereon. Only I have a good confidence, that, as your
Honour hath been pleased to cast a favourable eye on other of my
husband's works, professing profit and pleasure in the reading of
them ; so these words of your dying servant will not be unsuccess
ful, but have the like good acceptance, and leave the like impres
sions in your noble breast.
Nor will it, I hope, be interpreted base flattery what is here ex
pressed, barely in token of sincere gratitude and due resentment of
your Lordship's favours. But if the world shall be so disingenious,
I shall cease from speaking before men, and direct my supplications
to the most high God.
May the Lord of heaven prosper your Honour in the ample in
heritance of your fathers ; may it blossom abundantly, and rejoice
even with joy and singing ; ' the glory of Lebanon be given unto it,
the excellency of Carmel and Sharon,' Isa. xxxv. 2. May your
Honour on earth be daily increased, as of those who did worthily in
Ephrata, and were famous in Bethlehem, Ruth iv. 11 ; and let
your house be like the house of Pharez. Nay, lastly and lastingly,
as the crowning mercy of all, the special favour of the King of
heaven be placed upon you, to be your sun and shield, to give you
grace and glory, Ps. lxxxiv. 11. In all respects blessed be he of
the Lord, who hath not left off his kindness to the living, and to
the dead, Ruth ii. 20. So humbly and heartily prayeth,
My Lord, your Honour's most obliged and thankful servant,
Joanna Swinnock.

TO THE READER.

Good Reader, — Being requested to recommend this treatise to
thy acceptance, I readily complied with the motion, induced there
unto partly by my respect to the author, Mr Swinnock, a name
well known to most serious Christians by his former savoury and
useful works, published for the good of the church, before one of
which I have expressed my just esteem of his gifts and graces in
an epistle prefixed, and therefore commendation is not my busi
ness now, it needeth not but attestation ; and to assure thee that
this piece is his, delivered by his own hands to his son, a little
before his, to him blessed, but, alas ! to us untimely death,1 and
accordingly thou wilt find the one spirit of the author in it, and
the same holy, lively way of discoursing, which is so remarkable in
his other writings, partly with respect to the matter, which is about
the eternal recompenses, as they are represented by our Lord in a
scheme or draught of the last judgment. We are hedged within
the compass of our duty both on the right hand and on the left ;
on the right hand, with the hopes of a most blessed everlasting
estate ; on the left, with the fears of endless and never-ceasing tor
ments. Reflections on the former are comfortable ; what is sweeter
than to live in the expectation and foresight of endless glory ? But
the consideration of the latter is also profitable. We need many
sermons about hell, to keep us out of hell ; therefore in this treatise
the worthy author insisteth on the dreadful doom and sentence
that shall pass on the wicked at the last day.
There is also another thing largely represented which is of great
use, the heinousness of sins of omission. Sin in the general is a
transgression of the law, 1 John iii. 4. Now the law may be
transgressed either by omitting what is commanded as a duty to
God, or by committing what is forbidden when we directly trans-
1 He died Nov. 10, 1673, in the 46th year of his age.

268 TO THE READER.
gress an affirmative precept, that is a sin of omission ; but when
we do anything against a negative precept, that is a sin of commis
sion ; in both there is disobedience, and so by consequence con
tempt of God's authorities. When Saul had not done what God
bids him to do, he telleth him that rebellion is as a sin of witch
craft, and stubbornness as idolatry, 1 Sam. xv. 13 ; implying that
omission to be rebellion and stubbornness, for which God would
rend the kingdom from him. So for a sin of omission he put by
Eli's family from the priesthood, 1 Sam. iii. 15 : ' I will judge his
house for ever, because his sons had made themselves vile, and he
restrained them not.' Now the more necessary the duties omitted
are, the greater is the sin, as Heb. ii. 3, especially if the omission
be total, Ps. xiv. 3 ; Jer. ii. 32 ; or when the duty is most season
able, Prov. xvii. 16 ; or the performance easy, for this is to stand
with God for a trifle ; he is denied a drop that would not give a
crumb, Luke xvi. 24 ; or when we are fully convinced that it is
our duty, James iv. 17. Briefly, these sins of omission are the
ruin of most people in the world ; yea, the children of God oftener
offend in these kind of sins than in fouler excesses. Oh, how many
of them go out of the world bewailing their neglects and omissions.
The best might have done much more for God than ever they have
yet done. But I detain thee too long from the book itself ; read
and peruse it, and the Lord give thee understanding in all things.
— I am, Thine in all Christian observation,
Tho. Manton, D.D.

THE SINNER'S LAST SENTENCE.

Then shall he say also unto them on the left hand, Depart from me, ye
cursed, into everlasting fire, prepared for the devil and his angels:
for I luas an hungered, and ye gave me no meat : I was thirsty,
and ye gave me no drink. — Mat. xxv. 41, 42.

CHAPTER I.
The preface and introduction to the text.
Though the wise God is pleased now and then to keep a petty
sessions at this day, and to execute vengeance on some sinners, lest
men should question his providence, and but on some, lest they
should question his patience; yet the great assize, when justice
shall have a solemn, public, and general triumph, will be the last
day. ' This world is the theatre whereon mercy is acting its part
every moment : if justice peep out a little, as the sun out of a cloud,
it is quickly recalled and hidden again ; it will not appear in its full
beauty, and glory, and brightness, till all nations appear in the
other world. Here all things come alike to all : there is one event
to the righteous, and to the wicked ; to the clean, and to the unclean ;
to him that sweareth, and to him that feareth an oath, Eccles. ix.
2. The sun of prosperity shineth, and the showers of adversity fall
on both promiscuously. H there be any difference for the better,
it is commonly on the worser side, Psalm lxxiii. 3-8. But
there when the last trump shall sound, the living be changed,
the dead raised, and all shall appear before the judgment seat of
Christ ; when the saints shall be called, honoured, acquitted, and
rewarded ; when the sinner shall be arraigned, accused, condemned,

270 THE SINNER'S LAST SENTENCE. [CHAP. I.
and executed ; when the judge shall say to the saints on his right
hand, ' Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world ;' and to the sinners on
his left hand, ' Depart from me, ye cursed, into everlasting fire, pre
pared for the devil and his angels ;' then men will see and say,
' Verily there is a reward for the righteous ; surely there is a God
that judgeth in the world ;' then men shall return and discern a
difference between the righteous and the wicked, between him that
serveth God, and him that serveth him not.
In relation to this great and general judgment, we may consider :
1. The efficient or judge : ver. 31, ' The Son of man shall come
in his glory, with all his holy angels, and shall sit on the throne of
his glory.' He that was judged by man, shall be judge of men.
2. The subject or persons to be judged, all the world : ver. 32,
' And before him shall be gathered all nations.' The congregation of
the whole world together shall follow upon the sound of the trum
pet. In a moment, in the twinkling of an eye, at the last trumpet,
(for the trumpet shall sound,) the dead, indefinitely, shall be raised,
1 Cor. xv. 52. Some understand the sound of the trumpet meta
phorically, for the virtue and power of Christ, whereby he shall cite
and cause all the world to appear before him. Others take it
literally and properly, as God appeared on mount Sinai, when he
gave the law with the long and loud sound of a trumpet, Exod.
xix. 19. So he will appear at the great day with the sound of a
trump, when he comes to reckon with men for the breach of the
law : Mat. xxiv. 31, ' And he shall send his angels with a great
sound of a trumpet.' The Jews gathered their solemn assemblies
together with the sound of a trumpet.
And God will gather the greatest assembly of men that ever was
with the sound of a trumpet. Adam shall then see all his children
to the hundredth, and thousandth, and hundred thousandth gener
ation. 3. The form or proceeding at that day, from ver. 32 to the end.
4. The event or execution of the sentence, ver. 1. And these
shall go into everlasting punishment, (as Haman's face was covered
when the sentence was given, and presently led forth to execution,)
and the righteous into life eternal.
About the form or proceeds of this day, wherein the text lieth,
these four particulars are observable :
1. The separation of persons.
2. The setting them in their places.
3. The manifestation of persons and things.

Chap. I.] the sinner's last sentence. 271
4. The pronunciation of the sentence.
1. The separation of persons. Now the tares and wheat grow
together, but then they shall be parted asunder : ver. 32, ' And
before him shall be gathered all nations ; and he shall separate them
one from another, as a shepherd separateth his sheep from the
goats.' Here they mingle ^together in the same house, and family,
and society, but there the devil's herd of goats shall be by them
selves, and Christ's flock by themselves. The wicked shall be
gathered together, and he shall bind them in bundles, Mat. xiii.
41, and the godly gathered together. The sinner shall have his
desire, not to be troubled with admonitions or singularity of the
precise ; and the saint shall have his prayer, not to be vexed with
the filthy conversation of the profane, Ps. xxvi. 4-7, ' I have
not sat with vain persons; neither will I go in with dissem
blers. I have hated the congregation of evil doers ; and will not
sit with the wicked,' &c.
2. The setting them in their places. Now the vilest men are
exalted, and the most virtuous debased, but then it shall be other
wise. And then he shall set the sheep on his right hand, and the
goats on the left, ver. 33. Here the godly are set in low places, on
footstools, the wicked in high places, on thrones; but there the
godly shall be honoured, and the wicked disgraced. The right
hand is a place of the greatest honour. To sit at a king's right
hand is the highest seat next him. To sit on king Solomon's right
hand was the honour he gave his mother, 1 Kings ii. 19. To sit
at the right hand of God is peculiar to Christ, whom he hath
honoured and exalted above principalities and powers : ' To which
of the angels said he at any time, Sit thou on my right hand ? Eph.
xx. 21 ; Heb. i. 13. And to sit on the right hand of Christ will
be the honour of his spouse, his queen : ' At thy right hand was the
queen in gold of Ophir,' Ps. xiv. 9. They who are now placed at
the left hand of earthly princes, will then be placed at the right
hand of the King of kings, of the blessed and glorious potentate ;
and they who are now placed at kings' right hands, will be placed
at Christ's left hand.
3. The manifestation of persons and things :
(1.) Of persons.
[1.] Of men. All men shall then be pellucid and transparent as
crystal. ' We must all appear, tou? iyap travrwi i)/J-a<; <pavepa>6fjvcu
Set: 2 Cor. v. 10, 'For we must all appear before the judgment
seat of Christ,' <f>avepco6rjvai. The word signifieth a clear and a
permanent manifestation. Such a clear manifestation of men, that

272 THE SrNNER'S LAST SENTENCE. [CHAP. L
every one may see into them, what they are, and what they have
been ; and such a permanent manifestation as will last for ever, ac
cording to the Greek scholiast on 1 Tim. iii. 18. Good men shall
then be manifested ; their principles, their practices, their designs
and purposes, and their uprightness in all, to their glory and praise.
They who are now accused of hypocrisy, and obstinacy, and pride,
and peevishness, because they could not swim with the stream,
nor run with others to the same excess of riot, will then be mani
fested to be men of integrity and humility, and to have declined
the profane courses of others, not out of foolish preciseness, or
needless scrupulosity, or humoursomeness, but out of conscience to
the commands of God. Their faith, and love, and sincerity, will
be found to their praise, and honour, and glory, at the appearing of
Jesus : ' When Christ who is our life shall appear, then shall ye
appear with him in glory,' 1 Pet. i. 7. They who are now despised,
and reproached, and trampled on as the dirt and dung and filth of
the earth, will then be manifested to be God's jewels, Christ's
glory, and the temples of the Holy Ghost : ' When Christ who is
our life shall appear, we shall appear with him in glory,' Col. iii. 4.
Then there will be a manifestation of the sons of God, Rom.
viii. 19.
Bad men will then be manifested to be the servants of unright
eousness, the children of the devil, the slaves and vassals of corrup
tion, and notwithstanding all their glorious profession, and specious
pretences, to have been but as a painted sepulchre, gaudy without,
and rottenness within ; or as a curious chimney-piece, without
white and shining, but within full of soot and blackness : ' He will
bring to light the hidden things of darkness, and make manifest
the thoughts of the heart.'
[2.] Of the Lord Jesus Christ. We read of the appearing of
Christ at that day, 1 Pet. i. 7 ; Col. iii. 4. He was veiled, and hid,
and obscured, when on earth, but then he shall be revealed and
discovered to the whole world : ' When the Lord Jesus shall be re
vealed from heaven,' 2 Thes. i. 7. And it will be a glorious reve
lation : ' Looking for the glorious appearing of the great God, and
our Saviour Jesus Christ,' Titus ii. 13.
In this world he appeared as the Son of man, as one born of a
woman, and in the form of a servant ; but then he shall appear as
the Son of God, as the only begotten of the Father, and as the head
of principalities and powers, and as the heir of all things : Mat.
xvi. 27, ' For the Son of man shall come in the glory of his Father,
with his angels : and then he shall reward every man according to

Chap. I.] the sinner's last sentence. 273
his works.' He shall come in the glory of his Father, i.e., in that
glory and honour which is proper and peculiar to the divine nature.
At his first appearing a weak mortal man was his harbinger, to
prepare his way before him, Mat. iii. 3, 4 ; but at his second ap
pearing, a mighty immortal archangel shall be his forerunner, and
go before him : ' For the Lord himself shall descend with a shout,
with the voice of the archangel, and with the trump of God,'
1 Thes. iv. 16. At his first appearing he was accompanied with a
few poor, mean fishermen, but at his second appearing he shall be
attended with his mighty angels, 2 Thes. i. 7 ; with all his holy
angels, Mat. vi. 27 ; with the thousand thousand that are before
him, and the ten thousand times ten thousand that minister to him.
At his first appearing he came as a servant to minister unto
others, and to be abased : he came riding upon an ass, Mat. xxi. 5,
and xxviii. But at his second appearing he shall come in the
clouds of heaven as his chariot, Mat. xxvi. 61, to be glorified in
his saints, and admired in all them that believe. And then he
shall appear as a Lord ; some think it is therefore called the Lord's-
day, 2 Pet. iii. 10.
At his first appearing he appeared wholly as a Saviour and Re
deemer. When he appeared to the world, the philanthropy, or
kindness of God to man appeared, Titus iii. 4 : ' And the grace of
God that bringeth salvation appeared,' Titus ii. 11. But then he
shall appear as a judge, full of fire, and fury, and wrath against
his enemies. The kings, and captains, and nobles will call to the
rocks to fall on them, and to the mountains to cover them from the
wrath of the Lamb, when that great day of his wrath is come, Rev.
vi. 16, 17.
At first he appeared as a sinner, in the likeness of sinful flesh,
Rom. viii. 3 ; he was numbered among the transgressors ; the Lord
laid on him the iniquity of us all, Isa. liii. 12. He was called a
Samaritan, and one that had a devil, John x. ; a wine-bibber and
a glutton, a friend of publicans and sinners, John viii. 48 ; Mat.
xi. 19 ; a traitor against Cassar, John xix. 12 ; one guilty of blas
phemy against God, Mat. xxvi. 65 ; a conjuror, and one in com
pact and covenant with the devil, Mat. xii. 24. But his second
appearing will be without any such likeness of sinful flesh, or im
putation of sin by God, or reputation of a sinner among men : ' But
unto them that look for him shall he appear the second time with
out sin unto salvation,' Heb. ix. 28.
(2.) There will be at that day a manifestation of things. The
books that are now sealed up will then be opened, Rev. xx. 12.
vol. v. s

274 the sinner's last sentence. [Chap. II.
The book of the divine decrees will then be unclasped, and the
names written in the Lamb's book of life will then be visible and
legible to all : ' And I saw the dead, small and great, stand before
God, and the books were opened, and another book was opened,
which is the book of life,' Rev. xx. 1 2. All the divine providences
in time will be manifest ; then will the divine purpose from eternity,
as now the divine purpose is manifest by the divine providence.
The book of divine providences will then be opened, and all the
rare curious contrivances thereof unfolded ; the agreement of provi
dence with the promises, as well as with the eternal purpose, will
then be apparent. The history of the whole world will then be
read by the saints in one entire volume. Now we see a little of
God's wisdom, and power, and faithfulness, in one providence, and
a little in another, and a little in a third ; yea, we are so blind, and
providences often so dark, that, through our ignorance and unbelief,
God loseth much of the glory due to him for them, and we much
of the comfort we might receive by them ; but then we shall with
strengthened and enlarged understandings discern the whole series,
method, and contexture of divine providences together, and how by
a powerful, wise, gracious government, all things conspired, and com
bined, and wrought together for our everlasting good, Rom. viii.
28. It is one thing to see a rich piece of arras, with a curious
story wrought in it, by parcels and pieces, and another thing to see
it all together, hung up, and to be seen all at once with one view.
The book of conscience will then be opened. Though now
wicked men blot and blur this book by their wilful presumptuous
sins, that they cannot read it ; though they darken their eyes, and
stiffen their wills, and harden their hearts, and will not read it ; yet
then they shall have the book of conscience representing to them in
large, though black, yea, bloody characters, all their atheistical
impieties, enormities, drunkenness, revellings, debaucheries, hypo
crisies, blasphemies, and they shall be forced to read them with
sorrow and terror, whether they will or no.

CHAPTER II.
The division and brief explication of,
4. The pronunciation of the sentence, ver. 41-43, &c.
In which we may take notice,
1. Of the -persons sentenced ; these are described,

Chap. IL] the sinner's last sentence. 275
(1.) By their station, on the left hand : ' Then shall he say to
them on the left hand.'
(2.) By their condition, cursed ones : ' Depart, ye cursed.
2. Of their punishment. In which there is,]
(1.) Pain of loss : ' Depart from me.'
(2.) Pain of sense, which punishment is aggravated,
First, By its extremity, fire. This is amplified,
¦ 1. By their companions in those flames, the devil and his
angels. 2. By the divine ordination of it for them: ' Prepared for the devil
and his angels.'
Secondly, By its eternity, everlasting fire.
3. Of the reason of this punishment : ' For I was hungry, and
ye gave me no meat: I was thirsty, and ye gave me no drink,' ver.
42,43. I shall begin with the sentence, wherein every word speaks woe
and wrath, fire and fury, death and damnation ; and every syllable
speaks the deepest sorrow and dreadfullest sufferings. It is like
Ezekiel's roll, written within and without ; and within is written
lamentation, weeping, and woe, Ezek. ii. 10. The Lord Chief-Jus
tice of the world, the judge of the quick and dead, is now in all his
robes and royalty, with millions of glorious attendants, in the glory
of his Father, with all his holy angels, set on the bench. The poor
prisoner, whose trembling soul is newly reunited to the loathsome
carcase of his body, is dragged to the bar, awaiting and expecting
some doleful doom. He is lately come from hell, to give an ac
count of his life on earth, and to receive his sentence ; and loath
he is to go back to that place of torments, as knowing that the pain
of his body will be a new and grievous addition to his misery, when
that shall burn in flames as his soul doth already in fury. There
fore he pleads :
Prisoner. Lord, let me stay here, (though, poor wretch, he hath
his hell about him in his accusing, affrighting conscience,) rather
than go to that dungeon of darkness. A sight of thy beautiful face
may possibly abate my sorrows, and thy presence may mitigate my
sufferings. Judge. No, saith Christ, here is no abiding for thee ; be gone
hence. Thou mayest remember when my presence was thy tor
ment, when thou didst bid me depart from thee, choosing my room
before my company. Now my absence shall be thy terror ; I like
thee not so well to have thee nigh me ; depart, I say, from me.
Prisoner. Lord, if I must undergo so dreadful a doom as to

276 the sinner's last sentence. [Chap. II.
depart from thee, the Father of lights, and fountain of life, yet
bless me before I go. One good wish of thy heart, one good word
of thy mouth, will make me blessed wherever I go. Those whom
thou blessest are blessed indeed. Bless me, even me, 0 my Father ;
at this parting grant me thy blessing.
Judge. Sinner, be gone, and my curse go along with thee. Thou
hast many a time despised my blessing when it hath been offered
to thee, though I was made a curse to purchase it for thee ; there
fore, I say, depart from me, and the curse of an angry Lord and
of a righteous law accompany thee for ever ; depart, I say, thou
cursed. Prisoner. Lord, if I must go, and thy curse with me, send me
to some good place, where I may find somewhat to refresh me
under thy loss and curse. It is misery enough to lose thy pre
sence ; good Lord, command me to some good place.
Judge. No, sinner, be gone with my curse to that place which
will torture and rack thee with extremity and universality of pains.
The time hath been that thou hast wallowed in sensual pleasures,
now thou must fry in intolerable flames ; depart, thou cursed,
into fire.
Prisoner. Ah, Lord, if I must go with thy curse, and to so
woeful a place as fire, I beseech thee let me not stay there long.
Alas ! who can abide devouring flames one moment ? material fires
of man's kindling are terrible, but how intolerable are those flames
which thy breath, like a stream of brimstone, hath kindled ! I
beseech thee, if I must go to it, let me pass swiftly through it, and
not stay in it.
Judge. No, sinner, depart and my curse with thee to those ex
treme torments that admit of no ease and no end, where the worm
never dieth and the fire never goeth out ; to the lake that burneth
with fire and brimstone for ever. Depart, thou cursed, into ever
lasting fire.
Prisoner. Lord, this is dismal and dreadful indeed, to go from
thee, who art all good, and to go to fire, which hath in it extremity
of all evil, and to lose thee, and fry in flames for ever, ever, ever ; yet,
Lord, if it is thy will it should be so, hear me yet in one desire,
let me have such society as may mitigate, at least such as may not
aggravate my misery.
Judge. No, sinner, thy company must be such for ever as thou
didst choose in thy lifetime. He who was thy tempter shall be
thy tormentor; and they who led thee captive at their will,
shall be bound with thee in chains of everlasting darkness, and

Chap. II. ] the sinner's last sentence. 277
fagoted up with thee together for unquenchable fire. Such fiery
serpents, gnawing worms, stinging adders, poisonous toads, roaring
and devouring lions, hideous monsters, frightful fiends must be
thy eternal companions. ' Depart from me, thorr cursed, into ever
lasting fire, prepared for the devil and his angels.'
I shall now speak particularly to the punishment of these wicked
ones, and explain the words as I come to speak to them.
I begin with the beginning of Christ's sentence, viz., the pain of
loss, which shall be the punishment of the damned : ' Depart from
me.' The word depart is a metaphor which describes the course
of human life by a journey,1 Luke i. 6 ; 2 Peter ii. 10; and also
their progress to death, Luke xiii. The eternal death of the damned
will consist partly, if not principally, in their departure from the
Lord of life.
But it may be objected, Who can depart from him who is every
where ? Christ is God, John i. 1 ; 1 John v. 20 ; and God is
omnipresent : ' Whither shall I fly from thy presence ?' Ps. cxxxix.
7. Therefore we must know there is a threefold presence of God
or Christ :
1. There is the essential presence of God, as he is infinite in his
being, included in no place, and excluded out of none, so none
can depart from him, Ps. cxxxix. 6-10; Jer. xxiii. 24; Amos
ix. 2, 3.
2. There is the favourable presence of God, as he is the fountain
of life and love, and the Father of mercy and kindness, and all
good. The former is the presence of his being, this of his bounty.
This is as the presence of the sun by his heat cheering, and by his
light delighting the creature. His presence in this sense is the
substance of his promises : ' Fear not, I will be with thee,' Isa. xliii.
2, 3, 5 ; Jer. i. 8, and xv. 20 ; Luke i. 28 ; Acts xviii. 10. His
presence in this sense is the Redeemer's purchase : ' He suffered the
just for the unjust, to bring us to God,' 1 Peter iii. 18. Thence
the name of the Redeemer is Immanuel, God with us, Mat. i. 23.
Against his departure in this sense, Jer. xiv. 8, is the church's
earnest prayer, Leave us not ; and the fear of it doth so affect
Moses, that he is ready to throw up all, Exod. xxxiii 15 : 'If thy
presence go not with us, carry us not hence.'
His presence in this sense is heaven itself: Ps. xvi. 11, 'In thy
presence is fulness of joy ; at thy right hand are pleasures for ever
more ; ' Luke xxii. ; 1 Thes. iv. 17, ' Then we which are alive and
1 Jlopeieode a\w ip.ov, est metaphora qua vitse humanse cursus per iter sive profec-
tionem describitur.

278 the sinner's last sentence. [Chap. III.
remain shall be caught up together with them in the clouds, to
meet the Lord in the air ; and so shall we ever be with the Lord.
This is that presence of Christ which the wicked shall want for
ever. This is included in ' Depart from me.'
3. There is the afflicting punishing presence of God. There is
the presence of his fury, as well as of his favour. In this sense
Job prayeth for God's absence : ' How long wilt thou not depart
from me?' Job vii. 19. Which Junius glosseth, Turn thine
anger away from me. In this sense God tells men that he will
visit them, i.e., with judgments ; as a father, beholding his child
about some naughty action, tells him, I will be with you pre
sently, meaning to correct him, Isa. xxiii. 17; Jer. vi. 15, 'At
the time that I visit them, they shall be cast down, saith the
Lord.' In this sense wicked men shall have the presence of God
for ever. His tormenting presence, as well as the absence of his
grace and favour, will be their eternal portion. And certainly, if
his afflicting presence in this world, which hath love for its
original, and their good for its end, be so grievous to his own
people, that they cry out, Let him turn from me, Job xiv. 6; let
him depart away ; what will his tormenting presence be to the
wicked in the other world, of which wrath, pure wrath, is the
original, and satisfaction to justice his end ?

CHAPTER III.
Concerning the privative part of the sinner s punishment.
This part of the verse will afford this doctrine :
Doct. That a great part of wicked men's punishment in the
other world will consist in their departure from the presence of
Christ. ' Then shall he say to them on his left hand, Depart from
me.' They now bid God depart from them ; they say unto God,
' Depart from us,' Job xxi. 14. But that which is their wish here
shall be their woe for ever. And he shall say unto them, ' De
part from me, ye workers of iniquity ; I know you not,' Mat. vii. 23.
The presence of Christ is now their trouble, but his absence will
then be their torment. Hence the state of the wicked in the other
world is called utter darkness,1 Mat. viii. 12 ; and blackness of
darkness for ever, Jude 13 ; because of its separation from
Christ, who is the light of the world and the Sun of righteousness,
1 Calvin in Mat. viii. 12.

Chap. III.] the sinner's last sentence. 279
John i. 9 ; Mai. iv. 2. It seems an allusion to them that are
fettered in dark doleful dungeons, or to those that in the night
time stand without in the dark, being excluded such rooms as are
full of lights, wherein are rare and costly feasts.
In the explication of this doctrine, I shall describe the punish
ment of the wicked : 1. In the perfection of the object from
which they must depart ; 2. In the properties of their departure ;
and then give the reasons of the doctrine.
First, As for the object of their loss.
1. They lose the Lord Jesus Christ, the Prince of life, the Lord
of glory, the fairest of ten thousand, the only begotten of the
Father, and the heir of all things. The better the object is, the
greater their loss who are deprived of it. The more excellent the
person of Christ is, the more exquisite their punishment will be
who must depart from him. Christ is the highest, the greatest,
the chiefest good. In losing him,
(1.) They depart from an universal good, one that is bread, water,
light, life, rest, health, ease, wine, marrow, a feast, a friend, a
father, pardon, peace, love, grace, glory, anything, everything,
all things that the soul wanteth and requireth to its perfect
felicity. (2.) They depart from a suitable good, that very savoury meat
which the soul loveth and needeth. They lose that good which
the soul should have, and would have, and must have, if ever it
be happy. The soul is guilty, and Christ is pardon ; pardon is
suitable to a guilty soul : 1 John i. 7, ' The blood of Jesus Christ
his Son cleanseth us from all sin.' The soul is poor, and Christ
is riches ; riches are suitable to a poor creature : Eph. iii. 8,
' The unsearchable riches of Christ ;' Prov. viii. 18, ' Riches and
honour are with me, yea, durable riches and righteousness.' The
soul is miserable, naked, filthy, obnoxious to death and wrath,
but Christ is mercy, raiment, cleansing, freedom from hell, and
the heaven of heaven, Rev. iii. 17, 18 ; 1 Thes. i. 10 ; Rom.
viii. 1. He is a good that doth exactly, directly suit the con
dition of the soul, the miseries of the soul, and the necessities
of the soul. He is the plaster that fits the sores, and the balm
that hits the wounds of the soul, when creatures are physicians and
physic of no value.
(3.) They depart from an eternal good ; they lose that good which
doth not only suit the soul's disposition, but also its duration, that will
last, and abide, and continue for ever : ' Jesus Christ is the same yes
terday, to-day, and for ever,' Heb. xiii. 8. He is everlasting right-

280 the sinner's last sentence. [Chap. III.
eousness, Dan. ix. 24 ; everlasting meat, John vi. 27 ; eternal life,
1 John v. 20.
2. They depart from, with Christ, the society of all Christians.
When they depart from the head, they depart from the members ;
when they depart from the root, they depart from the branches.
For head and members, root and branches, must be together for
ever : John xiv. 2, 3, ' Where I am, there ye may be also.' Now
the sheep and goats flock together, but then they shall be parted
asunder: Mat. viii. 11, 12, ' And I say unto you, That many shall
come from the east and from the west, and shall sit down with
Abraham, Isaac, and Jacob in the kingdom of heaven. But the
children of the kingdom shall be cast out into utter darkness:
there shall be weeping and gnashing of teeth.' They who are now
the objects of their contempt, will then be the objects of their
envy. When once they lose the sight, they shall lose the sight of
those glorious stars for ever. Every saint may then say to the
sinner, who now frets and fumes at the saint's presence, because of
his preciseness, as Moses to Pharoah, ' I will see thy face no more,'
Mat. xxv. 46.
3. They shall depart, when from Christ, from all the means of
grace, or communion with God. They shall hear no more ser
mons, and join in no more prayers, and receive no more tenders of
grace, or entreaties of the gospel : Isa. xxxviii. 11, ' I said, I shall
not see the Lord, even the Lord, in the land of the living : I shall be
hold man no more with the inhabitants of the world.' Where the king
is, there he hath his secretaries, and seals, and ministers of state,
and they who are banished the court are banished from these.
4. They shall depart from all the good things of this life. Each
country hath its proper peculiar commodities, and so hath each
world. This world hath its peculiar good things, such as are
proper to this, and not to be found in the otherworld ; therefore
the apostle calls them this world's goods : ' He that hath this world's
goods,' 1 John iii. 17. So the other world hath its proper pecu
liar commoditiss, such as are to be found nowhere else. The
blessings of this are not to be looked for in the other life : ' There
is neither marrying nor given in marriage, but all are as angels ; '
good men, as good angels, above all bodily and temporal blessings ;
and evil men, as evil angels, without them, and fixed in a state of
endless misery. The wicked man possibly was honourable, but his
glory doth not follow after him, Ps. xlix. 17. He was rich, but
that was only in this world, 1 Tim. vi. 17. He was one that
abounded in pleasures, but now they are gone, and exchanged for

Chap. IV.] the sinner's last sentence. 281
pains, James v. 5 ; Luke xvi. 25, ' But Abraham said, Son, re
member that thou in thy lifetime receivedst thy good things, and
likewise Lazarus evil things : but now he is comforted, and thou
art tormented.' The sinner shall bid adieu to temporal good,
spiritual good, eternal good, all good, that he may speak inde
finitely, what Job, supposing himself dying, spake restrictively,
' Mine eyes shall no more see good,' Job vii. 7.

CHAPTER IV.
The properties of the sinner's loss.
Secondly, I shall speak to the properties of this departure from
Christ, or loss therein.
1. It is spiritual. It is a loss peculiar to the soul or spirit of
man, and a loss of that good that is most suitable to the soul or
spirit of man. No mercies are like soul-mercies, Eph. i. 3, and
Job iv. 4 ; no miseries are like soul-miseries. For, the nobler any
being is, the better that is which advantageth it, and the worse that
is that injureth it. It is one thing to relieve or abuse a distressed
prince, and another thing . to relieve or abuse a distressed subject.
The soul of man is the prince, the chief and noblest part of man,
and it is principally the subject, as chiefly sensible of this depar
ture. It is true the soul cannot depart from God locally, but it
can and doth morally here in its affections and conversation. But
that which is now its practice and pleasure, will then be their tor
ment and punishment. Other losses pinch the flesh, but this
pierceth the spirit. Other losses are castigatory, and the portion of
children ; but this is damnatory, and the portion of devils. Ah,
how will the soul pine and wither away, when it shall take its
farewell of that Sun, who alone could revive and refresh it ! What
a dismal, doleful death must it undergo, when it shall depart from
him who is its only life 1 Such a wounded spirit who can bear ?
The soul hath more exquisite sense, and more curious feeling, than
the body ; therefore its loss of its own peculiar suitable satisfying
good will cut deep, and fill it with bitter horror.
2. It will be a total departure. Here they" depart in part from
God, but then totally. Here Cain . complains, if not allowed God's
presence in ordinances, though he had his presence in many ways
of ordinary favour : ' Behold, thou hast driven me this day from
the face of the earth, and from thy face shall I be hid,' Gen. iv. 14.

282 the sinner's last sentence. [Chap. IV.
But, alas ! how doth he complain there, where he is wholly de
prived of the divine presence in any way of favour ; where he hath
not the least glimpse of the light of his countenance. The partial
departures of God have forced sad complaints from them that are
godly : Job xiii. 24, ' Why hidest thou thy face, and holdest me
for thine enemy?' saith Job. I can bear the withdrawings of
men, and their absence ; I can bear the strangeness of my friends,
and the unkindness of relations, but I cannot bear thy strangeness
to me, thy withdrawings from me. ' Why hidest thou thy face ? '
Job, though a strong stout man, able to overcome the strong one,
the devil, yet was ready to faint away and die at this. David
crieth out mournfully at it : Ps. x. 1, ' Why standest thou afar off,
0 Lord ? why hidest thou thyself in time of trouble ?' Poor Heman
is distracted, and almost dead with it : Ps. Ixxxviii. 14, 15, ' Lord,
why hidest thou thy face ? I am afflicted and ready to die ; while
I suffer thy terrors, I am distracted.' If these partial departures,
which had much love in them and with them, cast down the friends
of God so heavily, oh what will his total departures out of pure wrath
cause to his enemies ? That world must needs be dolesome and dark
some indeed, to whom this Sun is wholly set, and totally eclipsed.
3. It will be an eternal departure. They must leave God for
ever. Though it had been spiritual and total, yet if but temporal,
there had been somewhat to have allayed their sorrows ; but to
suffer so great a loss, and that wholly and for ever too, must needs
pierce to the quick. The sinner shall see the blessed Jesus no more
for ever. He must depart from the tenderest father, lovingest
friendship, richest treasure, choicest good, greatest glory, sweetest
pleasure, and that for ever: Jude 13, 'To whom is reserved
blackness of darkness for ever.' The sentence once denounced,
' Depart from me,' will be like the law of the Medes and Persians,
which cannot be altered : 2 Thes. i. 8, 9, ' Who shall be punished
with everlasting destruction from the presence of the Lord.' The
anchor of hope will then be broken, the bridge of grace will then
be drawn, the gate of mercy will then be shut, and the gulf be
tween Christ and the wicked never to be passed over. They may
cry out in truth, what the psalmist in unbelief, ' Will the Lord
cast off for ever ? will he be favourable no more ? Is his mercy
clean gone for ever ? ' Ps. lxxvii. 7, 8. Alas ! they are cast off
for ever ; he will be favourable to them no more. They may roar
out in vain, How long wilt thou forget me, 0 Lord ? shall I never
be remembered ? Ps. xiii. 1.
4. It is an irreparable loss, such a loss as nothing can make up.

Chap. V.] the sinner's last sentence. 283
There are many good things which we may do well without, be
cause the want of them may be supplied by other things; but
Christ is the one thing necessary, the one thing excellent, the
want of whom no good thing in heaven or earth can make up.
When the soul departs from Christ it departs from all good, be
cause nothing is good without him, and nothing can be had in the
room of him. If some kind of food be wanting, another kind may
possibly do as well ; so if some sort of drugs or herbs for physic be
wanting, there jnay be others found of the same virtue and opera
tion ; but if once the soul be sentenced to depart from Christ, there
is nothing to compensate this loss. He is the Saviour, and indeed
the only Saviour, Acts iv. 12 ; he is the mediator between a right
eous God and a guilty creature, and indeed the only mediator:
1 Tim. ii. 5, ' For there is one God, and one mediator between
God and men, the man Christ Jesus.'

CHAPTER V.
The reasons of the sinner's privative punishment.
Thirdly, I proceed to the reasons of this doctrine, and shall name
but two.
1. Wicked men in the other world shall be sentenced to depart
from Christ, because of their wickedness or unworthiness of his
presence. The judge himself gives this reason in the text : ver.
42, 43, ' For I was hungry, and ye gave me no meat,' &c. Sin is
the great wall of partition between God and his creatures : ' Evil
cannot stand in thy sight, neither canst thou behold the works of
iniquity,' Ps. v. 5. They must lose the light of his countenance,
who never minded the light of his commandments ; the holy Jesus
cannot abide the company of unholy creatures : ' Shall the throne
of iniquity have fellowship with thee ? ' No, it may not, it cannot,
Ps. xciv. 20. It is contrary to his honour, who hath threatened
their banishment from him ; and it is contrary to his nature, who
hates their company.
If God depart from his own people in this world in part, and for
a time, it is for their sins. ' Your iniquities separate between me
and your souls,' Isa. lix. 2 ; thus they are the cloud that interpose
between the soul and the Sun of righteousness, and hinder the light
of his favour from shining on us, Isa. xliv. 22. Job knew and ac
knowledged this : chap. xiii. 24-26, ' Why hidest thou thy face ?

284 the sinner's last sentence. [Chap. V.
Thou writest bitter things against me, and makest me to possess
the sins of my youth.' And if wicked men depart totally and eter
nally from God in the other world, it is for their sins : ' Depart
from me, ye workers of iniquity, I know you not,' Mat. vii. 23 ;
Luke xiii. 27. Departure from Christ is the wages which the
workers of iniquity earn. Deeds of darkness merit utter darkness.
Wicked men now desire Christ to depart from them : ' They
besought him to depart out of their coasts,' Mat. viii. 34 ; but
what is now their pleasure, shall then be their punishment. He
will go from them, who bid him be gone ; and hide his face for
ever from those who turn their backs upon him in time. He that
prepares for sinners the torments of hell, will not bestow on them
the joys of heaven.
2. Because of their unfitness for the presence of Christ. A car
nal heart cannot savour a spiritual heaven. The vitiated nature of
man cares not for the pleasures joined with the holiness of the ce
lestial paradise : ' When angels kept not their first estate, they left
their own habitation, Jude 6. As soon as they lost their primi
tive purity, they lost the place of their glory and felicity. When
once they turned haters of God and holiness, of their own accord
they forsook heaven. Distempered palates cannot relish the choic
est dainties. How can the wicked delight in God, which is the
heaven of heaven, who have in them a predominant enmity against
him: Heb. xii. 14, 'Follow after holiness, without which no man
shall see the Lord.' It is holiness that makes the soul fit and meet
for heaven : Col. i. 12, ' Giving thanks unto the Father, who hath
made us meet to be partakers of the inheritance of the saints in
light.' The blind are as capable of seeing, and the deaf of hearing,
and the dead of eating and drinking, as wicked men are of seeing
God as he is, and hearing the melodious songs of saints and angels,
and of feeding of the tree of life that groweth in the midst of para
dise, and of drinking of the pure water that floweth from the throne
of God and the Lamb. If the tabernacle on earth, wherein are the
saints of God, and holy institutions of Christ, and the divine wor
ship, for four or five hours in a week, be a prison to earthly, carnal
men, surely the temple in heaven, wherein is the Holy One of
Israel in the greatest manifestation of his holiness, holy angels,
perfect spirits, pure service of the blessed God, without interrup
tion or cessation, would be a purgatory, yea, a hell to them. Com
munion with God is impossible (in natura rei) without conformity
to him, 2 Cor. vi. 14. They tell a broad lie who say, they have
fellowship with God here, and walk after their own lusts, 1 John

Chap. VI] the sinner's last sentence. 285
i. 6. ' He that saith he abideth in him, ought himself also to walk
even as he walked.' Our delight in God is ever proportionable to our
desires of him. Now wicked men desiring above all things the
absence, yea, the dethroning of God, can never take any delight in
his presence, though they should be admitted thereunto.
If suitableness be wanting, that which is never so excellent is no
way joyous or pleasant to us. All creatures delight only in what
is suitable to their natures. Barzillai refused the pleasures of
David's court, because they were so unsuitable to an old man that
they would be no pleasures to him ; he could not taste their meat,
nor hear their music. So all the delights of the celestial court
would be no delights, because of their unsuitableness to sinful sen
sual natures. Ungodly men could not relish the spiritual dainties
at the marriage-supper of the Lamb, nor hear with pleasure the
heavenly choir singing the song of Moses and the Lamb. I
grant that wicked men are naturally capable of heaven, as they are
rational creatures, but they are morally incapable, as they are pre
dominantly carnal and sinful ; so they want that holiness which
should prepare, and dispose, and fit them for heaven,

CHAPTER VI.
Uses concerning the heinous nature of sin, and grievous
misery of sinners.
Use. I shall now apply this doctrine. It may be useful by way
of information, and by way of exhortation. 1. By way of informa
tion. 1. It may inform us, if the wicked in the other world shall be
banished the presence of Christ, then how heinous is the nature of
sin, and how odious to God ! God is love itself, and delights in
mercy, yea, takes pleasure in the prosperity of men : John i. 4, ' In
him was life, and the life was the light of men ; J Micah vii. 18,
' Who is a God like unto thee, who pardoneth iniquity, and passeth
by the transgression of the remnant of his heritage ? he retaineth
not his anger for ever, because he delighteth in mercy.' Therefore
it must be some grievous crime, and somewhat which is very offen
sive to him, that provokes him to sentence them to an eternal ban
ishment from him. Oh how horrid a thing is sin ! it brings all
evil, Rom. ii. 7, 8, and deprives of all good, Isa. lix. 2. Its for
mal nature is a voluntary departure from God's precepts, Heb. iii.

286 the sinner's last sentence. [Chap. VI.
12 ; Jer. ii. 5 ; and its woeful effect is an eternal total departure
from his gracious presence. His partial temporary departure from
his own people, who are the objects of his eternal choice and infi
nite love, ' which makes them go mourning all the day, and lie
roaring all the night, because of their sins,' speaks much of the
evil of sin ; but his full everlasting departure from others, which
leaves them naked, and stripped of all comfort, and exposed to all
misery and mischief, doth more abundantly proclaim its filthiness
and loathsomeness. It can be no ordinary cloud or vapour that
can obscure the sun at noonday, in all his beauty and brightness,
and turn the clear day into a black night ; and it can be no little
or small thing which provokes the Father of mercy, and God of
all grace, to deal so severely with the works of his own hands.
2. It informs us of the inconceivable misery of sinners ; they
must depart from Christ for ever. To depart for ever from loving
and lovely relations, is no mean misery to them who have no other
kindred than those on earth. It was no small trial of Abraham to
leave his kindred and father's house, Gen. xii. 1. To depart for
ever from dear and intimate friends is a sore trouble to him whose
heart is knit to them. The failure and distance of friends was
grievous to Job, chap. xix. 13, 14 ; and David, Ps. xxxviii. 11. To
depart for ever from all the saints, the children of the Most High,
the excellent of the earth, from the members of Christ, of whom
the world is not worthy, will cut deep in them who have any eyes
to see the amiableness of their persons, and any hearts to under
stand the benefit of their prayers and patterns ; but to depart for
ever from Christ, the Prince of life, the Lord of glory, the heir of
all things, the richest treasure, and highest honour, and sweetest
pleasure, is doleful and dreadful indeed. How may the damned
cry out, Ah whither do we go now ! we are going from thee ; thou
hast the words of eternal life.
The presence of Christ is the happiness of the soul on earth :
Deut. iv. 7. ' I will see you, and your hearts shall rejoice.' John
xvi. 22, ' And ye now therefore have sorrow ; but I will see you
again, and your hearts shall rejoice, and your joy no man taketh
from you.' No such hearty comfort as in the gracious presence of
Christ ; and the presence of Christ is the happiness of the soul in
heaven. ' I desire to be dissolved,' though death simply considered
be not desirable, 'and to be with Christ.' Finis conciliat mediis
amorem. His presence is the heaven of heavens. It is the excel
lency of the New Jerusalem, that there the tabernacle of God is
with men, and God himself shall be with them, Rev. xxi. 3. And

Chap. VI] the sinner's last sentence. 287
the felicity of the citizens there, ' They shall see his face,' Rev. xxii.
4. In the presence of Christ is all good, and in the absence of
Christ is all evil. If it were death to Absalom not to see the
king's face, what death will it be to the damned to be denied for
ever the blissful sight of the face of Christ !
If God depart from his people in some degrees, for he is their
God still, Ps. xxii. 1, and lxxxviii. 1, and but for a time, as a lov
ing father, to make his children more sensible of their folly, and of
the worth of his favour, how sadly have they cried out, ' My God,
my God, why hast thou forsaken me ? ' How horribly will they
screech and roar from whom he departs wholly and eternally, as a
supreme and righteous judge.
It will greatly aggravate their misery to consider these particu
lars: 1. The greatness of their loss. It is not the loss of a house, or
estate, or bodily good, but the loss of a soul, the loss of a Saviour,
the loss of a God, yea, the loss of all good, and that for ever. It
is such a loss as never had its fellow or equal ; it is such a loss as
cannot admit of any addition to it. It is a loss that never had the
like before it, nor shall have the like after it. It is an incompar
able loss, that the damned may say as he, ' Ye have taken away my
God, and what have I more ? '
2. For how small a thing they lose the blessed Jesus. If they
had lost Christ for somewhat which might have countervailed the
want of him, or had in any degree equalled -him, it had been the
better ; but to lose a God, a Christ, a soul, fulness of joy, for a little
airy honour, or brutish pleasure, this will cut to the heart. Oh how
will it wound the soul in the other world to think, for how small a
toy, for how pitiful a trifle, have I lost a crown of glory, and rivers
of pleasures for ever ! Ah, what a fool have I been to lose substance
for shadows, bread for husks, a fountain of living waters for broken
cisterns, their own mercies for lying vanities, crystal streams for
puddle water, the choice dainties of God's house for the devil's
scraps, heaven for earth, and all things for nothing ! Was any in
bedlam ever half so distracted !
3. It will much aggravate their misery to consider that it was
their own voluntary act to lose so much for so little. They shall
then think with themselves, that this woeful condition in which
they are was their own choice. All the power and policy of earth
and hell could not force them to destroy themselves. The cords
that bind them were of their own twisting ; the rods that scourge
them were gathered with their' own hands ; the web in which they

288 the sinner's last sentence. [Chap. VI.
are caught and killed was spun out of their own bowels. God may
say to them, as once to Israel, ' Ye have destroyed yourselves,' Hosea
xiii. ; ye are your own murderers. I put your salvation so far into
your own hands, that ye could not be damned against your wills.
Your own iniquities correct you, and ye are holden with cords of
your own sins, Prov. v. 22 ; Jer. iv. 18. Thy way and thy doings
have procured these things unto thee ; this is thy wickedness,
because it is bitter, because it reacheth unto thine heart. Jer.
ii. 19, ' Thine own wickedness shall correct thee, and thy back
sliding shall reprove thee : know therefore and see that it is
an evil thing and bitter, that thou hast forsaken the Lord thy
God.' 4. It will exceedingly increase their anguish, to know perfectly
the greatness of their loss. Here they know not the worth of a
Christ, and thence they are little troubled at the want of Christ ;
but then their eyes shall be opened to see the beauty, excellency
and amiableness of him whom they have lost, and to see the costly
delicacies, choice dainties, pure and perfect pleasures which the
godly enjoy in him, and with him ; and so by the increase of their
knowledge will be an increase of their sorrow. They shall see
Abraham, Isaac, and Jacob, in the kingdom of heaven ; they shall
see their neighbours, whom they scorned and mocked for their
purity and preciseness, in the presence of Christ, in the arms and
embraces of Christ, in a state of full happiness and perfect satisfac
tion, while they themselves are shut out, and denied entrance,
Luke xiii. 25, 28. The fire of hell will give them light enough
to see, as well as heat enough to feel, themselves infinitely miser
able. 5. It will greatly add to their torment and anguish to consider,
that they were sometime near the enjoyment of this blissful pre
sence of Christ. Pardon, and peace, and love, and life, and the
endless fruition of the blessed Jesus were tendered to them, were
nigh them, were at the very door of their hearts. They were
solemnly commanded, lovingly invited, severely threatened, sweetly
allured, and pathetically persuaded to accept of Christ and grace ;
yea, and heaven, and happiness, and eternal life ; yea, and their
hearts began to relent, and to close with the entreaties of the
gospel. They were almost persuaded to be Christians indeed ; there
was but a little, a very little, between them and Christ. The bar
gain was driven so far that Christ was got into their consciences,
they bore witness for him, and warned them, if they loved their
lives, their souls, to accept of him while he would accept of them ;

Chap. VI.] the sinner's last sentence. 289
yea, Christ was got into their judgments, they gave their verdict on
his side, as one infinitely more amiable and eligible than the world
or flesh ; nay, he had possibly got into their affections, they
delighted to hear of his great love to poor sinners, and of the great
things he purchased for them with his own blood ; and yet though
they were so near, they came short, and, like Ephraim, played the
part of unwise sons, and stayed in the place of the breaking forth
of children.
Oh how like a dagger will it pierce the heart of them that live
under the gospel, and neglect the great salvation offered to them,
when they come to be banished the presence of Christ, and to see
others, who made religion their business on earth, bathing their
souls in rivers of pleasures, drawing water with joy out of the well of
salvation, eating of the tree of life that groweth in the midst of para
dise, and housed in the arms of their dearest Saviour, and shall reflect
and consider with themselves, all those joys and pleasures, all those
dainties and delicacies, all those robes, and riches, and glories, and
felicities, which they enjoy in the presence of Christ, might have been
mine ; they were freely, and frequently, and affectionately offered to
me ; I had the refusal of them ; nay, I had a good mind to them, I
was not far from the kingdom of heaven. There was but a little
between me and them, they were at the very door of my heart, and
stood knocking there for admission, and desired only hearty accept
ance ; but like a fool I dallied with them, and deferred them, as if
hereafter had been time enough ; and so have lost them for ever.
(6.) It will much augment their anguish and misery to consider
who it is that passeth so severe a doom upon them. This dreadful
sentence is pronounced by love, and grace, and goodness itself. He
that sometimes called them to him so sweetly, so affectionately,
now casts them from him so sharply, so furiously ; he who some
times cried to them, ' Come to me all ye that labour, and are heavy
laden,' and wept over them, ' Oh that thou hadst known, even thou
in this thy day, the things of thy peace ;' he that formerly invited,
entreated, besought them to be reconciled, 2 Cor. v. 20, and shewed
them his heart-blood, the price of their pardon and life, and stretched
out his arms to embrace their returning souls, will now in wrath,
and rage, and flames, and fury, bid them begone from him, and his
curse go along with them. And if love prove their enemy, surely
wrath will not be their friend ; and if mercy be thus against them,
surely justice will not be for them. Ah, how sorely will it gall the
sinner to consider : this dreadful doom is denounced against me not
by an enemy, or one that hated me, but by a friend and father, by
VOL. v. T

290 the sinner's last sentence. [Chap. VII.
one that loved me, and took my nature on him, and suffered therein
the law's curse, to render me capable of escaping these torments
which I now suffer, and partaking of those pleasures which yonder
blessed souls enjoy.

CHAPTER VII.
Containing the folly of sinners, and the vast difference between them
and the godly at the great day.
3. It informeth us that every wicked man is out of his wits.
Surely the man is mad who exchangeth his soul, and Saviour, and
God, and all for a little worldly profit or fleshly pleasure ; yea,
that parts with true and durable riches for shadowy and fading
treasure, that loseth heavenly and eternal joys for earthly and
transitory pleasures.
No man can love sin, but he hates himself ; nor part with his
duty, but he parts with his felicity. And surely such a man who
hates himself, and forsakes his happiness, is a madman. Well
might the Holy Ghost speak the prodigal out of his wits when he
was out of his way, and wandering from his father's house. How
mad was he to forsake bread for husks ! All the world is but husks,
dry, coarse, empty fare, to the dainties of the gospel. Bread in a
father's house for husks among swine ; yea, and plenty of bread,
enough and to spare, for a few husks that could not fill their bellies.
If one soul be more worth than a whole world, surely one Saviour,
one God, is more worth than a thousand souls, than a million of
worlds. How mad then is he that parts with this soul, this Sav
iour, this God, for a little, a very little, of this world ; yea, for this
little of the world for a very little time.
H all the delights of the flesh, and all the pleasures of sin, and
all the profits of the world, cannot balance the partial enjoyment
of God in his ordinances for one hour, how unable will they be to
compensate the loss of full communion with God for ever ? Oh
how infinitely doth Christ outweigh whatever the flesh or world
can offer in exchange for him !
4. It informeth how contrary the portion of the godly and the
wicked is at the day of judgment. At this day they fare often
alike, they fall under the same favourable and frowning providences,
they have the same comforts and the same crosses. If any differ
ence for the better, it is usually on the sinner's side. The vilest

Chap. VII.] the sinner's last sentence. 291
men are exalted, and the proud prosper. But at that day there
will be a difference indeed for the better on the saint's side. That
day will be terrible to the wicked — a day of wrath, a day of the
perdition of ungodly men, Rom. ii. 4 ; 2 Pet. iii. 7 To the godly
a day of redemption, a time of refreshing, a day of light and glad
ness, and a good day, Luke xxi. 28 ; Acts iii. 19, ' Repent ye
therefore, and be converted, that your sins may be blotted out, when
the time of refreshment shall come from the presence of the Lord.
The difference between the godly and the wicked at that day
will be vast : —
1. In regard of their station: ' Then shall he separate them one
from another, as a shepherd divideth his sheep from the goats :
and he shall set the sheep at his right hand,' (in token of honour
and favour,) ' and the'goats on his left,' (as a sign of shame and
contempt,) Mat. xxv. 32, 33. Those who are now uppermost,
will then be undermost. The filth of the world will then appear
to be God's jewels, and the darlings of the world will then appear
to be the children of the devil : ' The righteous shall have dominion
over them in the morning,' Ps. xlix. In the night of this world
the jvicked sit in high places, and have dominion over the godly ;
but in the morning of the world the godly shall sit at the right
hand of Christ, and have dominion over the wicked.
2. In regard of the sentence. And indeed herein is the principal
difference. God and the devil, light and darkness, heaven and
hell, are not more contrary than the doom of the godly and wicked
at the great day.
(1.) His voice to the wicked is, ' Depart from me ;' and those
words will wound to purpose. Ah, whither do they go that go from
Christ ! His voice to the godly, ' Come, come.' No honey to the
taste, no music to the ears, no cordial to the heart, was ever so sweet
as this word of Christ. His voice in the gospel, when he called out,
' Come unto me all ye that labour and are heavy laden, and I will
give you rest,' was sweet and refreshing to them ; but that was but as
water to this wine : come, oh come, and welcome, into my arms and
embraces. When they who had longed for his coming, and looked
for his coming, Titus ii. 13, and loved dearly his coming, 2 Tim.
iv. 8, and sighed and sobbed so often for his coming — ' Why are
his chariots so long a-coming ? why tarry the wheels of his chariot ?
Make haste my beloved, and be thou like the hart and roe upon
the mountain of 6pices' — and prayed so earnestly for his coming :
' The spirit and the bride say, Come,' Rev. xxii. 17. ' Come, Lord
Jesus, come quickly,' ver. 20 ; for these to see him coming in

292 the sinner's last sentence. [Chap. VII.
the clouds, with all his train of angels, and to hear him calling to
them, Come to me, oh who can imagine the joy that will fill their
hearts ! If when they saw him coming with the prospective of
faith, they rejoiced with joy unspeakable, how will they rejoice
when they shall see him coming with the eye of sense, and hear
him call to them to come to him.
(2.) His voice to the wicked will be, ' Depart from me, ye cursed.'
Begone as a cursed brood, and my curse shall follow you wherever
you go. His voice to the godly will be, ' Come, ye blessed of my
Father.' Oh come, dear souls, whom my Father blessed in his eter
nal choice, to bless whom he sent me into the world, as a token of
whose blessing he hath provided an everlasting inheritance for you.
Come, ye blessed in your souls, blessed in your bodies, blessed in
your names, blessed in your conditions, and thrice blessed in your
eternal possessions.
(3.) His voice to the wicked will be, ' Depart from me, ye cursed,
into everlasting fire.' Begone from me to extremity of torments,
fire ; and eternity of torments, everlasting fire. His voice to the
godly will be, ' Come, ye blessed of my Father, inherit the king
dom.' Ye have been heirs a long while under age, and kings in
the lower world in disguise, the time is now come for you to enjoy
your inheritance. Oh come, ye blessed ones, and inherit the king
dom as kings thereof. Enjoy your full glory, 2 Cor. vii. 17 ; per
fect pleasure, Ps. xviii. 50 ; and vast dominion, 1 Cor. vi. 3 : and
Rev. ii. 26, 27, ' And he that overcometh, and keepeth my words
unto the end, to him will I give power over the nations, and he
shall rule them with a rod of iron,' &c. Ay, and enjoy this kingdom
for ever, 'inherit the kingdom' ; inheritances are for ever : ' The
Lord knoweth the days of the upright, and their inheritance shall
be for ever,' Ps. xxxvii. 18.
(4.) His voice to the wicked will be, ' Depart, ye cursed, into ever
lasting fire, prepared for the devil and his angels.' Begone to that
place of torment which infinite wisdom and wrath contrived, and
infinite power and justice provideth for the devil and his cursed crew.
Depart from me, and be their partners and companions in torments
for ever. His voice to the godly will be, ' Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of
the world.' Come, take possession of a crown, to which your heads
were destined before ye were born. Oh come and partake of those
pleasures and joys, of that glory and dignity, to which infinite love
elected you, and which infinite wisdom, and goodness, and grace
hath prepared for you.

Chap. VIII.] the sinner's last sentence. 293
Oh how vast will the difference be at that day between the ser
vants of God and the servants of sin ; when those shall weep, and
howl, and wail, and gnash their teeth for envy and vexation, and
shall call to the rocks to fall upon them, and the mountains to
cover them from the wrath of the Lamb, the servants of God shall
sing and rejoice, and lift up their heads with joy, because the day
of their redemption is come, Rev. vi. 16 ; Luke xxi. 28, ' And
when these things begin to come to pass, then look up, and lift up
your heads, for your redemption draweth nigh.'

CHAPTER VIII.
A use of trial, with the marks of those that shall be banished
Christ's presence.
Secondly, This doctrine may be useful by way of exhortation,
and that two ways :
1. To try whether thou, reader, art one of them that are like to
be banished the presence of Christ. It is a woeful doom, as thou
hast heard at large ; therefore examine thyself whether it shall be
thy part and portion or no. To help thee herein, that thou mayest
not deceive and delude thy own soul, I shall give thee, out of the
word of truth, the characters of them to whom Christ will say,
' Depart from me.'
(1.) The evil liver and profane personjshall be banished Christ's
presence. The black sinner shall not stand before the white throne :
' Then shall he say unto them, Depart from me, ye workers of
iniquity ; I know you not,' Mat. vii. 23 ; Luke xiii. 27. Those who
lived in the breach of his commands, must not live in the enjoyment
of his company. The workers of iniquity must associate with the
wicked one, not with the holy one. Heaven can by no means admit
the unholy: ' Into it can in no wise enter any thing that defileth,
neither whatsoever worketh abomination,' Rev. xxi. 27. Scandal
ous sinners proclaim to the world, that the devil, not Christ, is their
master ; and that hell, where the devil is with his angels, not heaven,
where Christ is with his angels, shall be their eternal home. They
who never liked or loved his presence on the earth, but banished him
their hearts and houses, must think and expect that he will not
like or love their presence, but sentence them to an everlasting
banishment from him.
(2.) The grossly ignorant creatureshall be banished the presence

294 the sinner's last sentence. [Chap. IX.
of Christ. He will not know them who do not know him. Wilful
ignorance doth certainly exclude the undefiled inheritance. A blind
eye cannot see the blessed Jesus in all his glory, neither can a dark
heart enjoy the kingdom of light. ' The Lord Jesus shall be re
vealed from heaven with his mighty angels ; to render vengeance
on them that know not God, who shall be punished with everlasting
destruction from the presence of the Lord,' 2 Thes. i. 7, 8. The
portion of such will be everlasting destruction from his presence.
They are destroyed for lack of knowledge ; because they reject
knowledge, Christ will reject them, Hosea iv. 6. They are lost
souls, whose eyes the God of this world hath blinded, 2 Cor. iv. 4.
Inner darkness is the direct way to utter darkness.
(3.) The hypocritical professor shall be excluded the presence of
Christ. He that hath but the shadow of holiness, must expect a
real hell. If thou bearest the name of Christ, and art not partaker
of the divine nature, thy profession, as Uriah's letter to Joab, will
but hasten thy execution : Job xiii. 16, ' He (i.e., God) also shall
be my salvation ; but an hypocrite shall not come before him.' God
will be the godly upright soul's salvation, but not the hypocrite's.
He shall not dwell with God, Ps. v. 4; no, not stand in his
sight, Ps. v. 5 ; nay, not so. much as come before him with any
comfort. He may come before good men with acceptance, as the
foolish virgins before the wise, who were ignorant of their hypoc
risy, but he shall not come before the omniscient God. When
those virgins came which wanted oil, the door was shut, Mat. xxv. ;
there was no entrance, no admission for them. They had not re
ceived God into their hearts, though he was often in their lips,
and he would not receive them into his house ; the door was shut.

CHAPTER IX.
An exhortation to fly from this wrath to come, with some helps
thereunto.
2. It may exhort us to take heed that this separation from
Christ be not our portion. 0 reader, how much doth it concern
thee, whatever thou losest, to make sure of the presence of Christ
in the other world ! Believe it, though thou canst bear the loss of
an estate, or friends, or relations, yea, and the partial absence of
Christ in this world, yet the total loss of Christ in the other world
will be an intolerable loss. They who live here cheerfully without

Chap. IX] the sinner's last sentence. 295
him, cannot do so there. When thou shalt be banished from all
thy possessions, and all thy relations, and all thy worldly comforts,
then also to be banished from Christ, the Prince of life, and Lord
of glory, and consolation of Israel, will be a woe with a witness.
Canst thou read and hear the misery of the wicked, in their total,
eternal separation from Christ, and not tremble for fear it should
be thy portion, lest thou shouldst be of the number of them that
shall hear that dreadful voice, ' Depart from me, ye cursed, into
everlasting fire ' ?
To this end, that thou mayest escape this woeful condition of the
ungodly, obey these few directions.
1. Believe and bewail your enmity against Christ. He loves
you, yet by nature thou hatest him, Prov. viii. ; Rom. i. 31, and
viii. 7. Indeed he may say of thee, and all others in thy condition,
' They hated me without a cause.' But thou dost hate him, and
thereby art wholly uncapable of his presence : ' Can two walk to
gether unless they be agreed ? '
This enmity of thine against Christ, which discovers itself in
thy daily rebellions against his laws, and opposition to his authority,
must be felt and lamented. There is little hope of their recovery
who are sick unto death, and insensible thereof : Mat. ix. 12, ' They
that be whole need not the physician, but they that are sick.' Thy
first work must be to know this plague of thine own heart ; and to
know it, not notionally, as a physician, by reading of it, or behold
ing it in others ; but experimentally, as the patient knoweth a
disease by feeling it, complaining of it, mourning for it, and long
ing to be freed from it.
Consider with thyself how impossible it is for thee to delight in
the presence of Christ,whom thou abhorrest, and to take pleasure
in the company of any whom thy nature hath a reluctancy against.
2. Make Christ your friend through faith in his blood. There
is no getting to Christ hereafter, but by coming to him here.
Accept him now, and he will accept thee then. He will say to
those that are now strangers to him, ' Depart from me, I never
knew you.' If thou dost not know him, and him crucified, in this
world, he will not know thee in the other world. Thou canst not
rationally expect admission into his presence, if thou hast no
acquaintance with his person. Strangers and enemies are kept out,
when children, and those that are the friends of the master of the
house, are taken in. It is by faith in his blood that thou canst be
united to him, and made one with him ; as the wife is united to the
husband, and the members to the head: Eph. v. 27, 'That he

296 the sinner's last sentence. [Chap. X.
might present it to himself a glorious church.' Eph. i. 23,
' Which is the body, the fulness of him that filleth all in all.' Eph.
iii. 17, and being so made one with him, husband and wife, head
and members shall be together for ever : ' Where I am, there shall
ye be also,' John xiv. 2, 3. The great ground of Christ's passion
was, to bring those that believed to God, and that they might
abide with him eternally.
3. Follow after holiness. The holy soul can only suit a holy
Saviour, and therefore the holy soul can only enjoy the holy Saviour.
Two cannot walk comfortably together, unless there be an agree
ment in their dispositions : ' Into the new Jerusalem can in no
wise enter any thing that defileth, or is unclean,' Rev. xxi. 27.
Heaven is a holy hill, Ps. xv. 1 ; an undefiled inheritance, 1
Peter i. 3 ; the holiest or most holy place, Heb. ix. 8, 12 ; and
therefore will admit of none but holy persons. Dogs must be
without, when children shall be taken within doors.

CHAPTER X.
The positive part of the sinner's misery, expressed by fire, and why.
I come now to the second part of the punishment of the wicked,
and that is patna sensus, the positive part of their misery, or that
anguish which God will inflict on their souls and bodies. Which
punishment is set forth,
1. By its extremity.
2. Eternity.
I shall speak first to its extremity, fire : et? to trvp. The Greek
word trvp comes from the Hebrew ur, and so the Latin uro, to
burn. From the Greek irvp comes pyrausta, a fly that lives in the
fire, and dies out of it. Fire is used to describe the pains of hell,
because of the violent pain and extreme torture which it causeth.
Whether it be a material fire, as Augustine and Bullinger think,
or metaphorical, as Gregory and Calvin, i.e., a pain equivalent
thereunto, nay, much more grievous, as others imagine ; but this
is certain, no racks or engines of pain or misery here below are
sufficient to set forth those instruments of eternal death which
God hath prepared for the wicked in the other world. The wrath
of God, which is the very dregs of the cup that the damned shall
drink, is called fire, Ps. xviii. 8 ; nay, God himself in this respect

Chap. X.] the sinner's last sentence. 297
is called a consuming fire : Heb. xii. 29, ' For our God is a con
suming fire.'
The doctrine which I shall draw from this positive part of the
wicked's punishment shall be this :
Doct. 2. That the wicked shall in the other world depart from
Christ into fire : ' Depart from me into everlasting fire.' They shall
not only be stripped of all good, ' Depart from me,' but also be filled
with all evil, ' into everlasting fire.' Our Saviour, in Mat. xviii. 9,
calls it hell- fire ; and the Holy Ghost terms it ' the vengeance of the
eternal fire,' Jude 7.
In the explication of this doctrine, I shall shew,
1. Why the positive punishment of the wicked is set out by fire.
2. Wherein it exceeds our fire.
1. For the former. The punishment of the damned resembleth fire,
(1.) In regard of its intension, and the extreme pain and anguish
it causeth. Fire is the most outrageous and tormenting of all the
elements. Nebuchadnezzar thought to fright and fear men to pur
pose with the threatening of a fiery furnace. The fire in the valley
ofHinnom, wherein children were offered as a burnt-offering to the
devil, was exquisitely tormenting. But who can tell the pains of
hell ? Those fires are but dark shadows and representations of this
fire. What elementary or culinary fire is comparable to that fire ?
Phalaris's bull, Low-Country racks, foreign strapadoes, are nothing ;
not so much as flea-bites to the fire of hell.
The woeful effect of it speaks it terrible. It causeth weeping,
wailing, and gnashing of teeth. The stoutest heart will then be
forced to weep like a child for pain ; the most resolute sturdy spirit
will wail and moan for anguish, and all will bite their flesh, and
gnash their teeth with envy. There Cain may cry out indeed, ' My
punishment is greater than I can bear.' For alas! who can dwell
in everlasting burnings ?
The infinite wisdom that prepared it, speaks it intolerable;
1 Prepared for the devil and his angels,' rjToifiaa/Aevov ; the word signi
fieth divinam destinationem, 1 Cor. ii. 9. Heaven is prepared for
the godly, Mat. xxv. 35 ; and they for heaven, Rom. ix. 23 ; Col.
i. 12. So wicked men are prepared for hell, Rom. ix. 22 ; and
hell for them. As if God had from eternity consulted and con
trived the most exquisite way and means of afflicting the creature ;
as if his wrath had set his infinite wisdom and power on work to
devise the fittest materials for the punishment of the wicked, and
the most cutting, killing instruments of eternal death.
The company in this place of torment will render it the more

298 the sinner's last sentence. [Chap. XI.
miserable ; the devil and his angels, those frightful fiends and
bitter foes of mankind, shall be his eternal associates. That
cursed crew which drew men to sin, and tempted them so diligently,
shall be tormented with them, and a torment to them for ever.
Thewordfor devil properly signifieth a calumniator or slanderer.1 He
first slandered God to man, and then man to God ; he is therefore
called the accuser of his brethren, Rom. xii. 11. Those evil angels
have their names either from their natures, as spirits ; or office, as
angels ; or dignity, as principalities and powers ; or malice against
God, as Satan, devil ; or their fall and fruits, as unclean spirit, evil
one, father of lies, murderer, deaf and dumb spirit. The devil is
mentioned singularly, because there is one chief, the prince of devils,
Mat. xii ; and the rest under him ; or because they are all one
in counsel, as if but one in being. The chief devil hath many
others under him, at his call and command. This fire is said
to be prepared for the devil and his angels, because they are the
greatest and chiefest of sinners, others are but their scholars.
Now how hot is that hell, that fire which God from all eternity
devised for the devils, his most malicious enemies ! And how ill
will they speed who have millions of such dreadful devils for their
everlasting companions.
(2.) In regard of the universality of the pains it will cause. Fire
hath all manner of torments in it, and afflicts the whole man. If
any be troubled extremely with the gout, or the stone, or the colic,
or the toothache, or any one racking distemper, how dolefully doth
he cry out and complain ! But if all manner of diseases should in
extremity seize a man, and that in every part of him, how dread
fully would he weep and wail ! The truth is, colic, stone, cancer,
gout, toothache, pleurisy, St Anthony's fire, and all other, are in
cluded in this fire. It hath not only extremity, but also universality
of torments ; thick darkness for the eyes, hideous yelling for the ears,
loathsome brimstone for the smell ; and every sense molested and
offended in the highest degree, every part tormented in flames.

CHAPTER XI.
The difference between our fires and hell fires.
But the great pain of the wicked will more fully appear, if we
consider the difference between our fires on earth, and that in hell.
1 tu 5ia/36X<o awb rb 8ia/3aXXou, because he strikes through with his darts ; zeal t«s
&yy£\ois airrov, as his agents and emissaries.

Chap. XL] .the sinner's last sentence. 299
1. They differ in the cause of their kindling. Our fires are
kindled with cold air, a puff of wind ; thus the spark is blown up
into a flame. ' But Tophet is prepared of old ; for the king it is
prepared ; the pile therefore is fire and much wood : and the breath
of the Lord, like a stream of brimstone, doth kindle it,' Isa. xxx. 33.
Oh what a flame is that which is blown up by the breath of an
almighty God. What a vast difference is there between the breath
of man, or of a pair of bellows, and the breath of a God ? This
breath is like a stream of brimstone ; and if the breath that kind-
leth the fire be like a stream, or rather a sea of brimstone, what is the
fire itself ? What a vast difference is there between the breath of
a pair of bellows, and the fire kindled by them.
2. They differ in their nature. Our fires are by philosophers
described to be a stream of sulphurous particles, or swarm of motes
of brimstone, violently agitated, and forcibly breaking forth from
those respective bodies to which they did formerly belong. And
this is apparent, because when anybody is thoroughly burnt, the
sulphurous parts are almost gone ; and when those parts are
gone what remains will burn no longer. But the fire of hell,
whether it be material or metaphorical, is quite another
thing. It is a deep impression of infinite wrath and fury
on every member of the body, and faculty of the soul,
And oh what a fearful thing is it to fall into the hands of the living
God : ' For our God is a consuming fire,' Heb. xii. 29. The wrath
of God is sometimes compared to that of a lion roaring after her
prey, which tears, and rents, and kills, and slays, without the least
pity ; and to a bear robbed of her whelps, which claws and wounds,
and destroys whatsoever comes near her ; but, alas ! the wrath of a
God is infinitely more cutting, more killing. The mountains are
moved, the rocks are rent in pieces, the stoutest oaks are rooted up, the
foundations of the earth tremble, the great luminaries are darkened,
the course of nature is overturned, when he is wroth. ' Thou, even
thou art to be feared ; for who may stand when thou art angry ?'
If his wrath be kindled but a little, how woefully do his own
children cry out ! Job vi. 4, ' The arrows of the Almighty are
within me.' Job xiii. 24, ' Wherefore hidest thou thy face, and
holdest me for thine enemy ?' Ps. lxxxviii., ' Their spirits are drunk
up, while they suffer his terrors, they are distracted.' What then
will be the condition of them on whom he will pour out all his
wrath ? If a small degree of God's anger be so terrible, when it is
mingled with love, what will a full cup of pure wrath be ?
3. They differ in the ends of their creation. Our fires were

300 the sinner's last sentence. [Chap. XI.
created for our service and comfort ; God made these for the use
and benefit of man, to fence us against the cold, to melt and mould
metals, and form them into several moulds, &c. But the fire of hell is
created for the torment of men and devils ; God makes it of such
a nature as may best suit his end. For every wise agent fitteth
his means to his end ; and the more wise the agent is, the more
proper means he findeth out for his end. Now when the only wise
God, to whom angels themselves are fools, shall set his infinite
wisdom a-work about the most proper means of racking and tor
turing the poor creature, surely it will be done to purpose. As
when his love sets his wisdom a-work, to find out a way to comfort
his children, what rivers of pleasures, weights of glory, crowns of
life, fulness of joy doth he provide ! So when his wrath sets wisdom
a-work to find out a way for the afflicting his enemies, what sting
ing adders, and gnawing worms, and chains of darkness, and lakes
of brimstone doth he provide !
4. They differ in the fuel that feeds them. Our fires are main
tained and preserved in burning by wood or coals, or somewhat that
is combustible, and the fire must be suitable to the meanness and
limitedness of the fuel ; but the fire of hell is fed with the curse of
a righteous law, and the wrath of an infinite God, and the lusts of
the damned. Ah, what work will sin, backed with the curse and
wrath of God, make in the souls and bodies of men. If David,
beloved of God, under the weight of sin, and sense of divine dis
pleasures, went mourning all the day, and crieth out so mournfully,
' Thine arrows stick fast in me, and thy hand presseth me sore.
There is no soundness in my flesh because of thine anger ; nor rest
in my bones because of my sin. Mine iniquities are gone over mine
head: as an heavy burden they are too heavy for me,' Ps. xxxviii. 2-4.
Oh what will they suffer, and how will they roar and howl, whose
sins, as a mountain of lead, shall press and oppress their con
sciences ! all whose lusts shall gnaw their spirits, set home and
close to their souls by the fury and malediction of God.
5. They differ in this, that our fires are accompanied with light ;
but the fire of hell, though it hath heat to torment, hath no light
to comfort. It is a state of darkness, of utter darkness, Mat. xxv. ;
of blackness of darkness, Jude 13, They have only light
enough to see themselves endlessly and easelessly wretched and
miserable. Darkness is dreadful, but what darkness like utter
darkness, or blackness of darkness ? The Egyptians did not move
out of their places in the time of their darkness ; but what will
men do in the dark, in the midst of ravenous wolves, and roaring

Chap. XII.] the sinner's last sentence. 301
lions, and stinging adders, and fiery serpents, and frightful
devils. 6. They differ in their operations.
(1.) Our fires work only on the body, they cannot pierce the
soul ; but hell-fire pierceth the soul. Spirits burn in it as well
as bodies : ' Go into everlasting fire, prepared for the devil and his
angels.' If it seize on devils, it will also on the souls of men.
The spirit whose senses are most acute, will feel the greatest
pain in the unquenchable fire.
(2.) Our fires destroy and consume their fuel ; they turn their
wood and coals into dust and ashes ; the bodies of men are by them
turned into ashes, and hereby the pain ceaseth with the life of the
creature. But the fire of hell will never consume, though it be ever
consuming ; it will always be destroying, but never destroy the sinner.
The damned will be always dying, but never die. The almighty
hand of God will preserve them, to undergo that wrath that is
intolerable, and those flames that are unquenchable.

CHAPTER XII.
The fulness of wicked men s misery , in that it is positive and priva
tive, with some cautions against it.
Use. Learn hence the full misery of the wicked in the other
world. They shall not only be deprived of all good, in their
banishment from the presence of God, but also be afflicted with all
evil, in their suffering the pains of hell-fire. The godly in the
other world shall be perfectly blessed, in their freedom from all
penal and all moral evil, and their fruition of all that is truly good,
for they shall ever be with the Lord, who is an universal good.
So the wicked in the world to come shall be perfectly cursed in
the absence of whatever is comfortable, and in the presence of what
soever is dreadful, and may render them miserable ; snares, fire,
brimstone, a horrible tempest shall be rained on them as their
portion. Woeful are the fruits of sin oftentimes in this world.
It keeps good from men here, strips them of their estates, relations,
liberties, limbs, health, names ; nay of the gospel, ordinances, and
seasons of grace, and brings on them much evil here, aches, pains,
diseases in their bodies, horrors and terrors in their souls. But
these are nothing to the effects of sin in the other world. Here in
the midst of judgment, mercy is remembered ; there is no state

302 the sinner's last sentence. [Chap. XII.
on earth of mere or pure wrath; all good things are not re
moved, nor all evil things inflicted on any. In the worst estate
there is life, and that clothed with some favours ; the pained have
some intermission, or at least remission of their pains. In the
lowest estate there is hope of better, and that is no small cordial to
a poor creature ; there is no condition so bad, but might have
been worse, both for its intension and duration. But now in the
other world the wicked have judgment without a mite of mercy,
and misery without any ease, either in regard of degree or inter
mission ; all good banished from them, and all evil inflicted
on them.
Exhort. If the wicked shall be thus punished with the loss of
Christ and the pains of hell-fire, it exhorts us to flee from the wrath
to come. Ah, who would fry one hour in flames for a kingdom !
How dreadful is the hearing of fire, fire, in the night ! How
doth the very sound of it fright men and women ! Ah, then,
what will the feeling of it be in utter darkness, in that black long
night of eternity ! Sinner, when thou art tempted to sin, con
sider whether the satisfaction of thy lust will make thee amends
for, and balance the loss of, God, and thy suffering the flames
of hell.
Alas ! how little is the pleasure of sin, but how terrible, how
intolerable, is the pain of it ! What wise man would be racked a
day for a moment's delight ? much less suffer the wrath of an
infinite God for the dreggy pleasures of a beast. Dost thou
think thou canst bear it? art thou able to endure it? canst
thou suffer the pain of our fire ? if not, how wilt thou endure
the pain of that fire which the breath of a God kindleth and keepeth
burning — which tortures the soul as well as the body, and which
was prepared of God for the afflicting and punishing his crea
tures? 0 friend, fly to Christ if thou wouldst flee from the
wrath to come, 1 Thes. i. 10. He is the only screen between
thee and the fire of hell. Fly from sin if thou wouldst fly from
hell-fire. Fly the cause, and thou fliest the effect. Take away
sin, and you take away hell. Whatsoever thou sowest now, thou
shalt reap hereafter, Gal. vi. 7. Sow lust, and reap the lake that
burns with fire and brimstone for ever. Sow holiness, and reap
happiness : ' They who sow to the flesh, shall of the flesh reap
corruption ; but they who sow to the Spirit, shall of the Spirit
reap life everlasting,' Gal. vi. 8.

Chap. XIII.] the sinner's last sentence. 3u3

CHAPTER XIII.
The eternity of the sinner's misery in the other world, with the
grand reason of it.
I come now to the eternity of the sinner's punishment in that
word everlasting.
To alwviov. The word is referred to God, and then is used for
that which is eternal, a parte ante, or that never had a beginning.
Sometimes it is referred to the rational creature, and then signi
fieth an eternity, a parte post, or that which never hath an end.
The word comes from aimv, an age, because what is everlasting
endureth through all ages and generations, and infinitely beyond
them. The doctrine which I shall draw from this property of ungodly
men's punishment shall be this :
Doct. 3. That the punishment of the wicked in the other world
will be everlasting. It will not only be extreme, in regard of
its intension, but also eternal, in regard of its duration. Their
privative punishment will be eternal : ' They shall be punished
with everlasting destruction from the presence of the Lord,'
2 Thes. i. 7, 8 ; and so will their positive punishment be, Jude 7.
Sodom and Gomorrah, and the cities about them, are set forth
suffering the vengeance of the eternal fire. And Christ tells us,
' There the worm never dieth, and the fire never goeth out,' Mat.
xviii. ; and again it is called ' the lake that burns with fire and
brimstone for ever.'
It were no small ease to the damned, if they had hopes of any
end of their misery ; though after as many millions of millions of
years as have been moments since the creation, and as are creatures
small and great in both worlds ; but it may not be, it cannot be ;
after all these years they are not to remain one moment the less
in hell.
I shall only give the reasons of it, and proceed to the use.
There are several reasons given why the sinner's temporal fault
should have an eternal punishment.
1. Some tell us, he refused eternal life, and therefore it is but
reason he should be punished with eternal death. They had eternal
pains and eternal pleasures set before them, and they chose eternal
pains. In choosing the way, they chose the end ; they chose the
way of the flesh, the way of their own hearts, and so consequenti-

304 the sinner's last sentence. [Chap. XIII.
ally they chose hell, .to which that way led. Now if a man hath
but his own choice, whom can he blame but himself ? If a man
have what he desireth and loveth, if it be ill with him, he must
thank himself : ' He that sinneth against me, wrongeth his own
soul ; all that hate me love death,' Prov. viii. 36 ; Jer. iv. 17, 18.
2. Others tell us that if they should live here for ever, they would
sin for ever ; therefore God, taking the will for the deed, punisheth
them for ever. They die eternally for sin, who would have lived
eternally in sin. Vellet sine fine vivere, ut posset sine fine peccare,
(Greg.) : Man would live here for ever if he had his will, that
he might sin for ever. Scotus and Aquinas tell us, Peccant in
azterno suo, et puniuntur in ceterno Dei: They sin in their eter
nity, and God punisheth them in his eternity. If God would
give them an eternal abode on earth, they would employ it in dis
obeying and dishonouring him eternally ; and because they would
sin for ever, therefore they shall suffer for ever. Jer. viii. 5, ' The
children of Israel are slidden back with a perpetual backsliding ;
they hold fast deceit, and refuse to return.' How loath are they
to forsake their lusts. 1. They hold them fast: 'As a fountain
sendeth forth water, so doth the sinner send forth wickedness,' Jer.
vi. 7. Now a fountain sendeth forth water freely without con
straint, and constantly without cessation. What anything doth
naturally, it doth easily and unweariedly. The sun shines natur
ally, and he shines without any pains or tiresomeness ; the foun
tain sends forth water naturally, and doth it with ease and con
stancy. So the sinner sins naturally, and doth it delightfully and
unweariedly. When the body and its members, the instruments
of sin, are tired and worn out, and unable to execute the lusts of
the flesh, the body of sin is still fresh and vigorous in plotting and
conspiring evil, and in embracing and cherishing evil motions;
whence it appears that man sinning naturally would, if he lived,
sin eternally, and then, say they, he is tormented for ever. But,
3. The principal reason of the eternity of the sinner's misery,
and indeed the only reason in my judgment, with due respect to
others, is the infinite demerit of sin, as committed against an infi
nite majesty. Because the sinner is not capable of bearing a
punishment infinite in intension, therefore he must have it infinite
in duration. I doubt not but if the sinner were able to bear the
infinite stroke of divine justice, notwithstanding his will to sin for
ever, and his choice of eternal death, and all the other reasons that
are usually brought for the eternity of their pains, he should not
stay long in that prison of hell, but quickly be released. But be-

Chap. XIV.] the sinner's last sentence. 305
cause a poor finite creature hath not a back strong enough to bear
an infinite blow, therefore he must be always suffering.
The notoriety and malignity of sin proceeds from the dignity of
the person against whom it is committed, as I have largely shewn
elsewhere.1 Because the authority of an infinite God is despised,
the law of an infinite God disobeyed, the love of an infinite God
undervalued, and the image of an infinite God defaced by sin, there
fore there is an infinite demerit in sin : and because man cannot give
satisfaction infinite in value, therefore he must give that satisfaction
which is infinite in time, or rather in its eternity, Ps. xlix. 7, 8,
and li. 4 ; Job vii. 20. And considering that God was resolved to
have full satisfaction for sin, I conceive Christ himself could not
have satisfied for the sins of any, if he could not have offered a
sacrifice of infinite merit to answer the infinite demerit of sin. But
herein the wisdom and goodness of God did superabound, in pro
viding an antidote stronger than the poison ; for whereas sin is
infinite, only objective, as committed against an infinite God ; the
sacrifice of Christ is infinite, both objective and subjective, as
offered up to an infinite Majesty, and offered by one that was an
infinite Majesty ; whose person being infinite, rendered his sacri
fice of such boundless value and merit.

CHAPTER XIV.
How little cause to envy sinners, and how careful we should be to
avoid their eternal misery.
Use. 1. We may learn hence what little cause any have to envy
sinners their fat and sweet in this world. Alas ! for their poor
short pleasures of sin, they must have extreme and eternal tor
ments. Who would grudge them their portion, or eat of their
dainties, or buy their bargains, that is not mad, and quite bereft of
his wits : Prov. xxiii. 17, 18, ' My son, envy not sinners ; for surely
there is an end ;' ay, and a sad end for poor sinners. An end, of
woe, and wrath, and death, and misery, without any end or ease.
Ah, what sad objects are they of pity who laugh a minute, and
must weep for ever ! who for a little giggling mirth, and poor drossy
pleasures, must fry eternally in hell flames among devils and
damned spirits.
Exhort. Reader, believe and consider this misery of the wicked,
and be restless till thou art secured against it. Ponder it well, to
1 In a treatise called The Incomparableness of God.
VOL. V. U

306 the sinner's last sentence. [Chap. XIV.
be among devils, those stinging serpents, roaring lions, frightful
monsters, would make thy hair stand on end, and thy heart to ache;
but to be amongst them in extremity of torments, in fire, in fire
kindled by the infinite wrath of God, and in universality of tor
ments ; to have all kinds of judgments and plagues inflicted on
thee, ay, and on every part of thy body, and all the powers of thy
soul ; and to suffer all this for ever, ever, ever ! Canst thou bear
the company of lions, and bears, and wolves, and adders, and ser
pents, and the deformed monsters here for ever ? How then wilt
thou bear the company of devils, hideous, monstrous, frightful hell
hounds, for ever ? Thou canst not bear the pain of our fire for one
day, no, not for one quarter of an hour, how then wilt thou bear
the pain of hell-fire for ever ? ' Ah, who can dwell in everlasting
burnings ? ' who can endure abiding flames ? The patient, in a
violent fit of the stone, or colic, or gout, supports himself with this
cordial, This will not last long. The woman in labour, in the ex
tremity of her pains, hath this to revive her, All this, through the
kindness of God, will soon be over. The primitive Christians com
forted themselves under their dreadful sufferings from their perse
cutors with this, Our light afflictions are but for a moment ; they
are black clouds, but will soon pass over, and vanish away. But,
reader, if once thou art turned into hell, into those unconceivable,
intolerable flames, amongst those frightful devils, thou canst have
nothing to bear up thy spirit, not the least hope of any cessation, or
intermission, or remission of thy pains. Ah, how will despair, like
a dagger, stab thee to the heart ! What a cutting corrosive will it
be to think, I am here amongst horrid, hideous, hellish devils, who
have been my tempters, and are now my tormentors, banished the
blissful presence of God and Jesus Christ, suffering those torments,
and pains, and misery, to which all the fires and racks on earth are
but as the raising of skin to Nebuchadnezzar's fiery furnace. Ah,
what tongue can tell what this poor body suffereth in every part of
it ! Ah, what understanding can apprehend the anguish and re
morse of this soul, its cutting reflections on what it hath been and
done, and its killing prevision of what it must undergo, and I must
endure all this for ever ! Though my pains are so extreme in their
intension, yet if they were short in their duration, I had some
ground of comfort ; nay, if they were to last no more millions of
years than there are stars in heaven, and drops of water in the
ocean, I should have some crevice of light, some hope to bear up
my heart ; but alas, alas ! I am here in the midst of this cursed
crew, under these extreme ineffable pains, and must be here for

Chap. XIV.] the sinner's last sentence. 307
ever. The wrath upon me is abiding wrath, John iii. 24. It is
wrath to come, and ever will be wrath to come. After ages, and
generations, and millions of them, ay, and millions of millions of
them, my pain would not be a moment the nearer a period. My
night of darkness and horror will be a long night indeed ; the clock
will never strike, the time will never pass, the morn will never
dawn, and the sun will never rise. Oh what shall I do ? thousands,
and thousands of thousands, millions, and millions of millions of
millions, signify not a moment to my wretched and cursed eternity.
Ah such company, such misery, and that for ever, ever, ever !
Reader, doth not thy soul tremble to think of this, which will be
the portion, probably, of most in the Christian world ; and wilt
thou give thyself a moment's rest, in a state liable and obnoxious
to it ? For the sake of thy precious soul, if thou hast any true self-
love, break off thy sins by repentance, and thine iniquities by
accepting of thy Redeemer. Hell hath not yet shut its mouth
upon thee, nor is the gate of mercy yet shut against thee. Oh
bless the divine patience, and know the things that concern thine
own peace.
Thy life is short and uncertain ; when once death seizeth thee,
thou art immediately fixed, there can be no change, no alteration
of thy state. Tears, prayers, groans, sighs, sobs, will work nothing,
prevail nothing with the judge to alter his sentence, or thy con
dition. ' Now is the accepted time, now is the day of salvation.'
Therefore, 0 sinner, ' agree with thine adversary quickly, while
thou art in the way with him; lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the officer, and
thou be cast into prison. Verily I say unto thee, Thou shalt by no
means come out thence, till thou hast paid the uttermost farthing,'
Mat. v. 25, 26. But having written largely of this in another
treatise, and intending to speak of it here only by way of preface
to what I mainly intend, and now come to discourse of, and that is
the nature, danger, cause, and curse of sins of omission, in the rea
sons of this severe sentence, I shall speak no more thereof, but pro
ceed to the third general part of the text, and that is the reason.

308 the sinner's last sentence. [Chap. XV.

CHAPTER XV.
The reason of Christ's severe sentence, and a question resolved,
whether the righteous, by their acts of charity, do not deserve
heaven, as well as the wicked, by their omission thereof, deserve
hell.Thirdly, The reason of Christ's severe sentence against them:
ver. 42, 43, ' For I was an hungered, and ye gave me no meat ; I
was thirsty, and ye gave me no drink. I was a stranger, and ye
took me not in ; naked, and ye clothed me not ; sick and in prison,
and ye visited me not.'
, The words have nothing of difficulty in them, and therefore I
shall not waste time in the explication of them. Every one knows
what it is not to give meat to the hungry, or drink to the thirsty,
or raiment to the naked, &o. That it is the omission of a duty,
viz., charity, which God commands, and also that believers are the
members of Christ, Eph. i. 23, Christ mystical, 1 Cor. xii. 12;
and therefore what injuries are done to them are done to Christ,
Acts ix. Only it may be needful to speak to these two particulars
before I raise the doctrine.
1. Whether there be not the like ground of the salvation of the
blessed that there is of the damnation of the wicked ; namely, the
merit of their works. Both seem to speak it : ' Come, ye blessed,'
&c. ; ' For I was hungry, and ye gave me meat.' Again, ' Go, ye
cursed,' &c. ; ' For I was hungry, and ye gave me no meat,' &c.
2. Why Christ will try men at the great day by the performance
or neglect of this duty of charity, and not rather by their perform
ance or neglect of prayer, hearing, watchfulness, or some other
duty, or by their humility, heavenly-mindedness, patience, temper
ance, &c.
In answer to the first, though Bellarmine affirms there is the
same reason in each, and Cornel. A Lapide, with the rest of the
papists, concur therein, yet if they were not wilfully blind, they
might see enough in the text to disprove them.
1. In that Christ calls to the blessed to inherit the kingdom.
K\npovoft,ijo-aTe rijv fiaaiXeiav, which word signifieth hoyreditatis
jure possidere, to enjoy a thing by right of inheritance, from
parents and ancestors, and not by right of purchase, or deserving ;
therefore heaven is often called KKrjpovofiia, an inheritance, CoL i.
12 ; Eph. i. 14 ; 1 Pet. i. 3. So the type of it, the land of Canaan,

Chap. XV] the sinner's last sentence. 309
is often called by the LXX, probably from the division or distribution
of the land by lot to them, Josh. xiv. 2, which to a word is the im
port of the word.1 Now, they who enjoy an estate by right of son-
ship do not possess it by merit. What can a child, who may in
herit his deceased father's estate in his childhood or infancy, do to
deserve that estate ?
2. In that Christ tells them that this kingdom was prepared
for them before the foundation of the world. Now, what could
they do before they had a being to deserve this inheritance ? And
the apostle is positive that all is to be referred to the purpose of
God, not to the piety of any men. ' For,' saith he, ' the children
being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, (mark) not of
works, but of him that calleth ; it was said unto her, The elder
shall serve the younger,' Rom. ix. 11, 12 ; Eph. i. 4; Rev. xiii. 8.
If it be objected, that God foresaw that they would improve
their free-will unto the performance of such good works, whereby
they would deserve heaven, and therefore chose them to heaven,
which the papists stand much upon, I answer,
1. The foresight of their faith and good works cannot be the
cause of their election, because their election is by God himself de
clared to be the cause of their faith and good works. If their faith
and obedience be the effect of election, they cannot be the cause of
it ; but so they are : Job vi. 37, ' All that the Father hath given
me shall come to me,' i.e., believe on me. Again, ' As many as
were ordained to eternal life believed,' Acts xiii. 48 ; so for good
works, John xv. 13 ; Eph. i. 4 ; Rom. viii. 30.
2. Then man's will must be the ground of God's actions, not his
own will. The Scripture tells us that God ' worketh all things
after the counsel of his own will,' Eph. i. 1 1. But, say the papists, in
election, God worketh according to the improvement of man's will.
3. Then the accomplishment of God's decree depends upon the
mutable and uncertain will of man, so that there is a possibility
that God may be disappointed of his choice, and his elect of that
happiness to which they are chosen, if both depend on a change
able creature. But the word of God speaks the contrary, that God
cannot be frustrated of his choice : Ps. xxxiii. 11, ' The counsel of
the Lord standeth for ever, the thoughts of his heart to all genera
tions.' His decrees are sure, 2 Tim. ii. 19, though his sentence
may be altered, Jer. xviii. 7-10. Nor can the elect be disappointed :
1 "A kXtjpos sors et co/tos lex, seu ve/ua, distrilmo quia hsereditates olim per sortem
distribui solebant.

310 THE SINNER'S LAST SENTENCE. [CHAP. XV.
Mat. xxiv. 24, ' If it were possible, they would deceive the very
elect.' Here the impossibility of their seduction is grounded on the
stability of their election.
4. Then there can be no election of infants to everlasting life ; I
mean, of such as God foreseeth or ordaineth to die in their infancy,
because God cannot foresee that these will improve the liberty of
their wills unto faith and repentance. That infants may be saved
is clear : Mat. xix. 14, ' Suffer little children to come unto me, and
forbid them not, for of such is the kingdom of heaven.' Matthew
calls them waiSia, Luke, fipetpr) ; the first word signifieth puerulus,
a little child, — one, say the critics, that is in the first seven years of
his age; but the latter, Luke xviii. 15, signifieth infants newly
born, or sucking babes. Now, if of such is the kingdom of heaven,
then they may be saved. But none are saved save such as are
elected ; therefore without any foresight of faith or good works,
rational creatures may be elected, Rom. viii. 30, and xi. 7.
5. If foresight of men's works be the cause of their election, then
man hath whereof to glory. He is then the cause of his own sal
vation. Election is the original of all ; a spring that runneth under
ground for a time, first bubbleth' up and discovers itself in effectual
calling, so glideth along in a life of faith and holiness, and at last
emptieth itself in the ocean of peace, and joy, and happiness; so
that if man be the cause of his election, then he may thank himself
for his salvation. John is no more beholden to God than Judas,
for it is the improvement of the freedom of his will which brings
him to heaven. God did as much for Judas, say they, as for John.
But how contrary is this to the word of truth : Rom. iv. 2, ' But if
Abraham were justified by works, he had whereof to glory.' The
Scripture speaks in another dialect : ' By grace ye are saved
through faith ; not of works, lest any man should boast,' Eph. ii.
8, 9. The knife with which Adam cut his own throat, and where
with he murdered his posterity, was pride ; he would hold of him
self, and not of God. The wise and gracious God, in the way he
hath taken for our recovery, is pleased to lay this knife as far as
may be out of our way, lest we be ruined by it a second time.
Though this pride, the popish doctrine of merits, and foresight of
good works maintains ; but God tells us, man is nothing, and God
all in all, ' that no flesh might glory in his presence,' 1 Cor. i.
27-29. 6. The Holy Ghost gives us the true ground or motive of elec
tion, far differing from this of the papists, and that is the will and
pleasure of God : ' Having predestinated us according to the good

Chap. XVI.] the sinner's last sentence. 311
pleasure of his will,' Eph. i. 5 ; ' Being predestinated according to
the purpose of him,' ver. 11.
Rom. ix. 18, ' Therefore hath he mercy on whom he will have
mercy, and whom he will he hardeneth.'
Mat. xi. 26, ' Even so, Father : for so it seemed good in thy
sight.' 2 Tim. i. 9, ' Who hath saved us, and called us with an holy call
ing, not according to our work, but according to his own purpose
and grace, which was given us in Christ before the world began.'
Again, the particle for, enim, jap,1 is counted causal, not that
always it noteth the cause, but sometimes a reason or argument,
whether taken from the cause or effect, Mat. i. 18, and xv. 14;
2 Tim. ii. 7. Besides, this is sufficient for parity of reason, or the
resemblance, that as some go by the way of good works to heaven,
so -others by the way of evil works to hell. Good works are not
TToirjTtica, ceu causa salutis, sed arj/AavTi/ca, respectu fidei et finis ejus
vita? ceternai, (Glass. ;) not the cause of reigning, but the way to the
kingdom. Once more, let the papists shew the same proportion
between a few imperfect defective good works, which men are
enabled to do by the help of God, and the unconceivable eternal
joys and glory of heaven, that is between the evil works of men and
the endless pains of hell, and then let them plead their merits.
They may, if they please, observe that the saints themselves are so
far from pleading their merits, or boasting their deserts, that they
hardly remember that they ever did those works which Christ pro
claims to their praise, and rewards through his own blood with a
kingdom : ' Lord, when saw we thee hungry or thirsty ?' &c. Oh,
what a vast difference is there between an upright humble Chris
tian, who acknowledgeth himself less than the least of all God's
mercies, and a proud papist, that dares say, Ccelum gratis non
accipiam !

CHAPTER XVI.
Why Christ will try men at the great day by acts of charity.
The second question to be discussed before I proceed to the doc
trine is, Why Christ trieth men at that day by the neglect or per
formance of charity, and not of some other duty, as hearing, pray-
1 Piscat. in loc.

312 the sinner's last sentence. [Chap. XVI.
ing, watching ? &c, or by their patience, humility, temperance, or
heavenly-mindedness ? &c. To this I answer :
These works of charity are by a synecdoche put for new obe
dience, and all the good works of a Christian's life. Though Christ
mention those as the test of men at that day, yet he doth not
hereby exclude others. The Scripture abundantly proveth that
other graces and duties shall be rewarded at that day, 1 Pet. i. 6, 7 ;
Mat. x. 18 ; Heb. vi. 10, &c, and that men shall be condemned
for other sins beside the neglect of charity. The want of the wed
ding-garment, Mat. xxii. 12, 13 ; unprofitableness in the improve
ment of talents, Mat. xxv. 30. We have a bed-roll of other sins
condemning, 1 Cor. vi. 9, 10; Rev. xxi. 8; indeed every sin, any
sin that men have lived in and loved, who have died impenitent,
will be found damnable at that day.
It cannot rationally be supposed that the performance or neglect
of those outward acts of charity should be the general test, I mean
of all; for how then shall those that die in their infancy and child
hood, or such as are extremely poor, be tried, who are rendered
wholly incapable of feeding the hungry, or clothing the naked.
Neither do I judge it shall be the sole test, for it is possible for a
man in those outward acts to be bountiful to men, who hath no re
gard or fear of God in him. The apostle supposeth a man may
give all his goods to the poor, and yet be void of true love to the
poor, 1 Cor. xiii. 3. It is unquestionable that the worship of the
blessed God is much more excellent than our kindness to the
children of men, as Calvin well observeth on the text ; yet Christ,
who knoweth the hearts of all men, and from what principles they
act, will mention the saints' acts of charity at that day, and reward
them accordingly, and will mention the sinner's omission of charity
at that day, and condemn him for it.
1. Because acts of charity are more obvious and apparent to the
world. Though the Christian usually is close therein, and will not
let his left hand know what his right hand doth, yet charity, like
musk, will discover itself; the objects thereof will publish their
benefactors ; and he himself thinks it needful sometimes to be open
and public in his liberality, though not for self-ostentation, yet for
others' imitation. Luther tells us that Christ will try men this
way, because the world shall justify his sentence both of reward
and punishment. If a man be charitable, all his neighbours take
notice of it, yea, commonly love him for it ; the vilest of them
will commend him, though by his holy conversation he condemns
them. I suppose this is the good man of whom the apostle speaks,

Chap. XVI.] the sinner's last sentence. 313
when he tells us, that for such a one a man will even dare to die,
Rom. v. Therefore when Christ shall acknowledge the charity of
his people, and then reward them with himself, the wicked neigh
bours of these men will confess the truth thereof, and their con
sciences will force them to consent thereto. Again, there is hardly
a muckworm, whose motto is to have and to hold, to heap and
to hoard up, who will as soon part with his blood as anything
considerable to the poor, but all his neighbours, good and bad,
observe him, speak of him, and generally condemn him for his
earthly-mindedness. So that when Christ, at the great day, shall
accuse him, they will be forced to attest the truth of that accusa
tion, and when Christ at that day shall condemn him, they cannot
but agree to the sentence : Ps. Iii. 6, 7, ' The righteous also shall
see, and fear, and shall laugh at him : Lo, this is the man that made
not God his strength ; but trusted in the abundance of his riches,
and strengthened himself in his wickedness.'
2. Because these acts of charity are signs of faith and love, to
which graces heaven is promised, James i. 12, and ii. 5 ; John iii.
16, 17, 36. Christ, who knoweth the heart, understandeth from what
inward root our outward fruit springeth ; and therefore faith and
love, which are the fountain of true charity, James ii. 15-17, being
inward and secret, he mentions what is more open and known as a
sign and testimony of that faith in him, and love to him, which
are invisible and unknown to the world. Faith is a grace seated
in the heart : ' With the heart man believeth unto righteousness ; '
where by heart, I suppose, is understood the understanding and
will ; for faith, in habitu, is in each ; and in exercitio, an act of
both. And the heart is called a hidden man, 1 Pet. iii. ; but it
discovers itself to the believer by love. For when once the soul
applieth Christ for pardon, and begins to hope for those great and
good things which Christ hath purchased for him and promised to
him, this faith kindleth a holy flame of love in the affections to
Christ, and hereby the soul understands that he is a true believer
beloved of God ; for our love is but the reverberation of God's love
back again to himself, 1 John iv. 19. And then faith discovers it
self to others by these fruits and effects of love to God, i.e.,
feeding the hungry and clothing the naked. St Paul tells us that
faith works by love, as its tool or instrument, Gal. v. 6. Love to
God produceth love to his saints, and love to the saints will draw
out the hand, and heart, and purse, to relieve them in their wants,
1 John iii. 17. Love is costly and expensive, thinks nothing too
much or too good for its beloved. Mary's box of ointment is

314 the sinner's last sentence. [Chap. XVI,
very precious, but not too precious for her Lord. Life is worth all
the world, yet laid down for a Christian at the command of love,
1 John iii. 16, 'Hereby perceive we the love of God, because he
laid down his life for us.'
3. Because practical godliness, of which charity is a part, will be
that by which men shall be tried at the great day. Our Lord
Jesus doth hereby declare, that it is not the profession, but the
practice of religion that will be inquired into by the judge of quick
and dead. It is not saying, Be thou fed, and be thou clothed,
without giving wherewith to be fed and clothed ; but it is feeding
the hungry and clothing the naked that shall be rewarded. Good
words may please ourselves, but good works only please God, and
profitour own souls: 'Not every one that saith, Lord, Lord, shall enter
into the kingdom of heaven, but he that doth the will of my Father
which is in heaven.' It is the doing, not the talking Christian that
hath the promise of heaven, Mat. vii. It is the practical, not the
verbal Christian that hath a right to heaven, through the precious
blood of Christ, and the gracious promise of God : Rev. xxii. 14,
' Blessed are they that do his commandments, that they may have
right to the tree of life, and may enter in through the gates into the
city.' It is the real, not the nominal Christian, that is prepared for
heaven. None are fit to do the will of God in heaven, but those
who have been accustomed to do the will of God on earth. There
is a making meet for the inheritance of the saints in light, Col. i.
12. A young man by the school is made meet for the univer
sity, and a Christian by practical holiness is fitted for eternal
happiness. Our Redeemer would hereby declare, that all shows and shadows
of godliness, all gaudy professions and curious flourishes of religion,
if void of good works, though, as glow-worms, they shine some
what in the dark night of this world, yet in the long day of eternity
they will all vanish and disappear. God will not then examine
who hath been the greatest talker of his will, but the greatest walker
in his way ; nor who hath been the best speaker, but who hath
been the best doer : ' For whoso looketh into the perfect law of
liberty, and continueth therein, he being not a forgetful hearer, but
a doer of the work ; this man shall be blessed in his deed,' James i.
25. Hearing the word, without doing the work it commands,
brings no blessing. The life and substance of religion consists in
practising what is good, and not in praising what is good. It con
sists in Scripture duties, not in Scripture phrases.
4. Because Christ would hereby publish to the world the great

Chap. XVII.] the sinner's last sentence. 315
respect he hath for charity ; therefore he tells us he will take
special notice of his saints' charity at that day. Charity, whether in
relieving the oppressed, or comforting the sorrowful, or counselling
the doubtful, or supporting the feeble, or feeding the hungry, or
visiting the sick, or clothing the naked, is highly esteemed of Christ.
To what duty hath he annexed more or larger promises ? Mat. v. 7 ;
Ps. xviii. 25 ; Eccles. xi. 1, 2 ; Ps. xlvi. 1, and cxii. 1 ; Isa. lviii. 12.
He speaks of it as if very much of religion did consist in it, and
almost all of it : ' Pure religion and undefiled before God and the
Father is, to visit the fatherless and the afflicted,' James i. 27.
He slights our most severe duties, those which are most irksome to
the flesh, if this be wanting, Ps. lviii. 7-10. He limits his own
mercy to the merciful, 2 Sam. xxii. 25 ; James ii. 13. He is him
self a merciful high priest, Heb. v. He had compassion on the
ignorant, and those that were out of the way, Heb. v. 2 ; on those
that had nothing to eat, Mat. xv. 32 ; on those that were scattered
as sheep without a shepherd, Mat. ix. 36. Therefore he cannot but
value exceedingly, and love tenderly, those that are like him. That
which lieth so near his heart, must needs be inquired after, as
much, if not more, than anything else ; and there is scarce any
thing that speaks our respect of persons or things more than our
inquiry after them. Joseph loved his father Jacob dearly, I suppose
far above all his kindred, and therefore he first inquires after him :
' Is your father well, the old man of whom ye spake ? ' Gen. xliii. 27.
David's heart was set on Absalom, therefore, when the messenger
returned from the battle, he doth in the first place, and in a special
manner, inquire after him : ' Is the young man Absalom safe ? '
2 Sam. xviii. Thus Christ, being so infinitely taken with charity,
cannot but make a great inquiry after it at the great day. It is
fruit that will then abound to the saints' account, Phil. iv. 17 ; and
such seed, that they who sow it liberally shall reap it liberally,
2 Cor. ix. 6.

CHAPTER XVII.
Three particulars about the text.
I come now somewhat closer to the reason of the sentence : ' For
I was hungry, and ye gave me no meat,' &c. Here we must under
stand, Obs. 1. That the omission of inward charity is included in

316 the sinner's last sentence. [Chap. XVII.
this of outward, and will be as dangerous, if not more, at the great
day. The subject of it, the soul, is much more noble than the
body ; therefore to suffer a soul to perish through our neglect of
giving it spiritual alms is a greater sin than to suffer the outward
man to perish for want of bodily alms. Again, the end of spiritual
aims is higher than of bodily — the eternal salvation of the soul :
1 Pet. i. 9, ' Receiving the end of your faith, the eternal salvation
of your souls.' Both sorts of charity are comprehended into these
two verses : Visito, poto, cibo redimo, tego, colligo, condo ;
Consule, castiga, solare, remitte, fer, ora.
Obs. 2. That other works beside works of charity, and other
omissions beside the omission of this duty, will be mentioned at
that day, and men shall be judged according to them. Indeed all
our works will be then accounted for. But you will say, What time
will this take up ? I answer, It seems probable that the day
of judgment may last longer than most imagine. The Holy
Ghost tells us that ' God will bring every work into judgment,
with every secret thing, whether it be good, or whether it be
evil,' Eccles. xii. 14. If every work, then more than acts of
charity ; and if every work good or bad, open or secret, then the
day of judgment must be a long day. The apostle speaks the same
as to the matter of judgment with the wise man : ' We must all
appear before the judgment seat of Christ,' 2 Cor. v. 10.
There are two of our eminent English divines now with God,
who have left their judgment herein upon record. One tells us : I
humbly conceive that the day of judgment shall not be passed over in
an instant, but shall be of long continuance. For if Christ should
judge only as God, he could despatch it in an instant ; but his
judging us men will be after the manner of men, that the creature
may understand, admire, and approve what is done.1 The other
saith : It must take up some large quantity of time to manifest all
the secret sins of men ; and therefore it may be made evident, both
from Scripture and reason, that this day of Christ's kingly office,
in judging the world, shall last happily longer than the day of
Christ's private administration now in governing the world.2
Augustine tells us, Per quot dies hoc judicium exlendatur incer-
tum est, Scripturarum more diem poni solere pro tempore nemo
nescit.3 1 Mr Strong in a Sermon on 2 Cor. v. 10, p. 26.
* Mr Shepherd's Sound Convert, p. 88.
3 Augustine, De Civit. Dei, lib. xx. cap. 1.

Chap. XVIII.] the sinner's last sentence. 317
Obs. 3. Christ doth not say, Ye took my meat from me, or
wronged me of my raiment, or persecuted me, and cast me into
prison ; but, ' I was hungry, and ye gave me no meat ; naked, and
ye clothed me not ; in prison, and ye visited me not.' He doth
not say, I was hungry, and naked, and sick, and instead of reliev
ing ye derided me, and by your taunts and jeers added affliction
to the afflicted ; or, Ye despised and condemned me, as they, James
ii. 6 ; but, ' I was hungry, and ye gave me no meat,' &c. It was
a bare omission of a necessary duty, for which they are sentenced
to hell. It is not robbing, but not relieving ; not oppressing them
with violence, but not supplying their necessities, which Christ
here condemneth them for.
These words, considered thus relatively as the reason of Christ's
severe sentence, will afford us this doctrine which I chiefly intend.

CHAPTER XVIII.
That sins of omission are dangerous and damnable.
Doct. That sins of omission are dangerous and damnable, or
Christ will sentence men at the great day to eternal punishment of
loss and sense for not feeding the hungry and clothing the naked.
Observe how naturally the doctrine floweth from the text : ' De
part, ye cursed, into everlasting fire, prepared for the devil and his
angels : for I was hungry, and ye gave me no meat ; thirsty, and
ye gave me no drink,' &c. The sin mentioned is a bare omission,
and the sentence clearly speaks the punishment ; hence I gather
that sins of omission are damnable. Christ will sentence men to
hell for them. Saul's not slaying Agag (an omission) lost him the
kingdom, 1 Sam. xv. 20, 26. The Moabites and Ammonites were
excluded the sanctuary of God (a high and special privilege) to
the tenth generation for an omission, for not meeting Israel with
bread and water in the wilderness, Deut. xxxiii. 4.
But it is as clear these sins bring eternal as well as temporal
pains and punishment. The slothful servant is sentenced, and
sent into utter darkness, where is weeping and gnashing of teeth,
for a bare omission, for not improving his talent, Mat. xxv. 24-31.
The servant did not waste his talent by riotousness, as the prodigal
did — for he tells his lord, ver. 25, ' Lo, here is thine' — only omit to
improve it through idleness. But he who wanted hands to work,

318 the sinner's last sentence. [Chap. XVIII.
had fetters provided for hands and feet ; and he who would not
work by the light, is rewarded with utter darkness.
Again, we have a clear and full proof of the doctrine in Mat. iii.
10, ' And now also the axe is laid to the root of the trees : there
fore every tree that bringeth not forth good fruit is hewn down
and cast into the fire.' In the verse we have three parts con
siderable :
1. The sin, and that is a bare omission, the not bringing forth
good fruit. Our Saviour speaks the same in Mat. vii. 19. He
doth not say, Every tree that bringeth forth evil fruit is hewn
down ; that bringeth forth drunkenness, or robbery, or uncleanness,
or unsavoury communication, &c, is cast into the fire ; but ' every
tree that bringeth not forth good fruit.' The sin is only a neglect
of positive holiness.
2. The severity of the punishment ; ' is hewn down, and cast into
the fire.' The hewing down is the fitting and preparing the sinner
for the fire, as the tree cut down is prepared for burning. This
is done by their provoking God to leave them to impenitency,
under the ministry of the word. The word is compared to a
sword, Eph. vi. 17 ; a two-edged sword, Rev. i. 16. And it will
cut, and hack, and hew to purpose : Hosea vi. 5, ' God heweth them
by his prophets, and slays them by the word of his mouth.' It cuts
to the heart, Acts ii. 37, and v. 33, and hath dreadful effects on them:
Isa. vi. 9, 10, ' And he said, Go, and tell this people, Hear ye in
deed, but understand not ; see ye indeed, but perceive not. Make
the hearts of this people fat, and make their ears heavy, and shut
their eyes ; lest they see with their eyes, and hear with their ears,
and understand with their hearts, and convert, and be healed.'
And this hewing them down is also by death. The axe of
death fells the tree for the fire of hell. The rotten tree, or the
barren tree, is not good for fruit, therefore for the fire.
He is hewn down, and cast into the fire. Abscission is the way
to perdition, to eternal burning. This is the catastrophe of the
barren tree's tragedy.
3. The certainty of it. Both Christ and the Baptist speak of
the punishment in the present tense, not the future : ' Is hewn
down, and cast into the fire ;' not, shall be hewn down, &c. The
fruitless person shall as certainly be in hell as if he were there
already ; therefore promises and threatenings, though future, are
delivered to us as present. As, ' To us a Son is born,' Isa. ix. 6,
and xxi. 9, ' Babylon is fallen.'
4. The universality of the persons: 'Every tree that bringeth not

Chap. XIX.] the sinner's last sentence. 319
forth good fruit.' Every man, whatever his profession may be, or
his hopes are, or his privileges have been, if he bring not forth
good fruit, he is hewn down, and cast into the fire. The doctrine
being thus proved by Scripture, I shall proceed to the explication
of it in several particulars.
(1.) I shall speak to the nature of them, and shew what sins of
omission are.
(2.) To the danger of them,
(3.) To the reasons why they are so damnable.

CHAPTER XIX.
TJie nature of sins of omission in general.
First, Concerning the first, i.e., the nature of them ; I shall
speak to one more generally, and two more particularly.
1. By the several distinctions of these sins.
2. By their agreement with, and difference from, sins of commis
sion. (1.) More generally, a sin of omission is a neglect of some duty
commanded us in the word of God.
In every command there is a precept and a prohibition : a
precept enjoining, and a prohibition forbidding ; a precept enjoin
ing some duty, and a prohibition forbidding the contrary. The
neglect of doing what the precept enjoins is a sin of omission, and
the doing what the precept forbids is a sin of commission.
The truth is, in every commission there is an omission, as in
every deadly disease somewhat of a fever ; for in every commission,
as in drunkenness, or oppression, or uncleanness, there is a neglect
or omission of the duty commanded, as temperance, charity, and
chastity. But those we most properly call sins of omission, which
are extrinsicate from sins of commission, as not praying, not read
ing the word, not believing, not feeding the hungry, &c. But to
speak strictly, there is no sin but sins of omission ; for all sin con
sists in privation of due rectitude or deficiency, and coming short
of the rule. Though the commands are generally delivered by
way of negation, partly because of the proneness of men to com
mit those sins that are forbidden, and God would, by his negative
command, curb and keep them in — thou shalt not, &c, thou shalt
not, &c. ; partly because negative commands bind more strongly
than the affirmative. The affirmative obligant semper, but not

320 the sinner's last sentence. [Chap. XIX.
ad semper ; but the negative bind semper et ad semper, as the
schoolmen speak. The affirmative bind us always — i.e., there is
no time wherein it can be said that they are of no force — but not
to all times. I am always bound to pray, but I am not bound to
pray at all times. I am bound always to speak truth, but I am
not bound to speak all truth at all times. But negative com
mands bind always, and at all times, as, ' Thou shalt not kill ;' ' Thou
shalt not commit adultery.' These bind every moment of a man's
life ; I mean, every moment of his life these sins are to be for
borne — they are at no time lawful. Though I say the commands
are delivered negative for the most part — viz,, eight of them — yet
we must understand that all the negative commands of God include
their affirmative, as, 'Thou shalt have no other gods before me;'
this includes, Thou shalt have me for thy God, thou shalt know me,
love me, fear me, trust me, and worship me as thy God. And
when God saith, ' Thou shalt not make to thyself any graven
image,' &c, this includes, Thou shalt worship me according to my
will revealed in my word. When God saith, ' Thou shalt not
take the name of the Lord thy God in vain,' this includes, Thou
shalt use reverently all my names, titles, attributes, ordinances,
word, and works. When God saith, ' Thou shalt not kill,' this
includes, Thou shalt use all lawful means for the preservation of
thine own and thy neighbour's life. When God saith, ' Thou
shalt not commit adultery,' this includes, Thou shalt, by all just
ways, maintain thine own and thy neighbour's chastity, in thought,
word, and deed. When God saith, ' Thou shalt not steal,' thie
includes, Thou shalt be true, faithful, and just in all thy contracts
and dealings with others ; restore what is ill-gotten, be diligent in
thy calling, and endeavour the furtherance of thy own and thy
neighbour's estate by all just ways. When God saith, ' Thou
shalt not bear false witness against thy neighbour,' this includes,
Thou shalt, to thy power, promote truth in thyself and others,
maintain thine own and thy neighbour's good name. When God
saith, ' Thou shalt not covet,' &c, this includes, Thou shalt be fully
satisfied with thine own condition, and desire and delight in thy
neighbour's prosperity. Thus the negative commands of God in
clude their affirmative ; so that, to depart from the evil forbidden
is not to keep these laws, unless also we practise the duties com
manded. The neglect of any of them is a sin of omission.

Chap. XX.] the sinner's last sentence. 321
CHAPTER XX..
Three distinctions about sins of omission.
(2.) I shall speak more particularly, and explain these sins —
1. By these distinctions.
2. By their agreement with, and difference from, sins of com»-
mission. First, These sins of omission are to- be distinguished in regard
of substance, manner, or measure.
1. When a duty is omitted in regard of the matter of it, as when
men pray not, give not to the poor, hear not the word, &c, these
omit the substance of the duty. Of such as those God complains :
' There is none that looketh after God,' Rom. iii. 11. And again :
' They will not hear the law of the Lord,' Isa. xxx. 9. ' And he
that turneth away his ears from the cry of the poor, he also shall
cry himself, but shall not be heard,' Prov. xxi. 13. These are
most deeply guilty before God. They shew their utter contempt
of him, and openly manifest it to others, when they omit to relieve
the poor, to pray in their families, or to attend public praying and
preaching ; hereby they are scandalous and offensive. They grieve
the godly : ' Rivers of tears run down mine eyes, because the
wicked forsake thy laws,' Ps. cxix. ; and they harden the wicked.
When ungodly men see others neglect all religion, they are encour
aged in their atheism and irreligion, and presuming others are
wise, and that themselves shall fare as well as others. As it was
said of those, Ezek. xiii. 22, so it may be said of these, 'They
strengthen the hands of the wicked.' Again, these are guilty in
all respects. They who offend in the matter of a command by
neglecting the duty itself in the substance thereof, offend in the
manner and measure also ; but they who offend in the manner and
measure, may not offend in the matter.
2. When the omission is in regard of the manner of the duties'
performance, as when men do pray, but they pray not uprightly,
with the heart : Jer. xii. 2, ' Thou art nigh their mouths, but far
from their reins.' Nor earnestly, with their whole heart, and
with all their heart, and all the powers of their souls, as the precept
is, Jer. xxix. 13, and that prayer to which the promise is annexed,
James v. 16 ; but pray as if they prayed not, formally, and custom
arily, and carelessly, scarce hearing themselves ; and no wonder,
then, if God hear them not. They pray not reverently, with the
vol. v. x

322 the sinner's last sentence. [Chap. XX
awe of God upon their spirits, but are rash in their words, and irre
verent in their hearts, Eccles. v. 1, 2. So when men give alms,
but do not give cheerfully, with a free, willing, ready heart : ' For
God loves a cheerful giver,' 2 Cor. ix. 17. Nor seasonably, when
it may do most good : Prov. iii. 28, ' Say not to thy neighbour, Go,
and come again to-morrow ; when thou hast it by thee.' So when
men hear the word, but hear not awfully, in the fear of God, as in
the presence of God : Acts x. 33, ' We are all here present before
God, to hear all things commanded thee of God ;' neither hear be-
lievingly, giving their assent to what they hear, and applying it to
their own souls : ' The word preached did not profit them, not
being mixed with faith in them that heard it,' Heb. iv. 2. These,
and suchlike, though they are not guilty of omission in regard of
the matter of a duty, yet they are guilty of omission in regard of
the manner of it. Though they do the thing commanded, yet they
do it not as it is commanded, and so are guilty of the breach of a
positive law and command.
3. When the omission is in regard of the measure of the duty,
as when a man gives alms, but not answerable to his estate ; though
God hath filled his belly with hidden treasures, and waters of a
full cup are wrung out to him, and he is able to give pounds to
poor indigent families, he puts them off with a few pence, or at
most shillings, this is an omission in regard of the measure. God
expects charitable contributions from men, answerable to his bounty
to them : 1 Cor. xvi. 2, ' Upon the first day of the week let every
one of you lay by him in store, as God hath prospered him, that
there be no gatherings when I come.' According to the measure of
the divine mercy to us, such should be the measure of our charity
to others. According to the seed thrown into the earth is the crop
returned by the good ground. Therefore to make scanty returns,
when we have large receipts, is a sin of omission ; so when men
pray, but not with that frequency which they might and ought.
The command is, to pray continually, to pray without ceasing, to
pray evermore.
Which must include at least frequent, i.e., daily prayer, each
morning and evening ; but some men pray, but it is only at certain
seasons, now and then, by fits and starts. Some pray only upon
the Lord's days, as if they had liberty all the working days to be
atheists, and neglect the owning of the great God. Others pray
only under some affliction ; and as patients to their physician, never
go to God but when they cannot tell what to do without him. So
the Jews, in their affliction, ' they will seek me early,' Hosea v. 15.

Chap. XX.J the sinner's last sentence. 323
' When he smote them, then they sought him ; but their heart was
not right with him, neither were they steadfast in his covenant,'
Ps. lxxviii. 34, 37. Unevenness of pulse argues a distempered
body, so doth unevenness in duties a distempered soul. In their
trouble they will pour out a prayer. When troubles are on them,
they will make bold to trouble God, and call him up for their help.
God expects frequency of application to him every day, and greater
frequency of those that have more time, and fewer obstacles and
impediments than others. Now the putting God off with applica
tions to him, and acknowledgments of him, once a week, instead of
every day, and much under affliction, instead of doing it in all
conditions, and at all seasons ; or putting him off with morning
prayer only, instead of morning and evening prayer, or with family
prayer only, when we should also pray in our closets daily ; these
are sins of omission, in regard of the measure of the duty.
Secondly, These sins of omission are either partial or total.
Total omissions are, when men wholly neglect the duties com
manded ; as when they altogether cast off praying, and hearing, and
giving alms, and examining their own hearts : Ps. xiv. 3, 4, ' They
are all gone aside ; there is none that doeth good ; they call not
upon God.' A man may read the word atheist in the foreheads of
these men. They carry about them, wherever they go, the sign and
mark of condemnation. They please themselves possibly that they
do not abound in scandalous sins of commission, not considering
that they may be guilty of self-murder, as well by starving or not
feeding their souls, as by stabbing or poisoning their souls.
2. Partial omissions are, when men do sometimes perform the
duties commanded, but not with that constancy which they ought :
Job xv. 4, ' Thou castest off fear, and restrainest prayer before
God,' i.e., Thou imprisonest prayer, and dost not afford it the
liberty it formerly had ; it was wont to appear every day openly,
but now it is kept in, and shews itself but seldom.
Thirdly, Sins of omission are distinguished into external or inter
nal omissions.
1. External omissions are a neglect of the outside, as I may call
it, of the command.
2. Internal omissions are the neglect of the inside of the com
mand. We must know, that in every command there is an extra
and an intra, an outside and an inside ; somewhat that concerns the
hands and conversation, somewhat that concerns the heart and
affections. As, for example, in the fourth commandment, of sancti
fying the Sabbath, there God commands us to spend the whole time

324 the sinner's last sentence. [Chap. XXI.
of his day, except so much as the works of necessity and mercy call
for, in religious exercises, and the duties of his own worship, as
praying, reading, hearing, singing, &c. Now the bare performance
of these duties is the outside of the command, and he who doth
them, though customarily, obeys the command literally ; but the
sanctifying the name of God in these duties, and the performance
of them with reverence, humility, faith, love, joy, according to
the several duties and several parts of them, is the inside of the
command; and he alone that performeth these duties in such a
manner obeyeth the law spiritually. The neglect of the former is
an external omission, for which God threatens families and nations :
' Pour out thy wrath upon the heathen that know thee not, and
upon the families that call not upon thy name,' Jer. x. 25. They
who will not deprecate the wrath of God, must feel it ; and they
who will not entreat his favour, must go without it. So the not
casting the incestuous person out of the church, was an external
omission, 1 Cor. v. 2. The neglect of the latter, i.e., of performing
Sabbath duties in the forementioned manner, is an internal omis
sion. Thus God complains of his people, that though they prayed,
and possibly made long prayers, yet God counts their prayers as no
prayers for their internal omissions: ' There is none that calleth upon
thy name, that stirreth up himself to take hold of thee.' They put
up, it may be, some lazy petitions, but they pour out no hearty desires;
nay, God curseth men for doing his work negligently : Jer. xlviii.
10, ' Cursed be he that doeth the work of the Lord deceitfully.'

CHAPTER XXI.
The agreement and difference between sins of omission and
sins of commission.
2. It will further explain these sins of omission, to consider the dif
ference between omissions and commissions, as also their agreement.
(1.) They agree in the authority forbidding them. The same
God forbids each sin ; he that saith, ' Thou shalt not kill,' the same
saith, ' Thou shalt serve me diligently,' Exod. xx. ; Jer. xlviii 10 ;
Mat. xxii. 37 ; ' With all thy heart,' Mat. vii. 13.
(2.) They are both against the same particular command. In the
same command wherein he forbids theft, he commands diligence in
our callings, and the use of all lawful means for the increase of our
own estates ; in the same law wherein he forbids uncleanness, he com-

Chap. XXI.] the sinner's last sentence. 325
mands care and endeavour to preserve our own and our neighbour's
chastity. (3.) They are both a privation of that rectitude which is required
by the law to the goodness of every action. For if malitia moralis
non est quid positivum, if there be nothing positive in the formal
nature of sin, according to the schoolmen — as there can be nothing
positive in it, unless we will make God the author of it — but a want
of conformity to the law, then every commission is an omission in
this respect, and so they agree in their formal nature.
(4.) They agree in their fruit and effect. Sins of commission ex
clude heaven, and condemn to hell : ' Know ye not that the
unrighteous shall not inherit the kingdom of heaven ? Be not
deceived: neither fornicators, nor adulterers, nor drunkards, nor
covetous, shall inherit the kingdom of God,' 1 Cor. vi. 9, 10; Eph.
v. 9 ; and so do sins of omission, as the text doth abundantly prove.
The difference between sins of omission and sins of commission
consisteth, 1. In that sins of commission are against a negative law, and sins
of omission are against an affirmative law. Oppression is against a
negative law : ' Thou shalt not oppress thy neighbour ; thou shalt
not oppress a stranger.' Neglect of charity is against an affirma
tive law : ' Give to him that asketh of thee ; and from him that
would borrow, turn not thou away,' Mat. v. 42.
2. They differ in this: every commission proceeds originally
from a sin of omission, but sins of omission do not proceed origin
ally from sins of commission. All sin springeth from this, the
departure of the heart from God, Jer. ii. 5 ; Heb. iii. 12, and the
want of true love to, and fear of, his majesty, 1 John v. 3, John
xv., which are sins of omission. Where there is no love to God,
there is no care to forbear what he forbids : John xiv. 24, ' He
that loveth me not, keepeth not my sayings ;' and where there is
no fear of God, all manner of wickedness will abound, Ps. xxxvi.
1, 2. David concludes a wicked man's omission from his sins of
commission ; the ' transgression of the wicked saith within my
heart, that there is no fear of God before his eyes,' i.e., His scan
dalous practices, and sins of commission, tell me that he is guilty
of inward omissions, that there is no fear of God before his eyes.
He who casteth off fear, will soon let the reins loose to all licen
tiousness : ' They who called not on God will devour Jacob, and
make waste his dwelling-place,' Jer. x. 25 ; no sin comes amiss to
them, Rom. iii. 9-14. The monstrous, horrid, unnatural sins
of the heathen had their beginning in sins of omission. When they

326 the sinner's last sentence. [Chap. XXI.
knew God, i.e., by the light of nature, which plainly speaks a deity,
they glorified him not as God ; i.e., did not love him, fear him,
trust in him, honour him as God, neither were thankful, did not
acknowledge their engagements to him, for their noble beings, and
manifold mercies. These were sins of omission ; but what followeth
upon them ? truly unnatural bestiality,' unrighteousness, fornica
tion, wickedness, covetousness, maliciousness, envy, murder, pride,
&c, Rom. i. 21, to the end. Men leave the fountain of living
waters, and then hew themselves broken cisterns which will hold
no water, Jer. ii. 13.
The first and great sin of mankind proceeded from an omission.
Adam's heart was turned from God by unbelief, I humbly conceive,
before ever his hand touched, or tongue tasted, the forbidden fruit.
But now sins of omission do not proceed originally from sins of
commission: James i. 14, 15, 'But every man is tempted, when
he is drawn away of his own lust, and enticed. Then when lust
hath conceived, it bringeth forth sin : and sin, when it is finished,
bringeth forth death.'
3. They differ in this, that sins of commission are founded in
some act or habit ; sins of omission only in the soul, without acts
or habits.1 1. There is somewhat positive about sins of commis
sion, but nothing about sins of omission, and that is the reason.
2. As drunkenness is an immoderate use of beer or wine, here
is an act of the creature, and much positive about this sin,
though nothing positive in the sin itself. So in theft, another sin
of commission, there is somewhat positive about the taking away
our neighbour's goods, and keeping them as our own ; but in sins
of omission there is nothing positive ; as in not praying, not hear
ing, not believing, not giving to the poor, there is nothing positive,
no acts, but a neglect of acts required. Sins of omission are wholly
privative, and have nothing of positivity in them.
4. They differ in this, that sins of commission are more scandal
ous in the eyes of men than sins of omission. I do not say sins of
omission are always less heinous than sins of commission — I shall
prove by and by they may be more heinous — but that they are less
scandalous. Sins of commission, as drunkenness, uncleanness, theft,
swearing, murder ; these make a great noise in the world, are taken
notice of by all, and with the snail, leave a slime and filth behind
them, wheresoever they are : but sins of omission, as not praying in
our closets, not examining our own hearts, not relieving the poor
and needy, not bringing up our children in the nurture and admoni-
1 Barlow Exercit.

Chap. XXII] the sinner's last sentence. 327
tion of the Lord, &c. ; these are more still and quiet, observed by
few or none.
5. They differ in this, that sins of omission are the aversion of
the heart from God, and sins of commission are the conversion of
the heart to the creature, or somewhat below God. Omission turns
the heart from God ; hence we read of man's going far from God,
Jer. ii. 5, and of their departing away from the living God, Heb.
iii. 12 ; which is not meant in regard of local motion, for so none
can depart from God, Ps. cxxxix. 2-5, but in regard of their
inward carnal affections, and disobedient conversations : Jer. xvii.
5, ' Whose heart departeth from the Lord.' Commissions are a
turning to the creature: ' whose heart is after coveteousness.' ' They
imagine mischief in their hearts,' Ps. cxl. 2 ; Eccles. ix. 3, ' The
heart of the sons of men is full of evil.'
Having spoken to the nature of sins of omission in general, and
more particularly by their several distinctions, and their agreement
with, and difference from, sins of commission, I come to the second
thing promised in the explication of the doctrine, and that is the
danger of them.

CHAPTER XXII.
The danger of sins of omission, in the heinous nature of them, and
their offensiveness to God.
Secondly, The danger of sins of omission. Though men are ready
to conceive that sins of omission, because they make no great cry
in the world, are but infirmities, are venial sins, and are not much
to be regarded, as having little of danger to the soul in them, yet
the contrary will appear plainly, if we consider these particulars.
1. The malignity and sinfulness of them speaks their danger.
The more venom and poison there is in any cup or dish, the more
dangerous it must needs be ; the more sinfulness there is in any
sin, the more hazardous it is to the soul. Now I shall shew the
sinfulness of omissions.
(1.) They are most against the mind and will of God. Those
sins are the greatest which most cross the will of the lawgiver, for
sin is a transgression of the law or mind of God ; and every one
knoweth that the mind of God is more in the precept or affirmative
part of the law, than in the prohibition or negative part of it. The
precept or performance of the duty commanded is the main thing ;

B28 the sinner's last sentence. [Chap. XXII.
the prohibition is, as it were, accidental, in order to our obedience
to the precept j1 therefore sins of omission being against the sub
stance and principal part of the command, and so most directly
against that which is the special mind of the lawgiver, must needs
be the greatest sins. It is more good to do good, than not to do evil.
Omissions are not to be esteemed bare negations or privations, but
as breaches of a positive law, wherein the mind of God is most
discovered. Now how great a sin, and how dangerous is it to cross
the mind of God ! surely it is bad thwarting him that can cast body
and soul into hell : ' I say unto you,' saith Christ, ' fear him,' Mat.
x. 28.(2.) Sins of omission are the ground of, and make way for, sins of
commission.2 The want of love to God, and our not believing his
word, which are sins of omission, are the ground of all abomina
tions. When a man once casteth off daily reading the word, and
seeking God by prayer, or performs those duties coldly and care
lessly, he throws himself out of God's protection, and so becomes
a lackey to the devil, and a tame slave to every lust to trample
on and tyrannise over at pleasure : Ps. xiv. 3, 4, ' They are all
gone aside, they are altogether filthy : there is none that doeth good,
no, not one.' Negligentiam in orando semper aliqua notabilis
transgressio sequitur, saith one : Always some notable sin followeth
upon slothfulness in prayer.
David's not watching his eyes and heart, and his not employing
his time better at that hour of the day, brought forth drunkenness,
murder, adultery, lying, &c. Some sins of omission are like great
men, that never go without many followers : admit their persons,
you must admit their long train which they bring with them. So
a Gad, a whole troop of ugly lusts, will throng in upon our neglect
of one duty.
Not doing good, fits the heart for doing evil. The ground not
sown with good corn doth naturally of its own accord bring forth
evil weeds. Indeed, it is impossible for him that doth no good, not
to do evil : ' He that doth not gather with Christ, scattereth ; and
he that is not with me is against me,' Mat. xii. 30. He that fights
not for his prince in a day of battle, is his enemy ; and that servant
who helps not his master in harvest, hinders him. Not to save a
life when we may, is to destroy and murder it. The negative
Christian will quickly fall to be a positive atheist and heathen. If
the heart be empty of good, and swept clean of grace, the unclean
1 Mens legis est lex.
* Vide ante, the second difference between sins of omission and commission.

Chap. XXII.] the sinner's last sentence. 329
spirit will quickly take up his lodging in it. Besides, God doth
often judicially give up them to commit evil, who refuse to do
good : ' Because they received not the truth in the love of it, (here
is a sin of omission,) God gave them up to strong delusions, that
they might believe a he,' &c, 2 Thes. ii. 10, 11. Now how great
and dangerous is this sin, that ushers in so many sins ! Alas ! one
sin is too weighty for thy soul to bear ; how heavy then will that
whole rabble and regiment of sins be, that one sin of omission may
bring along with it ! If I live in sins of omission, sins of com
mission will follow both naturally and judicially.
(3.) Sins of commission do exceedingly grieve the Spirit of God.
Indeed every sin is offensive to the Holy Ghost, or Spirit of holiness,
as directly contrary to its nature ; but the Spirit of God sets a par
ticular special brand and mark upon these sins as grievous to him :
'Follow that which is good. Rejoice evermore. Pray without ceas
ing. In everything give thanks. Quench not the Spirit. Despise
not prophesyings,' 1 Thes. v. 15-19. Observe, the duties are
all positive (the neglect whereof is a sin of omission) to which he
exhorts them, if they would not quench the Spirit. The Spirit is
not only grieved, but also quenched, by sins of omission. Fire may
be quenched by withdrawing fuel from it, as well as by throwing
water on it. By scandalous sins of commission, we throw water on
this heavenly flame to quench it ; but by neglecting to pray, and to
attend on prophesying, and such sins of omission, we withdraw fuel
from it, and thereby put it out. When the Israelites would not
hear the voice of God, they are said to grieve his Holy Spirit, Ps.
xcv. ; and when they believed not his word, the wonders that he
wrought, they are said to vex his Holy Spirit, Isa. lxiii. 10, with
Num. xiv. 11, and xx. 12 : ' Then they rebelled, and vexed his Holy
Spirit.' Not to obey God is to disobey him ; not to be loyal to him
is to be rebellious ; now hereby they vexed his Holy Spirit. Now
how great a sin, and how dangerous is it to grieve the Spirit of
God ! the size or measure of sin is to be taken from the Majesty
slighted, 'disobeyed, and offended by it. The Spirit is God, an
infinite, boundless being, whom these sins of omission grieve and vex.
Again, how dangerous is it to grieve and drive the Spirit from us !
It is the Spirit that must enable us to our duties, Rom. viii. 26 ;
direct us in our walkings, Ps. cxliii. 10 ; comfort us in our
sorrows, John. xiv. 16 ; Isa. lxv. 1-3. It is the Spirit that is
the Spirit of grace and holiness, Zech. xii. 10 ; Rom. i. 4, and must
work them in our hearts, if ever we be gracious and holy, 1 Pet.
i. 2. It is the Spirit must strengthen us with might in our inward

330 the sinner's last sentence. [Chap. XXII.
man, to keep the commandments of God, Eph. iii. 16 ; Ezek.
xxxvi. 27 It is the Spirit that is the earnest of our inheritance,
the first-fruits of our eternal, blessed harvest, and that must seal us
up unto the day of redemption, Eph. i. 13, 14 ; Rom. viii. ; Eph.
iv. 30. How great a sin, and how dangerous therefore is it to grieve
this Spirit, and by sins of omission to incense him to withdraw
from us, without whom we are unable unto any good, and indeed
exposed to all evil.
2. The danger of these sins will appear by their offensiveness to
God. Since our felicity depends on the favour of God, and our
misery on his anger, (hell itself being but his wrath ever to come,
1 Thes. i. 10,) those sins which are highly provoking to God
must be very dangerous. If in his favour be life, Ps. xxx. 5, and
his wrath be worse than death, Ps. xc. 11, I had need to be
ware how I provoke him to jealousy. Now the not believing God,
which is a sin of omission, is called the provocation : Ps. xcv. 8, 9,
' Harden not your hearts, as in the provocation, as in the day of
temptation in the wilderness : when your fathers tempted me,
proved me, and saw my works.' This provocation was their not
believing his word, for all the wonders he had wrought for them :
' They said, Can God furnish a table in the wilderness ? Behold he
smote the rock, that waters gushed out ; can he give bread also ?
can he provide flesh for his people ? Therefore the Lord heard this,
and was wroth : so a fire was kindled against Jacob, and anger
also came up against Israel : because they believed not in God, and
trusted not in his salvation,' Ps. lxxviii. 19-23.
It will appear how provoking sins of omission are to God by these
three particulars.
(1.) By his frequent reprehensions and complaints of men for
them. He blames men for not sacrificing, Mai. iii. 18 ; for not mourn
ing, 1 Cor. v. ; and sharply reproves for not receiving correction :
Jer. ii. 30, ' In vain have I smitten your children ; they received
no correction ; ' for not grieving when smitten, Jer. v. 3; for not
seeking God, Isa. ix. 13. Nay, observe what special notice he
takes of, and how sadly he aggravates, their omissions : Jer. iii. 7,
' I said after she had done all these things, (i.e., gone up upon every
high mountain, and upon every green tree,) Turn thou unto me.
But she turned not.' Here he complains of Israel's omission
in not turning to him ; but mark how he accents Judah's omission,
who knew what Israel had done, and how God had put her away :
ver. 8, ' Yet her treacherous sister Judah feared not,' the dreadful
doom of Israel struck no awe into the heart of Judah. And ver.

Chap. XXII.] the sinner's last sentence. 331
10, ' And yet for all this (that Israel hath committed, and been
severely punished for) her. treacherous sister Judah hath not
turned unto me with the whole heart, but f eignedly, saith the Lord.'
Here was an omission internal, or in the manner of her conversa
tion ; it was not sincere, but with dissimulation.
(2.) By his severe comminations and threatenings denounced
against those that are guilty of omissions. He curseth those that
deny him their help in a day of battle, and that come not forth to
help the Lord against the mighty, Judges v. 23 ; he curseth those
that are not diligent about his work, Jer. xlviii. 10. And believe
it, his curse is effectual, not like the discharge of a piece with
powder only, which doth no execution. Those whom he curseth
are cursed indeed : his curse, like lightning, blasteth and wither-
eth wherever it cometh. ' I cursed his habitation,' saith Eliphaz,
not as a private malediction of his own spirit, but as a pious pre
diction of God's Spirit. Now mark what followeth upon God's
cursing the wicked man's habitation, Job v. 2-4. His house is
by this breath of God tumbling to the ground presently. ' His
children (that should be the honour and support of it) are far
from safety,' ver. 3 ; ' They are crushed in the gate, and there is none
to deliver them,' ver. 4. ' Whose harvest the hungry eateth up,
and taketh out of the thorns, and the robber swalloweth up his
substance.' His estate, which is a second thing requisite to the
outward glory of a family, that is seized on, and snatched from
him. So God threateneth multitudes with his wrath (which is so
terrible, so intolerable, that none can stand before it, Ps. cxlvii. 8 ;
that mountains are moved, rocks are rent in pieces, the foundations
of the earth tremble at it ; yea, that God's own people are ready
to be distracted at it, Ps. Ixxxviii. 3-5, for a sin of omission, for
not calling on his name, Jer. x. 25.
God threateneth to cut a man off from his people (which
includes either a cutting off from the society of God's people here
and hereafter, as Gen. xvii. 14, or of being cut off out of the
land of the living by the sword of the magistrate, Exod. xxx.
33, or both, as some think) for a mere omission. ' But a man
that is clean, and is not in a journey, and forbeareth to keep the
passover, even the same soul shall be cut off from his people,'
Num. ix. 13.
(3.) It appears that sins of omission are highly provoking to God,
by the execution of his judgments on them that are guilty of them.
His works as well as his word speak his great indignation against
these sins. Saul lost his kingdom for not killing Agag and the

332 the sinner's last sentence. [Chap. XXII.
best of the flock : ' Because thou hast rejected the word of the Lord,
the Lord hath also rejected thee from being king,' saith Samuel to
him, 1 Sam. xv. 23, 26, 28. Ahab omitted to kill Benhadad, and
lost his life for it : 1 Kings xx. 42, ' Because thou hast let go a man
out of thy hand, whom I appointed to utter destruction, thy life
shall go for his life.' Eli was a good man, and as much in God's
favour, but by not reproving his sons he so far incurred God's
anger, that he lost his two wicked fondlings in a day, and the
priesthood for ever, 1 Sam. iii. 12, 13, &c. Moses was God's
special friend and favourite : ' And the Lord spake to Moses face to
face, as a man speaketh to his friend,' Exod. xxxiii. 11. ' And the
Lord said to Moses, Thou hast found grace in my sight, and I know
thee by name.' Yet when this Moses is guilty of an omission, that
he doth not believe God, nor sanctify his name in the eyes of the
children of Israel, he is excluded the temporal Canaan, Num.
xx. 12. Though Moses was taken up to the mount, to converse with
God forty days together, when Aaron and all the people must stay
below ; though Moses was honoured to see the commands written
with God's own hand ; though Moses was taken into a rock, while
God passed before him, that he might hear his name, ' the Lord, the
Lord God gracious,' &c, proclaimed, and see his back parts; though
God was pleased to confer with Moses, as one friend with another ;
yet when this Moses comes to be guilty of such an omission, he is
denied liberty to enter into the land flowing with milk and honey.
Nay, though this Moses begs so hard, ' I pray thee, let me go over
and see the good land beyond Jordan, that goodly mountain, and
Lebanon,' yet God was so provoked by his omission, that though
he had heard him once and again for greater things on the behalf
of others, Exod. xxxiii. 11-15 ; Num. xiv. 10, he would not
hear him in this small request for himself : ' But his wrath was
kindled, and he would not hear me : and said, Let it suffice thee,
speak no more unto me of this matter,' Deut. iii. 25, 26.
Nay, how angry was Christ with the man who had not a wedding
garment at his supper ! how severe is his sentence ! how dreadful
his doom ! ' And when the king came in to see his guests, he saw
there a man which had not a wedding garment,' Mat. xxii. Though
but one in a crowd, Christ spied him.
1. Here is his transgression. We do not read that the man
slighted the invitation, and denied to come, as they in ver. 5, nor
that he entreated his servants spitefully, and slew them, as those,
ver. 6 ; we do not read that the man came to the feast in a
drunken fit, or reproached and abused either the master or guests,

Chap. XXIII.] the sinner's last sentence. 333
but only omitted to bring with him a wedding garment, which some
say is charity, others obedience ; he was a professor, but without godly
practices ; but I suppose is meant Christ, and the graces of the
Spirit, which are compared to a garment, Rom. xiii. ; Col. iii. ; Eph.
iv. 23, 24, ' And that ye be renewed in the spirit of your mind ;
and that ye put on the new man.'
2. Here is the man's self-conviction : ver. 12, i<pi/j,d>dr), he was
muzzled ; the same word is used of muzzling the mouth of a beast,
whereby it is unable to open it to eat, 1 Cor. ix. 9. His conscience
was that which put a muzzle on his mouth, being convinced that
he might and ought to have procured a garment before he had
gone to the feast. They who have a form, and no power of godli
ness, who make a show without any substance of religion, will be
speechless when Christ shall come to reckon with them.
Here is his condemnation: ver. 13, 'Bind him hand and foot.'
When malefactors are cast in law, either by their own confession,
or the evidence of others, the jailer puts new fetters and shackles
on them, to secure their persons against sentence and execution,
lest they should make an escape. ' Bind him hand and foot :' make
sure of him. The sinner shall have no power of resisting, or possi
bility of flying from divine severity. And i/c/3a\eTe, ejicite, cast
him forth. Cast him out as a vile, loathsome, abominable wretch,
unfit for company, whom I hate to behold, into utter darkness, et?
too-atoto? to e^corepov, a prison, a dungeon, where there is no light,
a condition most remote from joy and comfort ; such darkness as
hath a blackness joined to it, Jude 13. There shall be weep
ing and gnashing of teeth ; weeping for the extremity of their own
pain, and gnashing of teeth out of envy at others' happiness.

CHAPTER XXIII.
The danger of sins of omission, in their destructiveness toman, and
our proneness to overlook them.
3. The danger of sins of omission will appear by their destructive
ness to men. The more wrong and injury any sin doth us, the
more danger is in it. Now what hath been already spoken doth
abundantly evince this. If omissions are so great sins, that they
most directly cross the mind of the law, and make way for all sins
of commission, and exceedingly grieve the Spirit of God, they must

334 the sinner's last sentence. [Chap. XXIII.
needs be dangerous and destructive to men. If God himself blame
them so sharply, threaten them so severely, and punish them so
grievously who are guilty of such sins, then these sins must be
very injurious to us. But it will further appear if you consider
that they cause, —
1. The judgments of God on men, in regard of their bodies or
external comforts. He punisheth many with extreme penury, for
not being diligent in their particular callings. Their idleness,
which is a sin of omission, clothes them with rags, Prov. xxiii. 21.
Again, ' the idle soul shall suffer hunger,' Prov. xix. 15. How
doth experience prove the truth of this. Many begin the world, as
we say, with considerable estates, who, in a few years, for lack of
care and industry in their employs, have wasted all. The idle
man may call the prodigal brother. Besides, these sins of omission
are punished with a temporal destruction. The Lord having saved
the people out of the land of Egypt, afterwards destroyed them that
believed not, Jude 5. Israel was God's own people, his pecu
liar treasure, Exod. xix. 5 ; a people nigh unto him, Ps. cxlviii. 14 ;
incomparable for this, Deut. iv. 7, and other privileges, Rom. ix.
4. Yet when guilty of this omission, God would not spare them,
but destroyed them. No privileges can exempt from punishment.
God may forsake his tabernacle at Shiloh; deliver his strength
into captivity, and his glory into the enemies' hand, if they will
not believe him, if they will not obey him, Ps. Ixxviii. 60, 61.
2. A judicial tradition to spiritual judgments. Of all judgments,
none in this world are so dreadful as those that are spiritual ;
bodily judgments touch the flesh, but these the spirit. When God
would speak and wreak his anger against a person or people to the
utmost, he doth it in this way, by giving them up to their own
wickedness. When he would strike Ephraim under the fifth rib,
and kill him at a blow, it is by this judgment : ' Ephraim is joined
to idols, let him alone,' Hosea iv. 17. He is given to idolatry, let
him take his fill of it, and see what the end will be ; he is fond
of lies and vanities, and delights in prostituting himself to their
embraces, let him alone. Let none disturb him or recall him ;
let no mercy, no misery, no means, no ministry ever hinder him in
the prosecution of his lusts, or stop him in his course, much less
be effectual for his repentance and amendment. In temporal judg
ments, God acts the part of a father, to whip his child, that he
may reclaim him from his errors, and be fit to inherit his estate.
But in spiritual, God aets the part of a judge, to deliver the male
factor over to execution. In the former, he prunes the tree, that it

Chap. XXIII.] the sinner's last sentence. 335
may bring forth fruit, and so continue in his garden to his joy and
delight ; but in the latter, he leaves the tree as unsound and barren,
to be cut down for the fire. Now sins of omission cause God to
deliver men up to these judgments. God calls upon Israel to hear
and obey him, they will not : ' But my people would not hearken
to my voice ; Israel would none of me.' What was the result of
their refusal ? ' So I gave them up to their own hearts' lusts : and
they walked in their own counsels,' Ps. lxxxi. 11, 12. God doth
not testify his anger for their contempt of him by sending plague,
or flames, or wild beasts among them. He doth not say, Well,
since they thus slight my authority, I will be avenged on them to
purpose ; I will give them up to the sword, or famine, or racking
diseases, or greedy devouring lions, which would have been sad
and grievous ; but he executes on them a far more sad and griev
ous judgment, when he saith, ' So I gave them up to their own
hearts' lusts : and they walked in their own counsels.' God's leav
ing one soul to one lust,1 is far worse than leaving him to all the
lions in the world. Alas ! it will tear the soul worse than a lion can
do the body, and rend it in pieces, when there is none to deliver
it. God's giving them up to their own wills, that they walked in their
own counsels, is in effect a giving them up to eternal wrath and woe.
3. The destructiveness of sins of omission to the souls of men
appears in that they render the condition of men desperate, and
without remedy. Sins of commission wound the soul dangerously,
but sins of omission make the state of the patient hopeless and des
perate. Sins of commission are directly against the law, and so
bind the sinner over to its curse ; but sins of omission are directly
against the gospel, and thereby hinder the patient's cure, Gal. iii.
20 ; John iii. 36. He that hath broken the precepts of the law is
liable to its punishment ; but yet this sinner may fly to the gos
pel, as his city of refuge, and lay hold on Christ, there tendered, for
pardon and life. But by some sins of omission, he rendereth the
gospel ineffectual for his good, and himself incapable of the good
things promised in it. Faith and repentance are the two condi
tions upon which all the exceeding rich and precious promises de
pend ; so that by not believing, and not repenting, which are sins
of omission, men deny themselves all the benefit and advantage of
the gospel : ' He that believeth shall be saved ; he that believeth
not shall be damned,' Mark xvi. 16. 'He upbraided the cities
wherein most of his mighty works were done, because they repented
not : Woe to thee, Chorazin! woe to thee, Bethsaidal' &c, Mat. xi.
1 Qu. ' one's soul to one's lust ' ? — Ed.

336 the sinner's last sentence. [Chap. XXIII.
21 -23. Sins of commission make the wound, and sins of omission
keep off that plaster which alone can heal it. Sins of commission
plunge us into a bottomless gulf of misery, and sins of omission
stop the current of that mercy that alone can relieve and succour
us. These sinners are like men in swoons, gasping for breath, and
ready to expire, yet shut their mouths, and fasten their teeth to
gether, to keep out those cordials that alone can recall them to life.
4. The danger of sins of omission will appear by our proneness
to slight and neglect them. If sins of omission are of so deadly a
nature, as most to contradict the will of God, and so highly pro
voking to him, and so mortally destructive to us, then the more we
slight this great enemy, the more dangerous it is to us. A weak
enemy, and an enemy that can do us little harm, may be slighted
without great danger ; but when an enemy is so powerful, so
deadly, so damnable, our contempt of him is a great advantage to
him, and a great disadvantage to us ; for by this means he falls
upon us disarmed and unprepared for him. Pompey slighted
Caesar, when news first came to Rome of his marching into Italy
with his army, and said, That if he did but stamp with his foot, he
should therewith fetch soldiers enough out of all parts to subdue
Caesar, and so made small preparation to resist him, which was
his own and the commonwealth's destruction. Truly, thus men
are apt to slight sins of omission, and thereby to undo themselves.
As it is said of Joab, he spake kindly to Amasa, and made as if he
would kiss him : ' But Amasa took no heed to the sword that was
in Joab's hand : so he smote him therewith in the fifth rib, and
shed out his bowels to the ground, that he died,' 2 Sam. xx. 9, 10.
Thus sin of omission is familiar with us, and pretends rather love
and kindness than any hurt to us ; for in all sin there is a deceit-
fulness, Heb. iii. 13 ; and we taking no heed to the sword in its
hand, to its malignant killing nature, but slighting it, as if it were
venial, are destroyed by it.
And there are three reasons why we are so apt to overlook sins
of omission :
1. Because conscience doth not so soon check us for them, as
for sins of commission. If a man commit murder, or adultery, or
theft, his conscience is ready to fly in his face, and thunder in his
ears, as it did with Cain after the slaughter of his brother, that he
cried out, ' My punishment is greater than I can bear ; ' and he went
up and down trembling, as some think, all his days, Gen. iv. 13,
14. But men may neglect praying, or reading, or charity, especi
ally in regard of the manner of doing them, and conscience will

Chap. XXIII.] the sinner's last sentence. 337
take little notice of it. Such omissions may pass with little or no
regard. Cain in the offering he brought to God, neglected pro
bably to bring the best of the fruit of the ground, however to offer
it with an upright believing heart ; but we read not that he took
notice of these omissions, though he did of God's manifest disre
specting his offering, Gen. iv. 3-5. It is ordinary with some moral
men, if they fall into ill company sometime by accident, and are
made drunk, to be ashamed of it, and much troubled for it ; but
these men can live in their families without prayer and Scripture,
and neglect to teach their children and servants the ways of God ;
and yet these omissions do not at all disturb them— -they go up and
down, and eat, and drink, and sleep, as merrily as if they obeyed the
whole will of God. Job tells you of those that bid God depart
from them, that desire not, nor endeavour to know him ; that cast
off prayer to him, and all his service, as fruitless ; and yet these
men, guilty of such great and gross omissions, could take the tim
brel and harp, and rejoice at the sound of the organ, and spend
their days in wealth and mirth, Job xxi. 12-15. These negative
sins are still and silent, and make none or little noise in the ears of
conscience ; but positive sins are more clamorous. We read of
those that were guilty of bribery and oppression under their guise
and mask of religion, and how they are stabbed and frighted ! ' A
dreadful sound is in their ears, trouble and anguish make them
afraid. They believe not that they shall come out of darkness,' Job
xv. 21-24, compared with 34th and 35 th verses. How many do we
know in places where we live, who, if they should rob or wrong their
neighbours, would hardly enjoy any peace or quietness in their
spirits, who can live cheerfully and contentedly day after day, nay,
year after year, while all this while they rob God of that love, and
fear, and trust which they owe him in their hearts, and of that
open homage and allegiance which they owe him in their houses.
The reason hereof is, because sins of commission are most against
natural light. In sins of omission there is no such actual disturb
ance, by which the free contemplation of the mind is hindered, as
in sins of commission. Besides, foul acts of sin, as unclean ness and
murder, &c, bring more shame, and cause more horror, than bare
neglects of our duty. Conscience is not wont to take any great
notice of external neglects, or of spiritual defects.
2. We are the more prone to overlook, and take no notice of sins
of omission ; as conscience is less troubled for them, so our Chris
tian friends are not so apt to warn and admonish us of them, as of
sins of commission. If a professor fall into some gross sin of com-
vol. v. T

338 the sinner's last sentence. [Chap. XXIII.
mission, as if he be overtaken with intemperance, or lying, or going
beyond his neighbour, all the town or neighbourhood rings of it ;
his Christian friends hear and take notice of it, and out of love to
his, and faithfulness to their own souls, admonish him of it, and
endeavour, with the spirit of meekness, to bring him to repentance
for it. But this professor may neglect prayer in his closet, reading
and meditating on the word of God, examining his own heart,
nay, possibly prayer in his family, and the instruction of those
committed to his charge in the principles of religion, and his
friends be wholly ignorant hereof, and so be all their days wanting
to acquaint him with his sin herein. When David had been guilty
of several sins of commission in the matter of Uriah, Nathan hears
of it, for it seems to be the town talk, in that it is said ' That he
caused the enemies of God to blaspheme,' ver. 14. And I suppose
God's narration of it to him was rather a command or commission,
for the manner of his reprehension of David, than of certifying him
of that he was ignorant before ; he goeth to him, and tells him
thereof, and calls him to repentance for them, 2 Sam. xii. 1-rlO.
But though David in all this time, likely nine months, for the child
was born, ver. 14, had been guilty of many omissions, in not con
fessing his sin with sorrow and shame, in not begging pardon with
faith and hope, and in several other particulars ; yet Nathan takes
no notice thereof in his speech to him, neither makes any mention
of them. ., \fe'^*-
3. We are the more prm.jjn-gJj«^erlook sin*' p "omission, because
they are so near akin to ininterm^lons' whichWe lawful and neces
sary. Affirmative Tprec(e^a ./ was said before, do not bind ad
semper ; I am bound to'prn Vajin my closet and family every day,
but I am not bound to jrajy m either all ihe day. God commands
me to mind the nourishitVig and refreshing my body, and to follow
my particular calling, and as occasion is to visit the fatherless and
afflicted ; now because these intermissions or omissions for a time
are allowed and commanded, men are apt to turn them, or to fall
from them, into total omissions, and when they do so, to be little
troubled for them. Because men may be excused from solemn re
ligious duties three parts or more of the week-day, therefore they
will neglect them altogether, and are insensible of their neglect.
Commissions being never lawful, for the negative commands bind
ad semper, therefore if men be guilty of them, they take the more
notice of them, and lay them more to heart ; but positive precepts
being sometimes unseasonable, and binding but at some times — i.e.,
the duties of them are to be performed but at some time — when in-

Chap. XXIV] the sinner's last sentence. 339
stead of our intermission there be an omission, we are ready to
wink at it, and regard it at most but as an infirmity, which may
require a pardon of course. If I may omit prayer and Scripture
ten hours of the day, saith the subtle, wicked heart of man, why not
eleven hours ? and if eleven hours, what great hurt if it be omitted
twelve hours, i.e., the whole day, and the duty be not performed
at all?

CHAPTER XXIV.
The reasons why sins of omission are damnable.
I come now to the third thing to be spoken to in the explication of
this doctrine, and that is to give the reasons why Christ will con
demn men at the great day to eternal torments for sins of omission.
Thirdly, The reasons of the doctrine why sins of omission are
damnable. Peas. 1. The great and grand reason is, because they are sins.
Every sin is damnable : ' The wages of sin (as sin) is death,' tem
poral, spiritual, and eternal, Rom. vi. 23. Therefore these omissions,
being sins as well as commissions, must of necessity be damnable
to our souls. As there is bitterness in every sprig or branch of
wormwood, and saltness in every drop or spoonful of sea-water,
so there is death and hell, and wrath and damnation, in every
sin. The wicked papists distinguish sins into venial and mortal,
but they got that distinction from the devil, not from God. They
have their seven deadly sins, but the Holy Ghost tells us all
sins are deadly, without any distinction, Gal. iii. 10. Though
one sin may be greater and more heinous than another, yet
every sin is mortal. A pistol is less than a musket, and a musket
than a cannon, but they are all of them killing : Ezek. xviii.,
' The soul that sins shall die.' Under the word death is com
prehended all the misery of this and the other world. Sin being
a contempt of the authority, a violation of the law, and a slight
ing the love, of an infinite God, deserves all that privation of good,
and infliction of evil, which this sentence of Christ includes, ' Go,
ye cursed, into everlasting fire, prepared for the devil and his
angels.' God cannot inflict a greater punishment, nor can a finite
limited creature bear greater torments, than sin, being of infinite
demerit, requires and calls for.
Now I have largely proved that omissions are sins as well as
commissions ; and to speak properly and exactly, there is no sin

340 the sinner's last sentence. [Chap. XXIV.
but the sin of omission. For even in commissions, their sinful
ness consisteth in their want of that goodness which the law re
quireth. Were there not a deficiency in them of somewhat which
they ought to have, or a want of conformity to the law, there
would be no sin in them. Yea, I have proved sins of omission in
some respect greater sins, as more against the mind of the lawgiver,
whose will consists rather in the affirmative than negative part of
the command, and as the ground of sins of commission, and as
more directly against the gospel than sins of commission. They
are much mistaken who judge omissions pure privations, or mere
negations, little other than nonentities ; for omissions are transgres
sions of an affirmative command, and violations of a positive pre
cept, and the greatest contradictions to the mind of the law, and
therefore most justly liable to its curse. The apostle tells us what
obedience the law requireth, and what the condition of such as fail
therein is, Gal. iii. 10. 1. It requireth practical obedience ; not
hearing, or knowing, or speaking only of what is written in the
book of the law, but doing it — ' to do them.' It is doing that the
law requireth : ' Do this and live,' &c. And it is doers that the law
justifieth : Rom. ii. 13, ' Not the hearers of the law, but the doers
thereof shall be justified.' Now under this doing, sins of omission
are expressly forbidden, and those duties, the neglect of which are
sins of omission, are commanded.
2. It requireth personal obedience : ' Every one.' It takes no
notice of obedience by a proxy, or a surety, but requires it in our
own persons. The law admits not a mediator.
3. Perfect obedience : ' In everything written in the book of the
law.' It will not admit of the least deviation, of any one step
awry, but presently curseth and condemneth for them. If any
thought, word, or deed be never so little too light, it will not grant
the least grain of allowance, but damneth for them.
4. It must be perpetual : ' That continueth not.' If in one day,
one hour, one moment of his life he fail, he is undone. If a
man could be obedient to the whole law all the time of his life,
and should in his dying hour disobey it, the law would take no
notice of all his former obedience, but send him to hell for his
latter disobedience. For mark the state of those that yield not
this perfect, personal, perpetual, practical obedience. Their con
dition is cursed : ' Cursed is every one that continueth not in all
things written in the book of the law to do them.' In the word
cursed, all evil is included ; so that omissions, or the neglect of
those duties which the law requireth, being sins, they render the

Chap. XXIV.] the sinner's last sentence. 341
creature liable to the curse, which is indeed all manner of misery
here and hereafter.
Death and hell are the end of every sin, though they are not the
end of every sinner ; they are the reward of every evil work,
though not the reward of every evil worker. Free grace in the
blood of Christ doth sometimes interpose, and put in an exception
to this general rule. The gospel accepted and pleaded is a bar to
those rigorous proceedings of the law ; therefore, though this
reason will justify Christ, and condemn the sinner in the judgment
of his own conscience, especially this sinner being under a covenant
of works, yet I shall give farther reasons from the sinner's non-
interest in the privileges of the gospel.
Beas. 2. Christ will condemn men at the last day to eternal
torments for sins of omission, because they speak a man in a carnal,
natural estate. The gospel, that is the only ark for a Christian to
shelter his soul in against the flood of the law's curses, requireth a
change of the nature and disposition as absolutely necessary to
salvation. Christ, the great preacher and purchaser of the gospel,
affirmeth solemnly, ' Verily, verily, I say unto thee, Except a man
be born again, he shall never see the kingdom of God,' John iii. 3.
This is indispensably requisite, not only as a condition without
which heaven may not be had in regard of God's pleasure, but also
as a disposition without which heaven or happiness cannot be en
joyed in regard of the subject ; for it is this that is meant by our
being ' made meet to be partakers of the inheritance of the saints
in light,' Col. i. 12. Again, the Holy Ghost tells us, that ' with
out holiness no man shall'see God,' Heb. xii. 14. This holiness, as
a due qualification of the agent in relation to the beatifical vision
or sight of God, the blessed-making object, is necessary by the
gospel. How often are the unregenerate and unsanctified by the
Spirit of God doomed to hell, and excluded heaven, John iii. 18 ;
Rev. xix., ' Into it can in no wise enter anything that is defiled
or unclean.' Again, ' Turn ye, turn ye, why will ye die ? ' Ezek.
xxxiii. 11 ; implying that death and destruction are the portion of
the unconverted.
Now these sins of omission are evidences of a man's want of
regeneration. Nay, there is much more evil in a state of sin
than in an act of sin, which state of sin consisteth most in sins of
omission. For this was the great evil and misery of the Ephesians
by nature, Eph. ii. 12, that ' they were without God,' i.e., were
without any inward regard of him, or outward obedience to him.
Sound conversion and saving repentance make clear work. As the

342 the sinner's last sentence. [Chap. XXIV.
flood drowned all out of the ark, Noah's friends as well as others ;
so repentance destroys all sins, even sins of omission as well as
commission. It loves none, it allows of none. Restraining grace
will probably refuse the way of disobedience, but renewing grace
will close the way of obedience. Those that are in a wicked and
unregenerate state are characterised in Scripture from their sins
of omission : ' The wicked through the pride of his heart will
not seek after God ; God is not in all his thoughts,' Ps. x. 4.
' The Lord hath a controversy with the land, because there is no
mercy, nor truth, nor knowledge of God in the land,' Hosea iv. 1.
Nay, the reign of sin, which ever speaks an unconverted and
unregenerate estate, is as visible, if not more, in omissions than
in commissions. As there is as high an act of authority, and
sovereignty, and princely power in a negative voice, or denying
such and such things to be done, as in a positive law, enjoining
such and such things to be done ; so the omission of what is good,
or refusing to do what God commands, may speak sin reigning in
the soul, as well as doing, or commanding to be done, what God
hath forbidden. It is indeed the judgment of many, that a prince's
negative voice is a greater part and mark of his royalty than any
affirmative command of his ; for a king may have power to com
mand that which he hath no power to forbid. As he may and
should enjoin his subjects to worship the true God, according to
his revealed will, but he hath no power to forbid them. Thus in
sins of omission, for a man to live without prayer, without the
love and fear of God, without delight in him, and communion with
him, without care of, and watchfulness over, his own heart and
life, may be a greater sign of the reign of sin, and thereby of an
unregenerate state, than the commission of some gross actual trans
gressions. It is apparent that this man is under the power of lust, as a
servant to it, Titus iii. 3 ; and under the dominion of the devil,
' carried captive by him at his will,' 2 Tim. ii. 26 ; and an unre
generate, unsanctified person ; because he lives in disobedience to
these positive laws of God. Whereas he that is born of God
sinneth not, 1 John iii. 9, with his whole will ; there is not a free,
voluntary, cheerful submission of his will to the quiet, undisturbed
dominion of sin. And he that is born of God hath a tender re
gard to the whole law : ' I have esteemed thy precepts concerning
all things to be right ; therefore I hate every false way,' Ps. cxix.
128. He hath respect to affirmative as well as negative precepts.
He hath an equal uniform regard to all the law — to that part which

Chap. XXV.] the sinner's last sentence. 343
commands the doing good, as well as that part which forbids the
doing evil. Therefore the man that lives in sins of omission is not
born of God, and therefore incapable, by the gospel, of heaven, and
so justly for this cause sentenced to hell.

CHAPTER XXV.
Further reasons why Christ at the great day will condemn men for
sins of omission.
Beas. 3. Christ will condemn men at the great day for sins of
omission, because those that live in such sins have no interest in
himself. There is no way to escape hell but by the Lord Jesus
Christ, 1 Thes. i. 10 ; ' Jesus that delivereth from' the wrath to
come.' There is no way to attain heaven but by Christ : ' I give to
them eternal life, and they shall never perish,' John x. 28.
As salvation is God's gift, Rom. vi. 23, so it is Christ's purchase :
' There is no name under heaven whereby men may be saved, but
by the name of Christ,' Acts iv. 12. So that all who are without
Christ, not interested in him, must of necessity perish : ' He that
hath the Son hath life ; he that hath not the Son hath not life,'
1 John v. 12. Those that are without Christ are unpardoned ;
all their sins are imputed to them, Eph. iv. 32 ; Rom. iii. 25. And
wherever sin is imputed, it condemneth, Ezek. xviii. 3. Those
that are not interested in Christ are children of the devil, John
viii. 44, and children of wrath, Eph. ii. 2, 3. And such children
must be with their father the devil, and under wrath for ever.
Now those that live in sins of omission have no interest in
Christ. Our interest in Christ, and so in life, is by faith : ' That
Christ may dwell in your hearts by faith,' Eph. iii. 17 ; Gal. ii.
20, ' I live by faith in the Son of God.' It is faith that causeth
the union between Christ and the soul, and joins them together ;
by virtue of which union the Christian hath communion with
Christ in his merits and righteousness, that his life, and death,
and burial are the Christian's, are by God imputed to him, as if
performed in his own person. Hence it is said that the Christian
lives with Christ, is crucified with Christ, and buried with Christ,
Rom. vi. 4. And the Christian is said to be the righteousness of
God in him, 2 Cor. v. 21. By this union with Christ, which is the
fruit of faith, the Christian is made a son of God, Gal. iii. 26, and
so ' an heir of God, and joint-heir with Christ,' Rom. viii. 17. As

344 the sinner's last sentence. [Chap. XXV.
a woman, by marriage being united and made one with a man, hath
communion with him in his relations, honours, and estate ; so the
Christian, by faith made one with Christ, hath communion with
him in his relations : ' Go tell my brethren, I go to my Father,
and your Father ; to my God, and your God,' John xx. 17 In
his estate Christ is heir of all things, Heb. i. 2, and the believer
is a joint-heir with him, as is before proved. Christ was the first
born among many brethren, and so the inheritance did belong to
him, Col. i. 18, Believers are a congregation of first-born, and so
the right of the inheritance is theirs, Heb. xii. 23. But such as
live in sins of omission are without faith, and therefore without
Christ, and therefore must be without heaven for ever. Faith is a
sanctifying as well as a justifying grace — Acts. xxvi. 18, ' And to
give them an inheritance among them that are sanctified through
faith in Christ ' — and therefore will not suffer the soul to live in
any sin.
Faith will not suffer a man to live in the want of love to God,
in so great an omission ; for when faith certifieth the soul of God's
love to it, this kindleth in the soul flames of love to God, 1 John
iv. 19. When faith brings much fuel, the fire of love will be
great. Faith will not suffer a man to live without repentance.
The eye of faith, which beholds a Christ crucified for sin, affects
the heart with sorrow for, and indignation against, those sins that
crucified him : Zech. xii. 10, ' They shall see him whom they have
pierced, and mourn.' Faith will not suffer a man to live without
delight in Christ, and rejoicing in the God of all consolation.
Faith seeth so much good certainly laid up in the covenant and
promises for the soul, that it fills the soul with joy in the hope and
expectation of the enjoyment of them : ' Whom having not seen,
we love ; and in whom believing, though now we see him not, we
rejoice with joy unspeakable and full of glory,' 1 Peter i. 7, 8.
Faith will not suffer a man to live without waiting quietly on God.
Faith will not limit the Holy One of Israel, but patiently stay
God's time for the mercies the soul wanteth. Faith knoweth his
bonds are good, his debts are in sure hands : ' The God that can
not lie hath promised,' Titus i. 2 ; and therefore is not hasty to call
them in : 'He that believeth will not make haste,' Isa. xxviii. 16.
Faith will not suffer a man to live without prayer. He that knows
his own wants and necessities, how great and urgent they are, and
also where he may quickly have liberal supplies, and bountiful
relief, will not long be kept from that door. You may sooner and
easier put off a beggar ready to starve, who must needs perish if

Chap. XXV] the sinner's last sentence. 345
charity do not help him, and persuade him never to ask alms more,
as keep a believer from his daily waiting at heaven's temple to ask
spiritual alms. An unbeliever hath little hope to speed, and there
fore little heart to speak ; but a believer hath tasted God to be
gracious, and received many a blessing upon bis knees, and there
fore cannot but know that door again at which he hath received so
good, so large doles. He knoweth that whatsoever he asketh,
according to the will of God, in the name of Christ, shall be
granted him, 1 John v. 14 ; John xiv. 14. Hereby he is encour
aged to beg and ask : ' I believed, therefore have I spoken,' saith
David, Ps. cxvi. 10 : I believed, saith the soul, therefore have I
wept, and prayed, and made supplication, and have prevailed.
Faith will not suffer a man to live without Scripture. The
word of God is the food of faith, and a man can as well live with
out bread, as faith without the word, 1 Peter ii. 2. It is Scrip
ture that breeds faith : ' Faith cometh by hearing, and hearing by
the word of God,' Rom. x. 17. And it is Scripture that feeds
faith, and helps it to thrive : ' I hope in thy word,' Ps. cxix. 114.
Hope is a degree of faith: so Ps. cxix., 'Establish thy word
unto thy servant, upon which thou hast caused me to trust.' Thus
I might shew how inconsistent other sins of omission are with
faith ; and therefore they who live in such sins must be unbelievers,
and so obnoxious to the wrath of God, John iii. 36. But I shall
conclude this head with this note, that faith is obediential, and
therefore it is impossible for a believer to live in disobedience to
God's positive laws. We read in Scripture of the obedience of
faith. Faith in the promises works obedience to the precepts. As it is
impossible without faith to please God, Heb. xi., so it is impossible
with faith not to desire to please him. The disobedient and un
believers are joined together.
Abraham was called to a hard piece of service — to leave his
country; this was hard, to forsake his native soil, Jer. ii. 10. Nescio
qua natale solum, &c. ; therefore God commands us to pity and
relieve strangers, Jer. xxii. 3, because they are comfortless, being
out of their own country. To leave his kindred, this was harder ;
there is a tender affection between near relations. If he had gone
into a strange country with his kindred, their company might have
sweetened the bitterness of his banishment ; but he must leave his
country as well as kindred behind him ; nay, he must leave these,
and go into a place where he must not have a foot of land for him
self, Gen. xii. 1-4, yet Abraham obeys. But what was the weight

346 the sinner's last sentence. [Chap. XXV.
which set the wheels in such quick ready motion ? truly his faith
was the spring of his obedience : mark, Heb. xi. 8, ' By faith
Abraham, when he was called to go out into a place, which he
should after receive for an inheritance, obeyed, and went out, not
knowing whither he went.'
Beas. 4. Christ will at the great day condemn men to hell, who
live in sins of omission, because such persons are hypocrites. Hell
is prepared for hypocrites and unbelievers, saith Christ, Mat. xxiv.
51. Others, as younger brethren, receive their part of wrath under
them as the heirs. They are the great owners of hell, the chief
landlords of the valley of death ; others do, as it were, hold from
and under them. ' So the hypocrite in heart heaps up wrath.' The
hypocrite in heart. Hypocrisy lies close in the heart, as the
juggler's tools, out of sight. As in the cellar under the parliament
there was nothing to be seen but what was lawful and allowable,
coals and wood, fit provision for winter ; but when these were
taken away, and the cellar was searched to the bottom, then the
barrels of powder appeared, and the coals and wood were discovered
to be fuel laid in for the devil's kitchen. So many persons who
are unblamable, as we say, in their lives, walk without offence, are
negatively holy, these seem to be good men, and approved ; but if
we search them further, to the bottom, their hypocrisy appears, that
all this was for vainglory, or some carnal interest ; they heap up
wrath, and shall have that wrath which is so dreadful, that hell is
called by that name, in great measure ; or he himself by his hypo
crisy is daily filling up that cup of wrath which he must drink of
eternally. A hypocritical nation are the people of God's wrath,
Isa. x. 5, 6, whom he appoints to ruin. They go about to mock
God as they do men; but they deceive themselves, God is not
mocked. They do as those who use much art to hide the wrinkles
and defects of nature, but God can see Jezebel under all her paint,
and find out the wife of Jeroboam, notwithstanding her disguise,
and will punish the dissembler with the lake of fire ; and then what
shall become of the professor ? All that love and make a lie are
doomed to that dungeon of darkness. Hypocrisy is the loudest lie
that ever was told, because it is given to God himself. It may be
said to every hypocrite, as Peter to Ananias, ' Thou hast lied, not to
man, but to God,' Acts v. 4 ; for he tells God, and would make
him believe, he forbears gross sins, and is negatively holy, because
it is his will, when he neglects his positive precepts, wherein he
hath discovered most of his will. Now such as live in omissions,
notwithstanding all their profession, and all their negative piety,

Chap. XXV.] the sinner's last sentence. 347
are but jugglers and dissemblers. They who are partial in their
holiness are not sound at heart. Whoever obeys any command out
of conscience, will endeavour obedience to every command. David
is approved for his integrity, from the universality of his obedience,
1 Kings xiv. 8. So Zacharias and Elisabeth are declared right
eous before God, i.e., upright, ' walking in all the statutes and com
mandments of the Lord blameless,' Luke i. 6. Uprightness makes
no baulks in the field of divine precepts. Were not this man who
lives in omissions unsound, he would fear omissions as much as
commissions, for sincerity hates every evil way, Ps. cxix. 104, and
he would be careful to obey affirmative as well as negative com
mands ; for uprightness, as Moses, hath the whole law in its hands,
nay, written in its heart, and expounded in its life. But this man,
who, like a globous body, toucheth the law of God in some one
point, but meets not in the rest, sheweth plainly that he is hollow
within, as your globes are. For, observe it, if this man were sin
cere, and acted upon conscientious grounds, then those pious rea
sons upon which he forbears sins of commission, would incline him
to take heed of sins of omission. If he forbears commissions,
because they are against the will of God, which should be the
main ground of all obedience, Ps. cxix. 5, 6, then he would also
take heed of omissions, because they are as much against the will
of God as commissions. If the authority of God were that which
swayed him in his negative, the same would move him to positive
holiness, for there is the same authority in negative and in positive
precepts, Exod. xx. The same God that saith, ' Thou shalt not
steal,' saith, ' Thou shalt be diligent to know the state of thy flock ;
and thou shalt give to him that asketh.'
Again, if this man abstains from commissions, because they dis
honour God, he would also take heed of omissions, for they dis
honour God also. Every breach of the law is a dishonour to the
lawgiver, Rom. ii. 23, 24. Further, if he forbear commissions,
because he is redeemed from them with the blood of Christ, 1 Pet.
i. 17-19, he would take heed of omissions ; for Christ did not only
redeem from sin, but also unto service : Tit. ii. 14, ' He gave him
self for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works.' Once more,
if he did forbear commissions, because they are injurious to his own
soul, and deprive him of heaven and happiness, then he would take
heed of omissions, for they are as destructive to his soul, and will
as certainly hinder it of heaven, as the text assureth us. So that
upon whatsoever conscientious grounds he forbears commissions, he

348 the sinner's last sentence. [Chap. XXVI.
would upon the same grounds take heed of omissions, which he not
doing, proclaims himself a hypocrite, and as such, is most justly
condemned to die eternally. He that forbears sin from a principle
of grace, will be as careful to do good as to abstain from evil. Re
straining grace matters not much the omission of good, but renew
ing grace or holiness in truth cannot allow it. Such a man chooseth
the things that please God, Isa. lvi. 4.

CHAPTER XXVI.
Use 1. Of the doctrine by way of information, How dreadful will
be the condition of those that live in sins of commission.
Having explained the doctrine, by describing the nature and
danger of sins of omission, as also the reasons why Christ will sen
tence those that are guilty of them to an eternal banishment from
his presence, and to eternal torments with the devil and his angels,
I now proceed to the application of the point. This doctrine may
be useful, 1. By way of information ; 2. By way of examination;
3. By way of exhortation.
1. The doctrine is useful by way of information.
Use 1. If Christ will condemn men for sins of omission at the
great day, what will become of them that are guilty of gross crimes,
and who live in sins of commission ? These must be doubly pun
ished, for they are guilty of omissions and commissions too. If
they who feed not the hungry, and clothe not the naked, shall be
damned, surely they who take meat out of the mouth of the poor,
and rob the needy of their raiment by fraud or force, shall be
doubly damned. If they be sent to hell who visit not the sick and
imprisoned, how doleful will their judgment be who wound the
servants of Christ, and cast them into prison ! If the mere civil
man be excluded the highest heaven, surely the scandalous sinner
shall be cast into the lowest hell : Jer. xxii. 13, ' Woe to him
that buildeth his house by unrighteousness, and his chambers by
wrong.' If the tree that is void of good fruit be hewn down, and cast into
the fire, Mat. iii. 10, what will become of the tree that aboundeth
in evil fruit ? If barrenness of good expose to divine vengeance,
what will fruitfulness in evil do ? If the fig tree that had leaves
and no figs was cursed, and withered away, what curse shall befall
those trees that bear gall and wormwood ? ' Whose grapes are the

Chap. XXVI.] the sinner's last sentence. 349
grapes of Sodom, and whose clusters are the clusters of Gomorrah.'
If men shall perish who call not on the name of God, what shall
become of them who blaspheme the name of God ? If they who
hear not the word of God shall be destroyed, what destruction shall
befall them who deride it, and mock at it ? If those whose feet
run not the ways of God's commandments, who lift not up their
eyes to heaven and pray, whose hands are folded in their bosoms, and
whose tongues talk not of judgment, shall be cast into the lake that
burneth with fire and brimstone for ever ; where shall they be cast
whose feet are swift to shed blood, whose eyes are full of adultery,
and cannot cease from sin; whose hands are full of bribery and
extortion, and whose tongues are full of cursing and lying, and
whose throat is an open sepulchre.
What tongue can tell the misery that will befall such sinners at
the great day ? If not relieving the poor, and not supplying the
needy, and not visiting the fatherless and widow, the sick and
imprisoned, cause such a severe sentence to be denounced against
them as, ' Go, ye cursed, into everlasting fire, prepared for the devil
and his angels for ever,' what sentence shall be denounced against
those that grind the faces of the poor, that make music of their
moans, Isa. iii. 15, that sell them for a pair of shoes, Amos ii. 6,
who oppress the poor and crush the needy, Amos iv. 1, and who
slay the widow and fatherless ?
' Go to, you rich men, weep and howl for the miseries that shall
come upon you. Your riches are corrupted, and your garments
moth-eaten. Your gold and silver is cankered ; and the rust of -
them shall be a witness against you, and shall eat your flesh as it
were fire. Behold, the hire of the labourers which have reaped
down your fields, which is of you kept back by fraud, crieth : and
the cries of them that have reaped are entered into the ears of the
Lord of sabaoth. Ye have condemned and killed the just ; and
he doth not resist you,' James v. 1-6. Those sins that are crying,
and do more especially require vengeance at the hands of God, and
provoked divine justice to take notice of them, are sins of commis
sion. As murder : Gen. iv. 10, ' The voice of thy brother's blood
crieth to me from the ground.' Sodomy, ' The cry of Sodom and
Gomorrah is great, because their sin is grievous,' Gen. xviii. 20.
Oppression of God's servants, Exod. iii. 7, or of any widows or
fatherless : ' If thou afflict the widow and the fatherless, and they
cry unto me, I will surely hear their cry, for I am gracious,' Exod.
xxii. 23 ; or of any poor and needy, as in the text of James v. 4,
' The cry of the labourers are entered into the ears of the Lord.'

350 the sinner's last sentence. [Chap. XXVI.
1. These sinners who are guilty of these gross commissions are
guilty of omissions also ; they have the weight of both sorts of sins
to press them to hell. A man may be guilty of omissions, as not
to believe, not to pray, not to examine his own soul, &c, and yet
be free from gross commissions ; he may be no liar, no thief, no
oppressor, no murderer, no adulterer, at least in regard of the out
ward acts, which I intend here ; but a man cannot live in gross
commissions, but he must also live in omissions. The oppressor
must omit to relieve the poor ; he that destroys life must neglect
to save it. Besides, they who live in such commissions must omit
faith and repentance, which are inconsistent with them ; they must
neglect daily to call on God, for prayer would make them leave
such sinning ; but indeed such sinning makes them leave off,
though possibly they did sometimes begin to seek God in a formal
way, praying. Those in the 5th of James, who oppressed the
labourers, who condemned and killed the just, gross commissions,
had their riches corrupted, and garments moth-eaten, i.e., were
guilty of omissions, would rather their wealth should waste with
rust, and their raiments with moths, than bestow any on the poor.
Those in Hosea iv. 1, 2, who were guilty of swearing, and lying,
and killing, and stealing, and adultery, omitted truth, and mercy,
and the knowledge of God.
2. Sins of commission, I mean those gross crimes, do more
openly dare God than omissions do. By omissions we deny him,
but by such commissions we dare him, and defy him. Such sin
ners, as it were, bid God do his worst, they fear him not. They
do, at least implicitly, mock at his threatenings, and deride his re
proofs, and slight his judgments that are executed on their fellows
before their own faces. They speak in the language of the Jews,
Isa. v. 19, ' That say, Let him make speed, and hasten his work,
that we may see it, and let the counsel of the Holy One of Israel
draw nigh and come, that we may know it.' These jeer at God's
judgments, and mock at his menaces ; they credit not his commina-
tions, nor expect their execution. They look on the words of their
prophets as mere wind, and the matter of their prophecy as a mere
mockery. ' Let him make speed,' &c, ' and the counsel of the
Holy One of Israel draw nigh ;'" i.e., you have much and long told
us, that your Holy One, forsooth, who cannot abide sin, ' and who
is of purer eyes than to behold iniquity,' will execute his judgments
on us for our sins, and that this is by counsel established, and can
not be reversed. We would willingly see these judgments so much
talked of, and do wish that they may hasten, and not linger as they

Chap. XXVI.] the sinner's last sentence. 351
do ; for we neither believe you nor fear them. But who were these
that spake at this desperate rate ? Truly those that lived in com
missions, ' who brought forth wild grapes,' Isa. v. 4 ; who brought
forth filthy, naughty, abominable fruit ; instead of grapes, the vine
yard brought forth thorns and briers. These were they who dared
the divine justice, as if they had been incarnate devils.
3. Gross sins of commission are more directly contrary to the
very light of nature. Indeed it is against the light of nature not
to feed the hungry, and clothe the naked, and help the distressed ;
but it is much more against the light of nature to oppress the poor
and needy, and slay the widow and fatherless. Because natural
light is much more disturbed by gross commissions than by bare
neglects, it appears that those are more against a natural con
science than these. We read that the natural light of the heathen
did discover the sinfulness of their commissions, and condemn them
for them, Rom. i. 2, 32 ; and that the barbarians, by the light of
nature, could discover the evil of murder, and how vengeance, like
a blood-hound, did pursue the violent man, to take and slay him,
Acts xxviii. 4. Now that which so directly opposeth, not only
Scripture, but nature, and that which a man will do, as it were,
violence to his own conscience that he may commit, must unques
tionably be dreadful, and out of measure sinful. As the apostle
saith, ' To him that knoweth to do good, and doth it not, to him it
is sin,' James iv. 17 ; so say I to him that knoweth he should
not do these evils, and doth them, to him they are sins, i.e., a
wickedness with a witness. They have more of enmity against
God, and contempt of his mind, and have sadder marks of divine
vengeance. But what sins are more against knowledge, than those
that are not only committed in spite of Scripture, but also of nature
itself. No vinegar so sharp as that which is made of the sharpest
wine. ' He that knoweth his master's will, and doth it not, shall
be beaten with many stripes.' He that knoweth his master's will
is that he should forbear such sins, and yet commits them, shall
be beaten with many stripes, Luke xii.
4. Gross sins of commission are more scandalous to men, and
bring more dishonour to God. They give greater offence to men ;
good men are grieved by them. Lot's righteous soul was vexed
with the unclean conversation of the Sodomites, 2 Pet. ii. 7. David
tells us rivers of tears ran down his eyes, because the wicked
broke God's law, Ps. cxix. 136. Jeremiah wept in secret for the
sins of Israel, Jer. xiii. 17. Wicked men's sins cause godly men's
sorrow. They need not disturb the righteous by their persecutions

352 the sinner's last sentence. [Chap. XXVII.
of them ; they do it sufficiently by their transgressions against God.
As these gross sins grieve the good, so they harden the bad ; others
are encouraged to dress themselves by such foul and false glasses,
Jer. xxiii. 14. Vile sinners presume their states good though
their lives be bad, because they are no worse than such and such,
(possibly who are learned, and rich, and therefore counted wise
men,) and therefore, whatever befalls them, they shall fare as well
as others. Alas ! how many walk more by patterns than by com
mands, and so are led by following others to hell ! And how deep
will they be damned who draw others after them to sin and hell !
' They who forsake the law, praise the wicked,' Prov. xxviii. 4, i.e.,
commend them for their wickedness, as they who keep the law con
demn them. Gross commissions dishonour God most ; they cause
others to speak ill of God, and disgracefully of religion. Nathan
tells David, that by his uncleanness and murder he had caused
the enemies of God to blaspheme, 2 Sam. xii. If a child of God
commit one such noisome act, the wicked quickly take the scent,
and a cry is raised among the whole pack, who with open mouth
upon this pursue and blaspheme God and godliness. By these par
ticulars it appears that gross commissions are sins of the greatest
size, and therefore must have the greatest severity. If they are used
as bastards who met not Israel with bread and water, how will God use
them at last who meet his people with bonds and fetters, with fire
and fagot ? If Christ pronounce such a dreadful sentence in the text
against the (comparative) green tree, what shall become of the dry ?

CHAPTER XXVII.
Negative godliness is not enough. — Christ's impartiality in
judgment.
Use 2. In the second place, if Christ will condemn men at the great
day for sins of omission, it may inform us that a negative religion,
or negative Christianity, is not enough. Many please themselves
that they are gracious, because they are not openly vicious ; and
that they are pious, because they are not scandalously profane ; but
they mistake and deceive themselves. It is good not to do evil, but
it is evil not to do good. Negative Christians are, as it was said of
Galba, potius extra vitia quam cum virtute, rather seemingly free
from vice, than really filled with virtue. Or at best, as was re-

Chap. XXVII.] the sinner's last sentence. 353
ported of Cato, that he was homo virtuti simillimus, a man that
looked like a virtuous person.
How many civil men presume their persons holy, because they
are not so filthy as those who rake in ditches and kennels, and de
file themselves daily with scandalous abominations ; and they pre
sume their states to be good, and themselves in the way to heaven,
because they are no drunkards, no swearers, no adulterers, no thieves,
no murderers ; when for all this they shall be cast to hell, because
they are no believers, no penitents, no obedient subjects to the King
of saints, ' Because they know not God, and obey not the gospel,'
2 Thes. i. 7, 8. Such men are farther distant from good than from
evil. Ceasing from evil is not enough, it is but one step heavenward ;
doing of good must accompany it, or it will be of small moment.
I confess, when I behold a civil man, who is harmless in his
carriage, unblameable, in regard of scandal, in his public conversa
tion, and courteous in his behaviour to all, I cannot but respect
him, and am ready to wish (as Athanasius, that all the world of
atheists and profane wretches would turn hypocrites) that all
scandalous sinners would turn civilians, and come sot far towards
holiness; but yet I must say that this is scarce half way to
Christianity. He is not half a saint, who is but a negative saint.
The forbearance of gross corruptions is the easiest and least part of
religion, and therefore will not speak any man in a state of salvation.
The tree that is barren, and without good fruit, is for the fire, as
well as the tree that brings forth evil fruit.
For men to think to excuse themselves that they do no hurt,
wrong neither man, woman, or child, and are not, as the pharisee
said, as the publicans, who generally were oppressors, is but a vain,
foolish thing. The idle servant might have said, Lord, I did no
harm with my talent ; I did not lay it out in rioting and drunken
ness, or any way to thy dishonour ; I only hid it, and did not im
prove it, Mat. xxv., yet this was enough to condemn him. Can we
call ground good ground for bearing no weeds, if it never bring
forth good corn ? Or do we count that servant a good servant, who
doth not wrong his master in his estate, by purloining or wasting
it, if he live idle all day, and neglect the business his master
appoints him ? Believe it, reader, thou mayest not be morally evil
to the abomination of men, and yet not spiritually good to the
acceptation of God. He keeps no law of God, who minds only the
negative part of it. A life free from enormity is too often accom
panied with a heart full of iniquity. And that this negative
holiness is insufficient, will appear if we consider, —
vol. v. z

354 the sinner's last sentence. [Chap. XXVII.
1. That the Holy Ghost characteriseth a godly man, both
negatively and positively. The Scripture tells us that a true
Christian minds both parts of the law, its commanding part as well
as its forbidding part. When the Holy Ghost speaks of David's
goodness, he tells us that he served the wills of God in his genera
tion, not only his forbidding will, but also his commanding will,
Acts xiii. 36- When Job is commended as a godly man, he is said
to eschew evil, there was his negative holiness ; and to fear God,
there was his positive holiness, Job i. 1, 8. The psalmist describes
the happy man by his holiness both ways.
(1.) By way of negation : ' Blessed is the man that walketh not in
the counsel of the ungodly, (i.e., that committeth not wickedness,
which is the consultation of the ungodly,) nor standeth in the way
of sinners, (i.e. , that goeth not on with pleasure in any course of
profaneness,) nor sitteth in the seat of the scornful,' (i.e., that
hardeneth not his heart against advice and admonition, &c.)
(2.) By way of position : ' But his delight is in the law of the Lord ;
and in that law doth he meditate day and night.' His affection to
the law, and his meditation in it, are. both positive; and without
these the man could neither be holy nor happy. He might have
been able to say, I have not walked in the counsel of the ungodly,
nor stood in the way of sinners, nor sat in the seat of the scornful,
and yet been a wicked and cursed man ; for negatives neither speak
nor make any man holy. It is a positive quality that gives being,
perfection, and denomination to piety ; therefore Jehu is branded
for a wicked man, notwithstanding all his zeal against Baal, because
he took no heed to walk in the law of the Lord God of Israel, 1
Kings x. 29-31. Philosophers tell us that motions are imperfect,
and but in fieri, whilst they are passing from the terminus a quo,
and are not perfect, or in facto esse, till the terminus ad quern be
attained. Whilst a man is departing from evil, he is but an im
perfect Christian ; when he comes to the doing of good, which is the
end of the former, then he is a Christian indeed.
2. The law, which is the rule of religion, is affirmative as well as
negative. Every man is so far perfect in his calling, or in any art,
as he agrees with his rule ; and every man is so far religious, and
no farther, as he agreeth with the will of God revealed in his word,
which is the rule of religion : Gal. vi. 16, 'As many as walk accord
ing to this rule, peace be to them,' &c. Now this rule hath posi
tive as well as negative commands ; nay, all its negative commands
have, as hath been shewn before, somewhat positive in them, and
therefore negative holiness cannot be sufficient. He that makes

Chap. XXVII. 1 the sinner's last sentence. 355
not conscience of every part of God's will, makes conscience of no
part of God's will. He that denieth ungodliness and worldly lusts,
because the law, his rule, forbids them, will also live righteously,
soberly, and godly, because the same rule commands them, Titus
ii. 11, 12. Indeed, all true eschewing of evil doth proceed out of
love to good, so that he who doth not delight in good, and do it,
cannot eschew evil out of any good principle. Observe the rule,
Eph. iv. 23, 24, ' And be renewed in the spirit of your mind. And
that ye put on the new man, which after God is created in righteous
ness and true holiness ;' Isa. i. 15. But men love to be complete in
everything, but that which deserves exactness.
3. A heathen may be negatively religious. A Cato, a Seneca,
an Aristides. may be free from intemperance, bribery, injustice, un-
cleanness, and all gross sins ; and can we think that religion
sufficient for us which heathens may attain to ? Is there nothing
revealed by the sunlight of Scripture for us to do, which they were
unable to see by the dim rush candle of nature ? The Holy Ghost
acquaints us with the condition of the heathen : Eph. ii. 12, ' That
they were without God, without Christ, strangers to the covenant
of promise, and aliens from the commonwealth of Israel, and with
out hope in the world.' In which words we have their dreadful
estate, how far they are from any Saviour, and so from any hope of
salvation ; which would not be, if their negative holiness were
sufficient to make them happy.
Use 3. If Christ will condemn men for sins of omission at the
great day, then it may inform us of the justice and righteousness of
Christ, that ' he loveth righteousness, and hateth iniquity,' Ps. xiv. ;
and again, ' that he shall judge the world in righteousness,' Acts
xvii. 31. Herein it appears, —
1. Because he spares no sins. He condemneth those that live in
omissions, little light sins in the imaginations of men, as well as
those that live in commissions. He sends to hell those that do not
relieve, as well as those that rob his people. He poureth out his
wrath upon them that do not visit his members in prison, as well
as those that cast them into prison. Those sins that are peccadil
loes in the world's eye, have felt the heavy weight of his hand. The
man that gathered a few sticks was destroyed with stones. Uzzah
touched the ark out of kindness, but God smote him with death
for it. Moses, for omitting the circumcision of his child, was
like to have lost his life. Aaron's two sons, Nadab and Abihu,
neglected, as is supposed by expositors, to fetch fire from the altar
to burn their sacrifices, and were destroyed with fire from heaven,

356 the sinner's last sentence. [Chap. XXVII.
Lev. x. The impartiality of Christ is evident herein, that at the
great day he will bid the civil as well as the scandalous sinner de
part from him into everlasting fire.
2. Because he spareth no sinners. He saith to all those on his
left hand, whether rich or poor, great or small, high or low, if
guilty of these omissions, ' Depart from me into everlasting fire.' He
is no respecter of persons ; he spareth none for their greatness and
strength. His hand reacheth the tallest cedars, and plucks up the
strongest oaks. Neither power nor majesty can free or exempt
persons from his severity. If princes and potentates will omit their
duty, they must expect to feel his fury, Rev. vi. 15. Pharaoh,
Jeroboam, Ahab, Ahaz, Nebuchadnezzar, Herod, might neglect
their duties to men, and escape punishment from men, but could not
neglect their duties to God at so easy a rate. As all their sins were
within the view of his omniscience, so all their persons were within
the reach of his vengeance, and that found them out to their cost.
He spareth none for their nearness to him. He beholdeth them
afar off that are very near to him, when they make bold with him.
Judges on earth may sometimes, though sinfully always, favour
their kindred in an unrighteous cause, but he judgeth otherwise:
' Though Coniah be to be as the signet on my right hand, I will
pluck him thence,' Jer. xxii. 24. Israel was the nearest people to
God of any people in the world, Ps. cxlviii. 14, with Deut. iv. 7 ;
and Moses was the nearest to God of any of the people of Israel,
yet they were excluded his rest for not believing his word ; and he
was denied entrance into Canaan for not sanctifying God's name.
3. He judgeth all according to law. This is another requisite
to suffice ; 1 he will not condemn any for their omissions or com
missions, but according to law. We count that judge just indeed
that keeps the law, and will not upon any account swerve from
that. Our Lord Jesus, when he sentenceth those that neglect to
feed the hungry, and clothe the naked, &c, to everlasting fire,
proceedeth according to law exactly. These persons, as hath been
before proved, are under the law of works, and so must stand or
fall for ever, as they obey or disobey that law. Now that law con
demneth for omissions, and not doing our duties, as well as for com
missions, and abounding in enormities. It saith, ' Cursed is every
one that continueth not in all things written in the book of the
law, to do them,' Gal. iii. 13. Observe, the law curseth those that
omit, that continue not to do their duties, as well as those that do
the contrary. 1 Qu. 'office'?— Ed.

Chap. XXVII.] the sinner's last sentence. 357
4. He will render to every man according to his works. He
may punish, and doth in this world, less, but neither in the other
nor in this more, than our iniquities deserve. All men's sins are
not equal, therefore all men's sufferings shall not be equal. Accord
ing to the degree of men's defilements, such shall be the degree of
their punishment. He distinguisheth between sins and sins, be
tween them that afflict his children, and those that relieve them
not in their afflictions ; between those that hale them to prisons,
and put them to death, and those that visit them not in prison.
He exacteth not of men more than is meet.
He will put a difference between heathens, who have little means
to know and worship him aright, and Jews, to whom were com
mitted the oracles of God, to whom pertained the adoption, and
the covenant, and the giving of the law, and the promises. These
have greater means and mercies, and therefore greater wrath and
severity : ' Tribulation and anguish, indignation and wrath on the
soul of every man that doth evil ; on the Jew first, and also on the
Gentiles,' Rom. iii. 2, ix. 4, and ii. 7. ' You only have I known, there
fore you will I punish of all the families of the earth for your iniqui
ties,' Amos iii. 2. He will distinguish between Jews and Christians
that live under the gospel. Omissions are more tolerable, and less
punishable, among heathens than Jews, and among Jews before
Christ's coming, than those Jews that lived under the gospel, and
saw Christ's miracles, and heard his sermons, with those Christians
that enjoy the gospel, Mat. xi. 21-23. It will be more toler
able for Tyre and Sidon than for Chorazin and Bethsaida, and for
Sodom and Gomorrah than for Capernaum, because these lived
under greater light and helps, and yet continued in the neglect of
faith and repentance.
He will not punish those that omit their duties ignorantly, when
they are diligent to improve what advantages they have for know
ledge, so severely as he will those who neglect their duties knowingly.
God expects a life answerable to that light which he hath given us,
and if we imprison his truth in unrighteousness, we provoke him in
the highest degree : ' He that knoweth his master's will, and doth
it not, shall be beaten with many stripes. He that knoweth not
his master's will, and doth it not, shall be beaten with few stripes.'
Both shall be beaten, but the former suffer more stripes than the
latter. It is cold comfort, yet herein the righteousness of the judge
appeareth, that some who are guilty of omissions shall have a cooler
hell than others : ' For he rendereth to every man according to his
works,' Rom. ii.

358 the sinner's last sentence. [Chap. XXVIID
CHAPTER XXVIII.
Practical godliness necessary.
Use 4. If Christ will condemn men at the great day for sins of omis
sion, for not visiting the sick and imprisoned, and not relieving the
hungry and naked, then it may inform us that nothing short of
practical godliness will speak a man's estate safe at this day, or
forespeak his estate to be comfortable at that day. The want of
this is the cause of these men's condemnation. They might forbear
injuring the saints ; they might speak them fair, bid them, Be ye
fed, be ye clothed; they might wish them well, they might
honour and respect them, as Herod did the Baptist, for their
sanctity and righteousness, yet because they were void of this prac
tical godliness, they gave them not wherewith to be fed and clothed,
they are banished the presence of Christ, and adjudged to the curses
and company of devils.
1. A great profession will not do without this practical godliness.
Some soar high in their professions of, and pretences to, greater strict
ness and degrees of grace and holiness than others, who, alas ! fall
foully often on earth, and always into hell, for lack of this practical
godliness ; as some great tradesmen, who living wholly upon their
credit with others, without any stock of their own, quickly break
and miscarry. A profession is but as the leaves of a tree, a sign of
fruit, not the fruit itself. There is a vast difference between leaves
and fruit. Some think that Christ had not cursed the fig tree if
it had been without leaves as well as without fruit ; but when by
its leaves it professed to have fruit, and invited him to it in expec
tation thereof, and disappointed him, he presently claps a curse on
it, that withers it at the very roots.1 The pharisees were great
professors, made broad their phylacteries, wherever they went, would
be known for persons extraordinarily pious and religious, yet how
wicked was their state : Mat. v. 20, ' Except your righteousness
exceed the righteousness of the scribes and pharisees, ye shall never
enter into the kingdom of God ; ' and how woeful is their condition !
' Woe to you scribes, pharisees, hypocrites ! ' ye live in omissions, ye
neglect the great things of the law, judgment, mercy, and faith,
Mat. xxiii. 23.
2. Great gifts and parts will not do without this. A man may
have choice natural abilities, rare acquired accomplishments, yea,
1 Vide Robinson, part i. 132.

Chap-. XXVIII.] the sinner's last sentence. 359
common gifts of the Spirit of God, and yet for want of this practical
godliness be damned. What amiable words come out of Balaam's
mouth ! he speaks like a saint, yea, like an angel. How often have
I heard his prophecies with great admiration and affection ! His
tongue hath melted my heart, and yet he had no good works, for
all his many good words ; and his lack of practical godliness ruined
him. What special endowments had they who preached in the
name of Christ, and in his name cast out devils, and in his name
did many marvellous works, and yet were cast to devils for being
workers of iniquity, as all are who are void of this practical godli
ness, Mat. vii. 21, 23. What excellent gifts doth the apostle sup
pose a man to have, the gift of prophesying, of understanding all
mysteries, and all knowledge, and of all faith, so as to remove
mountains, and yet if he have not charity, he is nothing, &c, 1 Cor.
xiii. 2, 3. If he love not his brother, and express it not to his power,
by spiritual and bodily charity, which is part of practical godliness,
he is nothing in God's eye, whatever he may be in the eyes of men.
3. Great privileges, with seeming performances, without this
practical godliness, will not do. They who had tabernacle, temple,
ark, covenant, promises, for want of this were destroyed ; the ark
could not preserve them. Afterwards, when they neglected prac
tical godliness, the temple could not protect them. He bids the
Jews go and see what he did to his place at Shiloh for their iniqui
ties. He made them monuments of his fury, who had been patterns
of his pity, when they neglected this practical godliness.
How meanly doth God discourse of seeming obedience to his own
institutions when this is neglected. Though they had his own
divine stamp on them, and were signs of the sweetest sacrifice, and
the most acceptable service imaginable, and he had often taken
delight in them, yet when they left off to do well, observe his
language about them : ' To what purpose is the multitude of your
sacrifices to me, saith the Lord. Bring no more vain oblations ;
incense is an abomination to me ; your new moons and your
appointed feasts my soul hateth ; I cannot bear them.' What
strange expressions are here of his own institutions ! But what is
the reason ? Truly the lack of this : ver. 17, ' Learn to do well ;
seek judgment, relieve the oppressed, judge the fatherless, plead
for the widow,' Isa. i. 11-28. And how peremptorily doth he beat
men off from trusting in their privileges, as of no advantage with
out this practical godliness: ' Think not,' saith the Baptist, ' to say
within yourselves, We have Abraham to our father.' This was a
great privilege, for with him and his seed was the covenant made,

360 the sinner's last sentence. [Chap. XXIX.
and to them were circumcision, and the passover, the seals of it,
given. But what counsel doth he give them ? Truly, to mind
practical godliness. Bring forth fruit meet for repentance ; i.e., for
all the great privilege in which you take so much pride, and upon
which you lay so much stress, yet you can never flee from the
wrath to come, unless you bring forth good fruit, fruit meet for
repentance — such fruit as will speak your hearts to be changed,
such fruit as is suitable to a renewed nature. This, and this alone,
is practical godliness. The coherence in that Mat. iii. 8-10,
deserves our observation. And John saith unto the Pharisees,
' 0 generation of vipers, who hath warned you to flee from the
wrath to come ? bring forth therefore fruit meet for repentance :
and think not to say within yourselves, We have Abraham to our
father ; for I say unto you, that God is able of these stones to raise
up children to Abraham.' Do not think that God is bound to, and
must save you, because ye are Abraham's seed, for God can of
stones make sons of Abraham. ' And now also the axe is laid to
the root of the tree ; therefore every tree that bringeth not forth
good fruit is hewn down and cast into the fire.'

CHAPTER XXIX
The condition of men only civil is unsafe and sad.
Use 5. If Christ will condemn men at the great day for sins of
omission, for not relieving the poor and afflicted, it may inform us
that the condition of men merely civil, and negatively religious,
will be woeful at that day. Why ? Because Christ will command
them to depart from him into everlasting fire. Ah how dreadful will it
be to take an eternal farewell of the Lord of life, the God of all grace,
the well of salvation, and to enter into a state of death and wrath,
and that for ever. ' If the righteous scarcely be saved, where shall
the sinner and ungodly appeal-,' 1 Pet. iii. By sinner, I suppose,
is meant the scandalous man, who liveth in commission. It is said
of Mary Magdalene, who had been guilty of notorious enormities,
Luke vii., ' For she is a sinner;' and it is said of the publican (whose
whole tribe was infamous for extortation and bribery) that he was
a sinner : ' He is gone to be a guest to one that is a sinner.' By
ungodly, as the very word 6 atre/3^? signifieth, is meant one that
liveth in omissions, one that liveth without the worship of God ;
i.e., without the love and fear, the acknowledgment and adoration

Chap. XXIX] the sinner's last sentence. 361
of this God. Worship is that high honour and solemn respect
that the creature owes to God ; not to give him this is un
godliness. An ungodly man is one that doth not seek God, nor
trust God, nor obey God ; that doth not own him in his mercies as
his father and benefactor, nor in his judgments as a wise mas
ter, that would by chastisements make him partaker of his
holiness. Now if the righteous scarcely be saved, where shall the
sinner and ungodly appear ? If there be a difficulty in the salva
tion of the righteous, there is a necessity of the damnation of the
sinner and ungodly. If the righteous get so hardly to heaven, the
sinner and ungodly must surely be cast into hell. Where shall the
sinner and ungodly, those that are guilty of these omissions and
commissions, appear ? They must appear somewhere, but they can
appear nowhere with comfort, or without unspeakable horror.
Where shall they appear ? before God ? why, they hate his being,
despise his dominions, slight his love, disobey his laws, and indeed
seek his life ; and can they appear before him ? Can they look for
a smile from his face, who loathe him perfectly ? or can they stand
before his frowns and fury ? Do they know the weight of his hand,
the killing darts of his eye, and the power of his anger ? No, surely,
they cannot appear before him : ' Thou, even thou art to be feared ;
and who may stand when thou art angry ?' Where shall they
appear ? Shall they appear before Christ the judge of quick
and dead ? before him who sometimes invited them earnestly to
come to him, and entreated them affectionately to accept of him,
and live with him ? Shall they appear before him ? It is
his call which they have despised, and his commands which they
have violated. It is his blood which they have trampled on,
and his Spirit whom they have grieved. They are his members
whom the sinners have oppressed and wronged, and his children,
and spouse, and body, which the ungodly have neglected, and not
relieved. Oh how glad would they be if the rocks would crush them
to pieces, that they might be delivered from the wrath of the Lamb !
Rev. vi. 15. Their severe sentence, which may make every ear to
tingle, and heart to tremble that hears it, will proceed from his
mouth : ' Then shall he say unto them on his left hand, Depart from
me, ye cursed, into everlasting fire.' But where shall these sinners
and ungodly appear ? Shall they appear before the saints ? Alas !
with what face can they behold them, whose persons they have
imprisoned, whose estates they have plundered, whose profession
they have derided, whose names they have abused, and whom they
have often wished out of the way, and thought the troublers of the

362 the sinner's last sentence. [Chap. XXIX.
family, and town, and country where they lived ? If the saints
plead it must be against them, for they cannot but as justices agree
and concur with the sentence of the judge as righteous and just.
But where shall they appear ? Shall they appear before the law ?
No, that condemneth them for the least omission, for the smallest
commission, to hell fire ; they are the prohibitions of the law that
the sinner hath transgressed, and they are the precepts of the law
that the ungodly hath not obeyed ; and therefore the law curseth
them both to the uttermost. The law enableth sin to bind over the
transgressor of it to the wrath and curse of God ; hence it is said,
' The strength of sin is the law.'
But where shall they appear ? Shall they appear before the
gospel? No, their omissions have most relation to the gospel.
They have not believed the truth of it. They have not em
braced the goodness of it. They have not obeyed the pre
cepts of it. They rejected the tenders of pardon and life made
to them in the gospel with frequency and fervency. They would
not come to their physician to be healed of their mortal diseases.
Though he came to them, and offered his help freely, and assured
them of effectual and speedy recovery, if they would be directed by
him, yet they rejected the counsel of God against themselves;
therefore the gospel will condemn as surely, and more sorely, than
the law : ' If the word spoken by angels was steadfast, and every
disobedience received a just recompence of reward : how shall we
escape if we neglect so great salvation ?' Heb. ii. 2, 3 ; John iii. 19.
And again, ' of how much sorer punishment shall he be thought
worthy ? '
But where shall they appear? Shall they appear on earth?
Surely there will be no earth then for them to appear in. That
earth which they sported so much in, as leviathan in the waters,
and which they were fond of, and delighted in, will be burnt up
with fire, and consumed with fervent heat.
But where shall they appear ? Shall they appear in heaven ?
Can an unsanctified heart enter into the Holy of holies ? No :
' Without holiness no man shall see the Lord,' Heb. xii. 14. An
impure eye cannot behold such an infinitely pure object. When
angels, seated in heaven as their habitation, once lost their purity,
they soon lost their place. Heaven could not bear them ; it is not
as Noah's ark, to take in all sorts, clean or unclean : ' Into it can
in no wise enter anything that is unclean,' Rev. xxi. 27. Neither
could they bear heaven. The spiritual delights of that celestial
court became unsuitable to their polluted natures. The rarest

Chap. XXIX] the sinner's last sentence. 363
dainties and most curious delicates are altogether unsavoury and
unpleasant to an aguish and distempered palate.
But where shall they appear ? If they cannot appear before
God their maker, before the Lord Jesus Christ, before the saints,
before whom shall they appear ? If they cannot appear before
the law, before the gospel, before what shall they appear? It
must be in hell, before devils and damned spirits, with them to lodge
and dwell for ever. Ah, the great day is called the terrible day of the
Lord Jesus, and it will be a terrible day indeed to these mere civilians-
It is called the day of perdition of ungodly men. It is to others a
day of consolation : ' Lift up your heads with joy, for the day of your
redemption draweth nigh ;' a day of promotion : 'It is your Father's
pleasure to give you a kingdom,' Luke xii. 32 ; John xvii. 24. A
day of rest from all their labours, and sorrows, and sufferings,
bodily or spiritually, Rev. xiv. 13. But it is the day of perdition of
ungodly men. They who live without God here, must live without
him for ever ; and this farthest, utmost, endless departure of the
creature from God, who is the only life and heaven of him,
will be a death and hell with a witness. God will be God at that
day in the account of the worst of men, though he be their laugh
ing-stock and sinning-stock at this day.
Though these ungodly ones sit aloft here in the courts of men,
and who but they, yet ' the ungodly shall not stand in his judg
ment,' Ps. i. 5. At the great day, when they shall be judged, 1.
They shall be ashamed, theyshall not stand, i.e., not hold up their
heads with joy, but hang down their heads with shame, Dan. xii.
Some shall arise to shame and confusion of face. 2. The ungodly
shall not stand in the judgment, i.e., they shall not be justified.
When they shall be tried for their lives and deaths, for their end
less, unchangeable states, they shall be cast and condemned. When
all Adam's posterity shall make their personal appearance before
the God of the spirits of all flesh, to receive their eternal doom ; and
when the judge of quick and dead, clothed with his majestic robes
of glory, accompanied with an illustrious train of angels, shall sit
down on the judgment seat, he shall pronounce a sentence of con
demnation on all ungodly ones. ' If thou, Lord, shouldst mark
iniquity, 0 Lord, who should stand ?' Ps. cxxx. 3 ; i.e., if thou, Lord,
should observe exactly the best man's heart and life, and accord
ingly deal with him, not one man could be justified. Who shall
stand, i.e., righteous, at thy bar ? 3. The ungodly shall not stand
in the judgment ; i.e., they shall not conquer, when they shall be
impleaded and accused by the devil and the law at that day. An

364 the sinner's last sentence. [Chap. XXX.
army foiled, is said not to stand before their enemies. And again,
an army beaten is said to fall before their adversaries, Dan. xi. 25.
And the conquerors are said to stand, Eph. vi. 13. The devil
will bring his large bills of indictments into the court against the
ungodly, for he is avT'iSucos, 1 Pet. v. 8, a court-adversary ; and
the law will second the devil, and join with him in his accusations ;
the sinner's conscience will join with both, and assent to the truth
of their indictments. The ungodly will have no advocate to plead
for him. Christ, that sometimes offered him that kindness, will
now plead against him, and so he must needs fall and be conquered
by his enemies

CHAPTER XXX.
Sinners' conviction at the day of judgment. The purity of Christ's
religion above all others.
Use6. If Christ will sayto them on the left hand, 'Depart from me:
for I was hungry, and ye gave me no meat ;' or if Christ will con
demn men for sins of omission at the great day, it informs us that
Christ will be rational in his most severe proceedings, even to the
conviction of the sinner's own conscience. I draw this from the
coherence of the verses. Christ first pronounceth the sentence : ver.
41 , ' Depart from me, ye cursed, into everlasting fire ;' and then,
ver. 42, he gives the reason, ' For I was hungry, and ye gave me
no meat,' &c, which, though at first they seem to question, yet at
last they are muzzled and put to silence. Jude tells us of solemn
condemnation and solemn conviction of these ungodly ones, as the
chief business of that day : ' Behold, he cometh with ten thousand
of his saints, to execute judgment on all, and to convince all that
are ungodly amongst them of all their ungodly deeds which they
have ungodlily committed, and of all their hard speeches which
ungodly sinners have spoken against him,' Jude 14, 15. Execu
tion, by an hysteron proteron, is put before conviction ; yet one
great work of that great day is to convince these ungodly ones, and
the severity of the process is against the ungodly.
This conviction implieth,
1. A reflection of conscience upon all their past and former sins.
Conscience, as a glass, shall represent to the sinner all his lusts,
which he hath loved above his soul and Saviour, in all their ugly
features and loathsome colours. The books at that day will be

Chap. XXX.] the sinner's last sentence. 365
opened, Rev. xx. 12, i.e., the book of God's remembrance, Mai. iii.,
and the book of conscience. Sins are not gone as soon as done ;
God records them in his book of remembrance, and conscience will
review them all in that day of vengeance. Though it could not be
heard by the sinner in this world, for the noise of his carnal delights,
and cry of his worldly delights, yet when it sets his sins in order
before his eyes in their monstrous frightful shapes, it will thunder
in his ears, as Reuben to his brethren, Did not I tell you of this,
and say, Do not sin, and thou wouldst not hear ; therefore all this
wrath, and fury, and flames, and darkness, and chains are come
upon thee.
2. This conviction implieth a silencing the sinner, that he will
have nothing to say either against God, or .for himself. A man
that is convinced hath his mouth stopped. When the spirit con
vinceth the world of sin, the world hath not a word to say against
the sin and guilt which the law chargeth on it ; every mouth is
stopped, and all the world is guilty before God. How often is the
poor creature self-convinced and self-condemned here ; but soon
after the sick qualms go off his stomach, and he is revived with
the cordials of sinful shifts and excuses, wherewith he deludes
himself, and presumes he may also deceive God ; but at the great
day, as his convictions will be more killing, so they will be more
lasting. The man will be dumb and speechless when Christ shall
say, Why didst thou deny to relieve my servants in their wants ?
Why didst thou slight my blood, neglect my worship, grieve my
Spirit, and omit to obey my positive laws ? Mat. xxii. 3-5. The
very heathen, who shall be imprisoned in the dark dungeon of hell,
for imprisoning the truth, and holding it in unrighteousness, will
not have a motion in their breasts of accusing God for false im
prisonment. How certainly then, and how fully, will the con
sciences of Christians, who lived under the gospel, justify God,
when he shall condemn them for not believing, and not repenting,
upon the messages he sent to them of pardon and life.
Use 7. If Christ will condemn men at the great day for sins of omis
sion, it may inform us of the excellency of the Christian religion
above all other religions. The excellency of any religion consisteth
in the purity of its precepts, and strictness of its commands ; now
no religion is so holy in its commands, and so exact in its laws, as
the Christian religion. Moral duties are advanced by it to their
highest perfection, and moral vices are debased by it to their lowest
degradation. ' The commandment oftheLord is pure,' Ps. xix. 'Thy
word is very pure.' Christ will condemn men to hell at the last

366 the sinner's last sentence. [Chap. XXX.
day for omissions as well as commissions, for neglect of known
duties, as well as for the perpetration of gross enormities.
1. If we consider the religion of the heathen, we shall find that
it is vastly inferior in purity to the Christian religion. Among the
Gentiles, who lived without the gospel, it can scarce be said there
was any religion at all, for their gods were stocks, and stones, and
trees, and fire, and water, and beasts, and dead men ; nay, their
precepts were so far from purity, that they commended and com
manded impurity. As among the ancient Babylonians, in the
worship of Venus, the women prostituted themselves to all strangers;
nay, the very gods of the heathen did, according to their own ficti
tious writers, patronise all their impieties, even by their own
patterns. Jupiter, the chief forsooth of their gods, who had his
name from being a helping father, commits incest with his own
sister Juno, and his daughter Minerva, sodomy with Ganymedes,
ravisheth Europa, banisheth his father Saturn out of his kingdom.
Venus was a whore, Mercury a thief, Bacchus a drunkard, &c. But
to leave these, and speak to them that were more sober in their
understandings, and not so vain in their imaginations, who had
epyov vop,ov, the work of the law written in their hearts, Rom. ii.
14, and improved it to more purpose than others ; yet these pleased
themselves with a little outward civility, without any inward or
outward practical godliness. Their chief devotion consisted in
abstaining from gross sins, which might expose them to the shame
of men, and the doing some external acts of piety, as sacrificing
and mumbling over a few prayers that were little significant. Oh
how vastly doth the Christian religion excel this ! This religion of
the heathen doth rather hide sin than heal it. It doth not root the
love of sin out of the heart, only restrain it in the life. But the
Christian religion doth forbid sin in the affections as well as in the
conversation, it doth abscindere as well as abscondere, cure sin as
well as cover it. In the best heathen the fire of their lusts was only
raked up, and covered with ashes from the eyes of the world ; but
now in the Christian it is quenched, at least in part, and shall by
degrees be wholly quenched. The Christian religion doth not only
forbid all sins, or outward commissions, but also all lusts and in
ward inclinations : ' I beseech you,Jbrethren, to abstain as pilgrims
and strangers from all fleshly lusts, that war against the soul,'
1 Pet. ii. 11. And a religious Christian doth not only forbear gross
commissions, but also abhor secret sinful motions : ' I hate vain
thoughts, but thy law do I love,' Ps. cxix.
Those among the heathen who were the wisest, made nothing of

Chap. XXX.] the sinner's last sentence. 367
neglecting to give God their love, and fear, and trust, their highest
honour, and superlative esteem, and exactest obedience, which are
the chief of religion. They allowed revenge in case of suffering
injury ; and some of their greatest lawgivers ordained theft to be
unpunishable, if it could be done cleanly and cleverly, so as not to
be found out. They put away their wives upon any small distaste,
and took others during their pleasure only. Their whole religion
had not one prohibition against inward corruptions, nor one precept
for inward heart duties, and therefore must of necessity come short
of the Christian religion for purity.
2. If we consider the Turkish religion, what a bundle of fooleries
is Mahomet's Alcoran, and what a dunghill of filthiness is the
religion of his followers ! They allow a man as many wives as he
can maintain, and encourage men to murder, with a promise of a
(poetical, carnal) paradise to all that shall die in the wars against
the Christians. They obey the lusts of their tyrant in all things,
even to the murder of their sovereign's nearest relations, or chiefest
ministers of state, against the very light and law of nature. They
do not so much as profess to mind those heart prohibitions and
precepts, without which all external holiness is but as a rotten
carcase, noisome and unsavoury to God's nostrils, and without any
loveliness or life in his eyes. Nay, the popish religion, so far as it
differs from the true Christian religion, is impure. They have sins
that are venial, allow publicly of uncleanness. The pope hath a
revenue out of the stews ; they dispense with sodomy, incest, any
sin, for money ; they place all their holiness in some external mor
tifications, which God never required at their hands. But what
doth the Christian religion do ? It reacheth the heart, and teacheth
the soul : ' The law of the Lord is perfect,' Ps. xix.
(1.) It directs the whole man, and gives laws to all the powers of
the soul, and parts of the body. It directs us about our bodies and
outward conversation : it commands to present our bodies a living
sacrifice to God, Rom. xii. 1, and the members of our bodies as
instruments of righteousness unto holiness. It binds the eyes, ears,
tongue, hands, feet, all the members to their good behaviour. It
allows not any part to be abused to profaneness, Job xxxi. 1 ; Ps.
cxix., xxxvii. 30, 31, and xxxiv. 13, 14 ; Rom. vi. 13-17. It
directs us about our souls : ' The law of the Lord is perfect, con
verting the soul,' Ps. xix. 7. It changeth the nature of the soul,
and opens the eye of it, and turns it from darkness to light, and
from the power of Satan to God, Acts xxvi. 18. It directeth the
mind to learn the knowledge of God, as the richest treasure, and

368 the sinner's last sentence. [Chap. XXX.
choicest portion, and only happiness of the creature : 1 Chron.
xxviii. 9, ' And thou Solomon, my son, know the God of thy
fathers.' It directs the will to choose this God for its suitable, and
satisfying, and everlasting felicity, Ps. Ixxiii. 25. It limits the
affections as to their objects, and their motion towards those objects.
It forbids inordinate desires after, or delight in, sublunary vanities,
and commands moderation in our love to all created comforts :
' Let your moderation be known to all men. The time is short ; let
them that have wives be as though they had none,' &c, 1 Cor. vii.
29. It enjoins our love in the greatest degree to be placed on the
worthiest object : ' Thou shalt love the Lord thy God with all thy
heart, and all thy soul, and all thy strength,' Mat. xxii. 37. And
so our fear : ' Fear him that can cast body and soul into hell ; I say
unto you, fear him.' It keeps all the unruly passions within their
proper banks and bounds, and preserves the superior and inferior
faculties in their proper places. Now, what religion, either of
moralists or Mohammedans, doth so ?
(2.) As it directs about the whole man, so it directs as to every
part and passage of this man's conversation. We need never be
at a loss for a rule, or at a stand what to do, if we will but use
diligence to know and understand the revealed will of God. The
Christian religion directs us in our callings, whether magistrates,
ministers, tradesmen, soldiers, Luke iii. It directs us in our rela
tions, as husbands, wives, parents, children, masters, servants, Eph.
v., and vi. ; Col. iii., and iv. It directs us in all conditions how
to demean ourselves, in prosperity to be joyful, in adversity to con
sider how God hath set the one against the other ; in afflictions
to be patient and prayerful, and more studious of a right improve
ment of them, than of deliverance out of them. Under mercies it
directs us to be thankful to God, the more cheerful in his service,
and faithful in the use of our talents, for the honour of our Master.
It directs us in all our thoughts, Jer. iv. 14 ; words, Ps. xxxix. 2 ;
works, Prov. iv. 23, 24, 26. It directs us in all our natural actions,
as eating, drinking, sleeping, 1 Cor. x. 31 ; Titus ii. 12 ; in our
civil converses, Micah vi. 8 ; in our religious duties, how to pray,
James i. 5, 6 ; how to hear, how to receive, 1 Cor. xi.
(3.) Its purity above and beyond all other religions appears in
this, that it forbids evil, all evil, nothing but evil ; it commands
good, whatsoever is good, and nothing but good, Isa. i. ; Ps. xxxii.
14. The laws of Lycurgus among the Grecians, and Numa among
the Romans, had somewhat of good in them, but not all ; prohi
bited somewhat that was evil, but not all that was evil. But the

Chap. XXX.] the sinner's last sentence. 369
Christian religion is of a larger extent, both in its precepts and
prohibitions : ' I have seen an end of all perfections, but thy com
mandments are exceeding broad,' Ps. cxix. 96. A man with the
eye of his body may behold an end of many worldly perfections, of
many fair estates, great beauties, large parts, hopeful families ; but
a man with the eye of his soul (or by faith) may see an end of
all earthly perfections. He may see the world in a flame, and all
its pomp, and pride, and glory, and gallantry, and crowns, and
sceptres, and riches, and treasures, turned into ashes. He may see
the heavens passing away like a scroll, and the elements melting
with fervent heat, and the earth, with the things thereon, consumed;
and all its perfections, which men doated so much on, vanished into
smoke and nothing. It is easy to see to the end of all terrene
perfections ; but it is difficult, yea impossible, to see to the end of
divine precepts : ' But thy commandments are exceeding broad,'
of a vast latitude, beyond our apprehension. They are so deep,
that none can fathom them, Ps. xxxvi. 6 ; so high, that they are
established in heaven, Ps. cxix. 48 ; so long, that they endure for
ever, 2 Pet. i. ; and so broad, that none can measure them. They
are not only broad, but exceeding broad : ' Higher than heaven,
longer than the earth, broader than the sea.' The commands of
God reach the inward parts, the most secret motions and retired
recesses of the soul. They reach all the privy thoughts. They
pierce even to the dividing asunder of soul and spirit, and of the
joints and marrow, and discern the thoughts and intents of the
heart, Heb. iv. 12. They reach to all our actions ; to those that
seem smallest and of less concernment, as well as to those that are
greater and of more concernment.
They reach to the manner, nay, circumstance, of actions. The
divine law takes notice of all the circumstances of sins as aggrava
tions of sin. As, 1. From the time of God's patience towards the
sinner : ' These three years I came seeking fruit,' Luke xiii. 2.
The place where the sin was committed : ' The sons of Eli lay
with the women that assembled at the door of the tabernacle of
the congregation,' 1 Sam. ii. 22. 3. From the season of commit
ting the sin, Isa. lviii. 3, 4 : ' Behold, in the day of your fast, ye
find pleasure, and exact all your labour,' &c. 4. From the condi
tion of the person that sins : ' He that eats bread with me lifts up
his heels against me,' John xiii. 18. A familiar friend proves a
treacherous enemy. So John iii. 10, ' Art thou a master in Israel,
and knowest not these things ? ' 5. From the means the person
enjoys : ' You only have I known, therefore you will I punish for
vol. v. 2 a

370 the sinner's last sentence. [Chap. XXXI.
your iniquities ; ' Amos iv. ; Rom. ii. 7. 6. From the manner of
committing the sin : ' So they spread Absalom a tent on the top of
the house, and Absalom went in. to his father's concubines in the
sight of all Israel,' 2 Sam. xvi. 22. Impudency in sin doth highly
increase it. ' Were they ashamed when they committed all these
abominations ? No, they were not ashamed.' But how far are
other religions from observing, much more from condemning, men
for such sinful circumstances !

CHAPTER XXXI.
The holiest have cause of humiliation.
Use 8. If Christ will condemn men at the great day for sins of
omission — 'I was hungry, and ye gave me no meat,'&c. — then it may
inform us, that the best have abundant cause of humiliation ; for
the best have in them abundant matter of condemnation. Oh,
how many are our omissions every day, every hour ! and by reason
of them we are obnoxious to hell flames. Good Bishop Usher,
who, for piety and learning, was honoured through the Christian
world ; though he was early converted, and feared the Lord in his ,
youth; though he was eminently industrious in private, in his
family, in catechising and instructing, and praying often every day
with and for them that were committed to his charge ; though he
was a constant preacher, and that with judgment and affection ;
though he was singularly famous for his many worthy pieces
which he wrote in Latin and English, yet, after all this diligence
and labour, when he came to die, the last words almost which he
was heard to speak were, Lord, in special forgive my sins of
omissions.1 Sins of omission will at death lie heavier on our hearts
than we think for in life. If such a laborious person found cause
of bewailing his omissions, surely much more cause have loiterers
as we are.
Omissions are fruits of original corruption, as well as commis
sions. It is from that dead stock that we are so defective in bring
ing forth good fruit. Paul layeth his omissions at this door : Rom.
vii. 17-23, ' In my flesh is no good. When I would do good,
evil is present with me,' &c. Now, whatsoever is the child of such
a monstrous parent is loathsome, and calls on us for sorrow and
self-abhorrence. Holy Job did but suspect his children to be
1 Usher's Life.

Chap. XXXI.] the sinner's last sentence. 371
guilty of omissions, of not sanctifying the name of God in their
hearts, according to their duties, at their feasts and meetings : ' And
he riseth early and offereth sacrifice, according to the number of
them all,' Job i. 4, 5. He goeth to God, and begs pardon for
them, and the blessing of God upon every one of them : ' It may
be,' saith he, ' my sons have sinned, and cursed' (and not blessed
God, so Calvin reads it) ' God in their hearts. Thus did Job con
tinually.' Now if Job, upon a supposition that his sons might be
guilty of omissions, was so constant in his addresses to God on
their behalf, by way of humiliation, acknowledging their iniquity,
and beseeching his mercy, what cause have we, on the behalf of our
own souls, who know that we often offend God by omissions, and
know not how often we offend him by them ? God may say to
thee and me, reader, ' Is not thy wickedness great, and iniquities
infinite ? ' as he to Job, chap. xx. 5 ; where, by wickedness, exposi
tors understand commissions, or those sins by which we prejudice
or injure others ; and by iniquities, omissions, by which we neglect,
according to our duties, to relieve others. And Eliphaz calls his
wickedness great, because, as I have shewed in the first informa
tion, they are in some respects greater, more heinous, than sins of
omission ; and his iniquities infinite, because sins of omission are
more numerous than sins of commission. Corrupt nature can
much better forbear what it hath an inclination and propensity to,
than do that which it hath a dislike of, and an enmity against.
For their nature, I have proved that they are very ponderous,
that they are breaches of a positive law, grieve the Holy Ghost,
provoke God, defile the conscience, yea, and destroy the soul for
ever — how light soever some make of them — and for their number
they are infinite, beyond all account or reckonings. If they were
small sins, their number would compensate their lightness ; grains
of sand are little, but a heap of them together is weighty : Prov.
xxvii. 3, ' The sand is weighty.' ' In many things we offend all,'
James iii. 2. Now, how should the nature and number of these
sins humble us every day before the Lord ! What hour is there
when we are awake wherein we may not do more good than we do?
When did we, in visiting a friend, or conferring with a neighbour,
advantage their souls as we might and ought ? Can we say that
we have been as diligent in our callings, as watchful and exemplary
in our conversations, as thankful for our mercies, as fruitful under
the ordinances of God, and as faithful in the improvement of our
talents, as we are commanded to be ? Do we every day pray and
read Scripture in our closets and families with that holy reverence,

372 the sinner's last sentence. [Chap. XXXI.
humility, faith, seriousness, and integrity which God requireth?
Do not worldly concerns now and then contend with, and jostle
out, the worship of the great God — at least cause us to slip our
prayers, and adjourn the Scripture's reading till a more convenient
season ? Are we every week-day laborious in our callings, out of
conscience to God's precept, and not out of a principle of covetous-
ness ? Do we spend the greatest part of the day therein, without
diversions by vain companions, or needless recreations ? Are our
affections in heaven, and our hearts above, while our actions are
earthly, and our hands are busy here below ? And do we deal in
all things with others as we would, in the judgment of sound
reason, that others should deal with us ? Mat. vii. 12. Is our daily
carriage towards our relations sober, pious, affectionate, exemplary,
and in all things as becomes the gospel of Christ ? Oh, how many
are our omissions, and what millions of them are we guilty of, and
therefore they call aloud upon us to mourn for them ! Others are
in hell, and must weep for ever for them, where their sighs, and
sobs, and prayers, and tears, will no way advantage them. Blessed
be God, it is not so with us : though their tears will prove their
hell, our tears, through the blood of Christ, may prove our heaven.
Nehemiah, in the day of his solemn humiliation with the Jews,
acknowledgeth and bewaileth their omissions, their not hearkening
to his commands, and their not minding the wonders that he
wrought for them, Neh. ix. 16, 17. So Daniel, when he fasted
and prayed, and confessed his sins, and the sins of his people, be
wails their omissions : Dan. ix. 6, ' We have not hearkened unto
thy servants the prophets, which spake in thy name to our kings,
and princes, and fathers, and to all the people of the land ;' ver. 10,
' We have not obeyed the voice of the Lord our God, to walk in
the laws, which he set before us by his servants the prophets ;' ver.
13, 'All this evil is come upon us, yet made we not our prayer
before the Lord our God.' What then ? why, he judgeth himself
and his people for these sins, and justifieth God in all his severity.
' 0 Lord, righteousness belongs to thee, but to us confusion of face,
as at this day, to the men of Judah, and inhabitants of Jerusalem,'
ver. 7. So again, ' 0 Lord, to us belongeth confusion of face, to
our kings, to our princes, to our fathers, because we have sinned
against thee,' ver. 8. Omissions must be lamented in this or the
other world ; we must all be ashamed of them here or hereafter ;
and is it not much better to bewail them here, than to bewail them
in hell ; to judge and condemn ourselves for them, than to be judged
and condemned by God for them at the great day ? Ah, at what a

Chap. XXXII.] the sinner's last sentence. 373
cheap rate may a Christian, by repentance, prevent that blow that
will separate him and all his happiness, and bring him to that re
pentance which will ever be repented of, but all to no purpose !
Oh, it is good to be wise on this side another world !

CHAPTER XXXII.
Use of trial, whether we be guilty of these omissions or no.
Use 2. This doctrine may be useful in the second place by way
of examination or trial. If Christ will condemn men at the great
day for sins of omission, then it concerns us to examine ourselves,
whether or no we are of the number of them that shall be con
demned for them at that day. Reader, it will not be amiss for
thee to retire out of the crowd of the world into thy chamber, and
there to commune with thine own heart concerning thy present
condition, and how thou art like to fare for the future ; nay, it is
of infinite weight and concernment, and may be as much worth as
thy soul and eternal salvation. How many prove bankrupts, and
are quite undone for this world, for want of a timely casting up
their accounts. If they had cast up their accounts before, and per
ceived how far they had run behind-hand, they might have re
trenched their expenses, and advised and consulted some way to
have prevented their utter destruction ; but they neglected to cast
up their accounts, till their accounts cast them up, and it was too
late to think of recalling what was past, or remedying what was
amiss. Thus many that are professors, or Christians in title, deal
with their own souls, and defer the trial of their estates till it be
too late to amend anything amiss. If they would now in their
health and strength search and try their hearts and ways, if they
found things ill, they would have advantages and opportunities
through the help of Christ to make them better : ' They might
seek the Lord while he would be found, and call upon him while
he is near.' They might sue and seek to Christ for eye-salve, that
they might see the things of their peace ; for raiment to hide their
nakedness, that it might not appear to their everlasting shame ;
and for gold to enrich them for ever, to make them more worth
than both worlds : if upon a faithful trial they found things well,
it would rejoice their hearts, encourage them in ways of holiness,
and confirm them against Satan's temptations to despair. But men
generally neglect their examinations till God comes to examine

374 the sinner's last sentence. [Chap. XXXII.
them, as the rulers commanded Paul to be examined, with scourg-
ings and scorpions. They presume all is well, hope the best, and
would be sorry any should question their estates, and thus persist
in their self-deceits, till they come to appear before God, that the
gate of mercy be shut, and the golden sceptre of grace be wholly
withdrawn, and their estates become as desperate as the estates of
the devils.
To urge this use a little, reader, consider these two particulars :
1. Consider of what weight it is, and how much depends upon this
question : Am I of the number of them that shall be condemned for
sins of omission or not ? Or am I guilty of omissions, so as to be
banished the presence of Christ for them or not ? I tell thee, thy
eternal joy or sorrow, happiness or misery, pleasure or pain, de
pends on it. Do but read and consider, and then say whether it
be not of infinite weight : ' Come, ye blessed of my Father, inherit
the kingdom prepared for you before the foundation of the world :
for I was hungry, and ye gave me meat ; thirsty, and ye gave me
drink,' &c. On the other side, ' Go, ye cursed, into everlasting fire,
prepared for the devil and his angels : for I was hungry, and ye
gave me no meat ; thirsty, and ye gave me no drink,' &c. Friend,
are not these weighty things, that depend on the performance or
neglect of these positive precepts ? ' Come, ye blessed of my Father.'
Is not a coming close, near, intimate, familiar, into his very bosom
and dearest embraces, to Christ, a weighty thing? To come to
Christ here is so weighty, that he came to men into this world to
call them to him, Mat. xi. 28, and ix. 13 ; but to come to Christ
there in all his robes, and riches, and royalty, in all his beauty, and
glory, and magnificence, will questionless be of more concern to the
soul. On the contrary, ' Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels.' Is there not weight,
reader, in these words ? Dost thou know what it is to bid Christ
farewell, farewell for ever, to take an eternal leave of all good ?
Canst thou bear the extremity of our culinary fires for a day ?
Canst thou dwell in everlasting burnings, or abide unquenchable
flames ? Thou seest all this depends upon thy performing or ne
glect of the divine positive precepts. Doth it not concern thee, in
a matter of such weight, to be faithful in a trial of thyself ? Friend,
are life and death, are eternal life and eternal death, indifferent
things, or things of small moment ? Are an eternal enjoyment of
God, or an endless separation from God, mean or trivial things ?
Oh, how infinitely do they exceed and over-balance thy understand
ing ! How short must thou of necessity come of conceiving of these

Chap. XXXII.] the sinner's last sentence. 375
things according to their weight ? Alas, friend , what pitiful toys and
trifles are houses, and lands, and friends, and relations, and honours,
and preferments, ay, and liberty, and this temporal life, to an eternal
happy life !
2. Consider, all are guilty of omissions, even thejgood as well as
the bad, and therefore the more faithfulness, and prudence, and
caution is requisite, lest we mistake. If saints and sinners are
both guilty of omissions, how shall I know whether my omissions
are such as will consist with salvation, unless I try and examine
myself? The good man, being guilty of omissions, may fear the
dreadful sentence of ' Go, ye cursed,' &c. And the wicked man,
knowing that the best are guilty of many omissions as well as he,
may presume upon the joyful sentence, ' Come, thou blessed of my
Father,' &c. How shall each be rectified in his mistake, and satis
fied in the truth, but by an impartial and thorough examination of
himself ? God hath given us a test, which is the word of truth,
Eph. i. 13, whereby we may try ourselves, and prevent all mis
takes. Where there is a possibility of a mistake in a business of
such infinite weight, there is sufficient ground for a serious trial ;
but where there is so great a probability of mistaking, as a thing
that is so easy and ordinary, because all men are guilty too much
of omissions, there is a necessity of a faithful and impartial trial.
There is that maketh himself rich — in temporals he is worth thou
sands, in spirituals he is rich towards God, and worth millions — yet
hath nothing (orig., yet nothing, in him or to him he is nothing,
he hath nothing for all his brags ;) there is that makes himself poor
— speaks himself poor, would have others think him poor — yet hath
great riches, (Heb., yet much substance; the man hath a great
estate, but is willing to conceal it. Merchants, who are worth
thousands, do not publish or boast of their wares or wealth about
the city ; these poor creatures do it, who carry all their worth on
their heads, or in their arms.) Junius reads the words well, Est
qui divitem se jactat quum desint omnia, item qui pauperem se
fingit cui substantia ampla. There is that boasts himself rich, to
whom all things are wanting ; and that feigns himself poor, yet
hath large substance. There is that boasts and brags himself rich
in the fear and favour of God, and will tell you of his communion
and converses with the divine majesty, of his love to, and delight
in the ways, and people, and ordinances of God ; when all these
things are wanting to him, he hath nothing at all in reality of any
of them. There is that feigns himself poor, that dissembles, as it
were, his estate, that is a beggar, as some read the word poor here,

376 the sinner's last sentence. [Chap. XXXII.
in his own account, and would have all others judge him so too ;
he is so covetous after more, that he overlooks what he hath ; and
so greedy of further attainments, that he takes little notice of his
present spiritual enjoyments. If you will believe him, he is a
mere beggar, hath not one bit of bread to eat, and if his Father, in
whose house there is bread enough and to spare, do not pity and
relieve his prodigal child, he shall perish for hunger ; yet this man
hath much substance, is a man of worth and wealth indeed. He is
like a branch mightily laden with fruit, and an ear fully laden with
corn, which the heavier they are laden, the more they bow down to
the ground. A mere titular Christian, like an empty vessel, may
make a great sound, but the full vessel, that contains the precious
liquor, is silent.
I come now to the marks whereby men may know their estates.
And for that end I shall lay down several propositions.
Prop. 1. Those that live in commissions as well as omis
sions must certainly be condemned at the great day. These bid
open defiance to the prohibitions, precepts, and penalty of the law,
and dare the law to do its worst. Either these must be condemned,
or all shall be saved. But God is of a holier nature than to dwell
with such sinners. They may read their doom written under his
own hand, and, like the law of the Medes and Persians, that cannot
be altered, 1 Cor. vi, 9, 10 ; Eph. v. 5 ; Rom. viii. 5, ' To be carnally
minded is death;' ver. 13, ' If ye live after the flesh ye shall die.'
Prop. 2. They who are guilty of total external omissions,
are in a damnable condition. This is written in broad letters, that
he who runs may read it. They who pray not are under wrath,
and the effusions of wrath, Jer. x. 25. They who neglect to pay
their external allegiance to the true God, and deny him his out
ward homage and acknowledgment, shall be denied and disowned
by Christ, before his Father, and before his holy angels. The holy
God doth all along speak of these as heathens, Ps. lxxix. 6, and
sinners with a witness, Ps. xxxvi. 1-3 ; and threateneth that Christ
shall come in flaming fire, to render vengeance on them, 2 Thes.
ii. 7-10. Those who are guilty of these total omissions, in regard
of the matter of the duties commanded them, are ungodly in the
highest degree, (for ungodliness strictly and properly speaks the
neglect of our duties to God, and sins against the first table, as un
righteousness, the neglect of our duties to our neighbour, and our
transgressions against the second table,) and so none in the whole
Scripture more obnoxious to wrath and ruin, Ps. Ixxiii. 12. ' These
are the ungodly who prosper in the world ;' but mark how soon they

Chap. XXXII.] the sinner's last sentence. 377
perish : ver. 18, 'Thou castest them down to destruction, and utterly
consumest them with terrors ; ' 2 Pet. iii. 7 ; Jude 4, 1 5.
Prop. 3. Those who perform external duties, and wholly neglect
internal, or please themselves in total inward omissions, cannot
be in a state of salvation. God will not be put off with the
body, without the soul of religion. Indeed, external duties are but
the garments or clothes of religion, wherein it appears, and where
by it is known to the world ; the life and power of it consists in in
ternal performances, or those that are the motions and actions of
the understanding, and will, and affections, as in the knowledge of
God, his being and excellency, and the kindness he hath for, and
the love he hath to, mankind in Jesus Christ ; as also in the choos
ing him for our richest treasure, and supreme Lord and lawgiver,
and in loving him with all the heart, and soul, and strength, and
desiring his love above all the world, and delighting in his favour,
as the soul's felicity, and seeking to please him, rather than to com
mand the creation. A man without these is but the picture of a
saint ; he hath somewhat of the resemblance, but nothing of the
reality of a Christian ; he hath a form, but nothing of the power of
godliness, 2 Tim. iii. 1-7, and therefore is in a state of perdition.
The neglect of believing, repenting, loving the Lord Jesus Christ,
are all inward omissions, for these are acts proper and peculiar to
the soul, and condemned in Scripture with the most dreadful dam
nation, Mark xvi. 16 ; John iii. 36 ; Luke xiii. 3 ; 1 Cor. xvi. 22.
If a man pray, and pray wholly without faith and without fervency,
James i. and v., this is no way acceptable to God. All such
prayers are howlings and babblings, and of no sweet sound in God's
ears, Hosea vii. ; Isa. i. 15-17. Whatsoever a man doth either by
way of hearing, or singing, or praying, or receiving, if there be not
that dread of God, and love to his name, and faith in Christ, which
are the essentials of these duties, all is as nothing.
Prop. 4. Those who allow themselves in partial omissions,
whether external or internal, are in no good condition. By par
tial omissions, I mean at some times ; as for prayer ; a man, it
may be, prays in his closet or family usually, but if any worldly
business intervene and calls for his company, he will as usually
attend on that, and wholly omit his closet and family duties for
that morning or evening. Or for a man to pray, as some do, only
at the evening, and not in the morning, as if God were the God
of the night, and not of 'the day ; or as some others, who will pray
only upon the Lord's-day, as if God had a right to them then, but
not all the week after. Or when men perform some religious

378 the sinner's last sentence. [Chap. XXXII.
duties, and not others, will pray, but not read Scripture daily, or
pray, and read the word, but not take notice of those under their
roofs, to instruct, and admonish, and support them, as occasion is.
Or some will perform their duties which immediately concern God,
but will not be charitable to the poor, at least not in such a degree
and measure as their estates will bear, and as God expects. These,
and suchlike, I understand by partial and external omissions.
What is meant by internal partial omission is next to be considered.
Partial internal omissions are, when men oftentimes, though not
constantly, are negligent in the manner of performing their duties ;
and though they be formal, and superficial, and lazy, and slothful
in the worship of God, yet they take little or no notice thereof. In
deed, sometimes they find some heat and warmth, and this pleaseth
them ; but at other times they are cold and lifeless in their duties,
and this doth not much displease them. They can commonly
pray as if they prayed not, and read as if they read not, and wait
on God without any suitable and considerable affections towards
him, and not be disturbed at it. These sudden heats at one time,
and colds at another time, speak the body out of order, and the
soul not healthy. The next thing to be explained is, what is
meant by allowing themselves in partial omissions ; and indeed
the stress of the proposition depends oh that. To allow themselves
in these partial omissions notes these two things : to know these
partial omissions to be sins, and yet to continue in them without
any great disturbance or trouble of spirit. They must know that
they are sins, otherwise continuance in them will not argue a total
want of grace, or the predominant power of sensuality in the soul.
I doubt not but in many dark places of this nation there may be
those who live in a total omission of some duties, as praying with
their families, and a strict sanctification of the Sabbath; or who
yet fear God in truth, and make great conscience of their conver
sations. These men neglect prayer, and devoting the Sabbath
wholly to God, &c, because they do not know them to be their
duties. And where a man desires and endeavours to know his
master's will, and lives up to that light God hath given him, he
may upon a general repentance expect pardon through the blood of
Christ for sins of ignorance ; but those who live under the clear,
and plain, and full discovery of the gospel, must know that these
omissions are sins. Their ministers are not so ignorant or un
faithful as to leave them in the dark about such necessary duties.
' Therefore to him that knoweth to do good, and doth it not, to
him it is sin,' James iv. 17. The second thing in this allowance

Chap. XXXIII.] the sinner's last sentence. 379
is, to continue in these omissions, though we know them to be sins,
and to be little or nothing troubled for them. And, I say, those
who do so are in no good condition ; they shall be condemned at
the great day. And my reasons are partly because it is proper to a
wicked man to continue in sins. A sheep may fall into the ditch
and defile himself, but he hastens out of it as soon as he can ; but
the swine chooseth a dirty place, walloweth all the day long in the
mud and mire. A saint may fall into sin, but he hasteneth to
recover himself by repentance. A sinner lives in it day and
night, Prov. iv. 17. It is their food in the day, and their refresh
ment in the night. Their sleep departeth from them, unless they
cause some to fall. Hence we read, that sin is their way, or work,
or conversation, Isa. Iv. 7. Partly because allowance of any sin
is inconsistent with grace. Sin and grace are contrary each to
other ; and, therefore, though they may be, and are in the same
subject, yet they are not, they cannot be there together, but as
enemies seeking the destruction one of another : ' The flesh lusteth
against the spirit, and the spirit against flesh ; for these are con
trary the one to the other.' Fire and water are not more contrary
than vice and grace, so that he who suffers vice without opposition
declares plainly that he hath no grace, for these enemies never
meet but they fight. Therefore, reader, examine thyself ; thou hast
laid down the commission of evil, but hast thou taken up every
known duty ? Thy reason will tell thee he is a bad husband who
drains his ground, and then neither soweth nor planteth it. It is
all one as if it had continued under water ; as good be undrained,
as unimproved when drained.
CHAPTER XXXIII.
A caution against sins of omission in regard of the matter
of duties.
Exhort. If Christ will condemn men at the great day for sins of
omission, it may exhort us to mind the doing of good, as well as
the forbearing of evil, to be as watchful against sins of omission, as
well as against sins of commission, and make conscience of affirma
tive as well as negative commands. Do not think it sufficient to
forbear what is evil, unless also thou dost what is good. It is
good not to be evil in doing what the law forbids, but it is evil also
not to be good in doing what the law enjoins. The minister is not
a good minister, because he doth not seduce, or mislead, or deceive

380 the sinner's last sentence. [Chap. XXXIII.
his people by false doctrine, or scandalous living, if he do not
teach them the right ways of the Lord, and be not instant with
thena, in season and out of season, to know, and adore, and honour
their Maker and Redeemer. A good shepherd must look to good
pastures for his sheep, as well as defend them from lions and
wolves. Paul proves his integrity by this, that he kept nothing
back that was profitable for his people, but taught them publicly,
and from house to house, and that he declared unto them the
whole counsel of God, Acts xx. 21, 22, 27. The magistrate is
not a good magistrate, who can only say that he never oppressed or
persecuted the innocent. He must be able to say with Job that he
relieved them in their necessities, and redressed them in their
grievances : ' I delivered the poor that cried, and him that had
none to help. I was eyes to the blind, and feet to the lame. I
brake the jaws of the wicked, and plucked the spoil out of his
teeth,' Job xxix. 12, 15, 17. The Christian is not a good Christian
that can tell us that he is a harmless man, he doth no mischief, he
wrongs none in thought, word, or deed. The barren tree brings
forth no bad fruit, yet it is cut down for the fire. He is an evil man
that neglects what is good, as well as he that follows what is evil.
Therefore, reader, cease to do evil, Ezek. xviii. 31 ; but let not
that suffice, learn to do well, Isa. i. Remember to watch against
what is evil. ' But also to do good and to distribute forget not :
for with such sacrifice God is well pleased,' Heb. xiii. 16. To do
good, and to pray in thy closet and family, and to read the Scrip
tures, and to instruct thy children and servants, and to sanctify
the Lord's-day, and to visit the fatherless and widows in their afflic
tions, forget not, for with such sacrifice God is well pleased,
2 Cor. vii. 1. ' Forsake the foolish,' this is well, but not enough,
' and walk in the way of understanding.'
The law of God must be kept tenderly, as the very apple of our
eyes, Prov. vii. 2. The smallest dust will offend the eye, and the
smallest omission will offend the law. If thy conscience be dis
pensatory, it is unholy. Friend, thou hast largely heard how far
short a negative religion will bring thee of heaven, and canst thou
content thyself a moment therewith ? Nay, thou hast heard that
for all that thou shalt be sent to hell, and wilt thou rest one day
or night therein ? 0 friend, be wise in time, and mind positive
godliness whilst thou hast opportunity.
In these days of the gospel, God is quick and speedy, sharp and
severe, with men that are barren and unfruitful. Behold now, saith
the Baptist, the axe is laid to the root of the tree. Behold, con-

Chap. XXXIII.] the sinner's last sentence. 381
sider now at this time, when the Redeemer is coming, whose way
I am preparing. Now the axe is laid to the root of the tree, Mat.
iii. 10. He is now laying aside his basket, and taking up the axe ;
yea, he lays his axe at the root of the tree, as one taking aim where
to strike, and how to fell the tree with the greatest advantage ;
therefore it concerns thee to be fruitful. Again, the apostle tells
us that former times of gross darkness were overlooked by God,
but now saith he, now his Son is come into the world, and he reveals
his mercy and our duty so fully and clearly ; now he commands
men everywhere to repent,' Acts xvii. 29, 30. Now he exhorts
fruits meet for repentance, or he will not wink at your disobedience,
but judge you to hell flames. And believe it, the valley of vision
will prove the heaviest burden, and the highest means will cast
thy soul into the lowest misery. , Opportunities of doing good to
our own and others' souls are choice mercies ; they are talents
that must one day be reckoned for. Therefore, saith the blessed
Redeemer in the justification of Mary about the ointment, ' Me ye
have not always ; ' the poor ye have always, and may do them good
when ye will ; ' but me ye have not always.' Mary did well to im
prove the season she had in her hand, as knowing if once lost, it
was lost for ever.
The apostle Paul upon this account adviseth the Galatians,
' While ye have time, do good to all,' Gal. vi. 10. Nothing more
sads and dulls the heart when one comes to die, saith a divine now
with God,1 than his neglect of such opportunities which God's pro
vidence, or his own place, have put into his hands of doing or re
ceiving good. Nor is there a sharper corrosive than the reflection
upon those days and times that have passed over him, male, aliud,
nihil, ageniem. Ah, how sad and uncomfortable will it be for thy
time to be gone, when thy work is not done ! when thy sun is set-
ing, and the shadows of the evening are stretching themselves
upon thee, for conscience to give thee this salute, Thy day is
passed, thy time is wasted, the business of life is neglected, and
now thine errors can never, never be amended. Ah, what a
dreadful hour will a dying hour be to thee, when conscience shall
plead against thee with whips, and scorpions, and flames, and not
the dearest friend or relation thou hast be admitted to plead for
thee, or be able to comfort thee ! But if the day of death will be
so uncomfortable, how terrible will the day of judgment be ! Then
it is that the saint shall reap the benefit of all the good he hath
done, and the sinner shall reap the mischief of all the good he
1 Essex Herse, p. 19.

382 the sinner's last sentence. [Chap. XXXIII.
hath omitted or left undone. Then the idle servant that did not
trade with his talent will be found an evil servant, and as such
condemned to the ' worm that never dieth, and the fire that never
goeth out,' Mat. xxv. Then the unfruitful factor will be found an
unfaithful factor, and as such disowned and condemned by his
Lord. Reader, believe it, though thou mayest live by a negative religion,
yet thou canst not die by it, much less stand before the judgment-
seat of Christ with it. It is true, even such a religion is of high
price with men ; but if alone, it is abomination in the sight of God.
Reader, let me reason the case with thee. In other things all are
for fruitfulness in what is good. The husbandman would have his
ground fruitful in good corn, as well as empty of weeds. He
would have his cattle labour, and do him service, and thinks it not
enough that they are in the stable or fields, and do him no hurt.
The master would have his servant industrious in his shop or field,
or some way or other about his business, and is not pleased to see him
sit still all day, and forbear to purloin his goods, or fight with his
fellow-servants. The father who sends his child to school would
have him learn the languages, and profit daily therein, and without
this will not be satisfied to hear that his child sits still all day at
school, learns no oaths or blasphemies, calls no names, abuses none
of his companions. And, reader, why should God be contented
with thy harmlessness, when thou art barren and unprofitable ?
Hath not God as much right to thee as thou hast to thy ground or
cattle ? and art not thou as much bound to God as thy servant or
child is bound to thee ? and why then shouldst thou think to put
God off with that in thyself, which thou wilt not be put off with in
thy ground, or cattle, or servant, or child ? Besides, I must tell
thee, thou art not harmless if thou dost no good, though thou livest
not in the commission of gross evils. The tree in the garden that
brings not forth good fruit is hurtful, though it bring not forth evil
fruit ; partly because it cumbers the ground, and takes up room to
no purpose ; partly because it draws the moisture of the earth to it,
and so hinders the thriving of those trees that are near it, who, but
for them, would be more fruitful. So if thou neglectest what is
good, though thou dost no open scandalous evil, thou art mis
chievous and hurtful in the place where thou livest. Thou takest
up the room of a member that might be serviceable to God and
his country. If thou wert gone, there might be one in thy house,
place, lodging, kept and maintained by the great house-keeper of
the world, with the same mercies with which thou livest, that

Chap. XXXIII] the sinner's last sentence. 383
should adorn the gospel, glorify the name of God, and edify the
souls of others ; and dost thou no harm then by hindering such a
one ? Is not the drone hurtful, which idleth all the day, and
lives upon the bees' labour, and forceth them sometimes to want
because of her theft. Is not the wen in the body hurtful, when it
serves to no use, yet sucks away the nourishment from other parts
of the body ? Doth not that factor wrong the master who employs
him if he let his stock lie still, though he do not waste it in riot-
ousness, and drunkenness, and filthiness, when the master might
have had one in his place who would have traded with it, and
probably have improved it to his great advantage ? Did ever any
merchant trust a servant with a stock to lie by him ? Nay, is
nature itself content with the removal of what is oppressive ? doth
it not long and breathe after what is perfective ? Is not the pre
sence of malum, what is evil, a burden ? So the absence of bonum,
what is good, occasion of complaint ? There is ingrafted within
us not only bathos, a depth of distaste against feared evils, but also
hiatus, large desires after known good. As nature, much more
doth religion, call men off what is bad, and provoke men to what is
right, and just, and good.
Reader, let me come up a little closer to thee. What is it that
I am advising thee to ? Is it anything that is evil ? If it be,
reject and renounce it. Is it not to be good, and to do good ? I
will tell thee what I would desire of thee, and then do thou judge
whether I advise thee as a friend, or whether my counsel be worth
hearkening to or no.
1. Take heed of external omissions. If thou hast been faulty
herein, I would advise thee every day to mind prayer, Scripture,
watchfulness over thy heart, tongue, and actions, diligence in thy
calling, faithfulness in thy relations, and to do good to others as
thou hast opportunity. Hereby thou wilt acknowledge thy depen
dence on, and subsistence by, the blessed God, to whom thou art
bound by millions of obligations ; hereby thou wilt procure his
protection of thy person, provision for thy family, and benediction
on thy calling, and all thine undertakings. And is this ill counsel,
to direct thee to the way how to procure his favour, which can
sweeten the bitterest condition, and turn the most loathsome prison
into a lovely palace, and a hell of misery into a heaven of mercy ?
Friend, do I advise thee for thy hurt, when I advise thee daily to
walk and converse with the blessed and glorious God ? Is not his
law worth observing, his glory worth advancing, and his service
worth minding, and his love worth accepting, when he can make

384 the sinner's last sentence. [Chap. XXXIII.
thee miserable or happy with a word in an instant ; when thou and
all thou hast are in his hand every moment, to be disposed of for
good or evil, altogether at his pleasure ; when he can, with the
breath of his nostrils, with the blast of his lips, with the glance of
his eye, send thee to hell, where the worm never dieth, and the fire
never goeth out ? Friend, consider it ; is it not good advice to
wish thee to sue and seek to him, to pray to and please him, upon
whom thine unchangeable felicity or misery dependeth, and who
shall judge thee to thine everlasting state of life or death ? Is it
not good to have the king thy friend ? How many pleasures may
he do thee ? and how many favours may he bestow on thee ? But
how much better is it to have the King of kings thy friend?
What pleasure is there which he cannot do thee ? what favour
which he cannot bestow on thee ? He can give thee earth, heaven,
riches, honours, pleasures, life, health, food, raiment, friends, rela
tions, his day, his word, his ordinances, his love, his image, his
peace, his joy, his Spirit, his Son, himself, every good, any good,
all good. Oh how blessed is he that hath this God t But, reader,
wouldst thou have all these without so much as asking for them ?
We say, they are poor favours that are not worth asking. Sure I
am these mercies are of more value than thine understanding can
conceive ; and therefore must deserve more prayers, and tears, and
groans for them than thou art capable of giving. Do not any day,
upon any pretence, omit to offer up thy morning and evening
sacrifices. Remember, so often as thou neglectest morning prayer,
so often thou art all the day naked, destitute of thy spiritual guard,
and exposed to all manner of evils and enemies, and dost fore-
speak thyself an evil day ; and so often as thou omittest evening
prayer thou presumest upon sleep, and rest, and safety, without
God's leave, and forespeakest thyself an evil night. What did
Thomas lose by one omission ! Jesus appeared the first day of
the week to his disciples, ' but Thomas,' saith the text, ' was not
there,' John xx. 24. But what is the issue of this omission ? Truly,
by his neglecting this opportunity of confirming his faith, he falls
into a desperate fit of unbelief. When the apostles told him
that they had seen the Lord, he presently answers, ' Except I
shall see in his hands the print of the nails, and put my finger
into the print of the nails, and thrust my hand into his side, I will
not believe,' John xx. 24, 25. Ah, what had become of Thomas
if infinite Majesty had not stooped to recover him ?
2. Take heed of internal omissions. In the next place, I advise
thee to look seriously to the manner of thy performances, to be

Chap. XXXIII] the sinner's last sentence. 385
sure that thou worship God with thy heart and affections. This
is the chief, and substance, and heart of thy performances, accord
ing to which they shall be accepted or not. In all thy addresses
draw nigh to God with a humble faith and confidence, as to a
father ready, able, and willing to supply all thy wants, and answer
all thy doubts, and to grant all thy prayers and desires ; as also
with a cheerful reverence and awfulness, as to a God infinite in his
being and in all his perfections, between whom and thee, a poor
worm, there is an infinite distance. In every duty let thy faith in
Christ, thy love to God, and thy repentance from dead works, be
exercised ; hereby thy duties will be more comfortable to thyself.
Men that perform duties in a round, out of custom or for fashion
sake, have no pleasure therein, are backward to them, untoward at
them, and careless after them. They come to them with' trouble j
as to that to which their hearts have a reluctancy, and go from
them with joy, as from that which was burdensome and tedious to
them. But when men pray with a sense of their wants, and beg
mercy, with hope in the blood of Christ, and have their love and
joy acted in their duties, how sweetly do they come off! nay, how
pleasant are they in the very performance of them. ! Communion
with God in them brings peace and comfort indeed. Now, reader,
do I advise thee to thy hurt when I advise thee to the life of a
saint, to the life of an angel, to a life of love, and joy, and delight
in the Father of mercies, and God of all consolations ? Is not this
life the suburbs, the earnest, the first-fruits of the life of the blessed,
of the life of those heavenly courtiers who bathe themselves without
intermission in springs of joy and in rivers of pleasures ? And by
this care of thine about the manner of performing thy duties they
will be the more acceptable to God. He commands the heart,
Prov. xxiii. 26 ; delights in truth in the inward parts, Ps. li. ;
and is nigh to them that call upon him in truth, Ps. xxxiv.
How pleasing would it be to thee to know thy prayers and read
ings to be pleasing to God : Jer. xxx. 21, ' And I will cause him
to draw near and to approach, unto me, (i.e., with welcome and
acceptance,) for who is this that engageth. his heart to approach
unto me ? ' If thou bring thy heart to a duty, God will bring his
ear to hear thee.
' In the prosecution of this use, I shall, first,. Lay down some
arguments or motives to enforce it.
2. Lay down the cause of these omissions which, are so. frequent
among us.
3. Prescribe somewhat for the cure and remedy thereof.
vol. v. 2 b

386 the sinner's last sentence. [Chap. XXXIV.

CHAPTER XXXIV.
Arguments against omissions. The positiveness of our rule, and
of God's mercies.
I begin with the first, viz., The arguments to move us to mind
positive duties.
1. Consider, the law which God hath given us for the rule of our
lives is both positive and negative, and therefore our obedience
must be such. What need positive precepts but to require posi
tive practices ? Single prohibitions would have sufficed for a
negative religion. ' The law is holy, (in its commands that imme
diately concern God,) just, (in what it commands concerning our
neighbours,) and good,' (in what it commands concerning ourselves,)
Rom. vii. 12. Look to the moral law, every negative command hath
a positive precept. Take the prophets all along that speak in the
name of the Lord, and we shall find that they still enjoin duty as
well as forbid sin : Deut. xii. 29 to the end, ' Take heed that thou
be not snared by following the nations that are destroyed before
thee ; and that thou inquire not after their gods, saying, How did
these nations serve their gods ? even so will I do likewise.' Here
is sin forbidden ; but mark also duty is commanded : ' What thing
soever I command you, observe to do it : thou shalt not add thereto,
nor diminish from it.' Nay, a copy of this law, both positive and
negative, must be written out by the magistrate that we might
observe it ; and it was also written in a book by Moses, and put
into the ark, as a witness against the Israelites if they should not
observe it, Deut. xxxi. 24-26. Joshua succeeds Moses in his charge
over the Jews, and in his commands to them both affirmatively and
negatively, Joshua xxiii. 7. Samuel follows after, and speaks the
same language : ' Serve the Lord with all your heart, fear him,
and serve him in truth : and turn ye not aside, for then ye should
go after vain things, which cannot profit or deliver ; for they are
vain,' 1 Sam. xii. 20, 21, 24. David doth the like : ' Depart from
evil, and do good,' Ps. xxxiv. 14. Solomon writes after his father's
copy in the very qualifications of those whom he entreats mercy
for : ' If they sin, and afterwards bethink themselves and turn,
(i.e., from their sins,) and return unto thee with all the heart
and with all the soul, then hear thou from heaven, from thy
dwelling-place,' 2 Chron. vi. 36-40. Isaiah calls on men not only
to forsake their evil ways and evil thoughts, but also to return unto

Chap. XXXIV.] the sinner's last sentence. 387
the Lord, Isa. Iv. 7. Jeremiah crieth to his people not to oppress
the stranger, the fatherless, and the widows ; and also thoroughly
to execute judgment between a man and his neighbour, Jer. vii.
5, 6. So Ezekiel and the rest of the prophets, Ezek. xviii. 21.
Our Saviour, in his exposition of the law, doth forbid what is evil
and command what is good, Mat. v. 43, 44 ; so Mat. vii. per tot.
The apostle St Paul commands not to be conformed to the world,
there is the prohibition, ' but to be transformed by the renewing
of our mind, proving what is the good, and perfect, and acceptable
will of God,' there is the precept, Rom. xii. 1, 2. Again, ' Put off
the works of darkness, put on the armour of light ' : ' Put off the
old man, which is corrupt according to his deceitful lusts ; and put
on the new man, which after God is created in righteousness and
true holiness,' Eph. iv. 23, 24. ' Lie not one to another, but speak
the truth.' The apostle St James tells us religion consisteth in
negatives and positives also, James i. 21, 22, 26, 27. So St Peter,
1 Pet. i. 14, 15, and ii. 11, 12 ; St John, 1 Ep. iii. 9, 10 ; Jude, ver.
21-23. Thus we see through the wholeBible the mind of God, by his
messengers, to be positive as well as negative, and this mind of his
he hath ordained to be the rule of our hearts and lives ; and what
shall we answer when we shall be called to an account for our dis
obedience ? To what purpose is a rule if it be not followed ? and
to what end is the penalty denounced against the ungodly if it be
not executed ?
This is the voice of the law of God ; and therefore, reader, either
thou must betake thyself to practical godliness, or else disown the
Scriptures for thy rule and square. Thy duty must, at least in thy
desires and endeavours, carry some proportion to thy standard and
rule, or else thy religion is a mere cipher, and signifieth nothing.
So far as the best come short of the law they sin : 1 John v. 3,
' Sin is a transgression of the law.' And that because the law is
given to him as a rule of life, God hath therefore qualified it with
the properties of a rule. 1. A rule must be perfect, and not defec
tive, not redundant : ' The law of the Lord is perfect,' Ps. xix. 7.
2. A rule must be plain, not dark : ' All her ways are plain to him
that understandeth.' 3. A rule must be published and known,
otherwise it is a snare to entrap men. God hath proclaimed his
law : ' The command is not hidden from thee, nor far off,' Deut.
xxx. 11. ' It is not in heaven, that thou shouldst say, Who shall
go up for us thither, and fetch it thence, that we may hear it and
do it ? Nor beyond the seas. But the word is very nigh unto
thee, in thy mouth, and in thy heart,' ver. 12-14, ' that thou mayest

388 the sinner's last sentence. [Chap. XXXIV.
do them.' 4. A rule is that by which men shall be judged, so is
this law : John xii. 48, ' The word that I have spoken, the same
shall judge you at the last day.'
2. The mercies of God to thee are positive as well as priva
tive, and why should not thy duty be suitable to the divine bounty ?
God is not only a shield to defend thee from evil in thy body, in
thy soul, in thy person, in thy relations, in thine outgoings and in
thine incomings, by night and by day, at all times and in all places ;
but he is also a sun to refresh thee with good, with temporal
good, food, raiment, friends, relations, sleep, liberty, wealth, esteem
in the world, &c. With spiritual good, with Sabbaths, Scriptures,
sacraments, seasons of grace, with the tenders of pardon, and peace,
and adoption, and eternal salvation, upon excellent and equitable
terms. And what reason can we give why our obedience should
not bear a proportion to his beneficence ? ' He is a sun and a
shield, and gives grace and glory, and withholdeth no good things
from them that walk uprightly,' Ps. lxxxiv.
Shall God withhold no good thing from thee, and canst thou
find in thy heart to deny the doing of any good thing for him ?
Is his bounty of so large an extent as to comprehend protection
from all evil, and the fruition of all good ? and must thy duty be
so narrow and scanty, as if he did not deserve so much as he re
quireth ? Is it honest to receive or buy in by one measure, and to
return and sell out by another ? ' Divers weights and divers mea
sures, both of them are abomination to the Lord.'
A weight and a weight, a measure and a measure, one to buy
with that is large, another to sell with that is less ; I only allude
to it. It is abominable for thee to receive of God by the largest
measure, and to return to him by the least. Reader, if thou art
born of God, and guilty of these partial, temporary omissions, con
sider it seriously, let ingenuity plead for God. When he first
wrought upon thy soul, he did not only translate thee out of the king
dom of darkness, but also bring thee into the kingdom of his dear
Son. He did not only turn thee from Satan, but also cause thee
to return to himself. He brought thee out of a state of wrath, and
brought thee into a state of love and favour, 1 Peter ii. 9. He re
deemed thee from those enemies which had carried thee captive,
sin, Satan, death, hell, Rom. vi. 11 ; Eph. ii. 3, 4 ; Heb. ii. ; 2 Tim.
i. 9, 10 ; 1 Thes. i. 10. But this is not all ; he hath also ' brought
thee into the glorious liberty of the children of God,' Rom. viii. 21 ;
1 John iii. 1. He hath delivered thee from this present evil world,
that its affrightments, its allurements, that all its power and policy,

Chap. XXXV.] the sinner's last sentence. 389
shall not be able to destroy thee ; but this is not all, he hath made
thee an heir of a better world. Of a child of the devil, thou art
made a child of God, of a slave to sin, a citizen of Sion ; nay, he
doth not only free thee from damnation and the curse of the law,
but also give thee the blessing of eternal life, in and with him
self, among his innumerable company of angels, and the congrega
tion of the first-born. Now, reader, judge whether it be not very
disingenuous to receive from God all sorts of mercies, and to give
to God not half the duties we owe to him. How canst thou mete
to God one measure, and expect from him another ? Friend,
God doth not put thee off with half happiness, and why shouldst
thou put him off with half holiness ?

CHAPTER XXXV.
Arguments against omissions. Christ purchased positive as tuell
as negative holiness, and our privileges oblige to both.
3. Consider, Christ died to purchase positive as well as nega-
' tive godliness for men, and wilt thou disappoint him of the fruits
of his death ? Indeed, if it had been possible for him to have
bought man's deliverance from sin without the re-impression of
God's image on the soul, he had been but half a Saviour, and made
us at the most but half happy. But according to the apostle's
phrase, he saves perfectly, or to the utmost, upon all accounts and
in all respects, Heb. vii. 25, and in order thereunto bought man
off from sin, and unto the service of God. He redeems us from
sin : ' We are redeemed,' saith the apostle, ' from our vain
conversation received by tradition from our fathers; not with
corruptible things, as silver and gold, but with the precious blood
of Christ, as of a lamb without spot and blemish,' 1 Peter i.
17-19. He redeems also unto his own service : chap. iii. 18, of
the same epistle, ' He suffered the just for the unjust, to bring
us to God.' He died that we might die to sin ; and he died that
we might live to God. He suffered to bring us off from our
cursed, loathsome lusts ; and he suffered to bring us to the fear, and
love, and service of the blessed and glorious Lord. We have both
these ends of our Saviour's sufferings mentioned in Titus ii. 14,
' Who gave himself (his death is called a giving himself, because it
was voluntary, and a freewill offering) for us, (here is his passion ;
but what ends had he in his eye ? truly both these,) that he might

390 the sinner's last sentence. [Chap. XXXV.
redeem us from all iniquity, (make us negatively religious, in free
ing us from the bondage of sin,) and purify unto himself a peculiar
people, zealous of good works,' i.e., make them positively holy.
None are purified without positive qualifications, and gracious
habits in the soul. To be purified unto himself, is to be thus
qualified for the honour and service of Christ. And to make it
more plain, the apostle tells us, to ' purify unto himself a peculiar
people, (a people that shall disown all other lords, and all other
work, and shall be his servants, and do his work only,) zealous
of good works.' He did not die only to make men good, and
to enable men to do good, but also to cause them to do good
with heat, and heart, and fervency of spirit. Nay, it is evident,
that to make men positively pious was the main and principal
end of his passion, and that his delivering us from sin was only
in order to this, to his adorning us with sanctity. As a man
cannot put on new robes till he hath first put off his old rags,
so a man cannot put on the new man, the beautiful image of
the heavenly, till he hath put off the old man, the abominable
image of the earthly Adam : Luke i. 74, 75, ' We are delivered
out of the hands of our enemies, that we should serve him in
holiness and righteousness all the days of our lives.' He plougheth
up the fallow ground of the heart, and kills the weeds of sin, in
order to the casting in the seed of grace into the soul.
Now, reader, consider, if Christ died to purchase positive holiness
for thee, what hope canst thou have of an interest in his death
without it ? Canst thou think he bought one for thee without the
other, or that thou mayest be a partial sharer in his death ? And
what wilt thou do without an interest in his sufferings ? Except
he wash thee in his blood thou hast no part in him ; and if thou
hast no part in him, thy part must be among devils and damned
spirits. Again, wilt thou by thy omissions deny and deprive
Christ of that service which he hath bought so dearly ? Alas !
how little is it that thou art able to do for him when thou dost all
thou canst ! And how much did that cost him ! what pangs and
throes did he bear ! what rage from men ! what wrath from God !
How did he wrestle with the frowns and fury, with the power and
policy, of the world and hell ! And after all this, dost thou grudge
him that poor service for which he was hungry, and thirsty, and
weary, and tempted, and betrayed, and crucified ? ' Whether we
live,' saith the apostle, ' we live to the Lord ; whether we die, we
die to the Lord ; whether we live or die, we are the Lord's.' To this
end Jesus died, and rose again, that he might be Lord both of the

Chap. XXXV.] the sinner's last sentence. 391
dead and living,' Rom. xiv. 7, 8. Thou wouldst take it ill thyself
to-be denied the service of that for which thou hast so dearly paid.
Oh think of it, when thou art guilty of omissions in the matter or
manner of duties, I now rob Jesus Christ of that which he bought
with his most precious blood, and let him see the travail of his
soul upon thee, and be satisfied.
4. Consider, the privileges thou enjoyest call aloud upon thee to
mind positive holiness, and to do good as well as to forbear evil.
I am sure thy privileges are positive, and so should thy piety be.
What is the gospel but a cabinet of precious jewels, a river of living
water, a case of the richest and costliest cordials, a counterpart of
heaven's eternal court-rolls concerning the philanthropy or kind
ness of God to mankind, wherein are all sorts of blessings for
body and soul in every condition treasured up ? The enjoyment
of it is a special singular privilege, the ministration of the Spirit,
2 Cor. iii. 8, 9. The ministration of righteousness, far above the
legal ministration. The psalmist tells us the laws God gave to
the Israelites were a special distinguishing mercy : ' He sheweth
his word unto Jacob, his statutes and his judgments unto Israel.
He hath not dealt so with every nation ; as for his judgments they
have not known them,' Ps. cxlvii. 19, 20. But his gospel dispensa
tion is a higher and greater favour. But what doth this gospel privi
lege call for ? surely positive as well as negative godliness. ' The
grace of God, (the gospel is so-called because it declares it to us,
2 Tim. i. 10, and interests us in it as an instrument thereof, Rom.
i. 16,) which bringeth salvation, (which proclaimeth life upon holy
conditions,) teacheth us that denying all ungodliness, and worldly
lusts, (commissions against the first and second table, but that is
not all,) we should live righteously, soberly, and godly, (righteously
towards men, soberly in relation to ourselves, godly in the duties
that concern God,) in this present evil world.' The gospel allows
of omissions no more than the law, and is so far from indulging
men in sin, because it hath mercy for the penitent sinner, that it
addeth stronger obligations to obedience, and threateneth more
severe condemnation to the disobedient, 2 Cor. v. 15, 16 ; Heb. x.
Again, the promises which have in their bowels all the good of
heaven and earth, all the blessings of this life and a better, which
are as much worth as both worlds, 1 Tim. iv. 8, which are exceed
ing great in their quantity, and precious in their quality, 2 Peter
i. 4, and the peculiar portion of God's own children, Heb. vi. 17,
who are the only heirs of them, and all others strangers to them,
and therefore miserable and in a hopeless and desperate condition.

392 the sinner's last sentence. [Chap. XXXV.
These promises are so far from excusing or exempting from these
positive duties, that they engage us the more firmly to them : 2 Cor.
vii. 1, 'Having therefore, dearly beloved, these promises,' that God
will be our Father, and we shall be his children, &c, chap. vi. ver.
18, ' let us cleanse ourselves from all pollutions of flesh and spirit,
(but this is not all,) and perfect holiness in the fear of God.' The
promises do not only bind to purity, but also to proficiency therein,
till we come to perfection : ' And perfect holiness in the fear of
God.' The covenant of grace, which is a mine of unsearchable
riches, a book wherein every leaf, nay, every line, speaks love and
life, which contains more mercy in it, even the boundless God, than
heaven and earth are able to contain ; this requires positive as well
as negative holiness, Deut. xxvi. 17, nay, it engageth for both,
Ezek. xxxvi. 25, ' From all your idols, and from all your filthiness,
will I cleanse you ; ' but more than this, ver. 26, 27, ' I will take
away your heart of stone, and give you a heart of flesh ; I will put
my Spirit into you, and ye shall keep my commandments and do
them.' So that all these privileges are to no purpose if we be
not provoked by them to do good, and perform the duties which
are the conditions of them. Reader, think of it, why should God
give thee precepts, to direct thee about the matter and manner of
performing thy duties and promises, to encourage thee to diligence
and faithfulness therein, if thou mayest live in the omission of
them ? Surely such infinite cost calls for some great care and con
scientiousness in thy conversation. Might not God, by virtue of
his dominion over thee, as grand proprietor of the universe, have
required this at thine hands ? but when he is so gracious as to sue
to thee, and to allure thee, and seek to draw thee by such cords of
love, wilt thou stand out and deny him ? Oh blush for shame,
that thou hast neglected so long the wooings, and beseechings,
and entreaties of such a glorious gospel, and such precious pro
mises, and such an inestimable covenant ! The greater the
charge God is at with thee, the greater should be the service thou
dost him. Where the ground is well dunged, and dressed, and
watered, and manured, a greater crop is expected by the husband
man. I must tell thee, friend, that thou wilt one day find ' that to
whom much is given, of him much will be required,' Luke xii.
48, and that God expects returns answerable to thy receipts. Do
not imagine, as some vainly have done, that the bare enjoyment
of these privileges will save thee. I must tell thee, and that from
God's own mouth, they will be so far from it, that they will make
hell-fire the hotter for thee, and much deepen thine eternal con-

Chap. XXXVI.] the sinner's last sentence. 393
demnation, Mat. xi. 21-23 ; Jer. vii. 3, 4, ' Amend your ways and
your doings, and trust not in lying words, saying, The temple of
the Lord, the temple of the Lord, the temple of the Lord are these.'
¦Such privileges without positive holiness do but usher men to a
hotter hell.

CHAPTER XXXVI.
Arguments against omissions. We profess ourselves God's servants,
and all our religion will come to nothing without positive
holiness. 5. Consider, you are the professed servants of God, and will you
not do your master's business ? You are baptized in the name of
the Father, Son, and Holy Ghost ; you own your baptism by your
attendance on God, though but sometimes, in public ordinances.
You wear the livery of Christ before the world, and if any ask you
what you are, you say a Christian ; or whose you are, you say you
belong to Jesus Christ. And, friend, will you pretend to be God's
servant and neglect his business ? This is but to put a mock and
cheat upon him. Like him in the Gospel, who, when he was bid
go work in the vineyard, said, ' I go, but went not.' ' If I be a
master, where is your fear ? ' Mai. i. 7. If God be your master,
where is your fear of displeasing him, either by neglecting what he
enjoins, or doing what he forbids ? True, servants are not at their
own, but at their master's pleasure and disposal, as the centurion's
soldiers, when the master saith, 'Go, they go;' when he saith,
' Come, they come ;' when he saith, ' Do this, they do it,' Mat. viii.
9. The Redeemer himself, when he took upon him the form of a
servant, and became so to his Father, Phil. ii. 7 ; Isa. liii. 10, did
not what he himself would : ' I came not to do mine own will, but
the will of him that sent me,' John vi. 30 ; ' And as the Father
gave me commandment, so do I,' John xiv. 31. And to shew his
faithfulness in that relation, when he came to die, he tells his
Father, ' I have glorified thee on the earth, and finished the work
thou hast given me to do,' John xvii. Nay, the very irrational and
inanimate creatures are the servants of God, and as such do him
positive service. The psalmist speaks of the heavens and the earth,
with the creatures therein. All are thy servants, at thy beck and
bidding, at thy call and command, Ps. cxix. 91. If thou speak to
the sun, it riseth not ; if thou speak again, it will stand still ; if

394 the sinner's last sentence. [Chap. XXXVI.
thou speak a third time, it will move faster or slower, which thou
pleasest. If thou commandest the stars, they will fight in their courses
against thine enemies, and serve thee faithfully after their manner,
as their Lord of hosts.
Nay, those creatures which seem most stubborn and rebellious,
being God's servants, are pliable to his pleasure : ' Fire, and hail,
and stormy winds, fulfil his word,' Ps. cxlviii. 8. Reader, what
dost thou think of these examples ? thou seest the highest, the heir
of all things, when he became his servant, did his will and -work,
for thee fulfilled all righteousness, and went about doing good, Acts
x. ; and thou seest the lowest beings, God's servants, do not only
forbear doing evil, but after their manner, analogically they do
good, and positively serve God ; and wilt thou content thyself with
a bare forbearance of what is evil, and be shamed by inanimate
creatures, who according to their natures in their places do good ?
Why dost thou call thyself a Christian, if thou wilt not follow the
pattern of Christ ? and how canst thou profess thyself God's ser
vant, if thou wilt not do him service ? ' Know ye not,' saith the
apostle, ' that to whom ye yield yourselves servants to obey, his ser
vants ye are to whom ye obey,' Rom. vi. 16. Either obey God as a
servant ought, or disown him to be thy master. Can he be said to
be thy servant who neglects thy work, though he do thee no mis
chief ? Another man's servant in this respect may as properly be
said to be thine ; for as he minds not thy business, so he doth thee
no prejudice. I must speak plainly to thee ; if thou allowest thy
self in these omissions, thy practices give the lie to thy profession,
and thou art the devil's servant, though thou wearest God's livery.
I shall end this head with commending to thee the counsel of
Christ ! You call me Lord and master, and thou sayest well, for
so I am. If I then your Lord and master have washed your feet,
and gone about doing good, how much more should you my ser
vant ?
6. Consider, all your religion is nothing, and will come to nothing,
if you live in the neglect of God's positive will. And will you deny
yourself once and again in forbearing many things that would de
light and gratify your flesh, and possibly incur the anger of your
profane neighbours, for not running with them to the same excess
of riot, and then lose all for want of doing what is commanded thee ?
Wouldst not thou think him a foolish husbandman, that should
take care for the casting out the stones, and plucking up the weeds
out of his ground, and then lose all his cost and pains for want of

Chap. XXXVI] the sinner's last sentence. 395
sowing it with good seed ? Would it not vex a scrivener, after he
had taken much pains, and spent much time about a large deed, or
conveyance, after he had taken great care to write it fair, without
any blots, to be forced to write all over again, for his omission of
some material passage in it ? The apostle writes to the elect lady,
2 John 8, ' Look to yourselves, that we lose not those things
which we have wrought, but that we receive a full reward.' If he
that doth not persevere in well-doing may deprive himself of all
the benefit of his good deeds which he hath already done, what
benefit can they expect who never began to do good ? How can
their good works follow them to their comfort into the other world,
who never did any ? Or how can God register their prayers, and
watchings, and fastings, and weepings for sin, and acts of devotion
in his book of remembrance who never minded them, Rev. xiv. 13 ;
Mai. iii. 7. Christ tells us, ' Behold, I come quickly, and my re
ward is with me, to give to every man according to his works,'
Rev. xxii. 12. Now, reader, if thou contentest thyself in thine
omissions, what works hast thou for Christ to reward ? All the re
ward of a negative holiness is but a cooler hell, and, God knoweth,
that is small comfort. Thou hast no work of faith, or labour of
love, or patience of hope, or fervency in prayer, or breathings and
longings after conformity to, and communion with, the blessed God,
for Christ to record and reward. The Holy Ghost, when he tells
us that ' God will render to every man according to his deeds,'
presently subjoins, ' To them who by patient continuance in well
doing (i.e., positive holiness) seek for glory, and honour, and
immortality, everlasting life,' Rom. ii. 6, 7. Virtutis est magis
honesta agere quam non turpia, as he said well : It is rather the
property of virtue to do things laudable, than not to do things
loathsome. A negative Christian in God's account is no Christian; and
though he may stand for somewhat among men that are no better
than himself, yet he is a mere cipher in the account of God. God
seeth that, as he is not outwardly bad, so he is not inwardly good ;
and that he is at a greater distance from piety than from profane
ness, and he looking most to the heart and bent thereof, Ps. li. 7 ;
1 Sam. xv., must needs loathe a filthy, unclean conscience, under a
fair, civil conversation.
A tree may be full of vermin, when the green leaves may hide
them from the eyes of men ; so the vermin of pride, and unbelief,
and hypocrisy may crawl in thy heart, though thy civility may hide
them from the sight or suspicion of thy fellow-creatures. We say,

396 the sinner's last sentence. [Chap. XXXVI.
All is not gold that glitters, much less is shining civility sincere
sanctity. The Jews, who obeyed some of God's laws, because they
lived in the wilful breach of others, are said to have done nothing
of all his commands : Jer. xxxii. 23, ' And they came in and
possessed it,' i.e., the land of Canaan, 'but they obeyed not thy
voice, nor walked in thy law: they have done nothing of all that thou
commandedst them to do.' It seems strange that the indictment
should run so high, as to accuse them of the breach of every law,
and the neglect of every positive precept. Surely the Jews offered
sacrifice, circumcised their children, kept the passover, observed
their new moons and Sabbaths, and did many things which God
commanded them to do, and yet here they are charged to do
nothing that God commanded them to do. Truly, because they
had not a conscientious eye to every known duty, but allowed
themselves in the omission of some, God reckons that they obeyed
him in none, and deals with them as if they had done nothing of
all that he commanded them. Now, reader, if they who perform
some positive duties are counted by God as performing none, if
they wilfully neglect any, what a pitiful nothing will God reckon
thy religion, if it be wholly negative, without any positive obedience
at all. Though brass coin be not so bad as leathern, yet, not being
so good as silver, it is little accounted. Though thou art not as
bad as the scandalous, yet if thou art not as good as the truly pious,
God will not esteem thee ; for what is highly esteemed of men
may be an abomination in the sight of God.
Reader, weigh this argument; wouldst thou lose all the pains
thou takest to forbear what is evil ? Art thou contented to work
all thy days at the labour-in-vain ? Canst thou be satisfied that
thy negative religion should be counted at the great day a nullity,
or no religion at all ? Little dost thou think how deep it will cut
thy heart to find thy civility judged by God himself to be but var
nished heathenism, or glistering impiety. The young man who
was more than a mere negative Christian, thought his condition
safe and sound ; but when Christ discovered him insincere, he went
away as heavily as he came to him hastily. Probably thy hopes
are great; but I must tell thee, thy disappointment will be the
more grievous when thou shalt find thyself deceived, and that thou
hast all thy life long been a laborious loiterer, and done nothing.
The greater rise thine expectation had, and the higher thy hope
was, the more bruising will thy fall be, and the heavier thy heart
for ever.

Chap. XXXVII] the sinner's last sentence. 397

CHAPTER XXXVII.
Arguments against omissions. God deserves our positive obedience
before all others, and true sanctification cannot be without it.
7. Consider, God deserves your positive obedience as well as your
negative. Friend, if God hath thy negative obedience, some other
hath thy positive, — for I cannot suppose thee idle all the time of thy
life, — either the devil, or the world, or the flesh ; man cannot live
without a master, whose work and business he will do. Now let
thy conscience judge which of these deserves thy service best. If,
as Alexander said, when asked, of his kingdoms, who should inherit
them after -his death, Let them be given to the most worthy, thou
wilt for the future give thy affections and conversation to the most
worthy ; I doubt not but thou wilt quickly give them to God. For
the devil, surely thou wilt not for shame put him in composition
with God. Is not he an old serpent, solicitous night and day with
his wiles, and snares, and devices to deceive thee ? And is not he
a roaring lion, seeking continually how he may devour thee ?
2 Cor. xi. 3 ; Eph. vi. 11 ; Rev. xii. 9 ; 1 Pet. v. 8. Is not his
enmity such against God, that he hates thee for his sake, and im
proves all his power and policy to bring thee to be a partaker of
the same misery and wretchedness with himself ? And is he fit to
be thy master ? Art thou willing to be his servant ? Yet I must
tell thee, if thou wilfully neglectest the work of God, thou art of
thy father the devil, if the devil and his works thou dost, John viii.
44. And remember, the Redeemer had not died to subdue the
devil to us, if it had not been cruel bondage for man to be enslaved
to him, Heb. ii.
For the world, what is in it that should deserve thy service ? I
am sure God made the world for thee, and not thee for the world ;
and the end is more excellent than the means. God made the
world to serve thee, and not thee to serve the world. Is it riches
that thou payest thy homage to ? Ah, how infinitely inferior are
they to thy spiritual soul ! Is it not a rare lovely sight to see a
noble, heaven-born immortal spirit truckle, and bow, and submit,
and be a drudge and slave to white and yellow dust, to the guts
and garbage of the earth ? Is not this a fine sight, thinkest thou,
for thy love and desires, and joys and delights, like moles to be
grovelling in the earth, when high and noble objects worthy of
them are always before thee expecting them ?

398 the sinner's last sentence. [Chap. XXXVII.
Or is it the honour of the world which thou adorest ? Dost
thou know what an idol thou hast set up in thine heart ? — a vapour,
a wind, the stinking breath of a company of ignorant, vile people,
who understand nothing of true worth or excellency. Where is
this ? or what is this god whom thou worshippest ? a fashion,
a-yflfia tov Koafiov, 1 Cor. vii. 31 ; a mathematical figure, somewhat
in show, nothing in substance ; <f>avTao-ia, a fancy, Acts xxv. 23, that
hath an existence in the brain, but nowhere else. It is as an echo to
the ear, which is a voice, a buzz, a hum, and no more. It is as a
picture to the eye, which hath some shape, but no life. In brief,
honour of the world is so poor, so pitiful, so inconsiderable a thing,
that a wise man would not give a farthing for it.
Or is it pleasure, that bewitching bait, that sugared poison, which
hath caught and killed many ? Thou knowest not what thou dost,
when, as the apostle saith, ' Thou servest divers lusts and pleasures,'
Tit. iii. 2, 3, reckoning it as the misery of man by nature. What
is this pleasure, but the satisfaction of thy senses, and the delight
thou hast therein, which the beasts may enjoy above thee? Let
conscience judge, are brutish pleasures worthy to domineer and
bear sway over a mind that is large enough to grasp both worlds,
and a heart capable of the joys and pleasures of glorious and
blessed angels ? Reader, if the world were worthy to be thy master,
or its treasures, or honours, or pleasures, did deserve thy service, the
Redeemer might have spared his pains and passion, when he gave
himself to [deliver you from] this present evil world, Gal. i. 4.
Or is it the flesh thou art so fond of ? Why, that is but a poor
piece ; it is deceitful, and will cozen thee, Jer. xvii. 9 ; it hath such
a depth of deceit in it, that neither thou nor any other creature can
fathom it. And is it good to be a servant to so treacherous a
master ? It is dying, and will forsake thee, Ps. Ixxiii. 25. It must
shortly be laid in the dust, become food for worms ; nay, be turned
into dust. And canst thou think this clod of clay, this lump
of earth, this sink of filthiness, this receptacle of crawling vermin,
a fit master to rule over a soul that is of celestial extraction, of
a spiritual angelical nature, and of an eternal duration ? Surely,
reader, thou art no debtor to the flesh, to live after the flesh, Rom.
viii. 12. Thou owest thy flesh nothing but care and watchfulness to
keep it under, and to subdue it, that it lord it not over thy spirit. If
thou servest the flesh once, thou servest it too much by once ; for
thou art no debtor to it, and dost not owe it the least service imagin
able, but in subordination to thy soul and Saviour. Surely then,
if neither the devil, nor the world, nor the flesh deserve thy

Chap. XXXVII] the sinner's last sentence. 399
positive obedience, God must. Reader, let me come up a little
closer to thee ; I pray, who hath laid most obligations on thee,
God or they ? To whom art thou most indebted, to God or to
them ? Did they give thee thy being when thou wast nothing ?
Did they form thee and fashion thee in thy mother's womb ? Was
it by them that thou wast born ? Did they look after thee in thine
infancy, and cause mercy all along to grow up with thee ? Have
any of them protected thee in thy dangers, supported thee in thy
difficulties, supplied thee in thy wants, or delivered thee out of
thy distresses ? Who spreads thy table, and blesseth thy food to
thee every day ? Who makes thy bed, and commandeth sleep for
thee every night ? Whose mercy is it thou livest, God's or theirs,
and through whose compassion is it that thou art not consumed ?
Whose visitation is it that preserveth thy spirit ? Who defendeth
thee night and day from devils and damned spirits, who watch
continually to drag thee to their own den and dungeon of darkness?
and who hath relieved thee with all the mercies which ever thou
hast enjoyed ? And is all this nothing to engage thee to his service ?
Doth all this care of thee deserve nothing from thee again to God ?
But, friend, to come up one step nearer to thee. Did God, or any
of them, send his only begotten Son to redeem thee out of the hands
of the law and divine justice, and to purchase for thee a state of
peace, and love, and adoption, and everlasting life ? Did they, or
any of them, bear the curse of the law, and the wrath of an infinite
majesty, and the rage of the fiends of darkness, to deliver thee from
them, and to make thee blessed ? 0 reader, where are thy wits ?
What is become of thine understanding ? If he that sends thee in
all the good thou enjoyest, and freeth thee from all the evil thou
escapest, doth not deserve all thou hast and art, who doth I know
not. Hast thou laid the thousandth part of those obligations on
any child or servant thou hast, which God hath on thee ? Didst
ihou make them ? Dost thou preserve them ? Canst thou redeem
them ? Alas ! thou art but a poor instrument in the hand of God,
to convey some small matters to them ; yet thou expectest positive
as well as negative obedience from them ; and why should not
God, who hath laid such millions of obligations on thee, look for
the like from thee ? Once more, to whom wilt thou call in thy
day of distress ? to whom wilt thou cry in thy time of trouble ?
to God, or any of those three fore-mentioned masters ? Is it
to them, or to God, that thou wilt lift up thy hands, and eyes, and
heart on thy sick, on thy dying bed, when all thy friends and
kindred will be insignificant and helpless to thee, and devils will

400 the sinner's last sentence. [Chap. XXXVII.
wait on thee to devour thee ? Who is it that offereth thee an
unchangeable state of pleasure and happiness upon excellent and
equitable terms, that entreats, and invites, and wooeth, and courteth
thee to accept of freedom from misery, and hell flames, and eternal
damnation ; and also to embrace his tenders of fulness of joy, and
a crown of life, and a kingdom of glory for ever and ever ? Ah
friend, little dost thou know how much thou owest the blessed
God. I am sure thou canst not deny him any part of thy heart or
life ; if thou wilt give him what he deserves, thy conscience must
tell thee that it is his due. And then if thou wilt give every one
his due, why shouldst thou put by the glorious Lord ? If thy
friends, thy neighbours, thine enemies, all must have their due,
I beseech thee do- not deny God, but let him have thy positive
obedience, which is unquestionably his due.
8. Consider, sanctification, repentance, or sound, saving conver
sion, consisteth in positive as well as negative holiness ; nay, more
especially and principally in positive holiness, as that which con-
summateth and perfecteth the work. And how then canst thou have
any grounded hope that thy condition is safe without it ? When
the prophet mentions that repentance which is never to be repented
of, that repentance which shall find mercy and obtain pardon,' Isa.
Iv. 7, he enjoineth both an aversion from sin, and afconversion
to God, as their supreme and chiefest good. When the apostle
mentions that sanctification, which is the inseparable concomitant
of justification, and the constant effect of our union with Christ, he
mentions both : ' Reckon ye also yourselves to be dead unto sin,
(freed from its laws, as a dead wife from the laws of her husband,
and disabled unto its service, as a dead man is unto the actions of
life ; here is negative holiness,) but alive unto God, (obliged
unto the laws of his sovereign, and enabled unto his service, as a
living man is unto actions that are suitable to life ; here is positive
holiness,) through Christ.' This is the root upon which sanctifi
cation groweth as the fruit, Rom. vi. 11. So ver. 18, ' Being
then made free from sin, ye became the servants of righteousness.'
Being delivered from the former usurper, they became obedient to
their rightful Lord, and served him.
Now, friend, what wilt thou do for an evidence of • repentance
and sanctification, which are of such absolute necessity that thou
canst not be saved without them, Luke xiii. 3 ; Heb. xii. 14, if
thou neglectest positive godliness? Indeed thou mayest flatter
thyself with a hypocritical repentance, but a sincere one respects
both parts of the law. A Hebrician observes that in the word

Chap. XXXVIII] the sinner's last sentence. 401
tamim, which signifieth upright or perfect, there is a great ta,u,
to note that an upright man observeth the whole law from the
first to the last letter thereof. He may be too critical, but this is
certain, the true penitent chooseth the way of obedience, as well as
refuseth the way of disobedience. He is described by this char
acter : ' He chooseth the things that please God,' Isa. lvi. 4. He
doth not only refuse the things that displease God, but also choose
the things that please him; yea, and because they please him.
The natural votary is what he is, from the good temperament of
his body, which makes him more gentle and pliable than other
wise he would be. The moral religionist is what he is, from the
improvement, or rather misimprovement, of his natural reason. The
civilian is what he is from fear of man, or out of respect to man :
' He is still in the bond of iniquity ; ' but he is so careful to line
his fetters,, that they do not clink to the disturbance of others, or to
his own shame. But the true Christian is what he is from con
science of, and love to, the will of God ; and as he at his first
implantation into Christ brings forth this good fruit, so he con
tinueth in it to the end of his life : ' He that abideth in me, and I
in him, the same bringeth forth much fruit,' John xv. 5.
As naturalists observe of the bees, that they are laborious in their
youth, and do not dispense with themselves to be idle in their
age; but as they increase in dexterousness, so also in laboriousness,
being more early at work than the younger ; nay, when their bodies
are over-spent, and their wings ragged, they will venture abroad to
work, though they often prove too weak to return home ; thus the
right convert flourisheth as the palm-tree in his youth : ' And is
fat and flourishing, and brings forth fruit in his old age,' Ps.
xcii. 12-14.

CHAPTER XXXVIII.
If God should omit his care of us a moment we are undone. And
if Christ had omitted the least in our work of redemption, we
had been lost irrecoverably.
9. Consider, if God should omit his care of thee, and neglect
thee as often as thou omittest his service, and neglectest him ; nay,
if he should withdraw his positive providence from thee one
moment, what would become of thee ? Thy body would be turned
into a dead loathsome carcase, and thy soul would be haled by
devils to hell-fire. Is it not more just that God should neglect
vol. v. 2c.

402 the sinner's last sentence. [Chap. XXXVIII.
thee, than that thou shouldst neglect him ? And hath he not
much more reason to neglect thee a moment, than thou hast to
neglect him days, and months, and years ? He hath no obliga
tion to thee, thou hast thousands to him. All he doth for thee
is mercy, mere mercy ; not only beyond, but contrary to merit.
All he requireth of thee, and all thou canst do for him, is duty,
and that which the greatest justice calls upon thee for. Now,
if thou art unwilling to be neglected by God, why shouldst
thou not be as unwilling to neglect God ? Is thy safety of
greater concern than his glory, or must thy pleasures be preferred
before his ? Wilt thou not make that golden rule of Christ the
rule of thy actions with men, to deal with them as thou wouldst
have them to deal with thee ; and wilt thou deal otherwise with
the blessed God ? Must he remember thee at all times, in all con
ditions — keep thee night and day, lest any hurt thee, support and
supply thee every moment, and thou forget him days without
number ¦? Is this fair or honest dealing ?
Reader, let me tell thee, upon him thou livest, by him thou
movest, and from him thou hast thy being. Thou canst not
think, or speak, or act in the least, if he should suspend his care of
thee ; thine eyes could not see, nor thine ears hear, nor thy mouth
taste, nor thy hands or feet move, if his providence doth not concur
to them. If he should but withdraw his manutenancy, and the hold
he hath of thee, for the smallest pittance of time, thou wouldst
drop into the bottomless pit. The flames do not depend more on the
fire, nor the streams on the spring of water, than thy life, and all
thy comforts for this and the other world, do upon God ; and wilt
thou provoke him to leave thee ? He hath said, ' With the froward
he will shew himself froward,' Ps. xviii. 26 ; that he will walk
contrary to them that walk contrary to him, Lev. xxvi. 24 ; and
that he will forsake them that forsake him, and pay men in their
own coin ; and wilt thou venture him any longer ? 2 Chron. xv. 2.
Others have felt the truth of those threatenings, and dost thou
think to go unpunished ? Surely if common ingenuity will not
move thee to remember him night and day, who remembereth
thee with loving-kindness every minute, yet the divine severity
may fright thee from forgetting him, lest he forget thee for ever.
Believe it, if he leave thee, wrath, and death, and hell, and damna
tion, and devils, will soon find thee. Thou canst now depart from
nim, by thy neglect of his worship, and be merry and cheerful not
withstanding ; but if once he depart from thee, though but for a
moment, thou art undone eternally : ' Woe be to thee when I depart

Chap. XXXVIII.] the sinner's last sentence. 403
from you,' Hosea ix. 12. Thy friends, and relations, and creature
comforts may depart from thee, and it may be well with thee : but if
the fountain of thy life, the God of thy health, the Father of all mercies
depart from thee, woe will be to thee. Heaven and earth cannot make
him blessed, or hinder him from being extremely cursed, whom God
leaves and forsakes. Alas ! if the heavens omit to give us its showers,
or the sun omit to dispense its influences, or the earth omit to yield
its increase, where are we ? What can we do ? How lamentable
is our condition ! Those persons that were purer than snow, that
were whiter than milk, that were more ruddy than rubies, or than
polished sapphires, their visage is blacker than a coal : ' They are
not known in the streets ; their skin cleaveth to their bones, it is
withered, it is become like a stick,' Lam. iv. 7, 8. The children
and the sucklings swoon in the streets, Lam. ii. 11, 12. But if
our case be so woeful, when creatures omit their accustomed kind
ness to us, what will it be if God should omit his care of us ?
10. Consider, if the Lord Jesus Christ should omit the least in
the work of thy redemption, thou wouldst be undone for ever.
Had Christ been as unwilling to save thee to the uttermost, as
thou art to serve him to the uttermost, what would have become of
thee ? Friend, Jesus Christ trod the whole wine-press of his
Father's wrath alone ; had he left but one drop of that bitter cup
of divine wrath for thee to drink, it would have caused thy belly to
swell, and bowels to be troubled, and bones to ache, and whole body
and soul to suffer extremity of torments for ever. When Christ
undertook to interpose between thee and his Father, to stand as a
screen between thy poor soul and a consuming fire, he omitted not
the least that was requisite for thy good. Though it was hard
work, painful work, amazing work, such work as neither men nor
angels durst undertake, yet when thy miseries and necessities re
quired it, he did it. He did not omit to contend with earth, and
heaven, and hell for thee. He did not omit to drink of the brook
in the way, of the cup of his Father's wrath, and to tread the wine
press of his anger alone, that he might obtain favour and life for
thee. He omitted not the least in point of satisfaction to his
Father's justice ; he desired not the smallest abatement of those
vast sums which thou didst owe to the divine majesty, but paid
the utmost farthing for thee. He never gave over till all was
finished, till all the types were verified, all the promises accom
plished, and all the demands of his Father fully answered, John xix.
28. He omitted nothing in point of application of the purchase
which he had bought for sinners. As he died to make satisfaction

404 the sinner's last sentence. [Chap. XXXVIII.
for us, so he ever liveth to make intercession for us. As he died
to make his will good, for a will is not of force as long as the testa
tor liveth, Heb. ix. 17, wherein he gives pardon, and love, and life
to his people, so he liveth to see his will made good, that his
chosen might enjoy whatsoever his boundless love and grace had
bequeathed to them. He died, that he might be a legal testator ;
and he liveth, that he might be his own executor.
Now, reader, did Christ omit nothing which related to thy salva
tion, and wilt thou omit anything that relates to his service ? Did
he not shrink back when thy miseries called him to bear that burden
which made the earth to quake, the whole creation to groan, and
would have broke the backs of angels and archangels, and all the
heavenly host, if they had put their shoulders under it ; and wilt
thou shrink back from that easy yoke and light burden which he
calls thee to take upon thee ? Is this thy kindness to thy friend ?
why dost thou use him thus ? as Absalom said to Hushai. Is this
thy gratitude to the Lord Jesus Christ ? why dost thou serve him
so ? 2 Sam. xvi. 17.
When the most righteous God demanded full satisfaction for the
breach of his law, by the nature that had transgressed it, and re
solved, that if he had it not, the whole posterity of Adam should
perish ; when his wrath was breaking in like a flood to overwhelm
the whole world of mankind, and neither man nor angel durst stand
in the breach to divert this deluge of fury, when the knife of the
law's curse was even at the creature's throat, as Abraham's at the
throat of Isaac, thy Redeemer called to his Father, 0 Father,
Father, hold thine hand, slay not those poor creatures ; I have pro
vided a sacrifice such as thou wilt accept. I know that beeves,
and goats, and lambs are not the sacrifices for sin which thou
wouldst have — what proportion hath the blood of beasts to the
infinite demerit of sin ? — but I know what sacrifice thou wouldst
have ; thou wouldst have me to offer myself upon the cross as a
sacrifice to thy justice, that the whole world might know the holi
ness of thy nature, the righteousness of thy law, and thine infinite
kindness to thine elect. Well, I come to do thy will, 0 God.
Though the task be so great, and the work so grievous, that no other
dares so much as touch it, and though I am wholly free, and none
can oblige or compel me to it, yet I will undertake it. Now,
reader, was Christ so forward, so willing to obey such a command
of dying a cursed, painful, shameful death, that he tells his Father,
' I delight to do thy will, 0 God ; ' and art thou so backward to obey
his commands, and to walk in his ways, when ' his ways are ways

Chap. XXXIX.] the sinner's last sentence. 405
of pleasantness, and all his paths are peace ' ? Ps. xl. 6 ; Heb. x. 5,
Prov. iii. 17. Was Christ so careful and tender of thee, that he
would not omit anything needful for thy good, and art thou so
careless and forgetful of him, as to omit that which is of such con
cernment to his glory? Friend, bethink thyself, doth not thy
Redeemer deserve fairer dealings at thy hands ? Heathens and
publicans would not be so base and unworthy to their friends and
benefactors.
CHAPTER XXXIX.
Arguments against sins of omission. The new nature in believers
inclines them to positive as well as negative holiness, and the
profit will answer the pains.
11. Consider, if thou art a believer, thy predominant new nature
inclines thee, to positive as well as negative holiness. And shall
this be given thee in vain ? shall God be at such cost and charge
as to infuse a principle of life into thee to no purpose ? Pray,
observe what end God hath in this regenerating work : ' Of his
own will begat he us again by the word of truth, that we should
be a kind of first-fruits of his creatures,' James i. 18. Where we
have the causes of regeneration : 1. The efficient principle, He ;
2. The moving, His alone will ; 3. The formal, Begat us again ;
4. The instrumental, The word of truth ; 5. The final, That we
should be a kind of first-fruits. God begets us again, that we
should be devoted to him ; as the first-fruits of all the sheaves were
consecrated to God, and that out of thankfulness to him for his in
numerable blessings, Prov. iii. 9 ; Rom. xii. 1. The first-fruits
were holy to the Lord, and so should all Christians be. Again, he
tells us his design in giving a new spirit, and putting his Spirit
into them, ' That they may walk in his statutes, and do them,'
Ezek. xxxvi. 26, 27. So that it is sacrilege and God-robbery for
a Christian to employ himself to the use of any but God, because
he is devoted to God ; and it is also below a Christian, as for a man
to live as doth a beast, for him that hath a noble divine principle
to live as other men. As all the children of the first Adam derive
from him a depraved nature, which inclines them not only to omit
what is good, but also to do what is evil, therefore his seed are
known by both those signs, Ps. xxxvi. 3, 4 ; Hosea iv. 1-3. So
all the children of the second Adam derive from him a renewed
nature — ' For they are made partakers of the divine nature,' 2 Pet.
i. 4 — which doth not only take them off from what is evil, but also

406 the sinner's last sentence. [Chap. XXXIX.
put them forward to that which is good, Rom. vi. 11. As the
branches derive from the root that sap and moisture which enableth
them to fruitfulness, so the Christian draweth that virtue from
Christ, even in his first conversion, that inclines him whilst he
lives to bring forth fruit to God : Eph. ii. 10, ' We are his work
manship, created in Jesus Christ unto good works, which God hath
ordained that we should walk in them.' Mark, this new piece,
that is indeed God's masterpiece, for the new creation doth far excel
the old heavens and earth, is formed in Christ as the efficient cause
unto good works, unto such works as flow from the Spirit of God
as the principle, as are according to the will of God, as the rule,
and for the glory of God as the end, Gal. v. 20, and vi. 16 ; Phil.
ill. Each convert hath communion with Christ in his death, and
also in his life ; he knoweth Christ, and hath fellowship with him
in his death, whereby he dieth to sin, hence he is said to be dead
and buried with Christ : Rom. vi. 6, ' Knowing this, that our old man
(so sin is called, because it is nigh as old as man, is full of subtlety
and craft, and should be always decaying and dying,) is crucified
with him, (i.e., Christ whom sin crucified, and whose death cruci-
fieth sin,) that the body of sin (sin is said to have a body, because
it consisteth of many members, Col. iii. 5) might be destroyed,
(for as the life of sin gave Christ his death's-wound, so the death of
Christ gave sin its death's-wound,) that henceforth we should not
(willingly, cheerfully, customarily) serve sin as our lord and master.'
And as the convert hath fellowship with Christ in his death, so
also in his resurrection : ' That I may know him, and the power
of his resurrection,' Phil. iii. 10 — i.e., have experience, for it is
such a knowledge he speaks of, of the power and energy of the life
of Christ, to quicken me unto new obedience.
Besides, the true convert hath the law of God written in his
heart, which cannot but move him to the observation of the law in
his life, Ps. xxxvii. ; Heb. viii. According to the predominant prin
ciples that are in every man's nature, such are his inclinations,
whether to God or evil, and such are ordinarily his practices ; as
a bowl moves this way or that way, according as the bias inclines.
Now, reader, consider, either thou art a believer or not. If thou
art not, it concerns thee speedily to look about thee, lest thou die in
this estate, and be damned for ever, John iii. 36. If thou art a
believer, it would be very strange for thee to continue in any omis
sion, for all this while thou actest against thy nature. It is very
much easier to sin with thy nature than against it. A wicked man

Chap. XXXIX.] the sinner's last sentence. 407
that hath knowledge cannot sin with such pleasure and easiness as
another, because he doth in sinning oppose and fight with con
science within him ; but it seems harder for thee, for thou dost not
only offer violence to thine enlightened conscience, but also to the
new nature that is implanted in thee. By thy omissions, thou
dost not only sin against thy natural light, but also against thy
new spiritual life. It is hard, we say, for a man to thwart or cross
nature, naturam expellas furca, &c, and wilt thou take such pains
to disobey thy God's precepts ? The devil's servants do his will,
but it is with their own whole wills, according to their own inclina
tions ; they do not cross themselves to please him. But thou canst
not neglect the will of God, but it must be in part against thine
own will, and against thine own inclinations ; and wilt thou dis
please thyself to displease God, and walk contrary to thyself, that
thou mayest walk contrary to God ? This is the part and guise of
the most spiteful, envious, and malicious enemies, and I am sure it
is impossible for thee, if a believer, to be such an enemy to God.
God did purposely indue thee with a new spirit, that thou mightest
live to his praise: Isa. xliii. 21, 'This people have I formed for
myself, and (new made and moulded them) they shall shew forth
my praise.' Now, how is the praise of God spread in the world,
but by good works : Mat. v. 16, ' Let your light so shine before
others, that they seeing your good works may glorify your heavenly
Father ; ' so John xv. 8.
Again, it would be marvellous if thou shouldst not follow thy
own natural propensity and inclinations. For a dead man to lie
still, and not stir, nor perform any actions of life, is nothing strange,
— none expecteth any other ; but for a living man, one that hath a
principle of life, to do so, would be accounted little less than mirac
ulous. For a man dead in sins and trespasses, that hath no spirit
of grace to enliven his poor soul, to lie still in his idleness, and
slothfulness, and carnal security, and to neglect the performance of
the duties of a spiritual life, is no wonder ; but is it not a wonder
for one that is quickened in Christ, Eph. ii. 5, created unto good
works, fitted and formed for them, Eph. ii. 10, that hath Jesus
Christ living in him, Gal. ii. 20, and a principle of holiness inclin
ing and enabling him hereunto, should omit those actions that are
proper to life. I beseech thee, friend, do not displease thyself, and
cross thy very nature, to disobey thy God ; surely he is worthy of
more dutiful behaviour from thee.
1 2. The reward will answer the work, and the profit of positive
holiness will answer all thy pains. I confess obedience to the

408 the sinner's last sentence. [Chap. XXXIX.
affirmative part of the command, to pray, and hear, and give to the
poor, &c, with those qualifications, and in that manner which God
commandeth, is much harder than to the negative; and to do good is
much more difficult than not to do evil ; but thy labour shall not
be in vain. I have told thee already, all the reward of a mere nega
tive holiness is a cooler hell ; but I must tell thee now, that the
reward of positive holiness will be a glorious, and blessed, and
endless state of happiness in heaven. A negative holiness shall not
have so much as a full negative happiness ; it shall not abolish,
only abate the torments of hell ; and the reason is, because such
holiness is counterfeit and hypocritical. But positive holiness shall
have both, a full negative and positive happiness. God will do
him good that is good, and doth good, Ps. cxxv. 4 ; and if God
undertake to do good to a person, he will do it to good purpose.
Man's doing good, which is his positive holiness, is little ; yea,
nothing to God. ' My goodness extendeth not to thee,' saith David,
Ps. xvi. 2. But God's doing good, whieh is his positive bounty, is
effectual, yea, all in all with man ; therefore when he would speak in
few words the great kindness he had in store for his people, he
only tells them, Jer. xxxii. 40, ' I will not turn away from them to
do them good ;' and ver. 41, ' I will rejoice over them to do them
ood.' Nay, though negative godliness obtains only at present
some respect from men, and hereafter fewer stripes from hell's
jailer, positive holiness hath a far greater, and another manner of
reward, both here and hereafter : ' In the doing of thy commands
there is great reward,' Ps. xix. In the forbearing thy prohibitions
there is some reward, but in the doing thy commands there is great
reward. Positive holiness hath meat in its mouth, affirmative
obedience is its own recompense. It brings that calmness and
serenity of mind that nothing else can do. Negative holiness may do
somewhat towards a negative quietness, i.e., a freedom from those
dreadful horrors and terrors which sometimes seize those who com
mit gross unnatural sins ; but positive piety brings positive peace.
' Great peace have they which love thy law,' Ps. cxix. 165, ' and
nothing shall offend them.' They are not only freed from those
gripes of conscience with which many others are afflicted, but they
have that spiritual joy and heart-comfort which the world is a
stranger to, Gal. vi. 16. Faith, which is not the least part of this
holiness, fills the soul with joy ; yea, with joy unspeakable and full
of glory, Rom xv. ; 1 Pet. i. 8. I may appeal to the experience of
a Christian, whether ever he find more comfort than when he hath
done his God faithful service, and whether ever their hearts are

.->

Chap. XXXIX.] the sinner's last sentence. 409
more heavy than when they have been negligent of their duty.
David and the Israelites were almost transported, their hearts leaped
for joy, that they had offered so willingly and liberally towards the
building of the temple : ' Then the people rejoiced, for that they
offered willingly, because with perfect heart they offered willingly
to the Lord ; and David the king also rejoiced with great joy ;' and
the wine of their joy was so strong that he was forced to give it
vent : ' Wherefore David blessed the Lord before all the congre
gation, and said, Blessed be thou, Lord God of Israel our father,
for ever and ever,' &c, 1 Chron. xxix. 9-12, &c. But mark, God
is so tender of this man that mindeth his duty, that he will suffer
no wind, no ill wind to blow upon him : ' Great peace have they
which love thy law, and nothing shall offend them.' None must
knock at their door to disturb them of their rest. All the creatures
must be kind to them for his sake ; they must have nothing done
to them which may be offensive.
Yet this is not all the profit of holiness here, (though I shall pass
to the next,) much less in the other world. As I said before, a
positive holiness shall have a positive heaven. The Christian's
avoiding what is evil, through the blood of Christ, shall be recom
pensed with a freedom from hell ; and the Christian's doing what
is good, through the same meritorious cause, shall be rewarded with
the fruition of heaven. The two servants that had not hid their
talents in a napkin, as the negative Christian doth, but traded
according to his trust, and improved his stock faithfully in doing
good, as he had opportunity, is commended by his master for a good
and faithful servant, and honoured with his master's own happiness :
' Enter thou into the joy of thy Lord.' No less will content his
large liberal heart than his own joy for his holy ones, a joy so
great that it cannot enter into them, their narrow vessels can never
hold such an ocean, therefore they must enter into it, and be im
mersed and swallowed up as it were in this vast sea of pleasure and
solace. But, reader, consider in this chapter before the text, ver.
34. What will be the profit of this sort of piety ? how infinitely
the gains will exceed the pains, were they ten thousand times more
than they can be : ' Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world ; for I
was hungry, and ye gave me meat,' &c. How doth every word
speak love and life, every syllable drop myrrh and mercy, in which
we may observe the welcome those that are fruitful Christians shall
find from Christ in the other world. We have, 1. The estate they
shall be invested with, and that is a kingdom. 2. Their title to ity

410 THE SINNER'S LAST SENTENCE. [CHAP. XXXIX.
and that is by inheritance from their Father : ' Ye blessed of my
Father, inherit the kingdom.' 3. Its preparation for them : ' Pre
pared for you from the foundation of the world.' 4. Their formal
introduction into it : ' Come, ye blessed of my Father.' 5. The
qualification of the persons that shall inherit this kingdom — ' I was
hungry, and ye fed me ' — such as feed the hungry and clothe the
naked. 1. Observe, reader, for thine encouragement, to mind posi
tive holiness, the estate thy loving and bountiful Father hath pro
vided for thee, when thou comest to age. It is no less than a
kingdom ; thou shalt be a king now, and enjoy a kingdom then :
1 He hath made us kings and priests unto God,' Rev. i. 6, with
palms in thy hand, Rev. vii. 9, of which the door of the Holy of
holies was made, 1 Kings vi. 33, an emblem of perfect victory
over all thine enemies, and robes on thy back, Rev. xix. 8, of per
fect purity, spotless innocency, and meridian glory, and a crown
on thy head, James i. 12, such a crown as will never wear, never
waste, but endure, and therefore called incorruptible, 1 Cor. ix.
25, and reign with Christ for ever and ever. Reader, hath a king
dom nothing of amiableness in it to allure thee ? What fighting,
and killing, and swearing, and forswearing is there for an earthly
kingdom ! Oh what shouldst thou not do for a heavenly kingdom !
Where, (1 .) Is the greatest glory, a far more exceeding weight of it,
2 Cor. v. 17, 18. (2.) The strongest security, a kingdom that cannot
be shaken, Heb. xi. No devil or subtle serpent can crawl into the
celestial paradise. (3.) The brightest splendour, transparent as
crystal, Rev. xxi., wherein the inhabitants shall shine as the sun,
and much more lustrously, Mat. xiii. (4.) The highest attendants,
cherubims and seraphims standing as servants or porters at the
twelve gates of the city, Rev. xxi. 12. (5.) The greatest power, the
saints shall inherit all things, Rev. xii. ; judge that world which now
censureth and judgeth them, 1 Cor. vi. 2, 3. And (6.) The most pure
and perfect satisfaction ; in every power and part of soul and body,
there is fulness of joy, and rivers of pleasures, and (7.) eternity
to complete their felicity : 2 Pet. i. 11, 'So an entrance shall be
administered into the everlasting kingdom of our Lord and Saviour
Jesus Christ.' 2. The title, Inherit the kingdom. It comes to
them not by their purchase, but by Christ's purchase ; therefore
called the purchased possession : Eph. i. 14, ' Until the redemption
of the purchased possession.' It comes not to them by their good
ness, but by God's gift. ' Fear not, little flock ; it is your Father's
good pleasure to give you a kingdom,' Luke xii. 32. It comes not
to them bv their obedience, but by inheritance from their Father.

Chap. XXXIX.] the sinner's last sentence. 411
Christ is God's natural son and heir of all things ; by him believers
are God's adopted children : Gal. iii. 26, ' Ye are all the children
of God through faith in Jesus Christ.' And if sons, then heirs ;
heirs of God, and joint-heirs with Christ,' Rom. viii. 17.
3. Its preparation for them from the foundation of the world.
When God first erected the stately fabric of heaven and earth, pro
bably he made the empyrean heaven the place of the blessed ; for
at first, when he laid the foundations of the world, the morning
stars sang together, and all the sons of God shouted for joy ; there
fore it is likely the place of their residence was made. Besides, it
was prepared in the decrees of God ; they were destinated to a
diadem before they had a being.
4. Their formal admission into it : ' Come, ye blessed of my
Father.' Come from all sin, from all sorrow, all sufferings ; come
from Babylon to Sion, from a barren wilderness, where is no water
for a thirsty soul, to a fruitful, pleasant paradise, where are all
sorts of luscious and heart-cheering rarities. Come, where have ye
been all this while ? how could ye bear my absence so long ? what
have ye done in a valley of tears, a Bochim, a place of weeping, so
many years ? When he calls them to die, his voice need not be
unpleasant to them. He doth but call them as a father his child,
out of the shower into his house : ' Come, my people, enter into
the chambers ; shut the door, hide yourselves for a very little
moment, till the indignation be overpast,' Isa. xxvi. 20. Come,
child, go to bed ; I will cause the dust to be a soft couch of repose
to thee, and when thou awakest in the morning of the resurrection
all shall be well with thee. But his voice at the resurrection will
be sweet indeed: Come, child, oh come, dear child, into my arms and
embraces ; come into my heart, come into my very soul ; come and
take possession of my dear-bought purchase : ' Come and inherit the
kingdom prepared for thee.' Come, child, and enjoy all that honour,
and treasure, and joy, and delight, and happiness, which thou hast so
often prayed, and wept, and watched, and sighed, and sobbed for.
Come, child, to thy Father's house, sit down at his table, drink of
his new wine, and eat of his hidden manna, and feast of the tree
of life, that groweth in the midst of paradise, for ever and ever.
5. The qualifications of the persons that shall partake of this
possession ; they are such as feed the hungry, clothe the naked,
&c. : ' For I was hungry, and ye gave me meat ; thirsty, and ye
gave me drink.' Reader, dost thou not observe, that those who
mind this positive holiness are the blessed of the Father, and the
heirs of the kingdom, and wilt thou neglect ? A kingdom makes

412 the sinner's last sentence. [Chap. XL.
the greatest difference among men. The height of any one's am
bition can be but a kingdom ; and will not a glorious, joyful, eternal
kingdom move thee ?

CHAPTER XL.
Arguments against sins of omission. God delights chiefly in our
doing good ; and our opportunities for doing good will quickly
be gone.
13. Consider, God takes most pleasure in our positive holiness.
It is true he is pleased to see men deny ungodliness and worldly
lusts ; but nothing to that pleasure which he takes in seeing them
live righteously, soberly, and godly, in this present evil world.
He likes ceasing from evil, because it is agreeable to his word ; but
he likes better doing of good, because it is more conformable to
his will: Isa. Ixiv. 5, ' Thou meetest him that rejoiceth and worketh
righteousness.' Thou meetest him with the riches of mercy, who
worketh what is good with alacrity. If he come to thee, thou wilt
not cast him away ; nay, thou wilt run to meet him, and embrace
him. As the father of the prodigal ran to meet his returning son,
Luke xv., and as one at odds, but willing to be reconciled, tells
us, he will meet his opposite half-way. And I may say of God's
meeting a soul that worketh righteousness, as God tells Moses,
' Behold, Aaron thy brother comes to meet thee ; and when he
seeth thee, he will be glad at bis heart.' Behold, thy God and
Father cometh to meet thee, and when he seeth thee working
righteousness, he will be glad at his heart ; nay, so glad, that the
disadvantage of a man's country shall not hinder him of this kind
ness : Acts x., ' And Peter said, I perceive now that God is no
respecter of persons ; but in every nation, he that feareth God,
and worketh righteousness, is accepted of him.' God proclaimeth
to all the world that he delighteth in such a man's way, Ps. Ixxiii.
23, and therefore his word, which he hath given us for our rule
herein, is called his good and acceptable will, Rom. xii. 2 ; and
the reason is, because such persons are most like God, therefore
they have most of his love and delight. God is a pure act, and
so cannot but approve of them that are active. He is ever at work :
John v. 17, ' Hitherto my Father worketh, and I work.' And it is
righteousness he is always working : ' The Lord is holy in all his
ways, and righteous in all his works,' Ps. cxlv. He is good, and
doth good ; so that those who are positively holy do most resemble

Chap. XL.] the sinner's last sentence. 413
him, and so do most delight him. We all take most pleasure in
those children that are our exactest pictures. Reader, art thou
negatively holy ? canst thou say, I am no drunkard, no glutton,
no adulterer ? thou mayest say this, and be like the devil, for the
devil himself may say as much. Canst thou say, I am no thief,
no swearer, no blasphemer, no Sabbath-breaker, no trader with false
weights or false measures, no bearer of false witness against my
neighbour ? A beast may say as much, and thou mayest be free
from these sins, and yet like a beast. But if thou livest in the
love and delight of the blessed Majesty, doing his pleasure, this
is to be like an angel, Ps. ciii. ; and doing good to others, this is
to be like God, and this is that which takes his heart. Common
humanity is much affected with one that aboundeth in goodness,
and is rich in good works ; therefore the apostle tells us, ' That
for a good man possibly some may even dare to die/ Rom. v., the
reason of which is, because the people of the Jews were divided
into three sorts of persons : there were Beshagnim, or o'i uo-e^eli,
the wicked or ungodly, those who lived without the worship of God,
and walked in profane courses ; there were also Tsidikim, or o'i
Sucaloi, the just or righteous, men of rigid righteousness, or severe
innocency ; and Chasidim, or o'i ayaOoo, the good and liberal, men
of large hearts and open hands, to do good to others, who, as public
conduits, are of public advantage in the places where they live.
Now, saith the apostle, scarcely for a righteous man, that is, for
a man of austere justice, will one die ; but for a good man, a man
full of good works, one that is bountiful to others, and useful in his
generation, a man would even dare to die. Humanity is so taken
with doing good, that a man can be contented almost to die for
such ; much more must goodness itself, and the fountain of all
goodness, be affected therewith. He tells us, that he is a God
who executeth kindness, judgment, and righteousness : ' for in these
things I delight, saith the Lord ;' both in doing them myself, and
seeing them done by others, Ps. xi. 7 ; Micah vi. 8.
What thinkest thou, reader, of this motive to good works? wouldst
thou not delight the heart of God ? How long hast thou by thy
omissions grieved him, and is it not yet time to rejoice him ? How
often hast thou displeased him, how many millions of times, and
wilt thou not please him ? Thou daily seest, that though he hath
no obligations to his creatures, but the contrary, he doth them
good, and gives them food and fruitful seasons, and fills their heart
with gladness. And wilt thou not do thy utmost to glad his heart,
who hath above all apprehensions obliged thee ? Truly, he doth

414 the sinner's last sentence. [Chap. XL.
not deserve the name of a rational creature, who doth not above all
things seek to please his Maker ; and there is no way hereunto like
abounding in well-doing. Therefore the apostle begs for the
Colossians, that they may be filled with the knowledge of his will.
Why ? that they might keep their light in a dark lantern, or have
it as men wear a glass eye, for show, and not for use ? or that men
might be able to talk the more of religion, and the things that ap
pertain thereunto ? No ; that ye might walk worthy of the Lord,
unto all pleasing, et? trdaav apeaiceoav, to his whole liking and de
light, that ye might please God. Ay, but how may this be done ?
He presently tells us how : ' That ye may walk worthy of the Lord,
unto all pleasing, being fruitful in every good work.' There is no
such way to please God, as f ruitfulness in every good work. It re
joiceth the husbandman to see his trees laden with fruit, to see his
fields covered over, as the psalmist's phrase is, Ps. lxv. 13, with
corn, and to see his returns answer his cost. And it rejoiceth the
blessed God to see a heart that hath long lain fallow, and been
barren, full of faith, and love, and humility, and heavenly minded-
ness, and all the fruits of righteousness ; and so a life that hath
been idle and unprofitable, abundant in acts of piety, charity, and
the like. David, who served the will of God in his generation, he
of all men was the man after God's own heart.
14. Consider, thou hast but a little time to do good in, therefore
it concerns thee to set speedily upon it, and to be diligent at it.
Alas ! how short is thy whole life, from the womb to the tomb : ' It
is but a shadow that fleeth away, and continueth not ; a vapour
that appeareth for a little time, and then vanisheth away ; ' it is
nothing, Job xiv. 2 ; James iv. 14 ; Ps. xxxix. 6. And how much
of this time is gone, hath been spent as a tale that is told, imper
tinently, and to no purpose, in doing nothing, or in doing that
which is worse than nothing, Ps. xc. 9. How short that time is
that remaineth God only knoweth ; for thy time is in his hand, not
thine own ; surely then it behoveth thee to redeem the time, to
make the most of it, and whilst thou hast it, to improve it for the
doing of good. 0 friend, hast thou loitered so long, is thy work
so great, thy day to work in so short, and yet is it not time to be
stir thyself ? Is death at thy door ? art thou within a step of
eternity, within the view of the other world, and yet wilt thou not
up and be doing ? Can any assure thee of standing in the vineyard
another year ; nay, another month ; nay, another day ; and is it not
yet time to be fruitful ? Dost thou not see that as labourers are
sent into the vineyard at all hours, so they go out of the vineyard

Chap. XL.] the sinner's last sentence. 415
at all hours. Thou owest a debt to nature, to the God of nature ;
the day of payment is not expressed, therefore it may be demanded
at any time. Reader, though some fruit falls from the tree by
reason of its maturity, yet how much more is blown off, or
cudgelled off, whilst it is green ? Do not thine eyes see coffins and
graves of all sorts and sizes ? And wilt thou be as the silly beasts,
who, though the butcher come one day to the field and fetch away
one, another day and fetch away another to the slaughter, yet those
that remain neither miss them that are gone, nor dread their own
destinies? 0 friend, what dost thou think to do when time is
gone, and death comes ? wilt thou stop the sun of thy life in its
career ? will it hear thy voice, and obey thy command ? Or
wilt thou call to time, as Israel's general did to the sun, Stand still,
that 1 may be avenged of all my sensuality, and idleness, and pride,
and impenitency, and all my spiritual enemies, which have robbed
me of God and heaven ? Do you imagine time will be at your
beck ? Or are the apprehensions of the king of terrors, and of a
dreadful day of judgment, and of an amazing eternity, no whit
rousing or awakening to thee ?
Canst thou believe a dark night of death a fit time to trim, and
adorn, and attire thy soul in, for the love and embraces of the King of
kings, and Lord of lords. Now God gives thee a day, but of how
many hours, whether longer or shorter, thou canst not tell. Thy
life is fleeing away, time's chariot moves swiftly : ' Yet a little
while the light is with thee ; walk while thou hast the light, lest
darkness come upon thee,' John xii. 35. Two things especially
occur in these words. 1. Now thou hast time, yea, opportunity ;
make much of it, improve it to the utmost : ' Walk while thou
hast the light.' God allots thee a due time for bringing forth ;
hence it is observable that God gave the fig-tree three years to
bear in. Other trees, as the olive and nut tree, required more time,
but so succulent a plant as the fig-tree needed no more ; nay, saith
A Lapide, if the fig-tree bear not the third year, it will never
bear. God never expecteth brick without allowing straw, nor re
quires his rent before quarter-day, or the time of payment comes.
2. Thy time, or at least thine opportunity, is very short ; therefore
work much in a little time, whilst thou hast the light : ' Yet a
little while the light is with thee ; a little while, and the light will
be taken from thee.' A little while, and the light of life ; a little
while, and the light of means, and helps, and seasons of grace, will
be taken from thee. And what then ? truly, then darkness will come
upon thee ; a dark grave will be the receptacle of thy body, and a dark

416 the sinner's last sentence. [Chap. XLI
dungeon will be the receptacle of thy soul, if thou now loiterest ; and
darkness is no fit state, nor a dark night a fit time, to walk or work in.
Darkness is dreadful, and everything seems more frightful in the
night. If a man's house be on fire in the night, that he hears the
noise and rattling of the flames, seeth no way of escape for himself,
his wife, and his children, oh, in what a plight is he ! he stands
naked in his chamber, at a loss what to do ; he is full of horrors and
terrors, to be conceived by none but himself. How pale is his
countenance, and how heavy his heart, when he seeth the flames
seizing his chamber, when they come near his body ! he is almost
drowned to death with grief and sorrow before he is burned to death
with the flames. So it is when the night of death surpriseth the
loiterer, that hath neglected the doing of good, when conscience is
in a flame about his ears, and frights him with the fore-appre
hensions of the unquenchable burnings, and with cutting reflections
upon his former negligence and unprofitableness ; the man is quak
ing and trembling, not knowing what to do. Is that a time to put
on the armour of light, when he is putting off his natural life ? Is
a dark night of fear and amazement a time to seek God in, or to
work out his own salvation ? Ah, friend, it is too great and weighty
a work to be done in an instant, and the poor sinner is too much
astonished to set about it. If the fear of a danger gone and over
kill a Nabal, and make his heart like a stone, what will the fear,
the certain knowledge of wrath, of the wrath of a God, of the ever
lasting wrath of a God to come, do to a poor sinner ? 0 friend,
make use of time while thou hast it : ' Work the work of him that
6ent thee while it is day ; for the night cometh, when no man can
work,' John ix. 4.

CHAPTER XLI
The grand cause of sins of omission, an unregenerate heart ; with
the cure of it, a renewed nature.
I proceed now to the second and third particulars, viz., the cause
and cure of sins of omission ; I shall recite one more general and
principal cause, others more special, and less principal, and join the
cure to the cause.
1. The grand cause of these sins of omission is an unregenerate
heart. Where the ground is unploughed, and lieth fallow, no
fruit can be expected ; weeds may grow, good corn cannot grow

Chap. XLI] the sinner's last sentence. 417
there. When the heart is not broken up by repentance, but
hardened through custom and continuance in sin, no fruits of
righteousness, no faith, no love, or humility, Sec, can be expected
there : ' Can the leopard change his spots, or the blackamore his
skin ? no more can he that is accustomed to; do evil, learn to do
well,' Jer. xxiii. 13. Nature's fruit will be according to its root,
whether sweet or sour. There must of necessity be a good founda
tion laid, before there can be a good superstructure of holiness
reared. An unrenewed heart hath no tendency towards it, and
nature will work little farther than its own inclination. The water
will run as the tide carrieth it. Nay, the unregenerate heart is
contrary to religious duties, hath a hatred and abhorrency of them ;
no wonder then if it live in the omission of them. The carnal mind,
Lady Reason herself, the chief and principal faculty of man, is enmity
against God: 'It is not subject to the law of God, neither indeed
can be,' Rom. viii. 7. He who is an enemy to a man's person, will
never be a friend to- his precepts, much less will he who is enmity
against God's life, be subject to his law. There is an impossibility
hereof: ' Neither indeed can be.' Till the heart be changed, it will
never like the divine commands,, that are so contrary to its lusts;
and till it be brought to love them, it will neglect obedience to
them. When the will, the great commander, is set against the
laws of God, how can any of the other faculties submit to them ?
As in fleshly lusts, the titillation is from sense and appetite, but the
consent of the reasonable will is that which makes it a vice ; so unto
good, the inclination may possibly be from example or education,
but the royal assent of the will is that which makes it a virtue.
The devil finds it no hard work to part sin x and his duty, whose
will never chose it, and whose heart never loved it ; but it will be
much easier to part him and his duty, whose will and heart have
an enmity and reluctancy against it. If a lad's calling doth not suit
his genius, he seldom comes to do anything well, or to be expert at
it, much less when he hates it. The scholar who loves not his
book, will hardly proceed from, the degree of a dunce, much less he
who loatheth his book. H the nature of a man be contrary to God
and his ways, the presence of God is troublesome to him :, Job xxi.
14, ' They say to. God, Depart from us.' And the worship of God is
tedious to them : ' When will the new moon be gone,, and the
Sabbath be over ? ' And the precepts of God are fetters and cords
to them : Ps. ii. 3, ' Let us break their bonds asunder, and cast
away their cords from us.' Common gifts of the Spirit, as illu-
1 Qu. ' him ' ?— Ed.
vol. v. 2n

418 the sinner's last sentence. [Chap. XLI.
mination, convictions, sudden flashes of affection, may do somewhat
against this distemper of nature, but the virtue of that physic is
soon spent, and then it returns to its former illness. Colours not
laid in oil will soon be washed off.
Indeed, how can it be expected that a body separated from a
soul should stir or move ; and much less can it be expected that a
soul without Christ, its life, should pray, or hear, or watch, or do
anything according to the will of God. Paul tells us, ' I live,' (i.e.,
to God, according to his will, doing what is good ; but how comes
this about ? at whose cost doth he keep house ?) ' Yet not I, but
Christ liveth in me.' I may thank my Lord Jesus ; I am beholden
unto him for all ability unto sacred actions : ' And the life that I live
in the flesh, is by faith in the Son of God.' It is from Christ alone
that I receive supplies of strength and virtue to live to God. What
will then become of the unregenerate person who is without Christ ?
Eph. ii. 12, ' He who hath not the Son, hath not life ; ' and he
who hath not life, I am sure cannot live to God. The apostle fitly
joins them together, 'trees without fruit, twice dead,' i.e., certainly
dead, or dead indeed, Jude 12. Where the stock is dead, the
branches must needs wither ; and if they wither, there is little
likelihood of fruit.
Besides, an unregenerate soul is necessitated, as to internal omis
sions, in regard of his want of spiritual life, so, to external omissions,
in regard of his engagements to his carnal interest. One is possibly
married to profit, and when that calls him, he must go, though
closet or family, or any other duties, bid him stay : Mat. viii., ' No
man can serve God and mammon ; but he will love the one, and
hate the other ; or despise the one, and cleave to the other.' When
once there comes a competition between godliness and gain in the
life, it will quickly appear which hath the greatest sway and predomi
nancy in the heart. The young man would not follow Christ, be
cause his estate denied to give him leave. Had he been less rich,
he had been, probably, more religious ; but having once espoused
the interest of his wealth, he could not leave it, though he left God,
and Christ, and heaven for it. Another is engaged to pleasures ;
and when they require his presence, it cannot be supposed that he
will deny them for the exercises of religion, which are so painful to
him. Herod may pretend fair for religion, and profess some kind
ness to the Baptist, but when his Delilah commands, his love to
her overcomes his fear of John ; and instead of doing many things,
or anything that was good, he cuts off that head which had a tongue
in it so bold as to reprove him for his sin. A third is wedded to

Chap. XLI] the sinner's last sentence. 419
honour ; and if that be inconsistent with holiness, as sometimes the
case may be, he will neglect his duty to God to pay his homage to
this Diana. Jehu will do one good work, because God's and his
interest were both conjoined. His slaughter of Ahab's sons and
prophets tended to settle him the firmer in his throne, and 60 his
ambition called for the same with God's command. But Jehu will
omit another good work ; he will not destroy the idolatry at Dan and
Bethel, because there his interest and God's were divided ; for
though God enjoined the destruction of idols in one place as well
as another, yet Jehu was fearful, as his predecessor Jeroboam, that
the crown would not be fast on his head if the people should have
gone up to Jerusalem to worship ; therefore when his carnal in
terest forbids what God commands, he disobeys God to serve that.
There is no unsanctified person in the world but hath some worldly
interest of his own, superior and paramount ; nay, in many things
opposite and contrary to the interest of God ; and therefore, though
he may obey God while both those interests can agree and walk
together in the same way, yet when there is a necessity of their
parting, he will cleave to that which hath the predominancy within
him. Where God hath some residence, and is entertained but as
an underling to the flesh, when it comes to this pass, that one must
be turned out of doors, for they cannot agree long together, you
may easily guess which it shall be.
The cure of this, reader, must be, if thou art not born again, to
get a new heart. An old heart will never serve for, or enable unto,
the acts of new obedience. The water will rise no higher than the
fountain-head whence it floweth. If you would have a clock to
move regularly, and the hand without to go true, you must have
the wheels and poises right within. A good temperament of body
may cause a propensity to some things that are honest ; but that
excellency must be of little worth that hath its original from man's
basest part, as those materials are mean which arise out of the
potentiality of the matter, and truly that honesty deserves not the
name of virtue, being not quickened with the command of reason.
An exact constitution may help a man to be mild, meek, courteous,
modest, shame-faced ; but these cannot be adopted into the family
of goodness, because here, as they say in the motion of the serpent,
the tail leads the way to the head ; the body rules and governs
the soul, and the man's perfection is from his meanest and worst
part. Besides, the cause of all this seeming virtue is mutable and
mortal. Age, or sickness, or change of air, or of condition, may
alter a man's good nature, and then where is his religion ? Truly,

420 the sinner's last sentence. [Chap. XLI.
as a comet, it came without giving notice, and goeth away without
giving warning. The cause being taken away, the effect ceaseth.
Improved reason will do more towards religion than a sound
bodily constitution ; but yet the moralists, for all their reason, were
far enough from being religious. Indeed, reason rightly improved,
is a special help, a serviceable handmaid to religion ; but as they
used it, or rather abused it, it became an opposite and enemy to
religion. The mind, or understanding, which is the supreme
faculty of the soul, they set up in defiance of revelations, and with
it they outface illumination, IPv^t/co? avOpanro?, the natural man,
animalis homo, he that hath no more than a reasonable soul, ' per-
ceiveth not the things of God, for they are foolishness unto him ;
neither can he know them, because they are spiritually discerned,'
1 Cor. ii. 14. Natural light will not help a man to see spiritual
objects, because there is no proportion between the faculty and the
object; and because it cannot apprehend them, therefore it con
demneth them as foolish and ridiculous. It hath its high thoughts,
and carnal reasonings, and vain imaginations, in which strongholds
lust shelters itself against all the convictions of our own spirit.
And as the moralist deifieth his understanding in opposition to
faith, so he idoliseth the liberty of his will in opposition to the
special energy and virtue of the Holy Ghost. Liberty, saith the
philosopher, I have by nature — that is, a freedom to choose good or
evil I have in common with the rest of mankind ; but goodness to
that liberty, or an application of it to the choice of good rather
than evil, this I have from myself, my reason, and I am beholden
to myself for it. So that, as Augustine saith, if this be true, Si nobis
potest, libera voluntas ex Deo est, quoad hoc potest esse vel bona vel
mala, bona vero voluntas ex nobis est; melius est id quod a nobis
quam quod ab illo est, De Peccat. Merit., lib. ii. cap. 18. If our
will be free from God, it may be good or bad ; but if it be good
from ourselves, better is that which we have from ourselves than
that which we have from God. In short, this moral votary differs
from the natural, that the original of the latter's religion is the con
stitution of his body ; of the former's, is the chief faculty of his
soul ; but neither of these can make a man religious ; for where the
vitals are tainted, and the inward parts infected, it is in vain to use
plasters or outward medicines. Indeed, here is the great fault of
both the former, that they take no notice of the depravation of
man's nature, which alone would convince them of the necessity of
a change. They who have crazed principles and cracked brains
cannot see any defects in themselves, being prepossessed with an

Chap. XLI.] the sinner's last sentence. 421
opinion of their own perfection. Both the naturalists and the
moralists are so far from knowing the plague of their own hearts,
that they count everything of nature rather lovely than loathsome.
And as among the Moors blackness is counted a beauty, because
it is common and general, and they see no other ; so with these men
"the vitiosity of nature, which is the seed of all evil, is commended
for the spring of virtue. Indeed they are in love with their disease,
and instead of health have this unhappiness, that they feel not their
own sickness ; so that neither the one nor the other can be religious,
or perform those duties which God requireth.
Regeneration is absolutely requisite to this ; he that layeth not
that for his foundation, can never build a temple for God ; he must
needs prove a bankrupt, that is worse than nought when he begun.
Some tell us that trees shoot above ground as much, and no more,
than they do under ground. I am sure there is no more godliness
outwardly in the life, than there is inwardly in the heart. If the fear
and love of God be the great spring to set all the wheels agoing in the
ways of religion, then all is right, but till then nothing is right. If
there be not the oil of solid grace in the vessel of the heart, to feed
profession in the lamp, and holiness in the life, both will quickly fail.
When God intends that his people should walk in his statutes,
keep his judgments, and do them, what doth he for them to pre
pare them and enable them thereunto ? Truly this : he regene
rates them, and changeth them, and putteth a new principle into
them : ' I will give them a new heart and a new spirit,' Ezek.
xxxvi. 26 ; I will cast them in the fire of my word, and though
they are old, tough, untoward metal, I will melt them, and soften
them, and they shall run into my mould. But how can this be ?
nature will still run into its old temper ; though it may be a little
altered in its form, yet it will still continue the same in substance
and matter. No|; I will put my Spirit into them, and they shall
walk in my commandments, and do them. My Spirit shall renew
and quite alter their spirits ; it shall turn the stream of their hearts
from the world and flesh unto God, and shall be in them a principle
of spiritual life and motion, strengthening them to ' walk in my
statutes, and to keep my commandments, and do them.' The
natural spirit would have served to [have] done natural actions.
The spirit of the world would have served for a man to have walked
according to the course of the world, but no less than a new spirit
can serve for a new life ; and nothing below the Spirit of God can
help unto a faithful walking with God.
Two things, reader, I would specially commend to thee, without

422 the sinner's last sentence. [Chap. XLI.
which thou canst never rightly obey any positive precept ; and they
are to make sure of a change in thy judgment and thy heart.
1. Make sure of a change in thy judgment concerning sin and
obedience. By nature thou hast looked on sin, as Achan on the
wedge of gold, and David on Bathsheba, as lovely and desirable ;
thou hast beheld it through the devil's spectacles, and so hast
judged it eligible ; if still thou art of the same mind, though thou
mayest for shame or fear forbear it a while, yet as two lovers parted
by their parents, contrive and conspire how to meet together, and
do find some opportunity or other concurring with their desires, so
thou wilt find some time to give thy old beloved lusts a visit, and as
close and fond embraces as ever. There is a necessity of being re
newed in the spirit of thy mind, if thou wouldst not be conformable
to the world in sin and folly, Rom. xii. 2. Formerly thou hast
looked on holiness as a mean, contemptible thing, as a foolish,
ridiculous thing, as a fruitless, unprofitable thing, John vii. 48,
49; 1 Cor. ii. 14; Job xxi. 15; Mai. iii., and thereupon hast
turned thy back upon it ; if thou art still of the same opinion, thou
wilt be still of thine old ungodly conversation. Till thy mind be
enlightened to see the beauty of holiness, the excellency of obedience,
the equity of the divine precepts, the right and title that God hath to
thy person and service, thou wilt never perform duties to any purpose.
Till thou art turned from darkness to light, thou canst never
be turned from Satan to God, Acts xxvi. 18. They must be re
newed in knowledge after the image of him that created them, who
would put on the new man, which is after God, is created in right
eousness and true holiness, Col. iii. 10 ; Eph. iv. 24. This illumi
nation is requisite in order to the second thing ; there must be a
change in the judgment, before there can be any in affections.
2. Get thy heart changed about sin and obedience ; if there be
not a loathing in thee of sin, and a love in thee to holiness, thou
wilt not much or long forsake the one, or follow after the other.
By nature thou lovest sin as thy meat and drink, Prov. iv. 17 ; as
thy dainties, Ps. cxli ; as thy members, Col. iii. 5 ; as thy right
hand and right eye, Mat. xviii.; as thyself, Mat. xvi. 24. Now
whilst this love continueth, thou canst never leave sin. As the dog
may forbear the meat on the table whilst the servant's eye is on him,
for fear of the cudgel ; but when he can come at it alone and
escape, he will fall to it greedily. If, from a conviction of the great
evil of sin, thy heart be not brought to abhor it, though some qualm
of conscience, or sharp providence, may make thee desist from it at
present, yet when these distempers, as thou countest them, are

Chap. XLI] the sinner's last sentence. 423
gone, thy stomach will come ; and as one recovered of an ague, thou
wilt fall to more greedily, and feed on it more largely than ever.
By nature thy heart is set against obedience. Thy voice is, I will
not have this man to rule over me ; the voice of thy heart, which
was the voice of their lips, for they spoke plain English, ' As for
the word that thou hast spoken to us, in the name of the Lord, we
will not do it,' Jer. xliv. 16. Both the king and his laws are odious
to thee, and how then shall they be obeyed ? If thy heart con
tinue thus bent against holiness, dost thou think thou canst mind
it ? All thy shows, and shadows, and flourishes, and profession, and
privileges, and purposes, and promises, will signify nothing for
holiness, or against sin, till thou canst say with David, ' I hate
every false way : but thy law do I love,' Ps. cxix.- He is hardly
separated from his master, be he God or Satan, who is bound and
fastened to him with the heart-strings of love. And the devil shall
find it a tough task to rob Christ of that servant who takes pleasure
and delight in his work. Therefore, reader, thy judgment must be
altered, that thou mayest judge of sin and holiness aright, and
thereby thy heart be brought out of love with sin, and in love with
holiness ; and then the work of piety will go on pleasantly, and
thou wilt cheerfully obey the divine commands. His statutes will
be thy songs, whilst thou art in this house of thy pilgrimage, Ps.
cxix. Oh how readily wilt thou set about thy business, when the
laws of God are the joy of thy heart ! Ps. cxix. Ill ; and thy de
light is in his law, Ps. i.; when thou hast a nature in thee that
inclines, and enableth, and engageth thee to godliness ; when thou
canst savour and relish duties and ordinances, and taste them more
pleasant to thy soul than ever the greatest dainties have been to
thy body.
If thou wouldst be truly and positively holy, thou seest, reader,
a necessity of conversion ; without it thou canst no more act holily,
than a dead man can move, or a stone walk, or the tide of itself
turn backward, when in its full strength and career. What then
wilt thou do ? For I must confess, withal, that this regenerating
work, which is a resurrection from the dead, and a new creation, is
altogether beyond thy power. Thou canst as soon stop the sun in
its course, and seal up the influence of the stars, as convert thyself.
But to encourage thee, know that there is help to be had ; God hath
proclaimed himself the author of it : James i. 18, ' Of his own will
begat he us (and his word and ministers the instruments of it) by
the word of truth;' so Acts xxvi. 18 ; 1 Cor. iv. 15. So that thy
work must be to wait on God in his word, and to beg hard of him

424 the sinner's last sentence. [Chap. XLII
that he would be found of thee in his own way. Alas ! how shouldst
thou fill heaven and earth night and day with thy cries, and groans,
and tears, and prayers, when thou considerest, except thou livest
to God, and walkest after the Spirit, thou art lost for ever ; and
without a new heart and new spirit thou canst not live or walk so ;
and none but God can do this for thee. 0 friend, fall down on thy
knees before him, acknowledge thy unworthiness ; urge God with
his promise, ' I will give you a new heart, and a new spirit will I put
into you ; and I will take away your hearts of stone, and give unto
you hearts of flesh. And I will put my spirit into you, and cause
you to walk in my ways,' Sec, Ezek. xxxvi. 26, 27. God cannot
deny his own handwriting ; he will make good what he hath spoken.
Look up to Jesus Christ to plead for thee, who died to purchase
holiness, and delights to see that paid which he hath bought ; and
hath God engaged to him, ' that he shall see the travail of his soul,
to his satisfaction,' Isa. liii. 11 ; and persevere in so doing, knowing
thou shalt reap in time, if thou faintest not.

CHAP. XLII.
Another cause of sins of omission, ignorance; with the cure of it,
labouring after knowledge.
2. Another cause of sins of omission is ignorance. They who
know not their master's will can never do it. Let papists say that
ignorance is the mother of devotion ; the word of God and our own
experience do loudly speak the contrary : Eph. iv. 18, ' They are
estranged from the life of God (i.e., a life of holiness, a life in
heaven) through the ignorance that is in them, because of the
blindness of their hearts.' A blind man may well miss his way, and
a blind mind can never do his work. Whatever the world talks of
their honesty and goodness, notwithstanding their ignorance, ' with
out knowledge the mind is not good,' Prov. xix. 2. They presume
to excuse their dark heads with their good hearts, but these two
are inconsistent. A dark cellar is not fuller of vermin, nor a dark
hole of dust, than a dark heart is of filthiness, Hosea iv. 1, 2. They
who want the knowledge of God are under the dominion of the
devil ; he is the ruler of the darkness of this world, Eph. vi. And
I am sure the unclean spirit never bears sway in a clean heart, nor
this evil spirit in a good heart. No, as the eagle, he first pecks out
the eyes of his prey, and then devours it. How easily is a blind

Chap. XLII] the sinner's last sentence. 425
soul conquered and killed by the enemies of his salvation ! What
error will not an ignorant creature swallow down ? He is like water,
ready to take the impression and form of what vessel you please to
pour him into. Mat. xxii. 29, our Saviour tells the Sadducees
that ' they erred, not knowing the Scriptures ;' and the apostles
told the Corinthians, who doubted at least about the resurrection,
as the Sadducees denied it, ' Some have not the knowledge of God,'
1 Cor. xv. 32. What crime will not an ignorant man commit ?
Knowledge to the mind is as light to the world, which discovers
our way, and thereby prevents our wanderings ; but it is no wonder
at all for men, in the night and darkness of ignorance, to go astray,
or to stumble and fall. ' If a man walk in the night he stumbleth,
because he seeth not the light of this world,' John xi. 9. Why do
we think sin is called a work of darkness ? truly not only because it is
from the devil, the prince of darkness, and he that doth evil loveth
darkness, hates the light, and it is the way to blackness of darkness,
but also because it is conceived in the womb of a dark heart. The
prince of darkness may beget what monsters he pleaseth on such
persons : 2 Tim. iii. 3, ' Ignorant women were laden with divers
lusts.' No soil fuller of such weeds than that which is not manured
with knowledge. St Paul's ignorance was the ground of his
wasting the church at such a cruel rate : ' I was a blasphemer,
a persecutor, injurious, but I did it ignorantly,' 1 Tim. i. 13. That
monster sin, which the sun hid his head as ashamed to behold, the
murder of our Lord Jesus Christ, had ignorance for its mother :
Acts iii. 15, ' Ye killed the Prince of life ;' ver. 17, ' And now,
brethren, I wot that through ignorance ye did it, as did also your
rulers.' So the apostle Paul, ' Had they known, they would not
have crucified the Lord of glory.' Now if ignorance be the cause
of such grievous commissions, it must much more be the cause of
omission ; for in all these commissions there are great omissions ;
but I shall shew particularly that ignorance is one cause of sins of
omission. We are bound to love God, and that ' with all our hearts, and
with all our souls, and with all our strength,' Mat. xxii. 37 ; but
is it possible to love one whom we are ignorant of ? Did ever any
fear an unknown evil, or desire or delight in an unknown good ?
Are not the greatest rarities and richest jewels of the world, that
are undiscovered, undesired ? The apostle saith, ' He that loveth
not his brother whom he hath seen, how can he love God whom he
hath not seen ? ' 1 John iii. I am sure he that doth not so much as
see God with the eye of his soul, his understanding, can never love

426 the sinner's last sentence. [Chap. XLII.
him. We say, What the eye sees not, the heart grieves not ; it is
as true, what the eye seeth not, the heart loves not.
Who can obey divine precepts who is ignorant of them ? or fear
divine threatenings who doth not know them ? or be allured by
divine promises who is altogether a stranger to them ? God, and
Christ, and pardon, and life, and promises, and covenant, may stand
long enough knocking at the door of a heart fastened with ignor
ance, before they will find admittance. It is our duty, our great
gospel-duty, to believe in Christ, John vi. ' This is his command
ment, that ye believe in him whom he hath sent,' 1 John iii. 23.
But ignorance hinders this : ' How shall they believe in him of whom
they have not heard ? ' Rom. x. 14. Who will trust a mere stranger,
especially in a matter of weight ? I had need to know him well
whom I trust with my soul and salvation, with all I am worth for
this and the other world. A wise man will not venture his estate,
much less his life, least of all his soul, with one of whose integrity,
and faithfulness, and ability, and responsibleness, he hath hot good
assurance. The psalmist's saying is, ' They that know thy name
will trust in thee,' Ps. ix. 10. They who know thy grace, and good
ness, thy promise, and power, and truth, they will trust thee ; but
others will not. Paul's hope could not have been so high, nor the
wine of his joy so brisk, when his death drew near, had it not been
for his great acquaintance with him with whom he had ventured
his all : 2 Tim. i. 12, ' I know whom I have believed, (how will
ing, how ready, how able to save me,) and what I have committed
to him he is able to keep for me against that day.' Knowledge is
so requisite to faith, that it is once and again put for faith, Isa. liii.
10; 1 Cor. ii. 2; John xvii. 3; Phil. iii. 8, 9 ; but ignorance is
faith's great hindrance.
Again, our duty is to repent upon pain of eternal perdition, Luke
xiii. 3 ; Mat. xi. 22, 23. But ignorance causeth men to omit this
as well as the other. Where there is a veil upon the understand
ing, there is ever a caul upon the heart and conscience. As in the
night season, we have always the hardest frosts and the coldest
weather ; therefore the Holy Ghost tells us, when Israel shall re
pent and turn to the Lord, the veil shall be taken away, 2 Cor. iii.
16, 17. While the veil remains they are still turning more and
more from God, till wrath come upon them to the uttermost ; but
when the veil shall be taken away, that they shall see the evil, and
mischief, and loathsomeness, and folly of those ways they have
turned to ; and also for the beauty, and amiableness, and bounty,
and kindness of that God they have turned from, then they will

Chap. XLII] the sinner's last sentence. 427
quickly return unto the Lord. Indeed, men may thank their ignor
ance for most of their omissions, especially the heathen, and many
Christians who live in dark corners of the land ; ay, and many who
are as void and empty of knowledge as the heathen, who live under
the gospel. Many of these neglect family duties, closet prayer, a
strict sanctification of the Lord's day, edifying others to their power
as opportunity is offered them, and several others, because they do
not understand them to be their duty.
Reader, the cure of this must be for thee, if ignorant, to labour
after the knowledge of God, and thy duty to him. When David
leaves his charge with his son Solomon, to serve and worship the
blessed God as the great business of his life, mark how he begins
with the means thereof, and concludes with the motive thereto :
' And thou, Solomon my son, know the God of thy fathers, and
serve him with a perfect heart and willing mind. If thou seek
him, he will be found of thee ; but if thou forsake him, he will cast
thee off for ever,' 1 Chron. xxviii. 9. As if he had said, Solomon,
thou son of my love, thou son of my vows, I am now dying, and
going to my long home ; nature and grace, my love to thee and to
God, do both strongly incline me to desire thy welfare, and to wish
thee well eternally ; I know not better how to speak and declare it,
than by charging and commanding thee that whatever thou
omittest or neglectest, thou wouldst adore and worship the God of
thy fathers, and that not formally and customarily, but solemnly
and sincerely, with a perfect heart and willing mind ; and to this
end there is a necessity of thy knowing him. Till thou knowest
his grace and goodness, thou wilt never love him ; till thou knowest
his holiness and justice, thou wilt never fear him ; till thou knowest
his promises, and power, and faithfulness, thou wilt never trust
him; and till thou knowest his boundless sovereignty and do
minion over, his unquestionable right and propriety in, the works
of his hands, thou wilt never obey him ; therefore study the know
ledge of this God of thy fathers, that thou mayest serve him ; for
be assured, he will not be mocked : ' But with the upright, he will
carry himself upright ; and with the froward, he will carry himself
froward,' Ps. xviii. ' If thou livest after the flesh, thou shalt die ;
if thou walkest after the Spirit, thou shalt live.' If thou seek him
in his own way, with all thy heart, as the great work and business
of thy life, he will reveal himself to thee, and be found of thee in a
way of grace and favour ; but if thou embrace the world, or the
flesh, as thy sovereigns or portions, and so cast him off, be confident
he will forsake and cast thee off for ever, and then what will devils

428 the sinner's last sentence. [Chap. XLII
do to thee, and what misery will not surprise thee ? Friend, God
affords thee many helps for knowledge, and wilt thou not labour-
after it ? Shall men stumble, and fall into hell for want of doing
their duties, and neglect to do their duties for want of knowledge,
and that in the clear sunshine of the gospel, as those do that live
in the night and darkness of heathenism and paganism ? Reader,
wilt thou not see at midday, at noonday ? Shall neither the works
nor word of God teach thee the knowledge of him ? Wouldst thou
do the will of God or not ? if thou wouldst not, I have no more to
say to thee, but the Lord have mercy on thee. If thou wouldst, as
thou must, if ever thou be saved, Mat. xxiii. ; thou seest a neces
sity of knowledge, for can thy child or servant do thy will if they
be ignorant of thy will? Is it rational to expect that one who
knoweth not what thou wouldst have, should do what thou wouldst
have ? Why canst not thou make thy beast as pliable, and as
obedient to thee as thy son ? Is it not because thy beast is not so
capable of understanding thy mind as thy son is ? Nay, if thou
shouldst do what God commands, and not know that he com
manded it, thou couldst not obey him in it, for all obedience con
sisteth in doing what God bids us, because he bids us, Ps. cxix.
5, 6. For unless his authority do principally sway the conscience,
in our subjection to what he enjoins, it is nothing worth. God
hates blind sacrifices, Mai. i. Reader, wouldst thou have high and
honourable thoughts of God ? wouldst thou have awful and reve
rential apprehensions of God ? wouldst thou have heart and life
wholly at his command ? then know him : Ps. lxxvi. 1, ' In Judah
is God known ; his name is great in Israel.' How comes his name
to be so much reverenced, and praised, and admired in his church,
more than in all the world beside, but because there he is better
known ? ' In Judah is God known, thence his name is so great in
Israel : ' ' Father, the world hath not known thee, but these have
known thee,' John xvii. So that, reader, if ever thou wouldst
esteem, and honour, and love, and obey God, get the knowledge of
him. This is spiritual life, and the seed of eternal, John xvii. 3.
Be not brutish in the shape of a man, as the horse and mule which
hath no understanding, Ps. xxxii. 9, xlix. 20, and xcii. 6, but take
any pains in hearing, and reading, and meditating, and in confer
ring with others, that thou mayest get knowledge : ' They shall run
to and fro, and knowledge shall be increased.' The merchant ven
tures to and fro, from port to port, in a wooden bottom, to increase
his wealth, and get some precious pearls. Knowledge is a jewel of
much greater value. Let no labour be thought too much for it ;

Chap. XLIII] - the sinner's last sentence. 429
especially ' cry after knowledge, and lift up thy voice for under
standing ; seek her as silver, and search for her as for hid treasure :
then shalt thou understand the fear of the Lord, and find the
knowledge of God,' Prov. ii. 4-6.

CHAPTER XLIII.
Another cause of sins of omission, idleness, ivith the cure of it.
3. A third cause of sins of omission is idleness. Negative holi
ness requires no great pains ; a man may forbear drunkenness,
swearing, lying, stealing, &c, without any great labour. A man
may keep his bed, or his chair all day, and so do no hurt. Some
men, as the historian observes, are sola socordia innocentes, do no
mischief, not because they dare not, God having forbidden it, but
because it would cost them some pains to do it. Their heads must
work to plot and contrive it, and their hands to manage and exe
cute it. There is a sluggish temper and poorness of spirit in many
men, who prefer a mean quiet before a treasure with labour. The
sluggard would do evil as other men, only he is unwilling to lose
his sleep and ease, as they do to accomplish their wicked designs;
and he would do good as others, (I mean in regard of the matter of
duties,) only he is loath to be at the labour. Negative godliness
requires only a sitting still, and a forbearing to meddle with such
and such things which God hath prohibited ; but positive godliness,
if to any purpose, requires industry, and zeal, and activity, and the
putting forth our strength and spirits, which makes the idle wretch
take his leave of it. The slothful servant could let his talent lie
still in the earth, and not lay it out in gaming and rioting, &c, and
continue his slothfulness ; but if he had improved it, in trading for
his master's profit, he must have gone up and down, and taken
pains. It is easy to forbear cursing, and swearing, and blaspheming the
name of God ; these may suit well with a torpid, idle person, but
to call on the name of God, to pray fervently, to pray without
ceasing, to lift up the soul in prayer, to pour out the heart, to stir
up one's-self to wrestle with God, to seek him with all the heart,
with the whole heart ; this will require some pains and labour, and
this makes him forbear it. Again, it is no great pains for a man
to keep himself from hearing lascivious, vain, backbiting, or flatter
ing, or evil language ; a man may but forbear coming into such

430 the sinner's last sentence. [Chap. XLIII.
company, or depart from them when he understandeth them about
such wickedness ; but for a man to hear the word of God with
reverence as the word of God, with meekness as willing to be
governed by it, with faith as believing all the promises and threat
enings of it to be of unquestionable certainty, and with a resolution
to practise it as knowing we shall be judged by it ,at the day of
Christ ; this will cost some head and heart work, which the sleepy
drone is unwilling to come to.
Again, the right performance of duties, in regard of the manner,
requires much more pains than in regard of the matter ; therefore
they who take upon them a form deny the power of godliness ; and
who are not guilty of external, are yet of internal omissions. How
many pray or mumble over a few words morning and evening to
God, and are pleased with it, as if therefore all were well, and
think God pleased too, who never trouble themselves with minding
that reverence, humility, uprightness, sense of want, faith in Christ,
importunity of desires, which God expects in every prevalent prayer ; •
and the reason is, because the former is so easy, and the latter so
laborious. Besides, for a man to examine his own heart frequently and im
partially, and to call himself to a strict account what he hath been
and done in the world, and what is like to become of him, and to
befall him for ever ; for him to take the looking-glass of the law of
God, and therein to behold his heart and life, and having compared
his practices with the divine precepts, which are exceeding broad, .
to accuse, and judge, and condemn, and loathe, and abhor himself;
for him to lay himself low before the Lord, and to acknowledge and
confess with shame, and anger, and grief, his filthiness and wicked
ness, and to beg pardon and grace as earnestly as one that believes,
if his requests be denied, his poor soul is damned for ever ; — friend,
friend, this is hard and painful work, and the idle man will not
meddle. Once more, he that will be positively holy, must watch
himself in all his ways, must watch for opportunities of service to
God ; he must catch at them, and improve them, when he hath
them put into his hand ; he must stand always upon his guard, to
defend himself against his enemies ; and be as a sparrow upon the
house-top, to look about and consider where he may pick up any
spiritual food for his soul ; he must design, and study, and contrive
how he may spend his time, and parts, and strength, and estate to
the best advantage of his Lord and master ; and think nothing too
much, no pains, no labour, no, not his blood for his Lord's honour •
and will a sluggard, that lieth with his hands in his bosom, do

Chap. XLIII] the sinner's last sentence. 431
this, or any part of this ? Ah friend, the sleepy world dream of
happiness upon easy terms, as if they could walk to heaven in a
pleasant meadow, or be carried to heaven in a down bed ; but it
must not be, it cannot be — difficilia qua} pulchra. Canst thou
obtain anything that is excellent unless thou art diligent ? Doth
the tradesman get an estate who is not industrious to look after
his customers, his books, and whatsoever concerns his calling?
Can he who sits still in his chimney corner, and neither minds
buying in nor selling out, nor takes care how things are ordered in
his shop, ever expect to be rich ? Reader, if ever thou wilt make
anything of it, there is a necessity of shaking off this slothfulness.
I must tell thee, an idle person is the devil's cushion, his own
burden, unlike and loathsome to God, and a wen in the body
politic where he lives. To cure this, reader, I must say to thee, as
the apostle to the Ephesians, ' Awake thou that sleepest, arise from
the dead,' Eph. v. 14. Friend, thy work is not to be done sleeping ;
God work, soul work, eternity work is not to be done sleeping.
Labouring, wrestling, fighting, striving, running, are not to be done
sleeping, John vi. 27 ; Gen. xxxii. 24 ; Mat. vi. 13 ; 1 Cor. ix.
Dost thou think to attain everlasting pleasures and not to take
pains ? Doth God value his blissful mansions at so low a rate as
• to throw them away upon those who slight them, and judge them
unworthy their utmost endeavours ? Is the price of heaven fallen
since the Redeemer's being in the world ? Then it was, ' Seek
first the kingdom of God, and the righteousness thereof/ Mat. vi.
33 ; ' and strive to enter in at the strait gate,' Mat. vii. 33 ; ' and
labour for the meat that endureth to everlasting life,' Mat. vi. 27 ;
and is it now laze and loiter, and be blessed for ever ? Though
God doth not expect from thee a natural price for his Son, — that is
impossible for men or angels to give, — yet he doth expect that
pactional price which he hath set down in his word, as the con
dition of those that shall have a part in him.
Reader, dost thou know what pains the merchant takes for cor
ruptible treasures, how he ventures his life in a wooden bottom,
and a tempestuous ocean, and is every moment in danger of death ;
how he sails from haven to haven, disposing and exchanging com
modities, trading and trafficking with persons of divers countries
and languages, and all to get a little wealth ? And if worldly pearls
cannot be had without pains, dost thou think the pearl of great
and inestimable price, the Lord Jesus Christ, and the fruits of his
precious blood, may be had for nothing ? I tell thee, as God valued
his Son at so high a rate, as to accept of his temporary sufferings

432 the sinner's last sentence. [Chap. XLIII.
as fuller satisfaction to his justice on the behalf of millions of souls,
than if they had fried millions of millions of millions of years in
hell ; so God will make thee value and prize him, if ever thou par
take any benefit by him. And if thou once comest to know his
worth, and to esteem him accordingly, thou wilt think no toil, no
sweat, nay, no blood too good or too much for him.
Friend, ponder the work of positive godliness, and then judge
whether diligence be not requisite. Closet duties, as praying, read
ing, self-examining, and family duties must daily be performed, and
that with life and vigour, and all the soul, and all the strength.
Thy earthly calling must be followed with heavenly affections, and
whilst thy occupation is amongst men, thy conversation must be
with God. In all companies,, and at all seasons, and in all condi
tions, thou art to be in the fear of God, and watchful over thyself,
that thou dost nothing to displease him, and solicitous how thou
mayest do that which is most pleasing to him. Thou must love
God with all thy heart, when he seems most angry with thee ;
and trust in his goodness, when he inflicts never so great or so
many evils on thee. Thy duty is to believe in a crucified Christ,
and so venture thy soul on the death of another, upon the bare
warrant of Scripture ; thou art required to deny, and be.moan, and
abhor thyself, as near and dear as thou art to thyself, to mortify '
thy earthly members, and to cut off thy right hand, and pluck out
thy right eye. Not a relation, not a condition, not an ordinance,
not a providence, but calls for duties, suitable duties, to be per
formed, and not one of these duties but calls for suitable graces to
be exercised. Besides, ere these duties can be performed, and these
graces exercised, many strong and sturdy lusts must be subdued ;
the allurements, on one hand, of a flattering, gaudy, giddy, skin-
deep world, as babies to please children, trampled on; and its
affrightments, as clothes stuffed with straw, to scare birds, must be
despised ; ay, and all the powers and policies of hell combated with,
and conquered. • And, friend, can all this be done with thy hands
in thy pocket, or without pains ? It is in vain to think of freedom
from omissions whilst thou liest on the bed of security. Water
corrupteth, and breeds venomous creatures, whilst it standeth still ;
it is preserved sweet by motion, as we experience in running streams.
The unused iron rusteth, whilst that which is used groweth daily
more bright. Neither nature nor art will afford us anything that
is good, without labour. The ground will not yield its fruit, unless
the husbandman dung, and plough, and dress, and harrow- it. Can
any artist make an excellent clock, or watch, or curious vessel, with-

Chap. XLIII.] the sinner's last sentence. 433
out pains ? And wilt thou presume of holiness and heaven without
it ? The heavens are ever in motion for the benefit of this lower
world, and never stand still but by a miracle. The earth is always
labouring to bring forth fruit for our profit and delight, and never
idle and barren, but as cursed of God for man's sin. Adam, in his
estate of innocency, was by God himself taught a lesson of industry,
and commanded to till the ground. Our blessed Saviour was not
idle ; but when he undertook the work of man's redemption, went
up and down doing good, denying himself his sleep. A great while
before day he was at prayer, Mark i., and he prayed all night. He
denied himself his food when he was hungry; and, disappointed of
food at the fig-tree, he goeth not to a house to eat, but to the
synagogue to preach. He denied himself his ease and pleasure,
and all to follow his business, John ix. 4. As he said, so he did :
' I must work the work of him that sent me whilst it is day.' And
did Christ contend, and fight, and strive, and wrestle night and
day before he was crowned, or could enjoy the joy set before him,
and dost thou think to have all for nothing ?
Reader, to conclude this head, consider Rom. xii. 11, ' Not
slothful in business, fervent in spirit, serving the Lord.' Where
we have the duty I am persuading thee to, commanded by the
apostle, in regard of its great weight, extraordinary difficulty, or
backwardness to it, both ways: 1. Negatively, 'not slothful in
business ; ' i.e., you will do nothing at it if ye be sleepy or slothful ;
the business is not such as may be done in a dream. As idleness
is the burial of our persons, so slothfulness is the burial of our
actions. It is bad to be slow at our business, but much worse
to be slothful. 2. Affirmatively, ' fervent in spirit ; ' this is the
greatest diligence possible. Fervency is the heat and height of
the affections, and is as contrary to slothfulness as fire to water.
When the powers and faculties of the soul are wound up to their
highest pitch in the service of God, then a man may be said to be
fervent in spirit. The labour of the body is nothing to the labour
of the brains, and the sweating of the outward man is little to the
industry of the inward man. He that hath the heart of a man
may command his purse, and hands, and what he hath. Fervency
of spirit, or intension of mind about any business, will call in his
time, and wealth, and strength, and all to its assistance.
3. The duty is urged by a high and weighty reason, ' serving
the Lord.' It is the majesty, excellency, purity, and boundless per
fection of the object which requires such warmth, and life, and
heat, and fervency of spirit in those that adore him. Though we
vol. v. 2 E

434 the sinner's last sentence. [Chap. XLIV.
may make bold with our fellow-dust and ashes, with those that are
of the same make and mould with ourselves, yet the Most High, he
whose name alone is excellent, the God of the spirits of all flesh,
to whom the whole creation is less than nothing, he is not to be
made bold with. His immense being and perfections command the
highest and the hottest affections. The greatest prince must not
be put off with less than the greatest peasant.

CHAPTER XLIV.
Another cause of omissions is vain excuses men have, that
omissions are little sins ; with the cure of it.
4. A fourth cause of sins of omission is a presumption, or false
opinion, that men have concerning them, and so they think to ex
cuse them.
1. That they are little sins, and so not much to be minded.
2. That the performance of them would be unseasonable at this
or that time, and so they are put off to another time, that never
comes. 3. That when they are called to the performance of this or that
duty, they neglect it with this excuse, that it is but one duty they
live in the neglect of, or it can be no great matter for once to omit
it. Reader, I shall handle these severally, and shew, first, that
these foolish excuses which men please themselves with, do cause
omissions, and then direct to the cure of each severally.
1. The first excuse is, that omissions are small sins, and this
opinion is generally rooted in all men. Because they do not fly in
the face of conscience, disturb the light of reason, trouble the so
cieties where, and debauch the persons amongst whom, we live, as
some sins of commission do ; therefore they fancy, for it is but a
fancy, that they are light and little, and no great matter is to be
made of them. When once a man hath sucked in this poisonous
opinion, no wonder if his heart swell, and his life swarm with such
sins. For when his nature hath a reluetancy against the positive
precepts, much more than against the negative, and his lazy temper
sets him farther off, and he believes that they are peccadilloes, and
little taken notice of by God ; yea, that a pardon in the high court
of heaven is allowed in course for such small offences ; what should
hinder but he should abound and continue in them to the end of
his life, unless his judgment of them be altered ?

Chap. XLIV.] the sinner's last sentence. 435
In all our converses and dealings, we are most careless about
matters which we judge to be of small concernment ; for it is
judged a part of folly to be very solicitous about toys and trifles.
If I have a slight cut on my finger, or my skin raised, I possibly
let it go, and am nothing troubled about it ; but if a bone be
broken, or a vital part infected, I am not a little perplexed, and
quickly apply the best means for the cure of it. The less I appre
hend the danger to be, the less care I take to prevent it.
We see it by experience about the laws of men, that those laws,
the breach of which they presume will be generally winked at, and
little taken notice of by the magistrate, as relieving beggars, and
several others, are seldom observed, and men at most are indifferent
whether they keep them or no ; but for those laws which they be
lieve will be severely reckoned for, if men break them, as those
against thefts, murders, ravishments, treasons, and the like, these
they will be tender of, and take care lest they should incur their
penalties. Truly, so it is about the laws of God. We do usually
make some conscience of those laws which we apprehend have
death, and hell, and wrath, and damnation attending the breach
of them ; but those laws, the breach of which we presume is no
great matter, and little minded by God, we are careless and in
different about.
To cure this, reader, consider these three or four particulars.
(1.) I grant that there are degrees of sin. All sins are not of the
same size, nor every sinner of the same stature. All ordinary
births which Satan begets upon the hearts of men are not of the
same bigness, yet sometimes we find monsters born. Some sins are
compared to camels, others to gnats, Mat. xxiii. 24 ; some to motes,
others to beams, Mat. vii. 3 ; some to talents, others to farthings or
pence. Our Saviour tells us of a creditor who had two debtors,
the one owed much more than the other, Luke vii. 41, and xvi. 5.
Some sins are pardonable, other sins unpardonable: Mat. xii. 31,
' Wherefore I say unto you, All manner of sin and blasphemy shall
be forgiven unto men ; but the blasphemy against the Holy Ghost
shall not be forgiven unto men.' The Stoics, as Tully observes in
his Paradoxes, — and the Jovinians, as St Jerome1 testifieth in his
Second Book against them, sided with them, — held that all sins
were equal, because all sins are aberrations from the rule, and a
going beyond the bounds ; but it is to be considered that some may
wander farther from their rule, and out of their way, than others,
Somemay shoot widerthan others, though both miss the mark.
1 Epist. 29, cap. 1.

436 the sinner's last sentence. [Chap. XLIV.
A sin against the first table, cwteris paribus, is greater than a
sin against the second, 1 Sam. ii. 25, as being more immediately
against God. Whereas all sin hath its sinfulness from its opposi
tion and offensiveness to so infinite a majesty : Ps. li. 4, ' Against
thee, thee only have I sinned.' Thus we read that witchcraft and
idolatry, which directly disown God, are the greatest sins, 1 Sam. xv.
13 ; and our Lord Jesus, when asked what was the first and great
commandment, answers, ' To love the Lord our God with all our
hearts,' Sec, Mat. xxii. 11. Spiritual sins are greater than bodily
sins : 1. As those by which we most imitate the devil, who is for
spiritual wickedness in high places, Eph. vi. All sin is from Satan
per modum servitutis ; but these sins per modum imaginis. 2. As
those sins by which we most directly oppose God, who is a spirit,
John iv. 24, and therefore God most directly sets himself in battle
array against them. 3. As those sins that defile and pollute most
the chiefest part of man, his spirit, in which regard the apostle
calls them filthiness of spirit, and distinguisheth them from the
filthiness of the flesh, 2 Cor. vii. 1. 4. As those sins which are
the spring of all bodily and outward sins : ' Out of the heart pro
ceed murders, blasphemies, thefts,' &c, Mat. xv. 19. 5. As those
sins have more of the heart and spirit in them, the malignity of
sin, in regard of its object, is from the immensity of that God
against whom it is committed ; in regard of its subject, it is from
the degree of that heartiness and willingness with which it is com
mitted. To backslide in heart, is more than to backslide from God
with our tongues, and deny him vocally : Prov. xiv. 14, ' Such a
one shall be filled with his own ways and wickedness.' To err in
heart is the provocation indeed, Heb. iii. 10. To err in heart is
much worse than to err in our heads ; the more of the heart and
spirit in any service, the more lovely and acceptable to God ; the
more of the heart and spirit in any sin, the more loathsome and
abominable to God. 6. As those sins which have their full scope
and swing. In bodily sins a man is curbed, as in uncleanness, by
the weakness or weariness of his body ; in prodigality, and luxury,
and pride, by the weakness of his estate ; in murder, by his antago
nist's strength, or his fear of the law, or want of opportunity. But
spiritual sins have none of these obstacles or hindrances. He whose
body is so weak, that he cannot know one woman, may yet in his
spirit defile hundreds in one day. He whose estate is so small,
that he can scarce maintain himself, will yet in his thoughts keep
a table for a prince, throw away hundreds upon provision for the
flesh, and be as great an emperor as he pleaseth. He whose sick-

ft

Chap. XLIV.] the sinner's last sentence. 437
ness, and lowness of quality, and want of a convenient season,
hindereth him from doing his neighbour the least actual injury,
may yet in his spirit slay more than Samson did with the jaw-bone
of an ass in a much less time.
Sins against knowledge are greater than sins of ignorance. Our
Saviour tells the Jews, that if they had been blind, they had had
no sin ; ' but because ye say ye see, therefore your sin remaineth,'
John ix. Sins against knowledge are sins against our own light,
and thereby we offer violence to ourselves, Rom. i. 21-28. 2. More
daring to God ; for he who is ignorant of his master's will, cannot
do anything, or omit anything to dare him or to provoke him, be
cause he doth not know what is displeasing to him ; but he who
knoweth what God would have, and omits what he commandeth,
or doth what he forbids, may rather be supposed to commit the one
or omit the other, because of his enmity to God. 3. As more
against the mercy of God. Knowledge is a great mercy. The
understanding of man is the candle of the Lord. And sins against
it are therefore the more provoking, because against the divine
goodness, John xv. 4. These sins against knowledge make way for
the sin against the Holy Ghost, Mat. xii. 32; Heb. vi. 4-6.
Sins against the gospel are greater than sins against the law.
Those sins are against the natural law, the moral, and the law of
faith, Rom. iii. 27, and are committed in the face of the sun, as
they are against the clearest light, so they are against the sweetest
love, and therefore the more sinful. A taper in the hand of a
ghost makes it look the more ghastly : ' This is the condemnation,'
John iii. 19.
Sins repeated and reiterated are much greater than sins once
committed. Hereby the habit of sin is strengthened; frequent
acts root the habits. Hereby the long-suffering of God is abused ;
for the more patient he is, the more he is provoked, Rom. ii. 4.
As in numbers, one, in the first place, stands but for a single one,
in the second place ten, in the third place for a hundred, the
fourth place for a thousand; so here, each repetition is a great
aggravation : Prov. xxix. 1, ' He, that being often reproved
hardeneth hiB heart, shall be (see the grievousness of his punish
ment, not afflicted, but) destroyed ; (the quickness of it) speedily,
(and the irrecoverableness of it,) and that without remedy.' It is one
thing to fall into the water, another thing to lie there ; it is the
latter that drowns men.
The sins of the people of God are greater respectively than the
sins of others ; therefore they are said only to do evil, as if all the

438 the sinner's last sentence. [Chap. XLIV.
world beside were innocent, Jer. xxxii. ' The children of Israel
and the children of Judah have only done evil before me,' Deut.
xxxii. 6. 1. As these sins are committed against the greatest obli
gations on God's part, against the electing, calling, pardoning,
adopting, saving love, each of these is an aggravation of sin. God
accents Israel's sin from his special kindness, Hosea xi. 1 ; ' although
I was a husband to them.' 2. As they are committed against the
most solemn engagements on our part. Every of God's people
doth expressly before God, angels, and men promise and covenant
to be the Lord's, wholly, universally, and eternally the Lord's. The
Israelites avouched God to be theirs. And David swore that he
would be God's obedient servant : Ps. cxix., ' I have sworn, and I
will perform, that I will keep thy righteous judgments.' And it is
no mean sin to be guilty of perjury. God aggravates the sin of his
people by this, ' They all like men have transgressed the covenant.'
3. As these sins are committed against the greatest helps to
obedience, an enlightened mind, a renewed will, sanctified affec
tions, an awakened conscience, and a principle of life or new nature,
are all opposed and resisted by their disobedience. This cut the
heart of David, that God made him to know wisdom secretly, Ps.
li. 6. 4. As the sins of these men cause God to be more blasphemed
and dishonoured than the sins of others, Lev. xxii. 31. Nathan
tells David, ' By this deed thou hast given great occasion to the
enemies of God to blaspheme,' 2 Sam. xii. 14. Indeed, these, by
falling into sin after their repentance, seem to repent of their re
pentance, and to lick up their vomit.
Sins of omission may be greater in respect of the person com
mitting them, a believer ; in regard of the means the offender
enjoyeth, the word of the divine grace ; in regard of the matter
he omits, the duties of the gospel; and in many other respects,
than sins of commissions in others, who have not such circum
stances. It is very evident, and cannot be denied, that sins are unequal ;
for though original sin, as the logicians say of substantia, be not
capable of magis et minus, of intension or remission, of aggravation
or diminution ; yet actual sins are like qualities and quantities
which receive more or less addition or subtraction, and have their
latitude and degrees. For this cause under the law there were
diversity of sacrifices for diversity of sin, Lev. iv.
(2.) I answer, that no sins are little simply. Though there is a
difference of sins considered comparatively, and so sins may be said
to be little, if compared with those that are more heinous, yet no

Chap. XLIV] the sinner's last sentence. 439
sins absolutely considered are little. The least sin resembleth the
earth, which, though but a point to the heavens, yet is a vast
immeasurable body in itself.
[1.] Because all sins are against a great and infinite majesty.
Reader, it is the excellency of the person whose authority is con
temned, and commands violated, and whose name is dishonoured
by sin, that gives sin its name, speaks its heinous nature, and is the
highest aggravation of it, Num. xxxii. 23, and this is done in all
sins. Friend, till thou canst hear of a little God contemned,
abused, disgraced, and resisted by sin, speak no more of little sins
in excuse for thy allowance of them, Zech. i. 5.
[2.] Because the price paid to make satisfaction for all sins, of
what size or sort soever, was a great price, Lev. v. 17, 18. It is
the blood, the precious blood of the Son of God, and that only that
can wash away the least sin, 1 John i. 7. Aaron must offer sacri
fice for pollution in a man's dream, that he never thought of possibly
but in sleep ; and for the sins which the Jews committed ignorantly,
not understanding them to be any offence to God ; and, in answer
to those types, our Redeemer is said to die for the ignorance, the
errors of the people. Reader, till that thou canst tell of a sin so
little, that somewhat less than the death of him who was God will
satisfy for it, call no sin little.
[3.] Because no little punishment is the due and desert of every
sin. The wages of sin is death, and hell, and infinite wrath of
an almighty God ; and therefore it is the wages of every sin, Rom.
vi. 23. A qua tenus ad omne valet consequentia. Because fire, as
fire, burns, therefore every fire burns ; because sin, as sin, damneth,
therefore every sin damneth. So that all sins bring greater intoler
able eternal sufferings. Endless banishment from the blissful pres
ence of God and Christ, everlasting burnings amongst devils and
damned ones, is the desert of every sin. Reader, when x thou canst
tell of a little fire, and little torments in hell, and little horrors and
terrors of soul, there to be the fruit of sin ; call not any of thy sins
little. Another thing, reader, I would advertise thee of, no sin is
little to him who thinks it so. Sins may be said to be mortal or
venial : 1. In respect of their own nature, and so no sins are venial,
but the least is mortal ; 2. In respect of the divine favour ; 3. In
regard of the issue. In the two last respects, all the sins of such
as believe and repent are venial ; not in the popish sense, so as to
be in their own nature no transgressions, but preter-transgressions
of the divine law, and not properly sins, but analogically, but they
1 That is ' till.'— Ed.

440 THE SINNER'S LAST SENTENCE. [CHAP. XLIV.
are venial, as God, for Christ's sake, doth forgive them. Either
those sins which they term venial are forbidden by the law of God
or not ; if not, they are no sins, or the law of God is imperfect ; if
they be forbidden, they are mortal : ' For cursed is every one that
continueth not in all things written in the book of the law to do it,'
Gal. iii. 10.
(3.) I answer, suppose sins of omission were little, yet it is folly
and madness upon this to allow of them. A mote in the eye is a
little thing, it hindereth our sight of the sun, and is big enough to
put us to great pain, and to disturb our whole body. The flies and
lice of Egypt were little creatures, but great plagues. The sting
of a bee is a little thing, but it puts us to grievous torment. He
who refused to give a few crumbs, was denied one drop, Luke xvi.
21. A fly spoils an alabaster box of ointment ; a little poison spoils
much wholesome liquor.
[1.] If they were little, yet they are sins, and that enough to set a
good man against them. It is as much treason to coin a penny, as
a twenty shillings piece ; because the royal authority is as much
violated in the one as in the other. There is the same rotundity
in a little ball or bullet, as in a great one. The authority of God
is as truly despised in the breach of the least commandments, as
some are called, as in the breach of the greatest, as others are
called, Mat. xxii. 36, 37. A sprig of wormwood hath the same
bitterness with the plant. A drop of sea- water hath the same salt-
ness with the ocean. The smallest sin is a breach of the royal law
as well as the greatest, 1 John iii. 4. Though the object may be
different, yet the command is still the same ; and the wise man
tells us that the law must be kept as the apple of the eye, which
is offended by the smallest dust, Prov. vii. 2. The brats of Baby
lon must be dashed against the wall, as the strongest men must be
destroyed. It is worth the while to observe in Scripture how lesser sins, be
ing of the same nature, have given to them the names of the
greater. Malice is called murder, lustful looks adultery, sitting at
idolatrous feasts (though with no thought of worshipping the idol)
idolatry, Job xxxi. 27, 28.
This is argument enough against the smallest sin, that it is a
sin. As the will of God is the highest motive to obedience, so also
against disobedience. All sin, as sin, affronts the divine dominion,
as if he had not authority to command us ; and to the divine wis
dom, as if God did not know what were fit for us to do, and to for
bear ; and to the divine grace, as if he had no respect to our good

Chap. XLIV.] the sinner's last sentence. 441
in his precepts ; and is not this sufficient reason for our hatred of
it, and watchfulness against it ?
Reader, I know thou wouldst not venture upon a spoonful of
poison, but wOuldst consider it is of the same nature with a pint or a
quart ; and why wilt thou venture on any sin, be it never so little in
thine eye, when it is of the same nature, a transgression of the same
law, a contempt of the same Lord, with the greatest. It is murder
to stifle an infant in the womb, as well as to kill a grown person.
Reader, whatsoever hath the nature of sin, must be the object of
thy hatred, let it be comparatively little or great.
[2.] These little sins, if they be so, will make way for greater.
Little wedges open the way in the most knotty wood for bigger.
As thieves, when they go to rob a house, if they cannot force open
the doors, or break through the walls, let in a little boy at the win
dow, who unbolts and unlocks the door, and so* lets in the whole
rabble ; thus the devil, when men startle at greater sins, and by
them he hath no hopes to get possession of their souls, he puts
them upon those sins which they think little, and by these insen
sibly enters ; for they once admitted, open the doors of the eyes, of
the ears, and of the heart too, whereby the whole legion enter, and
rule and domineer in their souls to their ruin. Men do not, indeed
they cannot, imagine the woeful consequences of neglecting their
watch against the least sin. How many who have been so modest
and maidenly at first, that they would not so much as give a lasci
vious person the hearing, when he hath spoken wantonly ; yet by
giving way to their own foolish thoughts, have at last prostituted
themselves to their pleasure without any shame. Sinners increase
to more ungodliness ; when they once venture down hill, they know
not where nor when to stop. Workmen bore holes with little
wimbles, which make way for the driving of great nails.
When Pompey, saith Plutarch, could not prevail with a city to
billet his army, he yet persuaded them to take in a few weak,
maimed soldiers ; but those soon recovered strength, and let in the
whole army, to command and govern the city. Thus Satan, by
sins of infirmity, prevails at length for sins of presumption. Great
storms arise out of little gusts ; and clouds no bigger than the palm
of a man's hand comes in time to cover the whole heavens. The
greatest river is fed with drops, and the biggest mountain made up
of atoms. As Sylla said, when in his proscription time, that he
slew so many, one pleaded for the life of Cassar, In uno Cwsare
multi Marii : In one little youth, many old subtle men ; so in one
little sin, there may be many great ones. When one evil spirit

442 the sinner's last sentence. [Chap. XLIV.
hath got lodging in the heart, he prepares it, and makes room for
seven more wicked and worse than himself.
Keepers first ply their deer with little beagles till it be heated
and blown, and then they put on their great buckhounds. So the
devil first plies us with little sins ; afterwards, when we are used to
them, with greater. One circle made with a stone in the water,
makes way for a second greater than it, the second for a third
greater than that, &c. Rivers far from their springs grow as they
go along greater and greater, and enlarge their channels, till at last
they empty themselves into the ocean. Thus sin encroacheth by
degrees upon the soul ; if it can get but one of its claws into us, it
will quickly follow with its head and whole body : ' A little leaven
leaveneth the whole lump.' Unfaithfulness to God is first discov
ered in the smallest matters, then it proceeds to greater things.
As the decay of a tree is first visible in its twigs, but by degrees it
goeth on the bigger arms, and from them to the main body.
As it is the nature of a cancer or gangrene to run from one joint
or part of the body to another, from the toe to the foot, from the
foot to the leg, from the leg to the thigh, and thence to the vital
parts. Do we not sometimes see a whole arm imposthumated with
the prick of a little finger ; and have we not sometimes heard of a
great city betrayed by the opening of a little postern ? These little
sins will grow to great ones if let alone. Time will turn small dust
into stone. The poisonous cockatrice at first was but an egg.
Small twigs will prove thorny bushes if not timely stubbed up.1
[3.] The least sin is damnable. The smallest bit of sin is a
murdering morsel : Deut. xxvii. 26, ' Cursed be he that confirmeth
not ail the words of this law to do them.' To eat a little leaven
seems a small thing, yet it is a cutting off from Israel, Exod. xii.
19. Gathering a few sticks on a Sabbath, looking into the ark,
nay, touching the ark, are all punished with death.
It is observable how God urgeth the command to abstain from
blood, which seems a small matter, with this argument, as they
desire God to do any good for them or theirs^Deut. xii. 22-24, and
upon pain of death. Friend, a little thing, a prick of a thorn
festering, the kernel of a raisin, a small bone in thy throat, may
deprive thee of thy natural life ; and these little sins, as thou
callest them, may hinder thee of eternal life. A small leak in a
ship unstopped may sink it. A drachm of poison diffuseth itself to
all parts, till it seize and strangle the vital spirits. A penknife
i General Norris received a slight wound in the Irish wars, which he neglected ;
whereupon his arm gangrened, and both arm and life were lost together.

Chap. XLIV.] the sinner's last sentence, 443
will stab mortally, and kill a man as surely as a sword. A pistol
will kill as dead as a cannon. Cassar was slain, as some report,
with bodkins. There are other diseases mortal beside the plague.
Some have been eaten up by bears and lions, others by mice and lice.
It is spiritual murder to stifle and suppress the conceptions of the
Spirit in thy soul, as well as to do open despite to the Holy Ghost.
The Rabbis reckoned up 613 commandments of the law, and
distinguished them into greater and lesser ; the lesser they judged
might be neglected with little or no guilt ; but what Scripture
makes deadly, men must not make indifferent. God's thoughts are
not as their thoughts in this particular : Ezek. xviii. 3, ' The soul
that sins shall die,' without a distinction. Thou mayest say of sin
as Lot of Zoar, ' It is but a little one, and my soul shall live,' when
thou hast much more cause to say, as Jonathan, ' Behold, I have
tasted but a little honey, and I must die,' 1 Sam. xiv. 43. I have
been guilty of a little sin, and without repentance I must die eter
nally for it. A little spark may kindle such a fire as may burn
down a whole city.
[4.] How little soever they should be in their own nature, they
become great by thy allowance. The nature of sin stands not so
much in the material part of it, which is often little, but principally
in the form or anomy, which is the breach of God's law, and also
in the manner or carriage of the heart in its commission. A sin
may be great in abstracto, as the fact is measured by the law, and
as the matter of it may be, and yet small in concreto, and by
circumstances, as not allowed of or domineering in the soul. On
the other side, a sin may be small, as measured by the law, or
according to the nature of the fact, and yet great by circumstances,
as liked and approved by us. In a corporation, a man of a great
estate and quality may be an inferior and underling in point of
authority and sway, and one that is of small estate or degree may
be chief governor. Sick bodies love to be gratified with some little
bit which they love, though it never so much favour their disease.
As some favours we receive from God are little in their kind but
great in their circumstances, and so very engaging to the creature,
as to have a little food sent in when a man is starving, &c. ; so
there are some sins which may be small in their nature, but by
the time when, or wilfulness of the sinner, may be very great. For
a man to commit a sin materially greater, is not so great a sin as
to commit a lesser with deliberation. To commit actual adultery
out of ignorance, or for want of advice, is not so great a sin as for a
man to be guilty of adulterous thoughts with allowance and ad-

444 the sinner's last sentence. [Chap. XLIV.
visedly. Reader, take heed of this, for thou wilt find at last that
it will be a hard thing to give them comfort who sin with counsel,
though in small matters. A sin little in its nature, the more it is
allowed, and the more wilfully committed, the greater it is ; nay,
it may be much greater than sins materially greater, if these be not
committed plena voluntate, with a full consent of will. As a little
stone thrown with a strong arm will do more harm than a much
greater stone thrown with a weak arm ; so a little sin committed
with security, deliberation, and allowance, will more waste the con
science and wound the soul than far greater out of infirmity and
inadvertency. Petty princes usually prove the cruellest tyrants,
and do the most mischief to their subjects. Friend, dost thou not
consider, wherever sin reigneth, it is horrid heinous, most defiling
and damning ; and thy little sins may reign as well as great ones.
There have been kings of countries, as here in England in the time
of the heptarchy, nay, of cities among the Grecians, as well as
emperors of vast and large dominions. There are mayors and
constables commanding-in-chief in their places, as well as justices
and judges. A little hair hanging in the pen may make a great
blot, and thy little sins allowed will very greatly defile and wound thy
soul. In this sense, what the philosopher saith is true, 'ABiK^fiaTa
eXa^tcrra, are fieyiaTa, the smallest errors prove most dangerous,
Arist. Polit, lib. v. cap. 8.
[5.] The baser and unworthier art thou to fall out with thy best
friend for a little small matter. Ah, how great is thy ingratitude,
to disobey, and provoke, and displease, and dishonour the blessed
God, to whom thou art so infinitely obliged, for a poor small busi
ness ! And what folly and madness is it to forfeit the divine
favour, and incur his anger, and to expose thyself to infinite tor
ments, for a trifle, a bauble, a light, little, inconsiderable thing !
God aggravates the sin of the Jews, and threateneth them severely
for it : Amos ii. 6, ' That they sold the poor for a pair of shoes ;'
that they sold what was of so great value, his people, for a pair of
shoes, so poor and mean a price. Friend, how will he deal with
thee, if thou sellest thy own soul and eternal salvation, the blood of
thy Saviour, the love of thy Father, and all the joys and delights
of the other world, for a pair of shoes — for that which thou thyself
acknowledgest is but a small and little matter ? Truly, the less
the thing, the greater thy contempt in denying to do it. Ah, who
will stand with his God for a tittle, for a small matter ? Truly,
the less the matter is, the greater is the malice that will offend and
provoke God for it. How great is the unkindness to stand with

Chap. XLIV.] the sinner's last sentence. 445
God for a trifle ! How little dost thou esteem thy God, the God
of all consolation ! How little dost value his love, and grace, and
favour, and endless fruition, to part with all for little or nothing !
The less, reader, the thing is for or about which thou sinnest,
the greater is thy sin. Believe it, that by which thou wouldst
excuse thy sin doth increase it. It hath been formerly said, if a
man will break his faith, it should be for a kingdom, for something
of worth ; yet this sinner were a loser, though by breaking his
faith he could gain the whole earth ; what then is that man who
will lie and forswear himself for a penny ? Though no man should
presume upon sin because its present profit will be great, yet there
is more unkindness, more folly, and more sinfulness in sinning for
a little. Some, like eagles, will not stoop at flies, scorn to sin for a
small matter ; others, as ants, will be busy about the least dust, will
break the law for a very little ; the former are bad, the latter worse.
[6.] The less they are, the more they call for thy care and caution,
for they are the harder to be cured. As a wound made with a
bodkin, if deep, is hardlier cured than a wound with a sword, be
cause the orifice is so small, and presently almost closeth up, and
so the wound bleedeth inwardly, often to the death of the patient.
It is much more difficult for the mariner to avoid quicksands, that
are hurried hither and thither, than known rocks, though sands are
small things, and rocks are great vast bodies. Besides, our prone-
ness to despise and slight them causeth our more frequent falling
into them, as also our lying longer in them without repentance.
[7.] Small sins are not expiated without infinite satisfaction, and
must they then be dallied with ? There is more malignity in the
least sin than the whole creation can expel, and more venom than men
and angels can antidote against. Friend, consider it ; thou sayest
they are little sins, therefore I may live in them. Did Christ die for
them, and wilt thou live in them ? Dost thou not know what prodi
gious drops of sweat, what clods of blood, what strong cries, and
groans, and prayers the least sins cost thy Redeemer ? Dost thou
not know that their weight was so heavy, as little and light as thou
fanciest them to be, that they pressed and bruised his blessed body,
that they oppressed and amazed his blessed soul; yea, that they
made him, who is valour and courage itself, obedience and dutiful-
ness itself, love and pity itself to shrink and draw back, and pray
against his duty to his Father and his own mercy to fallen man,
and decline the very end and errand for which he came into the
world ? Reader, think of it. As Augustine saith, what matters it
whether a ship be overwhelmed with one great wave, or sunk by a

446 the sinner's last sentence. [Chap. XLIV.
small cranny in the bottom, whereat the water enters drop by drop ?
And elsewhere, what easeth it a man to be pressed to death with a
heap of small sand more than with a sow of lead, or to be strangled
with a pack-thread rather than with a halter ?
Reader, I would not have thee think any of thy sins little. It is
unbecoming a Christian to entertain such a thought of his sins ;
nay, it greatens his sin for him to presume it is little. As we
should not lessen the mercies of God, but always think them great,
and too great for us, and ourselves less than the very least of them,
so we should never lessen our sins, but judge the least of them
great, and the lightest of them heavy, and every of them too great
and too heavy for us to bear, and upon these accounts loathe and
leave them. Friend, think of what I have said of little sins, and
certainly thou wilt be of another mind than to allow of them
because they are little, and rather reject them because they are
sins. Is there anything that God hates but sin, and must that be
the object of his hatred ? x Is there anything that offends God or
grieves his Spirit but sin ; and will nothing delight and please thee
but what provokes and displeaseth him ?
(4.) I answer, that omissions are not little sins. I have already
largely proved that in some respects, and as they may be circum
stantiated, they may be much greater sins than sins of commission.
Reader, consider what is written in the danger of sins of omission
before the uses, and then judge whether they are little sins or no.
Are they little sins which do most oppose the mind and will of
God, which make way for whole herds of sins of commission, and
which do exceedingly grieve the good Spirit of God ? Are those
little sins which God complains of so frequently, threateneth so
severely, and punisheth with such dreadful judgments, on their
bodies, on their souls in this world, on both eternally in the other
world, without any remedy ? But, friend, consider farther :
[1.] Can that sin be little which denieth God the highest hon
our, and greatest homage, and chiefest respect which the creature
oweth to him ? What is that which is the choicest jewel in the
crown of his glory ? whence do the greatest revenues of his honour
flow ? Are not our highest esteem, our hottest love, our strongest
trust, and our most reverential awe of his sacred majesty the best
and the most we can give him, and can the omission of these be a
little sin ? The forbearance of commissions is but the skirt, and
garment, and outside of that obedience which we owe to God ; it
1 Qu. ' Must that be the object of thy love which is the object of his hatred ' ?
—Ed.

Chap. XLIV.] the sinner's last sentence. 447
is the giving up our hearts and souls to him in our most enlarged
desires after him, and spiritual delights in him, and superlative
valuation of him, which he requireth of us, and principally looks
after : Micah vi. 8, ' He hath shewed thee, 0 man, what is good ; and
what doth the Lord require of thee, but to do justly, to love mercy,
and to walk humbly with thy God ? ' Surely, if any sin be little, it
is that which encroacheth least upon the honour of God, not that
which injures so greatly his royal prerogative. He that robs his
sovereign of some petty goods, cannot be so great a transgressor as
he who would rob him of his crown and kingdom.
[2] Is that a little sin which provoketh God to inflict the greatest
punishment? Either we must believe that God punisheth men
more or less according to the nature of their offences, whether
greater or lesser, or else we must accuse him of injustice. The
apostle undertakes to prove him righteous, ' Because he renders
to every man according to his works,' Rom. ii. 5, 6. If so, where
he inflicts the greatest judgment, there must be the greatest sin.
Now all divines conclude the punishment of loss, which they say
is for our omissions, to be far greater than the punishment of
sense, which is for our commissions. It is the general assertion,
that departing from God and all good for ever will vex and torture
the soul more than the flames of hell can pain and torment the
body. Therefore it is observable that our Saviour sometimes
speaks as if all the misery of the damned were privative, and
did consist in their banishment from him. ' Then will I profess
unto them I never knew you. Depart from me ye workers of
iniquity,' Mat. vii. 23. This is all. Peena damni poznalior est
quam poena sensus, (Chrys.) As the sinner hath neglected to do
good ; ' they have left off to be wise and to do good ' ; so he
shall be banished from all good, and that for ever. The omis
sion of good was his sin, and the omission of good shall be his
punishment. ' As he delighted not in blessing, so it shall be far
from him.' Ah, how far will that be from the poor creature
which shall never, never come to him ! Friend, if the pain of loss
be greater than that of sense, for which cause in scriptures and
fathers hell-torments are called damnation, and this pain of loss
be the punishment of thy omissions, then it must needs follow
that omissions are greater sins than commissions, and for that
cause more severely plagued by God. The presence of God is the
heaven of heaven : Ps. xvi. 11, ' In thy presence is fulness of joy ;'
and the loss of God is the hell of hell : ' They shall be punished
with everlasting destruction from the presence of the Lord,'

448 the sinner's last sentence. [Chap. XLIV.
2 Thes. i. 9. Which loss is the fruit of omissions, and therefore,
reader, do not presume them little.
[3.] Is that sin little which Christ could not satisfy for without
his observation of the whole law ? There was requisite, that Christ
might be a complete Saviour, both active and passive obedience.
His active answers our omissions or sins against the precept ;
what was neglected by us, was performed by him ; and his pas
sive answers our commissions or sins against the prohibition, be
cause we do much evil, he suffered much evil. Now though
we think this was a small part of his humiliation, yet upon seri
ous consideration we shall find it otherwise. For him that was
the great law-maker to become the law-observer ; for him that
was above all law, to be made under the law, is a condescension
indeed. Therefore the apostle speaks of the love of God to be the
greater because he sent his Son made under the law. As the
Son of God, the infinite absolute Lord of all, and law-maker to
all, he might have pleaded exemption from the law, though the
human nature, as a creature, considered separately from the divine,
was obliged to the observation of the law ; yet being in conjunc
tion with the deity, and making one person with the Son of God, it
was privileged as to keeping the law ; but he humbled himself to
do it, that he might satisfy the divine justice for our omissions.
Indeed, it is no disparagement to men, no, not to angels, to be sub
ject to the law of God. It is as essential to them as their depend
ence is by virtue of their creatureship ; but it was a great humi
liation in Christ to be bound to that law of which he was Lord,
especially if we consider these two things :
1. That he must be man before he could be made subject to
the law. For as God, he was altogether above it. As the apostle
saith, ' He was made of a woman, made under the law,' Gal. iv. 4.
His incarnation was the first, and greatest, and lowest step of his
humiliation. It was not so great a marvel, nor so great a suffer
ing for Christ, being man, to die, as for the Son of God to become
man ; ' he emptied himself, and made himself of no reputation,
when he was made in the likeness of man,' Phil. ii. 7. For God
to become man was an emptying himself, of his credit, and stripping
himself of his robes of glory, and is the first enigma in the apostle's
mystery of godliness, 1 Tim. iii. 16.
2. He was bound to perfect personal obedience upon pain of the
law's curse. I mean not on pain of bearing the law's curse as
he did, notwithstanding his perfect obedience for others, but for
himself. He was under the same covenant with God in regard

Chap. XLV] the sinner's last sentence. 4491
of himself that the first Adam was, and if he had failed in obedi
ence, as Adam did, his human nature had been separated from
the divine, and had perished withal in him for ever. That cove
nant under which the Redeemer was for himself had no grains of
allowance for the least infirmity, nor would admit of repentance-
for the smallest defect or offence ; so that, if he had swerved the-
least from the law, he had been incapable of suffering and satis
fying for others, Heb. vii. 2, 28, and also had disjoined the human.
nature from the divine, which could not continue in conjunction
with a sinful manhood ; and his human nature, with all he under
took for, must have borne the curse of the law for ever. Reader,
is that little which cost Christ so much to satisfy for ? Was it
easy to fulfil all righteousness, to obey all the rigid exceptions of
the law to the utmost, to answer all its demands, which was still
crying for work, yet afforded no help, neither allowed the least
mercy in case of failing ? I hope thou wilt not hereafter live in
any omission, upon presumption that it is but a little sin, when it
intrencheth so greatly upon the divine prerogative, hath the greatest
punishment inflicted on it in the other world, and brought the
Son of God to be made of a woman, and so to be made under the
law here, that he might satisfy for it. For if after all this thou
shouldst continue in it, I must say to thee, as Saul to Jonathan,
with some alteration, Knowest thou not that thou hast chosen this
son of the devil to thy own confusion ? 1 Sam, xx. 30.

CHAPTER XLV.
Another excuse for sins of omission, which is a cause of them, that
they would be unseasonable, and so are deferred to that time
tohich never comes, with the answer to it.
2. A second excuse that men have for their omissions, is the un-
seasonableness of the performance of their duties. They grant that
they ought to perform them, that God requires it of them, and they
must be done, but the present time is very inconvenient ; other
affairs now call for their presence, and another time they may be
done with more advantage. So the Jews served God about building
his house, Hag. i. 2. They acknowledged it was very fit that God's
house should be re-edified, and very sad that his house should lie
waste, whilst their own were ceiled ; but the time was not yet come,
it was unseasonable at present, they being amongst wicked neigh-
vol. v. 2 f

450 the sinner's last sentence. ' [Chap. XLV.
bours who would possibly scoff at therii, and oppose them, if they
should go about it ; it was best to defer it till another season.
Thus Felix, when Paul's discourse of judgment to come had con
vinced him so far that he trembled, most unhappily denieth him
leave to proceed, but defers him to a more convenient season,
which never came that we hear of. Many persons put off in a
morning closet prayer, and family duties, pretending they shall be
better at leisure before noon, and thereby come to neglect them
wholly for that part of the day ; as Saul forbade the priest to
ask counsel of God for want of leisure, 1 Sam. xiv. 19. Others,
when alms are desired of them by fit objects of charity, will
not deny them positively, but do it really, by deferring it till
another season, which the poor creatures never see. Thus the devil
destroyeth many souls by prevailing with them to delay their
faith and repentance upon pretence ; hereafter will be time enough,
and then such and such affairs will be over, and then they will
be more at leisure to mind them. If he can thus gain time of
men, he doubts not but to make them lose thereby a happy eternity;
he is pleased well enough to hear men say they must and will re
pent, they must and will believe, knowing there are few in hell
who enjoyed the gospel, but some time or other said as much ; but
as long as it is in the future tense, I will, and I will, and he can
persuade them that they are unseasonable duties at present, he
fears nothing, as knowing himself sure enough of his prey.
To take away this cause of omissions, I shall answer this excuse.
(1.) I answer, by confessing, that it may be that some positive
duties may at some times be unseasonable. The best sort of food
is not always in season. Solomon tells us, ' There is a time to
sow, and a time to reap,' Eccles. iii. 1, 2. All the year is not
seed-time, only some part of it. And it must be granted that every
thing is most beautiful in its season, ver. 11 ; then in its season it
is most lustrous and lovely, most amiable and comely. The grace
and glory of an action consisteth much in the right timing of it ;
therefore it is the praise of a good man, that he bringeth forth his
fruit in due season, Ps. i. And it highly advanceth the wisdom of
God, that all his actions are done in the neck, in the joint, in
the fittest opportunity possible : ' When the fulness of time was
come, God sent his Son,' Gal. iv. 3, 4. He hath out of his good
ness allotted time for every duty : Eccles. iii. 1, ' There is a time
to every purpose,' and duty for every part of time, so that a
man can never say, at this time I have nothing to do. Nay, God
hath allowed a season, an opportunity, for everything, wherein,

Chap. XLV.] the sinner's last sentence. 451
by a concurrence of helps and means, it may be done with most
ease and advantage, Isa. 1. 4.
(2.) I answer, that some positive duties are never unseasonable.
To honour our God, to work out our salvation, to keep a good
conscience, to love and believe in our Lord Jesus Christ, are always
in season. These, and suchlike, ought to be concomitant with
every part of our time; ' Trust in the Lord at all time,' Ps. lxii.
8. 'I will bless thy name all the day.' 'Blessed are they that
keep judgment, and do righteousness at all times, Ps. cvi. 3. There
fore it is, as some observe, that when Solomon mentions a time
for several things, he mentions no time for doing evil, because
that must never be done ; and no time for doing good, because
that must ever be done. That which ought to have no being,
should have no time to be in ; that which ought always to be,
needs not the mention of any particular time to be in.
(3.) I answer, that no duties are unseasonable when more good
than hurt is done by the present performance of them. To reprove
our neighbour offending is a duty ; yet if I knew that my reproving
him at this time would make him curse and swear, and sin more
against God, I would defer it till another time ; but if I thought
that I should not have another season to do it in, and that present
reproof would only put him into a little pet or passion at present,
but afterwards probably he would consider it to his advantage, I
would embrace the present opportunity. He that will omit that
duty till all things concur to his mind for the performance of
it, must never perform it. There is hardly a step to be taken
in our journey towards heaven but there is a block in the way to
make us stumble at it, or go aside for it : that if I will observe
the wind, I must not sow at all.
(4.) I answer, Take heed that this pretence of the unseasonable-
ness of duties be not a device of the flesh, and a wile of the devil,
to cloak and cover thy unwillingness to performance of them. It is
easy to find some shift for every sin ; and truly there is none thou
canst live in but Satan, and thy own heart together, will help
thee to sufficient grounds for them. Scarce any are gone to hell
without some reason on their side for going thither.
(5.) I answer, That we must consult God and his word for wis
dom to know, and faithfulness to perform, our duties in their best
seasons : ' The heart of the wise discerneth both time and judg
ment,' Eccles. viii. 5. A good man that looks to God and his
word with a single eye, desiring to know what he should do, and
when he may do it best to the pleasing of God, shall be taught and

452 the sinner's last sentence. [Chap. XLV.
led by the Spirit of God in the way which he should go in. The
word of God is perfect, and directs thee about the fittest seasons
for thy duties ; it teacheth thee when to mourn, Joel ii. 13, 14 ;
Isa. xxii. 22, 23 ; when to rejoice, Exod. xv. 1, 2 ; Neh. viii. 10 ;
when to pray, and when to sing, James v. 13 ; when to reprove,
and when to be silent, Amos v. 13 ; when to give, and when to
forbear giving, Prov. iii. 27. Yet still there will be much need of
Christian prudence, and it may be helpful to thee to observe some
general rules.
[1.] That a greater good be preferred before a lesser, and a more
weighty duty always have the precedency of what is less weighty.
Though a lesser good and a less weighty duty must be minded in
their time and place, yet the greater must have the precedency,
Mat. vi. 33. Public advantage must not be crowded out and put
by for private, nor spiritual good give way to temporal. Shimei
shewed his folly in minding his wealth more than his life ; and
Mary, her wisdom was, improving the present time for her soul,
when Martha was troubled about other things.
[2.] That generally the present time be laid hold on, and the first
opportunity for the doing of good. Time is bald behind, and
therefore it is good to take it by the forelock. It is the mariner's
wisdom to take the first good wind that offers itself for his voyage,
and it may be the merchant's policy to take the first chapman.
The apostle saith, ' While ye have time, do good to all,' Gal. vi.
10, implying that they will not always have it ; it is winged, and
flieth away.
Sometimes, I confess, it may be prudence, as circumstances may
be, when there is a probability of enjoying another season, to defer
it at present ; but usually it is best to take the present, because
future time is uncertain ; and then it may be said, A price was in
the hand of a fool, and he wanted a heart.
[3.] That if it be evident that more hurt than good will be done
by our present performance of our duties, we forbear and defer
them ; for those duties that do not bind us ad semper, God leaves
much to the wisdom of the faithful Christian as to the season of
performing them.
[4.] That a certain good at present must be chosen before an un
certain future good, though greater than the former. If I have a
price now in my hands to do myself or neighbour some good, and
neglect to improve it, but defer it, hoping hereafter for an opportu
nity of doing myself and neighbour more good, this is sinful. I
doubt not but Felix sinned in putting Paul off till another season,

Chap. XL VI] the sinner's last sentence. 453
though he had intended to hear him afterwards for his own greater
profit, which he was far enough from, because he must know that
his own life, continuance in his government, and Paul's life, were
all at the pleasure of another, not at his own.
Reader, if thou art upright with God, what is said will be suffi
cient ; but if, out of the deceitf ulness of thy heart, thy plea be only
a pretence for the total omission of thy duty, know assuredly that,
if thou canst find no season to do God service, he will find no
season for thy salvation.

CHAPTER XLVI.
A third excuse for sins of omission, it is but one sin ; with the
answer to it.
3. A third excuse which men have for sins of omission, is, It is
but one duty I omit, and I hope there is no such great danger in
that. Though I do not read the word, yet I pray ; though I ex
amine not my own heart, yet I read Scripture and mind prayer. It
is true, I give not to the poor, but I am painful in my calling, and
provident for my family, as God commandeth me. What hurt can
there be if some one secret duty, the omission of which cannot be
scandalous, should never be performed ? Surely God, who knoweth
our weak, infirm, nay, wicked and depraved natures, cannot expect
universal obedience to his positive or negative commands. He
understands that perfection is impossible to the human nature since
the fall ; and therefore sent his Son into the world to take away the
sins of it.
To cure the distemper of the brain — for it is a kind of frenzy
which makes men argue after this rate — consider,
(1.) That there is a vast difference between thy being guilty of
many sins, and allowing thyself in one sin. Grace may consist
with the being of many sins in the same subject, but not with the
liking of one sin. As the love of money is the root of all evil, so is
the love of sin the root of all the evil that befalls tbe sinner. He
who knew he could not hinder the inherency of many sins, yet de
sires and endeavours to prevent the regency of any one sin : Ps.
cxix. 132, ' Order my steps by thy word, and let not any iniquity
have dominion over me.' Observe, not any iniquity.
(2.) Consider that the omission of one duty may send thee to hell
as well as the omission of many duties. One knife, one sword, one

454 the sinner's last sentence. [Chap. XLVI
bullet, one blow, may kill a man as well as a thousand. If thou
allowest thyself in one omission, thou art a servant to this one sin :
' For his servant thou art whom thou obeyest,' Rom. vi. 16, and so
the devil's slave — for he hath thee as fast by this one chain as by
many — and consequently an enemy and rebel against God, and
accordingly shalt suffer eternally. Thy soul, friend, is the price of
every sin ; and when thou allowest thyself in any one, thou dost
implicitly, though not expressly, bargain with the devil, thy mas
ter, to sell him thy soul for the wages of unrighteousness, 1 Kings
xxi. 20. One man, in law, may keep possession, and keep the right
owner out of his estate. One sin may keep possession for Satan,
and hinder Jesus Christ from his right — I mean, from sitting on
the throne and swaying the sceptre of thy soul. Wallowing in one
puddle defiles the body, and tumbling in one piece of filthiness
defiles the soul. One piece of ward-land, though but a quarter of
an acre, makes a man liable to the king, and brings in his whole
estate, though he be worth thousands per annum. Therefore,
friend, do not say it is but one sin, and I may be bold with it ; but
rather, it is sin, and so mortal, and I may not allow it. As Christ
gave himself to redeem thee from all iniquity, Titus ii. 14, so do
thou give thyself to him in all manner of duty. How severely
have some been punished for one sin ! Moses, for not sanctifying
the name of God at one time ; Eli, for omitting to reprehend his
children according to their wickedness, which was one sin ; Aaron's
sons, for not fetching their fire from the altar, as some judge, were
struck dead, Lev. x. 1, 2. If the righteous be recompensed on the
earth, much more the transgressor and the sinner. Take heed, if
Saul's sparing one Agag lost him his temporal, thy sparing one
sin lose thee not the eternal kingdom.
(3.) This one sin will not go alone ; thou mayest hope, when thou
hast opened the door for this one sin to enter, that thou canst pre
sently shut and keep out its associates, but it is impossible. Sins
are sociable, and ever go in company. First one evil spirit takes
possession of the man, and then seven more worse than himself.
As there is a concatenation of graces, where one goeth all the rest
follow, 2 Pet. i. 5-8, so there is a concatenation of sins, 2 Tim. iii.
2-5. They are so linked one in another, that, as in a chain, the
drawing of one link brings with that a second, and that a third,
and that a fourth, and all are drawn to the very end of the chain.
When Delilah had enticed and prevailed with Samson, then come
the lords of the Philistines and bind him, and put out his eyes, and
set him to grind at the mill, and to make them sport. When one

Chap. XLVI] the sinner's last sentence. 455
sin, by its flatteries, hath deceived and possessed thy soul, then
come others more potent and lordly to strengthen Satan's hold, and
make way for others. Any one sin allowed is a great-bellied mon
ster, who hath a numerous brood in the womb of it. It doth in
sensibly harden the heart, and strongly disposeth it for other sins,
as one wedge makes way for another. Who could have thought
that David's idleness should be accompanied with so great and
cursed a crew.
He who neglects morning prayer, is hereby disposed to neglect
God in his calling, and to buy and sell, and do all without his
counsel. Consider, friend, if thou fall from the top of a ladder but
one round, it will be many to one if thou stop before thou comest
to the bottom.
(4.) This one sin allowed makes thee guilty of all sins. By the
breach of one command thou disownest the authority by which all
the commands are enjoined: James ii. 10, 'For whosoever shall
keep the whole law, and yet offend in one point, is guilty of all.' It
is true, he doth not break the whole formally : he may be no thief,
no murderer, Sec But,
[l.J He breaks the whole law interpretatively. He slights and
despiseth the author of the whole law. He cannot obey God in
any command, who endeavours not to obey him in every command.
The apostle subjoins this reason : ' for he that said, Do not commit
adultery, said also, Do not kill ;' so that if thou commit not adultery,
yet if thou killest, thou art a transgressor of the law.'
[2.] He breaks the whole law collectively, though not distributively.
All the commands are ten words, but one law. The whole law is
one copulative or chain ; break one link, you disorder and mar all.
The whole body suffers by a wound given to any one part. The
commands are considered all together, not severally, as they make
one entire and perfect rule of righteousness, from which, whosoever
swerveth in regard of any part of it, must needs swerve from the
whole. [3.] He breaks the whole law eventually, though not intentionally,
in the consequent of his disobedience to one command. He is
liable to the same curse with those that break every command.
He is as truly out of favour with God as if he had kept never a
command. Any one condition not observed forfeits the whole
lease, be it never so large; and any one command not obeyed
forfeits the benefits of the gospel, and subjects the soul to eternal
damnation. [4] He breaks the whole law habitually, though not actually.

456 the sinner's last sentence. [Chap. XLVI.
The same wicked nature which carrieth him out to break one
command wilfully, would carry him out to break them all, if it
were not restrained. This man's heart breaks every command,
though his hands be tied, and he is hindered from breaking many
of the commands.
[5.] He breaks the whole law by the breach of any one, because
he sins against love, and breaks that bond and knot which keeps
and fastens the whole law together, Rom. xiii. 10. Qui uno pec-
cavit omnium reus est, peccans contra charitatem, in qua omnia
pendent, Aug. Epist. 29. He that breaks one command is guilty
of all, because he sins against charity, on which all hang, saith
Augustine. Therefore upon the breach of one, viz., that of the
Sabbath, God chargeth the Jews with the guilt of all, Exod.
xvi. 18.
(5.) I answer, if it be but one sin thou livest in, but one duty thou
livest in the omission of, the more foolish art thou to lose all for
lack of doing one thing more. Though, as the young man said,
thou hast kept all the commands from thy youth, yet if, as Christ
said to him, thou lackest one thing, truly, as with him, the lack of
this one thing will be the loss of all. And what a fool is he who
runs for a crown, an incorruptible crown, to run within one step of
the goal, and then to make a stop, and thereby to lose the prize ?
Is not he an unwise man who layeth a large foundation, raiseth
up stately floors, is at great cost in building a house, yet for want
of a little more charge about some material pillar of the edifice,
suffers it all to fall down ?
Reader, consider it, the omission of one duty is the omission of
all thy duties. If God lose but one, thou losest all ; and art thou
willing to lose all thy labour, all thy days at the labour-in-vain,
and that for want of taking a little more pains, and doing one
thing more for thy soul and salvation.
One flaw in a diamond mars all its beauty and brightness ; one
blot in a writing may spoil the whole, and render it insignificant ;
one poisonful herb renders all the good and wholesome herbs in
the pot unprofitable. Therefore do not say it is but one, there
fore I may omit it ; but rather it is but one duty more to all my
other duties, and therefore I will not stick at it.

Chap. XLVII] the sinner's last sentence. 457

CHAPTER XLVII.
A fifth cause of sins of omission, the example of others,
ivith the cure of it.
5. Another cause of sins of omission is the example of others.
Men are much led by the eye more than by the ear, and look
rather to what their neighbours do than to what God speaketh.
Though all men are not of one mind in all things, yet most in the
places where we live are of a mind about evil and against good.
The whole city of Sodom will join together in a sin that was
against the very light of nature. Sodom and Gomorrah, and the
cities about them, sinned in like manner. The diseases of others'
souls are far more infectious than the plague, or any other disease
of their bodies. The ground why several neglect the duties God
requireth is because others neglect them. They see their neigh
bours, some of whom are counted possibly wise men, and are, it
may be, rich men and great men, and others who are numerous,
to live without God, to omit prayer and Scripture, in their families,
to neglect the instruction of their children and servants, and they
think they may omit them as safely as others. Nay, they will tell
us such and such men are sober men, and understand themselves
well enough, and they think it needless to make so much ado about
family duties and the sanctification of the Sabbath, &c, and our
neighbours generally are of their mind ; and why should we be
wiser than our neighbours ? Oh what a ready scholar is man to
learn a wicked lesson that is set him by others ! If Korah conspire
against God, he shall quickly have some hundreds to join with him
in his rebellion. They move swiftly towards the dead sea of
destruction who are carried thitherward by the tide of nature, and
blown powerfully with the wind of example.
The patterns of them who are persons of quality and estate have
a strange prevalency upon the inferior sort, and are often the
looking-glasses by which they dress themselves. Ordinary men
look on their superiors, especially if they be not scandalous, as
men of wisdom, whether they be such or no, and fit to guide and
govern others, and so judge they cannot err much if they follow
their steps. The pharisees plead this for the omission of the great
gospel duty : John vii. 48, ' Have any of the rulers or the pharisees
believed on him ? ' Will ye be wiser than they ? Do you think
that if faith in this Son of man, as he calls himself, were a duty,

458 the sinner's last sentence. [Chap. XLVII.
they would neglect it ? or if he were the true Messiah, such under
standing men as they would not know it ?
One great man, as a great letter in an indenture, though it
signify no more than another small one, hath many small ones
following him. The Herodians, some think, were so called from
their conforming to Herod in their religion ; and it is judged the
Melchites, who lived in the East, were so called from Melech, i.e.,
of the king's religion. The works of great men are more powerful
with the ordinary sort than the will and word of the great God.
Again, the example of the multitude is very forcible. Men are
carried down with the stream both easily and strongly. It is as
common to do as the most do in irreligious as in natural actions.
We think ourselves in greatest safety when we are with the most
numerous party. To be singular is looked upon as ridiculous ; and
those who are so are counted proud, conceited precisians. Men
choose rather to be sociable in sin than singular in sanctity, and
to do as the most do, than as the best do. The fewness of Christ's
followers was a stumbling-block to his enemies and an offence to
his friends.
To cure this, reader, consider,
(1.) That no patterns of any men are valid against the precepts of
God. The precepts of God are like himself, of certain purity and
eternal verity ; but the patterns of men are like themselves, vain
and variable. Our business is not to look to what men do, but to
what God speaketh. It is highly derogatory to the supreme being
to^make the examples of men, and not his commands, the rule .of
our lives. The examples of murderers, thieves, drunkards, swearers,
are of as much force against the good and wholesome law of a prince
as the irreligious examples of any men are against the holy and
righteous laws of God. A judge would deride the malefactor's plea
that should say, It is true I have broke the king's laws, but have
done no more than such an esquire, or knight, or lord ; I have but
imitated them therein. Or that should say, I was guilty of such
treasons, but I joined with many other traitors ; I had good store
of company with me. And dost thou think, reader, the judge of
quick and dead, when he shall arraign thee for thine unchangeable
estate, and demand of thee why thou omittedst the duties he en
joined thee, will accept thy plea when thou shalt say, It is true,
Lord, I did live without Scripture or prayer in my family, but
such and such great men who lived near me did so as well as I ;
I wrote after their copies, and thought it would be well enough to
do as they did. Or when thou shalt say, Lord, though I neglected

Chap. XLVII] the sinner's last sentence. 459
thy worship and service, I followed therein almost all the town and
parish where I lived, and I judged it best to imitate the most.
Canst thou imagine that such a silly, simple excuse will bear any
weight ? Thou wilt not take such a pitiful plea from any child
or servant in thy family. If thy child, when reproved by thee for
drunkenness, or thieving, or disobeying thy commands, should
excuse himself and say, Sir, other men's sons are as bad as I ; such
a gentleman's sons are worse ; the children of very many meet and
join with me in all my drinking, stealing, and debauched courses.
How ill would such an answer sound in thine ears ! Or what
wouldst thou think if thy servant, instead of doing the work ap
pointed him, should run from alehouse to alehouse, and spend his
time in carding and dicing, and then excuse it to thee that he did
as others did ; there were many beside himself, and some of quality,
who were examples to him ? Consider how poor, how pitiful, how
irrational a plea it is to excuse thy disobedience to God by thy
imitation of irreligious men ; and do not think that the great God
will take that excuse from thee which thou wilt not from a child
or servant. Surely there is a little more difference between the
boundless, blessed God and thee, a poor worm, than there is
between thee and any son or servant.
(2.) Consider, if thou wilt follow others, be they great or many,
in sin, thou shalt also follow them in intolerable and eternal suffer
ings. The ways of such tend to death, and their steps take hold
of hell. And if thou wilt walk in their ways and tread in their
steps, thou canst not avoid their end : Rev. xviii. 4, ' Come out
from among her, my people, and be not partakers of her sins, that
ye receive not her plagues.' He that catcheth the plague of
another catcheth all the pain, and weakness, and ill effects of such
a disease. Do not think to feed on wicked men's dainties, to live
their lazy, sensual lives, and not to pay their reckoning. Sodom
and Gomorrah, and the cities about them, went a-whoring after
strange flesh. Here they join in sinning ; but are they separated
in sufferings ; truly no : ' Are set forth for an example, suffering
the vengeance of eternal fire,' Jude 7. If they unite in wickedness,
they shall be united in woe. God will bind them up together as
tares for the fire.
I know, reader, thou wouldst not be willing to dwell for ever
with, and fare for ever as, wicked great men shall. ' Tophet is
prepared of old ; for the king it is prepared : he hath made it deep
and large ; the pile thereof is fire and much wood ; the breath of
the Lord, like a stream of brimstone, doth kindle it,' Isa. xxx. 33.

460 the sinner's last sentence. [Chap. XLVII
And why then wilt thou do as they do, and resemble them now in
time ? It is unavoidable : live as they do here, and live as they
do for ever. Again, thou art unquestionably loath to be with and
suffer as the most shall to eternity : ' At the great day the world
{i.e., the far greater part of it) shall be condemned,' 1 Cor. xi. 31.
When they shall be arraigned for their endless estates, they shall
be cast and condemned to the company, and curses, and torments
of the devils for ever and ever ; and if thou wouldst not die their
deaths, or partake of their unchangeable conditions, why wilt thou
live their lives, and walk in their wicked ways.
(3.) Consider, of all patterns these two, the greatest or richest,
and the multitude, are most unfit for thy imitation ; because of all
men these usually are the worst men, and do least imitate Christ.
For great men, how few are there who are good ; grace and great
ness are happy and lovely, but rare conjunctions. Solomon tells
us that l wisdom is good with an inheritance,' Eccles. vii. 11.
But where shall we find wisdom and wealth, righteousness and
riches together ? Great and rich men have their farms and mer
chandising, and honours and pleasures, and other things to look
after than their souls and salvation : ' How hardly,' saith our
Saviour, ' shall a rich man enter into the kingdom of heaven.' It
may well be hard for him who turns the cords of love and bands
of kindness into fuel to his lusts and weapons of unrighteousness.
Blessed be God, there are some great men who walk religiously,
but truly they are very few : ' Brethren, ye know your calling ;
not many wise men after the flesh, not many mighty, not many
noble are called. But God hath chosen the foolish things of the
world,' Sec, 1 Cor. i. 26, 27. Not many wise, or mighty, or noble
are chosen or called of God : ' But God hath chosen the poor of
the world, rich in faith, and heirs of a kingdom,' James ii. 5. The
poor are evangelised, transformed into the heavenly spiritual nature
of the gospel. The poor receive the gospel ; the rich receive the
world, and the things of the world. The poor having little estate
in the world, look after an estate in the covenant ; but the rich
having this world's goods, are satisfied, and desire no more. Now,
reader, wilt thou follow them that are wholly taken up with fleshly,
fading pleasures and riches, and cast off all care of their eternal
condition ? Are they fit to be thy guides who bid defiance to God,
and fight against him with his own mercies, and throw off all
regard and care what shall become of them for ever and ever ?
Again, for the giddy-headed multitude, how unfit are they to be
thy examples. Most are usually the worst. Of all creatures, the

Chap. XLVII] the sinner's last sentence. 461
basest and vilest are ever most numerous, as flies and vermin.
How few jewels to pebbles or common stones. The weaker part
are more than the wiser : ' The whole world lieth in wickedness,'
as a brute in his filth, 1 John v. 19 ; and are such fit to be fol
lowed ? The whole earth wandereth after the beast, Rev. xvii. ;
and is deceived by the devil, Rev. xii. 9. And are such poor tame
slaves to a cruel devil, who hates them and thee perfectly, good
examples for thee to imitate ? Dost thou not consider what truth
speaketh, ' Broad is the way, and wide is the gate, that leadeth to
destruction, and many there be who go therein,' Mat. vii. 13.
Stop a little, and ponder it. Wilt thou go after them who go in
the broad way to destruction ?

THE END

GENERAL INDEX.

Aaron, an example of patience under afflic
tion, ii. 94 ; he lost his children ; two
children ; two sons ; his two eldest sons ;
by a sudden death ; by a violent death ;
in such a manner as might speak God's
anger; yet he "held his peace," ib.
Actions, weighed by God according to their
aims, i. 100.
Adam is Abel (man is vanity), iii. 426.
Adam, before he fell, was mortal, ratione
corporis, but immortal, ratione foederis,
iii. 429.
Adrian, converted on beholding the con
stancy of the martyrs, v. 173.
Adverbs, Paul's three, righteously, soberly,
and godlily, the most substantial nouns
in religion, i. 394.
Adversity, how a Christian may exercise
himself to godliness in, ii. 82 ; the
efficient cause of, is God, ib.; the meri
torious cause is sin, 83 ; the formal cause
is the absence of something necessary or
convenient for us, or the presence of
something troublesome or tedious to us,
ib.; the final cause is either to prove or
to purify, ib.; how to be improved, 84.
Adversity, motives to caution in, ii. 86 ;
afflictions are temptations, ib.; God in-
tendeth to sanctify and make better by
affliction, 88 ; many are the worse for
affliction, 83 ; the Christian under the
cross may expect God's company, 90.
Adversity, means whereby Christians may
exercise themselves to godliness in, ii.
120 ; labour to see God's hand in afflic
tion, ib.; consider that God's affection, as
to him, is the spring of all thy afflictions,
123 ; consider that God will proportion
thy burden to thy back, 126 ; consider
that aU thy afflictions are needful, and
shall work for thy good, 129; consider
how the people of God have formerly en
dured great afflictions, 134 ; consider that
thy sin is the meritorious cause of all
thy afflictions, 136; look much up to
heaven, 137.
Affection, stream of, runneth chiefly down
wards, i. 399.
Affliction, the portion of saints in this life,
ii 85 ; through the rage of Satan, ib.; the
hatred of the world, ib.; and the decree
of God, 86.

i, many are the worse for, ii. 89 ;
directions to profit by, 92 ; be sensible
of God's hand, ib.; be submissive to it,
93 ; justify God in the greatest afflic
tion, 97; wait God's leisure for deli
verance, 101 ; rejoice in God in the
meantime, 103 ; take heed of envying
wicked men in prosperity, 107 ; study
and answer God's end in thy afflictions,
111.
Affliction, God's end in, ii. Ill ; to try and
discover thee to thyself, ib.; to purge out
some harboured sin, 112 ; to increase
grace, 114 ; how the particular end is to
be discovered, 115 ; observe the kind of
affliction, ib.; hearken to the voice of con
science, 116 ; entreat God to acquaint
thee with his mind in his providence, 117.
Affliction, the shepherd's dog, which takes
the straying lamb into its mouth, not to
bite it, but to bring it home, ii. 131.
Agathocles, his humility, ii. 63.
Aglaus, the happiest man, ii. 47.
Alcibiades, whence he derived his valour,
i. 417.
Alexander, the Great, slew his father's mur
derers on his father's tomb, i. 211.
Alexander; the Great, his example to his
soldiers, ii. 135.
Alfred, king, his prayer, ii. 133.
Allowing of one sin worse than committing
many; v. 453.
Ambrose, his holy behaviour on his death
bed, iii. 46, 64.
Anaxagoras, his composure on hearing of
his son's death, ii. 69.
Angels, their holiness, iv. 404 ; their wis
dom, 406 ; their power, 409 ; their jus
tice, 411 ; their knowledge, 413 ; their
truth, 417 ; their mercy, 419 ; their pa
tience, 421.
Anselm would rather have hell than sin,
iii. 276.
Antioch-us Epipkanes, extent of his jour
neys, &c, i. 76.
Apis, why not allowed to dt ink the waters
of the Nile, ii. 59.
Apparel, ends of, i. 277 ; decency, ib.; com
fort, ib.; ornament, 278; distinction, ib.;
vices about, ib.; pride, ib.; prodigality,
280; curiosity, 281 ; virtues in, ib.; mo
desty, ib.; gravity, 282; suitability, ib.

464

GENERAL index.

Approach to God in a sermon, is of a pupil
to his tutor ; in prayer, of a child to his
father ; in the Lord's supper, of a guest
to his host, i. 98.
Aristippus and JEschines, quarrel and re
conciliation of, ii. 213.
Ark, a special type of Christ, was without
of Chittim wood, typifying his humanity,
within of pure gold, typifying his divi
nity, i. 99.
Artaxerxes, flying for his life, fed on barley
bread and dried figs, i. 190.
Atheist, for a world Augustine would not
be one for a quarter of an hour, iv. 121.
Atheists, many in practice, none in prin
ciple, i. 23.
Atheists in principle, deny their senses ; in
practice, their reason, i. 23.
Athenians rejected the advice of Phidias to
make the 'statue of Minerva of marble,
as cheaper than ivory, i. 90.
Athenians, how they chose professions for
their sons, i. 422.
Attributes, communicable, of God, as in him
and as they are in his creatures, iv. 422 ;
they are essential to him, ib.; they are
his very essence ; not qualities or pro
perties, as in men and angels, 423 ; they
are all one in him, ib. ; they are in him in
the highest degree, yea, beyond all de
grees, 424.
Augustine's mother, how cured of drunk
enness, ii. 41.
Augustine died with tears in his eyes, in
the practice of repentance, iii. 57.
Augustine, how he became the means ofthe
conversion of Firmus, iv. 33.
Augustus and pirate, story of, iii. 339.
Authority, civil, vindication of, against
Donatists, Anabaptists, &c. ,iv. 332 ; objec
tions answered, 324.
Backbiter wounds three with one arrow,
himself, his hearer, and him whom he
slanders, ii. 354.
Backbiting the bad, Christians warned
against, ii. 353.
Balaam, a toad with a jewel in his head,
iv. 78.
Baptism, infant, arguments for, i. 404.
Basil, thundered in his doctrine, and light
ened in his life, i. 26.
Beasts, teach us gratitude and thankfulness
to our maker and preserver, ii. 463 ; de-
pendenceonthe fountain of our being, ib.;
dread and awe of God, 464 ; providence
and diligence in our place and calling,
ib.; innocency, ib.; wisdom and pru
dence, ib.
Beauty op Magistracy, iv. 145.
Bible, meditation upon, ii. 429 ; its author
God, 430 ; its writers men of choice gifts
and graces, ib.; its matter heavenly and
divine, 431 ; #ts form excellent, 432 ; its
properties, 436; pure and holy, ib.,
powerful, 437, for conviction, ib., for
conversion, ib., for conquering spiritual
enemies, 438 ; perfect, ¦U}.; true and cer
tain, 439 ; is the rule of all truth, 440 ;
.its names, ib.; its comparisons, 441. |

Bible, like the heavens, wherein the Psalms
are like the sun, iv. 109 ; like the body,
wherein the Psalms are the heart, ib.
Bilney, Mr, his faith in prospect of death ;
iii. 47.
Birds, what they teach us, ii. 464.
Bochna, story of the death of her two sons,
i. 396.
Body, a Christian's duty to keep it in the
best plight and health, vigour and love
liness, for his soul's sake, i. 289.
Body of man, its corruptibility, iii. 426.
Bohemian wife, devotedness of, i. 516.
Bolton, Mr Robert, his dying speech to his
children, iii. 218.
Books, God has given us three, conscience,
scripture, the creature, ii. 417.
Bradford, Mr, the martyr, a worthy speech
of, i. 315.
Bradford did more in prison by his letters
and speeches, than in the pulpit by his
preaching, ii. 341.
Bribe-taker is a thief in robes, iv. 316.
Burden, threefold, that Christians must
bear for each other, ii. 364 ; civil, ib.;
spiritual, ib.; natural, 366.
Buying, righteousness in, ii. 195 ; not to
work either upon the ignorance or the
poverty of the seller, 196.
Ccesar, did not say to his soldiers, Go, but
Come, i. 344.
Calling, the Chbistian Man's, Part I.,
i. 1; Part II. i. 363 ; Part III., ii. 163.
Calling, particuW ; how a Christian may
exercise himself to godliness in, i. 300 ;
he should be diligent in, 301 ; deal right
eously in, 304; be careful that it en
croach not on his general, 305 ; that it
steal not away his heart, 306 ; nor his
time, 307 ; look up to God for a blessing
upon, 311 ; let God have the praise for
prosperity in, 313 ; labour for contented-
ness and a holy composure in all condi
tions, 314.
Calvin, his meekness and generosity, ii. 215.
Capital punishments, lawful, iv. 175.
Care, threefold, of the head, the hand, and
the heart, i. 302.
Catechumens, two sorts of, in the primitive
church, i. 407.
Censuring the good, a sin into which Chris
tians are in danger of falling, ii. 350.
Children, wicked, are the cause of wicked
parishes and wicked kingdoms, i. 403.
Children, Jewish, the different stages of
their education, i. 408 ; their instruction
as to the passover, 410.
Children, value of education to, i. 419.
Children, how Christians may exercise
themselves to godliness in the relation of.
i. 437.
Children, their duty to their parents, i.
447 ; reverence, ib.; obedience, 450 ; sub
mission, 453 ; affection, 454 ; gratitude,
455.
Children of God assured of dilection, direc
tion, correction, protection, provision,
iv. 278.
Christ, his sufferings, i. 192 ; his love, 197.

GENERAL INDEX.

465

Christ, all his actions are for our instruc
tion, but not all for our imitation, ii.
265.
Christ, what his obedience to the death im
ports, iii. 40.
Christ, his excellence, iii. 461.
Christ, virtue and preciousness of his blood,
v. 165.
Christ, impartiality of his judgment, v.
355.
Christian Man's Calling, Part I., i. 1 ;
Part II. i. 363 ; Part III. ii. 163.
Christians, many nominal, butfewreal, i. 67.
Christians, private, while not called to
preach, may be serviceable to one an
other in many ways, ii. 359.
Christian, as much difference between a
nominal and a real, as between a picture
and a man, iii. 205.
Christian, marks of a true, iii. 294 ; he
worketh from an inward principle, the
new creature within, 295 ; Christ is the
pattern of his life, ib. ; Christ is the
comfort of his life, 297 ; Christ is the
end of his life, 298 ; the Spirit of God is
the efficient cause of his life, 299.
Christian hath never too much ; and, hav
ing God, hath never too little, iv. 3.
Christianity, its purity above all other re
ligions, v. 365 ; above that of the heathen,
366 ; Mohammedanism, 367.
Chrysostom preached and thought that it
is more bitter to sin against Christ than
to s uffer the torments of hell, iii. 276,
Circassians spend their youth in robbery,
and their old age in repentance, iii. 317.
Civility, sanctity no enemy to, iv. 63.
Colet, Dean, his faithfulness to Henry
VHL, ii. 313.
Commands, commonly given in the form of
prohibitions, v. 319; negative, include
affirmative, 320.
Comfort of a Christian ebbs or flows as
Christ manifests Himself to him, or
withdraws Himself from him, iii. 233.
Comfort to true Christians, iii. 382; against
the opposition of the world, 383 ; against
the temptations of the devil, 384 ; against
the corruptions of their own hearts, 386 ;
against thy dissolution, 387 ; against the
death of friends and relatives who die in
the Lord, 388.
Comfort, the saint's, that God is his por
tion, iv. 1 ; because he placeth his hap
piness in God, 2.
Comfort, creature, cautions as to the use
of, ii. 49 ; a grievous sin not to serve
God in the enjoyment of mercies, ib. ;
prosperity a trying condition, 50 ; pros
perity most commonly allied to profane
ness, 51.
Commission, sins of, more heinous than of
t omission, v. 350 ; those who are guilty of
gross commissions are guilty of omis
sions also, ib. ; they more openly dare
God, ib. ; are more directly contrary to
the light of nature,. 351 ; are more scan
dalous to men, and bring more dishonour
to God, ib.
Communicant, graces specially requisite

in, i. 183 ; knowledge, ib. ; faith, 184 ;
love, 185.
Companions, how Christians may exercise
themselves to godliness in their choice
of, ii. 238.
Companions, motives to care in the choice
of, ii. 240 : importance of the choice of,
ib. ; danger of evil, 241 ; advantage of
good, 246.
Companions, directions for choosing, ii.
254 ; be careful they be such as fear God,
ib. ; not only choose such as be godly,
but because they are godly, 257 ; have
respect to spiritual ends, 261.
Company, man made for, id. 238 ; both com
fortable and profitable, 239.
Company, evil, how a Christian may exer
cise himself to godliness in, ii. 280.
Company, evil, is very infectious, ii. 282 ;
yet it may be made a means of good,
283 ; directions for behaviour in, 284 ;
labour to keep thyself unspotted from
their sins, ib, ; do not heedlessly expose
thyself to suffering, 289 ; be sure that
thou dost not disown thy profession, and
deny Jesus Christ, 292; labour to get
some good by such as are evil, 295, thy
zeal more inflamed, 296, thy heart more
enlarged in thankfulness, 297, thy care
and watchfulness the more increased,
298; endeavour their reformation, ib.,
by wholesome counsel, 299, by thy
gracious carriage, 300, by faithful re
prehension, 301; mourn for those sins
which thou canst not amend, 313 ; hasten
out of evil company, if thou hast no hopes
of doing good, 314.
Company, good, how Christians may exer
cise themselves to godliness in, ii. 330.
Company of good men, motives to fre
quent, ii: 335 ; company is itself eligible,
ib.. ; by good company sinful souls have
been converted, 336 ; pious souls have
been confirmed, 337 ; erring saints have
been recovered, 338 ; dull Christians have
been quickened, 339 ; much sjn hath
been prevented, 340 ; wicked men unite
for evil purposes, and should not Chris
tians for good ? 342 ; consider the back
wardness of our own hearts to any good,
and the need we have of all helps to
quicken them towards heaven, 343; con
sider the evil of neglecting Christian
communion, 345, upon ourselves, ib. ;
and upon others, 346.
Company of good men, directions for the
exercise of godliness in, ii. 347; take
heed of those sins which Christians,
when they company together, are most
prone to, ib., mis-spending time, 348,
censuring the good, 350, backbiting the
bad, 353 ; be serviceable to the good of
each other, 355, in mutual communica
tion of graces and gifts, ib., mutual
joining in the ordinances of God, 356 ;
mutual serviceableness to each other,
ib., in instructing the ignorant, 359,
quickening the slothful, 360, comforting
the sorrowful, 361, admonishing the sin
ful, 362 ; bearing each other's infirmities,
2g

466

GENERAL INDEX.

363 ; both do what good you can, and get
what good you can, 370 ; in taking coun
sel, 371 ; receiving admonition, 372 ; re
joicing in each other's grace and good,
376.
Confidence, carnal, a sin of the prosperous,
ii. 57.
Conscience hath an universal negative voice,
but not an universal affirmative voice
v. 64.
Conscientiousness, in dealings with men,
motives to, ii. 189 ; it is a sure sign of
hypocrisy to be unrighteous and careless
in civil duties, ib. ; the credit of re
ligion is engaged in thy public dealings,
Consideration, the first step to regenera
tion, v. 123.
Consolation of Israel, why Christ was so
called, iii. 232.
Constantine, his rapture in hearing the
word, i. 97.
Conversion, in what it consists, v. 73; the
mind enlightened to see both sin and the
Saviour, ib. ; the strongholds of sin cast
down, 74 ; all earthly comforts laid at
the feet of Christ, 75 ; all the commands
of God heartily embraced, ib.
Conversion, steps in, v. 200 ; illumination,
201 ; conviction, 202, of his great and
innumerable corruptions, 203, his miser
able and dreadful condition, 205, the
inability of all things in the world to
help him, 207, the willingness, suitable
ness, and all-suffering of Christ to help
him, 209 ; annihilation, 211 ; lamenta
tion, 213 ; implantation into Christ, 214 ;
the resolution to give up himself to all
the laws of Christ, 217.
Correction of servants, rules for, ii. 19.
Courtesy, duty of, ii. 209.
Cranmer, his family a school of piety and
learning, i. 331.
Creation, new, the glory and amiableness
of, ii. 166.
Creation, cannot be done by a creature, iv.
425.
Creatures, irrational, are teachers of man,
iv. 444.
Cretans, how they cursed their enemies, v.
82.
Crusaders, their joy at sight of Jerusalem,
v. 159.
Custom in sin takes away conscience of sin,
v. 82.
Cyril, wickedness of his son, i. 413.
Darkness, outward and inward, analogy
between, iv. 263.
David, the greatest mourner in Israel, and
the sweetest singer in Israel, i. 187.
David, not much troubled at Shimei's rail
ing ; but Absalom's rebellion pierced his
very soul, i. 216.
Day of judgment, probably of long con
tinuance, v. 316.
Dealings with men, the manner of them
should be righteous, ii. 194, courteous,
209, and meek, 211; the principle of
them should be obedience to God's com

mand, 216; the end and aim of them
should be good, 217.
Dealings with all men, how a Christian
may exercise himself to godliness in, ii.
187.
Death, its seriousness, iii. 43 ; it tries men,
ib. ; it stateth the creature for eternity,
44 ; all the powers of hell then assault
us, 45 ; a special season when the Chris
tian may glorify God, 46 ; the last op
portunity of doing any work for God
and Christ and our own soul, 47.
Death, preparation for, iii. 64 ; keep a
clear conscience in thy health, ib. ; clear
up thine evidences for heaven, 67 ; dwell
much in the thoughts of death, ib. ;
wean thy heart from earth, ib. ; set thy
house in order, 68.
Death, what gain the Christian hath by,
iii. 235 ; he gains freedom from all evil,
237, the evil of sin, ib. in its commis
sion, ib., and in its temptation, 239, the
evil of suffering and chastisement, 240 ;
ignominy on his name, 241 ; infirmities
in his body, 242 ; sorrows in his soul,
243 ; he gains the enjoyment of aU good,
244 ; the company of perfect Christians,
ib. ; the nearest communion with the
Lord Jesus Christ, 245 ; the full and im
mediate fruition of God, 247.
Death, an unspeakable gain to the saint,
an inconceivable loss to the sinner, iii.
253.
Death, what loss the sinner hath by, iii.
258 ; he loses all his earthly delights and
carnal contentments, ib. ; all his spiritual
preferment, 261 ; the society of all the
godly, 264 ; all his hope, 265 ; his pre
cious soul, 267 ; the infinitely blessed
God, 271 ; what the sinner gains by, 274 ;
a cursed ripeness, perfection of sin, 275 ;
a fulness of sorrow, 276 ; and that in re
gard of intension, ib. , and of duration,
279.
Death, according to the Socinians and Pe
lagians, not a consequent of sin, but a
condition of nature, iii. 428.
Death, preparation for, iii. 454 ; a change
of state, wrought by faith, ib. ; and a
change of nature by repentance, 458.
Death, how the saint may meet with
courage, iii. 466 ; take heed of blotting
thy evidences for heaven, 467 ; mortify
thy affections to the world and all its
comforts, 469 ; use thy heart to frequent
thoughts of death, 470.
Death, not an object of terror to the Chris
tian, iv. 49.
Death, spoken of as a fall, iv. 113.
Deaths of the wicked ordinarily unhappy,
iii. 65 ; instances, ib.
Death-bed, how a Christian may exercise
himself to godliness on, iii. 38 ; direc
tions for, 48 ; commending God and his
ways to others, ib. ; commending thyself
and others to God by prayer, 51 ; in a
holy exercise of faith, 53 ; courage, 55 ;
repentance, 57 ; charity, 58 ; in patience
and submission to the will of God, 60.
Deceitfulnen of he heart, i. 91.

GENERAL INDEX.

467

Declension, signs and sadness of, v. 114.
Demosthenes better at praising virtue than
practising it, ii 371. . ,
Devil is every Lord's day the first at
church, i. 157.
Devil, his two delights, to see a wicked
man merry, and a saint sorrowful, ii. 107.
Devil, his power, iii. 114 ; his policy, ib. ;
his industry, 115 ; his cruelty, ib.
Differences amongst Christians most la
mentable, ii. 333.
Dignity op Magistracy and Duty op
Magistrates, iv. 303.
Discontent, remedies for, iii. 160.
Diseases, spiritual, more catching and kill
ing than bodily, i. 25.
Diseases cause death, but death cures all
diseases, iii. 243.
Dooe op Salvation Opened by the Key
op Regeneration, v. i.
Drunkard drowns himself in his cup, i.
271.
Duty, Christian, multiplicity of, i. 64.
Duty, acting of grace in, is the grace of, i.
93.
Duty fits the heart for duty, i. 226.
Duty without Christ, like a body without
a soul, iii. 246.
Duties, religious, require to be performed
with fear and faith, i. 95.
Duties, considerable as services, in relation
to the command, i. 100 ; as means, in re
lation to the promise, 101.
Duties to be performed seasonably, v. 450.
Earth, what it teaches us, ii. 466.
Eating and drinking, to be done sacredly,
i. 262 ; soberly, 270 ; seasonably, 276.
Education, pious, of children, profitable to
themselves, i. 403 ; to posterity, ib.
Egyptians, their reverence for Mercurius
Trismegistus, i. 89.
Egyptians gave no shoes to their wives,
i. 512.
Ejaculatory prayer commended, i. 131.
Election, foresight of faith and good works,
not the cause of, i. 309.
Elephant, story of its gratitude, i. 216.
jEfepAam*,heraffectionforheryoung, i. 400.
Elizabeth, Queen, when in prison, envied
a milk-maid, ii. 110.
Elohim, a title given primarily and pro
perly to God, iv. 161, 307 ; metaphori
cally to magistrates, 162 ; to idols, 163 ;
to the devil, ib.
Elzearus, Earl, cured of passionateness by
reading and hearing of the patience of
Christ, i. 161.
End is virtually in the way, iii. 253.
Enemies, how to be loved, ii. 262.
Enjoyments, earthly, may prove heavenly
impediments, v. 81.
Erastus, confounded magistracy and min
istry, iv. 210.
Espousals with Christ, invitation to, iii.
460 ; conditions of, 463. •
Eulalia, martyrdom of, iii. 61.
Examples, cautions against following evil,
v. 458 ; no patterns of any men are
valid against the precepts of God, v.

458 ; if thou follow any in sin, thou
shalt also follow them in intolerable and
eternal sufferings, v. 459 ; consider that
the greatest, and the multitude, -are the
most unfit for imitation, 460.
Excellency of God, iv. 501 ; he is excellency
itself, ib. ; the standard of all excellency,
502 ; so excellent that angels veil their
faces in his presence, ib. ; so excellent
that he humbleth himself to take notice
of perfect spirits, and their perfect ser
vice, in heaven, 503 ; so excellent that he
is above the highest adoration and wor
ship of his creatures, ib. ; his excellences
are beyond the understanding and ap
prehension of men and angels, 504.
Eye of God, threefold, present in the as
semblies of his people, i. 224 ; of obser
vation and inspection, ib. ; of favour and
benediction, ib. ; of fury and indigna
tion, 225.
Fable, Arabic, of a hog, a goat, and a
sheep, iii. 193.
Fading: of the Flesh, iii. 401.
Faith, the mouth to receive, and the sto
mach to digest the word, i. 158.
Faith, acts of, at the communion table, i.
202; to look out for Christ, 203; to
look up to Christ fo_r grace, 204 ; to re
ceive Christ, and apply him to the soul,
205.
Faith, its exceUence, iii. 96 ; it killeth sin,
ib. ; enableth to overcome the world, 99,
its affrightments, 100, its allurements,
101 ; enableth to conquer Satan, 104 ;
enableth to conquer the flesh, 105 ; it
enableth to live to God, ib. ; other graces
bud and blow according to the sap they
receive from, 107.
Faith will not suffer a man to live in sin,
v. 344.
Falling, God keeps his people from, by
keeping temptations from them, iv. 88 ;
by enabling them to foil the tempter, ib.
Family, one atheistical, denieth and de-
stroyeth many, i. 330.
Family, directions to the governor of, i.
334 ; be careful whom thou admittest
into thy family, ib. ; mind holy perfor
mances in thy family, 337 ; set a good
pattern to thy family, 342 : be careful
and diligent that thy whole family may
sanctify the Lord's day, 345 ; let discip
line be set up in thy family, 346 ; take
care that all in thy family be well em
ployed, 349 ; maintain peace and love
in thy family, 351 ; exhortation to family
godliness, 354.
Families, evil influence of vicious, on ser
vants, i. 422.
Family Worship, excuses for neglecting,
iii. 221.
Farewell, The Pastor's, iv. 53.
Fasting, moderate, is the best physic, i.
272.
Fear and faith, the special graces to be
desired in religious duties, i. 95 ; fear,
to make the heart awful, faith to make
it cheerful, 98.

468

GENERAL INDEX.

Fishes, what they teach us, ii. 466.
Flattery and friendsnip incompatible, ii.
363.
Flesh, Fading op, iii. 401.
Flesh, folly of those whose whole contriv
ance is to feed and please, iii. 430.
Fool, who is the greatest ? iii 431.
Forgiveness of injuries, inward and out
ward, i. 119.
Freedom, gospel, not inconsistent with
service-, ii. 30.
Friend, God the most able, iv. 86 ; the
most loving, 89 ; the most faithful, 91.
Friends, false, Luther was in more danger
from, than from the papacy, ii. 291.
Friendship, true, cannot be between a
godly and a wicked person, ii. 250 ; any
more than between a man and a beast,
252.
Gain of godliness is real, iii. 189 ; rich, ib. ;
eternal, ib. ; certain, 190.
Gates, four, through which all must pass
who shall enter the new Jerusalem, v.
42 ; election, ib. ; Christ's passion, 43 ;
Scripture, ib. ; mediate communion, 44.
Geneva, motto on town-house of, i. 165.
Gerardus Sagarellus de Parma, a false
apostle, ii. 30.
Giving, the best way of thriving, ii. 67.
Glutton, digs his grave with his teeth, i.
271.
God, the Incomparableness op, iv. 373.
God, to fear with a secondary fear is athe
ism ; to trust with a secondary trust is
treason ; to honour with a secondary
honour is idolatry ; to love with a
secondary love is adultery, i. 39.
God, some things which speak him to be
the saint's happiness and chiefest good,
iv. 3 ; his perfection and all-sufficiency,
ib., to free from all evil, 4, to fill the
soul with all good, 5 ; bpcause he is a
proportionable good, 8 ; because he is a
permanont good, 9 ; because of the
saint's propriety in this good, 11.
God, past finding out, iv. 32.
God, a satisfying portion, iv. 33 ; a sancti
fying, ennobling portion, 38 ; a univer
sal portion, 40 ; an eternal portion, 42.
God, incomparable in his being, iv. 385 ;
his being is such, that he alone is, and
all others are nonentities in comparison,
387 ; his being is from himself, 388 ;
and for himself, ib. ; is independent,
389 ; is absolutely perfect, 390 ; is uni
versal, 392 ; is unchangeable, 393 ; is
eternal, 395 ; is simple, 397 ; is infinite,
ib.; is incomprehensible, 399.
God, incomparable in his holiness, iv. 403 ;
in his wisdom, 405 ; in his power, 407 ;
in his justice, 410 ; in his knowledge,
412, in the matter of it, 413, in the
manner of it, 414 ; in his truth and
faithfulness, 415 ; in himself, 416 ; in
his works, ib. ; in his words, ib. ; in his
mercy, 417 ; in his patience, 419 ; con
siderations that make his patience more
admirable, ib.
God, incomparable in his works, iv. 424 ; in

creation, 425 ; in providence, 427 ; pre
servation, ib. ; gubernation, 428 ; in re
demption, 432 ; incomparable in the
manner of his working, 435 ; he worketh
irresistibly, ib. ; arbitrarily, 437 ; un
weariedly, 439 ; unaidedly, 441.
God, incomparable in his word, iv. 444 ; in
the manner of speaking, 445 ; authori
tatively, and in his own name, ib. ; con
descendingly to the condition and under
standing of those whom he addresseth,
446 ; effectually, 447 ; in the matter of
his speech, 449 ; the purity of its pre
cepts, ib. ; the mystery of its doctrines.
450 ; the prophecies and predictions of
the word, 451 ; in the effects of his
word, 452 ; as it is efficacious in con
verting the soul, ib. ; in affrighting tbe
sinner, 453 ; in healing the wounded
spirit, 454.
Gods are Men, iv. 101.
Gods, Men are, iv. 301.
Godly, their felicity at the day of judg
ment, iii. 135 : their godliness will be
mentioned to their eternal honour, 136 ;
their names will be vindicated, ib. ; their
persons publicly acquitted, ib. ; their
happiness will be perfected, 137.
Godliness, different terms of, i. 27 ; strict
ly includeth only the immediate worship
of God, ib. ; largely comprehendeth also
our duty to our neighbours, 28 ; to be
minded as every one's principal busi
ness, ib. ; is a worshipping the true God
in heart and life, according to his re
vealed will, 31.
Godliness should have the first of the day,-
and the first place all the day, i. 37 ; not
to be used as occasional physic, but as
daily food, 43.
Godliness, must be laid over our naturals,
our morals, our intellectuals, i. 84.
Godliness the Christian's business in spi
ritual performances and religious actions,
i. 87 ; in natural actions, 260 ; in his re
creations and pleasures, 289 ; in his par
ticular calling, 300 ; in his family, 329.
Godliness, true, payeth its dues to men, as
well as its duty to God, ii. 187.
Godliness, means whereby Christians may
exercise themselves to, iii. 89; lay a
good foundation in a renewed heart and
nature, ib. ; live by faith, 96 ; set God
always before thine eyes, 109; watch
overthyself continually, 113 ; think often
of thy dying day, 119 ; mind a daily per
formance of sacred duties, 126 ; meditate
much on the day of judgment, 131 ; call
thyself often to account, 140 ; avoid
occasions of sin, 145 ; walk humbly with
God, 148 ; suppress sin in the beginning,
152 ; study the knowledge of God, 153 ;
labour to get a contented frame of heart,
158 ; take heed of those things that will
hinder thee therein, 164.
Godliness, hindrances to, iii. 164 ; evil
company, ib. ; idleness, 165 ; love of the
world, ib. ; indulgence in known sin
166.
Godliness, motives to incite Christians to

GENERAL INDEX.

469

exercise themselves to, iii. 167 ; consider
the vanity of all other exercises and
labours, ib. ; they are unsuitable^ i69 ;
deceitful, 170 ; unsatisfying, 171 ; vexa
tious, 172 ; uncertain, ib. ; consider the
brevity of life, 175 ; consider the exam
ples of others, who have wrought hard
at this heavenly calling, 177 ; consider
the excellency of this calling, 179, the
most honourable, ib., the most com
fortable and delightful, 182, the most
profitable, 187.
Godliness profitable to a man's self, iii. 376 ;
to his children, 377 ; in adversity, 378 ;
in life, ib. ; at death, ib.
Godliness doth not deny us our natural de
lights, but doth rectify and regulate
them, iii. 185.
Godliness, practical, necessity of, v. 358 ;
a great profession will not do without it,
ib. ; nor great gifts and parts, ib. ; nor
great privileges, with seeming perfor
mances, 359.
Gorgonia, sister of Nazianzen, her prayer-
fulness, iii. 302.
Gospel, called the word of God's grace, iv.
65; because it containeth the infinite
grace and favour of God' to sinners, ib. ;
because it is the effect and fruit of God's
grace and goodwill to men, ib. ; because it
is the usual means of begetting grace, 66.
Government of God is over the highest, iv.
428 ; the lowest, 429 ; the most stub
born, ib. ; the winds, ib. ; the waves,
ib. ; stubborn and refractory man, 430 ;
devils, 431.
Grace, truth of, ever followed by growth
in, iv. 106.
Grace should spice every cup, and be sauce
for every dish, i. 262.
Graces, Christian, concatenation of, i. 32.
Graces are in proportion to faith, iii. 107.
Great men, few are good, iv. 235.
Great men, who are in high places, should
think oft on death and judgment, iv.
282.
Greenham, his patience undertorture,ii. 96.
Happiness, the most compendious way to,
v. 198.
Hearing the word, preparation for, i. 145 ;
the heart to be emptied of evil frames
and prejudices, ib. ; the heart to be af
fected with the necessity, excellency,
and efficacy of the word, 149 ; God to be
entreated to bless it, 152 ; a good end to
be propounded, 154.
Hearing, the Christian's duty in, i. 156 ;
to set himself seriously as in the presence
of God, ib. ; to apply the word to his
own soul, 157 ; to let the word come
with authority and power to his con
science, 159.
Hearing, the Christian's duty after, i. 162 ;
prayer, 163; practice, 166.
Heart, a good, the best thing, iii. 90.
Heathen thought nothing too good for
their false gods, i. 89.
Heathen make light of death, iii. 43 ; in
stances, ib.

Heaves and Hell Epitomised, iii. 201-
Heaven not unfitly compared to a hill, i. 60.
Heaven, excellency of, iii. 390 ; shewn by
the foretastes of it, ib. ; by the price
paid for it, 392 : by the titles given to
it, ib. ; certainty of saints' obtaining,
394 ; by God's promise, ib. ; oath, 395 ;
seals, ib. ; earnest, ib. ; first-fruits, 396 ;
the death of Christ, ib.
Heaven, eternity of the saints' happiness
in, iii. 396.
Heaven, its glories, v. 410.
Hell, intensity of the pains of, iii. 276.
Heretics, seducing, magistrates must pun
ish, iv. 218 ; this not persecution, 219.
Herod, better to be his swine than his son,
iii. 270.
Hilarion, his peace in death, iii. 64.
Holiness and happiness compared to Leah
and Rachel, iii. 356.
Holiness of creatures is but the holiness of
obeying a law, that of God of being a law,
iv. 404.
Holiness, its preciousness, 'v. 161.
Honour, apt to be a snare and temptation,
iii. 206.
Hope, sinners have a dead, saints a lively,
iii. 265.
Hopes of heaven, deceptive grounds of, v.
46; civil practices, 47; a" glorious pro
fession, 49 ; spiritual privileges, 51 ;
great gifts and parts, 53 ; sacred per
formances, 55 ; the commendations of
others, though they be real saints, 57 ;
confidence in the goodness of our state,
59; following the dictates of natural
conscience, 62 ; joining with this or that
party, and holding this or that opinion,
65 ; some seeming good affections, 66.
Humiliation, true, consists in mourning'
for sin, i. 187 ; and in turning from sin,
188.
Humiliation, the holiest have cause for,
by reason of sins of omission, v. 370.
Husbands and wives, how Christians may
exercise themselves to godliness in the
relations of, i. 464.
Husbands, duties of, i. 487 ; affection, 489 ;
instruction and admonition, 492 ; provi
sion, 495.
Hypocrisy is practical blasphemy, i. 33.
Hypocrite, more than ordinary difficulty in
the conversion of, v. 78.
Idleness is burial, i. 62.
Idolatry, a proof that all men believe in a
deity, i. 24.
Ignorance the mother of aU evil, iii. 156.
Ignorance one of the principal perpetrators
of soul mischief and soul murder, iii. 211.
Impatience its own punishment, ii. 97.
Impropriations, evils of, iv. 152.
Incense, in the temple service, signified the
merits of Christ, i. 99.
Incomparableness op God, iv. 373.
Incomparableness of God, inferences from,
iv. 456 ; the great venom and malignity
of sin, as committed against an incom
parable God, ib. ; the madness and
misery of sinners, 461 ; the monstrous

470

GENERAL INDEX.

pride and presumption of those who
compare themselves with, and prefer
themselves before, this God, 468 ; in
comparable service and worship due to
God, 471 ; incomparable awe and reve
rence, 472; incomparable humility and
lowliness of spirit, 473 ; incomparable
love, 474; incomparable trust, 475; in
comparable obedience, 476 ; his infinite
grace and condescension to take so much
notice of, and do so much for, men, 476.
Incomparableness of God, counsels from,
iv. 480 ; study the knowledge of this
incomparable God, ib. ; motives to this
study, 482 ; means to the attainment of
this knowledge, 48S ; choose this God for
thy portion, and take him for thy happi
ness, 492 ; give God the glory of his in
comparable excellences, 497.
Incomparableness of God, a source of com
fort to all the people of God, iv. 505 ;
this incomparable God is thine, 506 ; aU
his incomparable excellences, his incom
parable word and works, are thine, 507 ;
and shall be thine for ever, 508.
Inconsiderateness, evils of, iv. 261.
Ingratitude, if there be any unpardonable
sin, it is, (Queen Elizabeth, ) iv. 103.
Injuries done to us, how to be dealt with,
ii. 365.
Ireland, love of foster-brothers in, i. 209.
Jacob, his conduct to Laban defended, ii.
39.
Job suffered more from the mistakes of his
b, friends than from the Sabeans and Satan,
iii. 29.
Jonah, God's patience towards his peevish
ness, ii. 367.
Judgment, day of, considerations respect
ing, iii. 133 ; the holiness of the Judge,
ib. ; the strictness of his proceedings,
ib. ; the weight of the sentence, 135 ;
the felicity of the godly, ib. ; the misery
of sinners, 138.
Judgment, day of, will be a manifestation
of persons, v. 271 ; of men, ib. ; of the
Lord Jesus Christ, 272 ; of things, 273.
Justice, rules for dispensing rightly, iv.
245 ; execute justice discreetly, ib. ;
speedily, 246 ; impartially, ib. ; reso
lutely and courageously, 247 ; righteous
ly and exactly, 249 ; soberly, 250 ; dili
gently, i6.
Justice and judgment, the foundations of a
land, iv. 264.
Justin Martyr, his conversion, iii. 264.
Key of Regeneration, Door op Salva
tion Opened by, v. 1.
Keys, five, in the hand of God, which
prayer turns, the key of the heart, the
womb, the grave, heaven, hell, iv. 297.
Kingdom of Christ twofold, spiritual and
providential, ii. 133.
Kingdom, God's, twofold, of grace here,
of glory hereafter, v. 17 .
Knowledge, human, zeal of men in attain
ing, i. 83.
Knowledge of God, advantages of, iii. 154.

Knowledge indispensable to conversion and
salvation, iii. 333.
Knowledge without practice is no know
ledge in God's esteem, iv. 260.
Knowledge, an excellency in all, iv. 481.
Knowledge of God is sanctifying, iv. 482 ;
satisfying, 485 ; saving, 487 ; means to
attain, 488; be sensible of thine ignor
ance of him, ib. ; study much his works,
and especially his word, 489 ; be frequent
and fervent with God to give thee the
knowledge of himself, 490.
Knowledge, the excellency of a man ; di
vine, of a Christian, v. 167.
Knox, his temptations in his life-time, and
on his death-bed, iii. 45 ; his dying charge
to the Earl of Morton, 49.
Knox, John, Queen Mary feared his prayers
more than an army of 10,000 men, iv. 297.
Labour better than riches, i. 83.
Last Sentence, the Sinner's, v. 263.
Latimer converted from Popery by the
good company and conferences of Mas
ter Bilney, ii. 336.
Latimer, his recantation of his sermon,
iii. 112.
Latimer prayed so long that he was unable
to rise, iii. 302.
Law breathes a cold north wind of threat
enings ; the gospel a warm south wind
of promises, iv. 93.
Lawsuits, when just occasion requires, law
ful, iv. 229 ; objections answered, 230.
Laziness, the disease of many ministers,
i. 26.
Leaven, threefold; hypocrisy, heresy, im
morality, i. 186.
Lewis XL, his tailor's bill, i. 282.
Life, spiritual, like natural, begins at the
heart, i. 34.
Life, the whole of, should be a preparation
for death, iii. 63.
Life, Christ being the Christian's, implies
that Christ is the principle of his life,
iii. 230 ; the pattern of his life, 231 ; the
comfort of his life, 232 ; the end of his
life, 234.
Life, whether Christ is our, exhortation to
examination, iii. 284 ; motives, 286 ; con
sider how ordinary it is to be deceived,
ib.; consider the fewness of them who
have Christ for their life, 289 ; consider
the profitableness of a serious faithful
examination of thy estate, 292.
Life in Christ must be minded speedily,
iii. 316 ; God hath waited upon thee long
enough already, 318 ; thou hast served
the world and the flesh long enough al
ready, 319 ; thou wouldst presently ac
cept a worldly gift, 320 ; the longer thou
delayest, the farther thou art from God
and holiness, ib.; thou canst not promise
thyself the next hour to repent in, 321 ;
thou art not sure that God will accept
thee hereafter, ib.; must be minded dili
gently, 322.
Light, why the Bible is compared to, ii. 441 .
Lladoveyus, king of France, his 'zeal
against Christ's enemies, i. 202.

GENERAL INDEX.

471

Lord's day, how to exercise to godliness on
i. 222 ; observance of, in primitive times,
esteemed the principal sign of a saint, 223.
Lord's day, directions for spending profit
ably, i. 226 ; make preparation for it, ib.
think in the morning of the greatness of
the privilege, 230 ; improve it as a price
to get and increase grace, 232; esteem
the public ordinances as the chief work
of the day, 234 ; turn the heart to spiri
tual joy and delight, 239 ; let no duty
satisfy, without communion with God in
it, 242 ; sanctify the whole day to God's
service, 243 ; meditate on the word and
works of God, 246 ; brief directions for
sanctifying from morning till night, 249.
Lord's day, is heaven in a map, i. 231.
Loss, the pain of (Fosna damni), a principal
part of eternal death, v. 277 ; wherein it
consists, 279 ; it is spiritual, 281 ; total,
ib.; eternal, 282 ; reasons of this punish
ment, 283 ; their wickedness, or unwor
thiness of the presence of Christ, ib.;
their unfitness for his presence, 284;
aggravations of their loss, 287.
Louis XI. of France, his care of his house
hold, i. 341.
Lust, to subdue one, is more than to subdue
a thousand cities, iii. 179.
Luther, his estimate of the Bible, i. 143.
Luther, his Colloquia Mensatta prove that
his table was as his pulpit, i. 264.
Luther, his will, iii. 53.
Luther would rather be in hell with Christ
than in heaven without him, iii. 246.
Luther every day spent three hours in
prayer, iii. 304.
Luther, a brave speech of, iii. 384.
Lycurgus, his laws contained but the car
case and body of purity, without the soul
and life thereof, iv. 449.
Lying in sport, leads to lying in earnest,
i. 290.
Lyimg, the trade of, hath crept into almost
all trades, ii. 207.
Magistaoy, the Beauty op, iv. 145.
Magistracy, Dignity of, &c, iv. 303.
Magistracy and ministry, objects of the
devil's inveterate hatred, iv. 148.
Magistracy is God's ordinance, iv. 165 ; is
very ancient, 167.
Magistracy, defence of, iv. 170 ; civil sub
jection may well stand with religious
liberty, 173 ; believers all one and equal
as they are in Christ, but in civil re
spects there is inequality, ib.; the scrip
ture speaks of magistracy as a great
mercy, 174 ; though Christ be" the sole
king of his church, yet he is not the sole
king in his church, ib.; other objections
and answers, 176, et sea.
Magistracy, a Christian may with a safe
conscience accept, when called unto, iv.
180 ; none may usurp without a call
from God, ib.; God will defend against
all the rage of men and devils, 182.
Magistracy, in what respect of man, iv.
318 ; in what of God, 319.
Magistrates are Mortal, iv. 101.

Magistrate, qualifications of a faithful, iv.
125 ; courage and magnanimity, ib. ; up
rightness and integrity, ib. ; bounty and
liberality, 126 ; ability, ib.
Magistrates, directions to them to prepare
for death, iv. 124 ; discharge your trust
faithfully, ib. ; live among men ex-
emplarily, 127 ; walk humbly with God,
129 ; be active for God while ye live,
130 ; in your general calling as Chris-
' tians, ib. ; in your particular calling as
magistrates, 131 ; mind the power of
godliness, 132 ; make sure of the righte
ousness of Christ, 134.
Magistrates are ministers of God for our
natural, moral, civil, spiritual good, iv.
184 ; reverence due to, 186 ; must be not
complimental, but cordial, ib. ; we must
give them reverent and respectful titles,
187 ; reverent gestures, 188 ; cheerful
paying of tributes, customs, taxes, 189 ;
evil are to be obeyed, 190.
Magistrates, their calling honourable, iv.
194 ; names given to them in Scripture,
195.
Magistrates must labour to resemble God
in wisdom, iv. 212 ; in simplicity, 214 ;
impartiality, ib. ; clemency, pity, and
mercy, ib. ; patience, 215 ; tenderness,
216 ; in searching and inquiring into
causes before they punish, 222 ; in judg
ing by law, 223 ; in diffusiveness of good,
224.
Magistrates, their mortality, iv. 269, 279 ;
have their power and commission from
God, 271 ; lawful to give titles of honour
even to wicked, ib. ; even they have
their power from God, ib.
Magistrates, fitly called gods, in receiving
honour from others, iv. 310 ; in giving
laws to others, 311 ; in punishing the
nocent, and acquitting the innocent,
312.
Magistrates, their impartiality should be
shewn in not favouring any for their
nearness, iv. 314 ; in not sparing or fear
ing any for their greatness, 315 ; in not
taking gifts, 316.
Magistrates, duty of obedience to, iv. 330 ;
limitation of, 331 ; duty of honouring,
334 ; consider the necessity of magis
trates, ib. ; the severity of God against
the contemners of, 335 ; consider thy
felicity and welfare doth, under God,
depend much upon them, 337.
Magistrates, exhortations to, iv. 339 ; walk
as gods among men, ib. ; work as gods,
347 ; in executing judgment impartially,
ib. ; in shewing mercy, 351 ; in promot
ing piety, 352.
Magistrates ought to promote religion to
their power, iv. 354.
Magistrates, directions to, iv. 357 ; get
divine principles, ib. ; make the word of
God your directory, 359 ; let your end
be divine as well as your rule, 360 ; mo
tives, 362 ; God beholdeth you, ib. ; you
shall soon die, 365 ; consider the day of
judgment, 369.
Man, why made on the Sabbath-eve ? i. 50.

472

GENERAL INDEX.

Marriages, duties of parents with respect
to their children's, i. 423.
Marriage, what it is, i. 464 ; not inconsis
tent with sanctity, 465 ; arguments for
conscientiousness in, 466 ; the dignity
of, ib. ; the frailty of the married, 467
the vows of, 469; the crosses of, 470
duties of, 471 ; amity, ib. ; fidelity, 475
mutual help, both in civil and sacred
things, 478.
Martyrs, forty, under Licinius, their con
stancy, i. 58.
Martyrs in Queen Mary's days, their stead
fastness, iii. 61.
Master, how a Christian may exercise him
self to godliness in the relation of, ii. 3.
Masters, considerations for, ii. 5 ; servants
are made of the same earth, ib. ; are
heirs of the same heaven, 6; masters
have a Master in heaven, 8 ; servants
are God's servants, 9.
Masters, duties of, ii. 10 ; to endeavour
the welfare of their servants' souls, ib. ;
provide what is just and convenient for
their bodies, 13 ; command nothing but
what is fit and lawful, 15 ; be faithful in
teaching them the trade and calling to
which they are bound, 17 ; exercise dis
cipline towards them, 19 ; encourage the
good, 20 ; set a good pattern before
them, 21.
Mauritius, the emperor, his submission to
God in affliction, ii. 100.
Maximilian, king of Bohemia, his royal
answer to the pope, i. 53.
Meals, to be begun with prayer, and ended
with praise, i. 265.
Means, God has tied us to, yet himself is
tied to none, iv. 275.
Means, God may work by, but gets no help
from, iv. 441.
Meditation, a preparation for prayer, i.
Ill ; subjects of, 112 ; sins, wants,
mercies, ib. ; God's majesty and great
ness, 116 ; his mercy and goodness, ib.
Meditation, want of ; the reason why so
many profit so little by the word, i. 249.
Meditation on the works of God can be en
joyed everywhere, ii. 421.
Meditation, solemn and set, what it is, ii.
425 ; example of, on the word of God,
429.
Meek man is a good neighbour, ii. 214.
Meekness, duty of, ii. 211 ; a sign of a wise
man, 212.
Melanchthon, his parable of the evils of dis
union, ii. 347.
Melancthon's joy on hearing children taught
the catechism, iv. 261.
Memory, practical, is the best, i. 168.
Men, the Gods are, iv. 101.
Men are Gods, iv. 301.
Merchants, their profession honourable, ii.
200.
Mercy, the attribute which God glorieth
in, and boasteth of, iv. 418.
Mercies, God alloweth to us the comfort,
but reserveth to himself the credit of, i.
101.
Ministers bound to look not only to their

consciences, but also to their credit,
iv. 58.
Misery of the unregenerate in this world,
v. 128 ; in the other world, 136.
Misery of the wicked in the other world,
its fulness, v. 301.
Mohammedans pray five times a-day, i. 308.
Molossians, peculiar law amongst, i. 98.
Monk, pious, changed into proud abbot, ii.
52.
Moral men, hard to be persuaded to real
piety, v. 77.
Morality and Christianity, difference be
tween, iv. 216.
Mortality, universality of, iii. 424.
Mothers, their first duty to nurse their
children, i. 417.
Mother, story of a wicked, v. 261.
Mourners, two special, in the New Testa
ment, Mary Magdalene and Simon Peter,
i. 187.
Mulberry-tree is all useful, i. 344.
Mysteries of the Bible, iv. 450.
Nabal, why he was so churlish to David,
i. 269.
Natural actions, a holy person turns into
spiritual, i. 260.
Nature, works of, meditation on, ii. 417 ;
the heavens, ib. ; the clouds, 418; the
earth, ib. ; the ocean, 419.
Nehemiah, a nonsuch, ii. 59.
Nepotianus, a library of Christ, i. 143.
Nero, cause of his cruelty, i. 402.
Nero, the gospel which he persecuted with
so much violence must needs be excel
lent, v. 126.
New nature consists of a dying to sin, v.
95 ; a living to God in all ways of obe
dience, 105.
Omission, sins of, dangerous and damnable,
v. 317 ; nature of, 319 ; a neglect of
some duty commandedin the word of God,
ib. ; may be in regard of the substance
of a duty, 321 ; or the manner, ib. ; or
the measure, 322 ; are either total or
partial, 323 ; external or internal, ib. ;
their agreements with and differences
from sins of commission, 324 ; their
danger, 327 ; they are most against the
mind and will of God, ib. ; they are the
ground of, and make way for, sins of
commission, 328 ; they exceedingly
grieve the spirit of God, 329 ; howprovok-
ing they are to God, 330 ; shewn by his
frequent reprehension of men for them,
ib. ; by his severe threatenings against
them, 331 ; by the execution of his judg
ments on them, ib. ; their destructive-
ness to men, 333 ; why we are apt to
overlook this, 336 ; conscience doth not
so soon check us for them as for sins of
commission, ib.; Christian friends 'are
not so apt to admonish us concerning
them, 337 ; they are so near akin to in
termissions, which are lawful and neces
sary, 338 ; reasons why they are damn
able, 339 ; they are sins,*i&. ; they speak
a carnal, natural state 341 ; those who
live in them have no interest in Christ,

GENERAL INDEX.

473-

343; they who live in them are hypo
crites, 346.
Omission, sins of, in regard of the matter
of duties, caution against, v. 379.
Omission, sins of, their grand cause is an
unregenerate heart, v. 416 ; another
cause is ignorance, 424 ; another is idle
ness, 429 ; another is the vain excuses
that men make for them, 434.
Ordinances to be used both as a testimony
of our subjection to God, and as a means
of communion with God, i. 100 ; how to
be observed, 103.
Ordinances, without God, are as a table
without meat, i. 242.
Ordinances, new-fangled opinionists who
are above, v. 111.
Oromazes, his egg, iii. 170.
Papacy, its vile usurpations over the civil
magistracy, iv. 168.
Parents, how Christians may exercise
themselves to godliness in this relation,
i. 394.
Parents, their duties in relation to the spi
ritual estate of their children, i. 395 ;
motives to the discharge of these duties,
397 ; consider thy children's natural con
dition, ib. ; thy affection to thy child,
399 ; the time of their youth the princi
pal time, 400 ; the good thou mayest do
by endeavouring their conversion, 401 ;
particular duties, 404 ; dedicate them to
God by baptism, ib. ; instruct them in
the word and will of God, 406 ; acquaint
i them with the works of God, 409 ; pray
earnestly to God for them, 411 ; reprove
and correct them as need shall require,
413 ; set a good pattern before them, 415.
Parents, their duties in relation to the
bodies and temporal estates of their
children, i. 417.
Parents, unnaturalness of those who are
careless of the spiritual interests of their
children, v. 259.
Passions, to conquer, is more than to con
quer kingdoms, iii. 179.
Pastor's Farewell, iv. 53.
Pastor, two special requisites in, labour
and love, iv. 55.
Pastors, reasons for their commending
their flocks to Goi, iv. 72 ; his propriety
in them, ib. ; the world's enmity against
them, 73 ; their own impoteney, 74.
Pastors, commend their flocks to God's
special favour and affection, iv. 81 ; his
special care and protection, 83-; to his
universal benediction 84.
Patience, twofold, required in every Chris
tian ; of bearing the evil inflicted, and
forbearing the good promised, ii. 101.
Patience of God, meditation upon, ii. 472 ;
amplified by considering how odious sin
is to him, ib. ; the condition of sinners,
473 ; the multitude and greatness of sins
and sinners, 474 ; how he knoweth all
their sins, 475 ; how he is able to avenge
himself every moment, 476 ; how he
doth not only forbear, but does us good,
ib. ; how he loveth us to be reconciled,

ib. ; and all this without expectation of
any benefit to himself, 277 ; while he is
infinitely our superior, ib. ; he warneth
before he striketh, ib.; he punisheth
temporally, that he may spare eternally,
478 ; he is thus patient towards men,
who was not towards angels, ib. ; final
cause of, ib. ; that he may exalt his
name, ib. ; that sinners may amend, ib. ;
that the impenitent may be without ex
cuse, ib.
Paul, his indefatigable industry, iii. 177.
Paulinus Nolanus, his godliness, ii. 105.
Payments, righteousness in, ii. 197.
Peace, without ecstasies, should content
the serious Christian, i. 217.
Philip, king of Spain, suffered his eldest
son to be murdered by the Inquisition,
as a favourer of Protestantism, i. 396.
Philosopher and blacksmith, story of, i.
72.
Piety, early, profit of, i. 439.
Pius Quintus, pope, his deterioration, v.
87.
Plancus Plautius, his history ii. 73.
Poland, nobles of, hear the gospel read
with their hands on their swords, i.
167.
Pompey, how he quelled a revolt of his
troops, i. 215.
Poor have time to labour for the spiritual
life, iii. .314.
Popes, misnomers of (Pius, Innocent, Ce-
lestine, &c.) ii. 341.
Popilius Lenas, his ingratitude to Cicero,
ii. 49.
Portion, exhortation to men to choose God
for, iv. 27.
Portion, comfort to those who have God
for, iv. 46 ; against the death of friends,
47 ; against our own death, 48.
Positive duties, arguments to mind, v.
386 ; the law of God is both positive and
negative, ib. ; the mercies of God are
positive as well as privative, 388 ; Christ
died to purchase positive godliness for
men, 389 ; privileges call on us to do
good as well as to forbear evil, 391 ; the
professed servants of God must do their
Master's business, 393 ; all religion is no
thing, and will come to nothing, if we
live in neglect of God's positive wiU,
394 ; God deserves positive obedience,
397 ; sanctification, repentance, conver
sion, consisteth in positive holiness, 400 ;
God's positive providence demands posi
tive holiness, 401 ; Christ's positive work,
403 ; the believer's predominant new na
ture inclines him to positive holiness,
405 ; the profit of positive holiness will
answer the .pains, 407 ; God takes most
pleasure in our positive holiness, 412 ;
thou hast but little time to do good in,
414.
Pray, may a wicked man ? iv. 292.
Prayer, the mill of, driven with the waters
of affection, i. 39.
Prayer, necessity of needfulness in, i. 93.
Prayer bringeth heaven down to man, and
carrieth mad up to heaven, i. 105; no

474

GENERAL INDEX.

duty hath so many precepts for it, or
promises to it, 106; universality of its
influence, ib. ; opportunity for its per
formance, 107 ; comparisons of, ib. ; pre
paration for, 111 ; meditation, ib. ; stir
ring up of graces, 117 ; hindrances to,
1 118 ; sin in general, ib. ; worldly thoughts,
and wrath in particular, 119 ; matter of,
120 ; can only be prevalent when offered
by a justified and regenerate person, 122 ;
must be humble, 123 ; hearty, 124 ; fer
vent, 126 ; constant, 129 ; without ceas
ing, what it implies, 130 ; answer to be
watched for, 133; working to be con
joined with, 136.
Prayer, forms of, may be used in the family
rather than the duty be omitted, i 339.
Prayers of parents for children, part of
their best portion, i. 412.
Prayer, secret, exhortation to, ii. 491.
Prayer, morning, exhortation to, ii. 491 ;
evening, 508.
Prayer, family, exhortation to, ii. 496.
Prayer, usually the alpha and the omega
of Paul's epistles, iv. 69.
Prayer, what kind of, will awaken God,
iv. 290.
Prayer, a sure helper, a secret helper, a
speedy helper, a strong helper, iv 296.
Prayer, the regenerate cannot live without,
v. 111.
Prayerless man is graceless, useless, cursed,
comfortless, iv. 295.
Preacher, prejudice against, the greatest
prejudice to the hearer, i. 146 ; qualities
of a good, 147 ; good may be got from
the worst, 148.
Preacher, characteristics of a good, i 324.
Preaching, private Christians not called
to, ii. 358.
Presbyterian government, divine right of,
iv. 153.
Price, of two kinds, natural or pactional,
i. 60.
Pride, a danger of the prosperous, ii 56.
Privileges, spiritual, always commend God
to us, but not us to God, v. 52.
Prodigality of parents may cause their
children to weep, i. 425.
Profession and power of godliness, how
they differ, v. 47.
Promises, the flowers of which cordials are
made to refresh the fainting, iv. 73.
Promises, unsearchable riches laid up in,
v. 152.
Pronouns, much religion lieth in (Luther),
iv. 11.
Prosperity, how a Christian may exercise
himself to godliness in, iv. 46.
Prosperity, a dangerous condition, ii. 46.
Prosperity, directions for carriage in, ii.
53; be watchful against the sins to which
the condition is most liable, ib., pride,
56, carnal confidence, 57, senselessness
of other's miseries, 58 ; value thyself,
not by thy estate in this world, but by
thy inheritance in the other, 59 ; let God
alone have the glory of outward mercies,
61 ; love God the more for the mercies
he bestows, 63 ; do Him the more abun

dant service, 65 ; in prosperity prepare
for adversity, 67 ; directions for this, 70.
Prosperity sent to quicken praise, and ad
versity to stir up patience and prayer,
ii. 88.
Prosperity of the wicked is not fast, ii.
108 ; is' fatal, ib.
Protestants, French, burnt in their zeal to
the word, while the papists burnt them
for the word, i. 143.
Protestants, French, called their meeting-
place paradise, i. 231.
Proud man is his own enemy, and makes
all others his enemies, iii. 151.
Proverbs, exposition of last chapter of, i.
512.
Providence of God, its universality, iv. 83 ;
its efficacy, 84.
Providence, the Christian makes use of for
weakening his corruptions, v. 97-
Psalms, book of, a jewel made up of the
gold of doctrine, the pearl of comfort,
and the gems of prayer, iii. 417.
Psalms quoted above sixty times in the
Gospels, iv. 109.
Psalms, book of, abbreviated in two words
— Hosannah and Halleluiah, iv. 303.
Punishments, a sinner's, and afflictions of
saints, wherein they differ, ii. 127; in
the manner, ib. ; the measure, 128 ; the
end, 129.
Punishment, future, eternity of, v. 303 ;
reasons of, ib. ; the sinner refused eter
nal life, and it is but reason he be pun
ished with eternal death, ib. ; if sinners
should live here for ever, they would
sin for ever, 304 ; the infinite demerit of
sin, as committed against an infinite
majesty, 304.
Pyrrhus, king of Epirus, his labour in
vain, iii. 169.
Quakers think that a wife may forsake an
ungodly husband, i. 521.
Bain, why the Bible is compared to, ii.
443.
Rebekah, many plead her pattern for their
ear-rings and bracelets, who wiU not
plead it for her pitcher and painfulness,
i. 349.
Recreations and pleasures, how a Christian
may exercise himself to godliness in, i.
288 ; not simply unlawful, ib. ; some
lawful, which are not expedient, 291 ;
cautions about, ib. ; mind moderation,
ib. ; look that thine end be right, 293 ;
have an eye to the season of them, 294 ;
when unseasonable, 295.
Redemption, God's masterpiece, iv. 482.
Redwald, king of the East Saxons, had in
a church an altar for the Christian reli
gion, and another for heathen sacrifices,
i. 39.
Regenerated, felicity of, in this world, v.
144 ; in the other world, 160.
Regeneration, Key op, Door op Salva
tion Opened by, v. i.
Regeneration, one principal thing which
pastors ought to instruct their people

GENERAL INDEX.

475

in, v. 19 : without it, men and women
can never obtain salvation, ib. ; what it
is, 20 ; a work of God's Spirit, ib. ; re
pentance and faith its chief ingredients,
21 ; is of God's mere good pleasure, 22 ;
is usually effected by the ministry of the
word, 23 ; is a renewing, 25, of the
whole man, 26, the understanding, 27,
the conscience, 29, the will, 30. the
affections, 31, the' memory, 32, the
body, 33 ; this renewing is after the im
age of God, 34 ; is the beginning of
sanctification, ib. ; its object the glory
of God, and the salvation of his elect,
35 ; why necessary in order to salvation,
38 ; because every man must be prepared
for heaven before he can enter it, ib. ;
because all that attain heaven must be
interested in the purchase of heaven, 39.
Regeneration, effects of, v. 109 ; desire
after and savour of the means of grace,
ib. ; growth in grace, 112 ; endeavours
to make others gracious, 115 ; exhorta
tion to endeavour after, 120 ; helps to,
123 ; serious consideration, ib. ; subjects
for, 128 ; the misery thou liest under
while unregenerate, ib. ; the unspeakable
felicity of the regenerate, 144 ; the ex
cellency of what is required of thee, 174
the absolute necessity of regeneration;
188 ; the equity and reasonableness of
what God requireth of thee, 194 ; obser
vation of the steps whereby wandering
sheep are brought into the fold of Christ,
200 ; pliable submission to the workings
and motions of the Holy Spirit, 219 ;
serious, constant use of all the means of
grace, 234 ; objections answered, 242 ;
man's weakness and inability to turn
unto God, ib. ; that unregenerate men
sin in performing duties, and attending
on ordinances, 246 ; if I be elected I
shall be saved, and, if not, I cannot,
248.
Regeneration, its excellency, v. 174 ; is the
image of God, who is an infinite and
moBt perfect good, 176 ; the destruction
of sin, the greatest evil, 177 ; the price
paid for it speaks its excellency, 181 ; it
is the special work of God himself, 184.
Regenerate, exhortation to, v. 251 ; to give
God the glory of the good work that is
wrought in them, ib. ; be faithful to
men, 257 ; set them a good pattern, 259 ;
pray constantly and instantly for their
regeneration, 260 ; instruct them in the
precepts of God, ib.
Religion should have the precedency in all
our actions, i. 36; should be pursued
with industry in our conversation, 38 ;
must be persevered in with constancy
till death, 44 ; is the chief end of God's
sending man into the world and continu
ing him in it, 46 ; is a work of the
greatest concernment and weight, 50 ;
is soul-work, 52 ; God-work, 54 ; eter
nity work, 56 ; is to be made our prin
cipal business, because otherwise we
shall lose our reward, 59 ; exceedingly
neglected, 66 ; exhortation to, 79.

Religion, worthy to be made man's busi
ness, because upon it the true comfort
and joy of his life, during his whole pil
grimage, doth depend, ii. 169 ; because
in it he hath to do with an infinite,
glorious, and jealous majesty, 171 ; be
cause it is the end of his being and pre
servation, &c, 172 ; because it is the
elevation, and advancement, and perfec
tion of his soul, 173 ; because it was the
great design and end of Christ's birth,
life, death, burial, ascension, interces
sion, 174 ; because it is the peculiar
work of the Holy Ghost, 175 ; because
it addeth a real worth to everything,
176 ; because it can and will refresh and
revive in the hour of death, ib. ; because
it will help to comfort and confidence in
the day of judgment, 177 ; because it
will benefit to eternity, 179 ; because all
men will sooner or later wish they had
made it their business, 180 ; because
eternal life or death, salvation or dam
nation, depends upon it, 183.
Religion, much lieth in pronouns, (Luther,)
iv. 11.
Religion, the highest name, v: 195.
Religion, negative, not enough, v. 352, 360.
Remember, in the fourth commandment,
what it implies, i. 227.
Reproof, directions for, ii. 304 ; be sure
that what thou reprovest is a sin, ib. ;
reprove seriously, ib. ; seasonably, 306 ;
prudently, 307 ; having respect to the
person, ib. ; and to the crime, 309 ; re
prove compassionately, 309.
Reproof, why men rage against, ii. 372.
Reproof of great men, when they go astray,
a duty, iv. 233.
Reproof bestowed on wilfully blind and
obstinate sinners is lost as to them, yet
the labour is not in vain, iv. 258.
Resistance not always rebellion, iv. 293.
Rich men dying, two stories of, iv. 137.
Rich men, hardly brought to mind the
heavenly riches, v. 79.
Riches, righteousness, not robbery the way
to, ii. 202.
Russian wives, the standard by which they
judge of their husbands' love, ii. 124.
&abbath, exhortation to sanctification of,
in the family, iii. 222.
Sabbath, magistrates may and should com
pel men to keep, iv. 217.
Sacrament, abuse of, in giving it to dead
men, condemned by the Council of Car
thage, i. 182.
Saints are princes, but as princes in dis
guise they meet with many affronts,
i. 62.
Saints, communion of, the most desirable
and delectable society that the whole
creation aff ordeth, ii. 330 ; next to com
munion with God, none like it, 341.
Saint, his worst is past when he dieth, but
the worst of the sinner is to come, iii.
256.
Saints and sinners, difference of their
conditions when in affliction, iv. 12 ;

476

GENERAL INDEX.

difference of their portions in this
world, 14.
Saints, company of, a society of brethren,
the company of sinners a rabble of con
spirators, iv. 63.
Salvation, Door op, Opened by the Key
op Regeneration, v. 1.
Salvation, God not only gives, but is, iii.
249.
Salvation, all the promises of, are condi
tional, v. 44.
Salvation difficult, v. 71.
Sanctity no enemy to civility, iv. 63.
Sanctuary, weights and measures of, double
those of the commonwealth, i. 56.
Sanders, Mr, his legacy to his wife, iii. 50.
Satan, his jealous watch over the sinner,
v. 126.
Saturday night, special duties for, i. 229.
Saxony, Duke of, and Bishop of Magde
burg, i. 119.
Selah, meaning of, ii. 451.
Self-examination, daily, advantages of, ii.
508.
Self-examination, uses of, iii. 142.
Self -examination, questions for, iv. 23.
Self-examination, reasons for, v. 85.
Selling, righteousness in, ii. 198.
Seneca, sometimes called a Christian
heathen, iii. 227.
Senselessness of others' miseries, a tempta
tion of the prosperous, ii. 58.
Sentence, the Sinner's Last, v. 263.
Sentences, the last, v. 289 ; character of
those who shall be sentenced to depart
from Christ, 293; the evil -livers and
profane, ib. ; the grossly ignorant, ib. ;
the hypocritical professor, 294.
Sentence of the last day, why it turns on
the performance or omission of deeds of
charity, v. 311 ; because these are ob
vious to the world, 312; are signs of
faith and love, 313 ; because charity is a
part of practical godliness, 314 ; because
Christ would show his great respect for
charity, 315.
Septuagint, its corruptness, as we now have
it, iv. 257.
Servant, choice of, i. 336.
Servants, to delay their payment sinful, ii.
15 ; must not obey their masters against
God's commands, 16.
Servants, different classes of, among the
Jews and Romans, ii. 4.
Servants, how Christians may exercise
themselves to godliness in the relation
of, ii. 29.
Servants, motives to holiness in, ii. 31 ;
it will much sweeten their service, ib. ;
the holy life of a servant a great orna
ment to the gospel, 32 ; God will reward
them for all faithful service, 33.
Servants, duties of, ii. 34 ; reverence, ib. ;
obedience, 35 ; diligence, 37 ; faithful
ness, ib.
Servant, of Urbinius Panopion, his faith
fulness to his master, ii. 41.
Service, three causes, or occasions of ; vic
tory, necessity, and utility, ii. 3.
Sick, how a Christian may exercise himself

to godliness in visiting, iii. 3 ; motives
to visit, 4 ; it is a duty commanded of
God, ib.; it is a special opportunity of
doing and receiving good, 6 ; it may be
the last opportunity thou shalt have of
benefiting thy neighbour's soul, 10.
Sick, in visiting, the exercise of godliness is
in endeavouring to benefit the soul of
our neighbour, iii. 11 ; and in getting good
to our own soul, 21.
Sick, directions for profitably visiting, iii.
12 ; labour to be acquainted with the
state of his soul, ib. ; apply thyself
to him suitably to his condition, 13 ;
subjects on which to address the car
nal and unregenerate, ib. ; the depra
vation of man's nature, and the trans
gressions of life, with the sad aggrava
tions thereof, ib.; the desert of sin, 14;
his own inability to help himself, ib.; the
necessity of a change in him, 15 ; the
shortness of his time to do a weighty
work, 16; deal closely and faithfully
with him, 19; pray with and for him,
20.
Sick, good to be got to our own souls by
visiting, iii. 21 ; in laying to heart our
own frailty, 22 ; considering God's mercy
to us, and blessing him for our health,
ib.; observing the necessity of timely re
pentance, and its difficulty on a death
bed, 23; learning more the excellency of
grace.
Simeon, paraphrase of his song, iv. 135.
Sin, the sting of every suffering, ii. 71.
Sins, of others may be partaken of by com
pliance, ii. 287; by silence, ib.; by provo
cation, 288.
Sin, occasions of, to be avoided, iii. 145.
Sin in a believer, now mortified that it doth
not reign, at death shall be nullified that
it shall not exist, iii. 237.
Sin, an infinite evil, and deserves infinite
punishment, because committed against
an infinite God, iii. 279.
Sins, other than saints may abstain from
gross, iii. 287.
Sin, finite in regard of the subject, infinite
in regard of the object, therefore liable
to infinite punishment, iii. 427.
,?»?, its exceeding evil, iv. 457 ; breach of
God's law, ib.; contempt of God's autho
rity, ib. ; dishonouring of him, 458 ; fight
ing with, and, to its power, destroying
him, ib.
Sin, its heinousness inferred from its pun
ishment, v. 285.
Sin, degrees of, v. 436 ; none are little
simply, 438.
Singing of psalms doth much quicken holy
affections ; help a Christian to serve
God with more cheerfulness, i. 342.
Sinner's Last Sentence, v. 263.
Sinners should be, like Augustine, the
children of prayers and tears, i. 224.
Sinners, in dealing with, the Christian's
first care must be not to partake of their
sins ; his next to make them better, ii.
218.
Sinners, civil commerce with is lawful,

GENERAL INDEX.

477

though intimate communion be sinful,
ii. 280.
Sinners, their portion in this world is poor,
iv. 14 ; is piercing, 15 ; is perishing, 17 ;
their portion in the other world, 18.
Sinners, their madness in daring to offend
God, iv. 461 ; in venturing the eternal
loss of God for every base lust, 462 ; their
misery, that they must depart for ever
from God, 463 ; and that they shall have
him for their enemy, 466.
Sinners, old, not easily converted, v. 81.
Sinners, their folly, v. 290.
Sinners, not to be envied their fat and
sweet in this world, v. 305.
Slaves of the devil, their work, i. 76.
Sleep, should be moderate in quantity, i.
283 ; season of, 284 ; ends of, 285.
Socrates, his conversation with Xenophon,
i. 102.
Socrates, his remonstrance with his son, i.
458.
Solitariness, how a Christian should exer
cise himself to godliness in, ii. 403 ; mo
tives to such exercise, 405 ; benefit of
solitude, ib. ; danger of solitude, 408 ;
exercising to godliness in, a probable
evidence of uprightness, 410 ; directions
for, 412 ; guard the heart against vain
thoughts, ib. ; labour to spiritualise
earthly things ; mind solemn and set
meditation, 424; accustom thyself to
soliloquies, 450 ; accustom thyself to
secret ejaculations and converses with
God, 452.
Solitude, dangers of, ii. 408 ; our minds
are restless, and will he employed either
upon good or evil, ib. ; Satan is subtle,
and will not be wanting to assail us when
he finds us alone, 409 ; our own carnal
hearts will strive to draw us into
sin, ib.
Sons of God, different senses of the term,
iv. 266, 308 ; in what sense magistrates
are called, ib.
Sorrow for sin, some make a saviour of, i.
190.
Sorrows, all proceed from sin, iii. 184.
Soul, is the man ; the body its servant,
i. 53.
Soul, its inconceivable value and excellence,
ii. 174.
Soul of man, its excellence, iv. 375.
Sparrows, God is at more cost every day
to maintain, than all the revenues of the
king of France are worth, i. 247.
Spartan mother, her jewels, i. 427.
Spira, his remorse, iii. 277.
Spirit, how his first motions on the soul
are to be responded to, v. 222.
Spirit of God, indwelling, is purifying, iii.
300 ; praying, 302.
Spiritual life, exhortation to mind, iii. 309.
Spiritual life, directions for attaining, iii.
331 ; get thine understanding enlight
ened in the knowledge of thy sins and
misery, ib. ; labour to get thy heart
deeply and thoroughly affected with thy
sins and misery, 336 ; rest and rely on
the Lord Jesus Christ for pardon, grace,

and salvation, 348; dedicate thyself,
soul and body, and all thou hast, to the
service and glory of Jesus Christ, 355 ;
be much conversant with the word of
God, 362 ; be frequent and fervent at
the throne of grace, 366.
Spiritual life, motives to mind, iii. 370 ;
it is the most honourable life, ib. ; the
most comfortable, 373 ; the most profit
able, 376.
Sufferings of Christians are little, ii. 139 ;
are only outward, ib. ; are mixed with
solace, ib. ; are such as are generally
common to mankind, ib. ; are due to
them, 149 ; are short, ib.
Suffering, pain of, (Pozna sensus,) the posi
tive part of the punishment of the
wicked, v. 296 ; why set forth by fire,
297 ; in regard of its intensity, and the
extreme pain and anguish it causeth, ib. ;
in regard of the universality of the pain,
298 ; different from earthly fire, ib.
Suicide, prevented, anecdote of, ii. 338.
Suicide, cowardice of, iii. 60.
Superstition, nature in some respects
friendly to, i. 24.
Superstition, men's zeal for, a rebuke to
the lukewarmness of Christians, i. 72.
Superstition is to true holiness as the con
cubine to the wife, i. 81.
Supper, Lord's : its purpose, i. 173 ; mo
tives to serious preparation for, 175 ;
dreadful condition of unworthy receivers
of, 176 ; duty before, 180 : self-exami
nation, 181 ; humiliation, 186.
Supper, Lord's : duty at, i. 192 ; subjects
of meditation, ib. ; passion of Christ,
ib. ; the affection of Christ, 197 ; our
own corruptions, 201 ; graces to be exer
cised at, 202; faith, ib. ; love, 208; re
pentance, 210.
Supper, Lord's, duties after, i. 212 ; thank
fulness, ib ; faithfulness, 214.
Sutton, Mr, (founder of Sutton's Hospital, )
piety of, i. 268.
Tabernacle, made of the best wood, the
purest gold, the finest linen, i. 89.
Table-man, first and second, v. 108.
Taxes, though great and grievous, the best
remedy is prayer and patience, 192.
Taylor, in prison became acquainted with
Bradford, ii. 335.
Temperance in eating and drinking, duty
of, i. 270.
Temples of the Romans, round, i. 58.
Thanksgiving to God is in the heart by a
humble admiration, v. 252 ; and in the
life by a holy conversation, 255.
Thebans, made their graves before they
built their houses, iii 123.
Thefts, small, great sins, ii. 38.
Themistocles, his " improvement" of a cock
fight, i. 80.
Themistocles, his advice respecting mar
riage, i. 424.
Thoughts, vain, cherished in solitude, ii.
413.
Tiberius, his detection of a pretender, i.
219.

478

GENERAL INDEX.

Time, Christians in danger of misspending,
iv. 348.
Titles of honour may be lawfully given, iv.
193.
Treasurer, Lord, story of one, i. 155.
Trees, what they teach us, ii. 468.
Tribulation, the best expositor of Scrip
ture, ii. 132.
Ungodliness takes the two forms of atheism
and superstition, i. 23.
Ungodly men, always worst at last, iii. 42.
Unity and unanimity in God's worship, a
great mercy, iv. 153.
Unsanctified persons, at best, act from
themselves, and for themselves, iii. 94.
Usher, Archbishop, had family prayer four
times a day, i. 338.
Usher, Archbishop, his last words, iii. 51.
Usthazanes, his apostasy and repentance,
iii. 140.
Valerius Maximus, his self-possession, ii. 96.
Vere, Sir Horace, Baron of Tilbury, speech
of, ii. 85.
Vincentius, martyrdom of, iii. 62.
Walk, the holy life of a saint compared to,
ii. 185 ; in regard of his gradual pro
ficiency, ib. ; and of his uniform perse
verance, 186.
Want and wealth, extreme, are both ex
treme temptations to wickedness, ii. 47.
Watchfulness, necessity of, in religious
duties, i. 91.
Watchfulness, exhortation to, ii. 500.
Watchfulness, against sin, against all sin,
iii. 116 ; for the doing of good, 117 ; of
the senses, 118 ; the affections, ib. ; the
tongue, ib. ; the heart, ib.
Wealth, a heart to use aright, a greater
mercy than the greatest heap, i. 268.
Wedding-garment, parable of, illustrative
of sins of omission, v. 332.
Week-day, from morning to night, how a
Christian may exercise himself to godli
ness in, ii. 485 ; motives to, 486 ; con
sider any day may be thy last day, ib. ;
God's eye is all the day upon thee, 448 ;
directions for, 490 ; begin the day with
God, ib. ; spend the greater part of the
day in thy particular calling, 499 ; be
watchful all the day long, 500 ; be care
ful to redeem time, 503 ; call thyself to
an account at evening, 506 ; close the
day with God, 508.
Weeping-cross, the wanderer's way home,
ii. 123.
Wicked, their best estate infinitely inferior
to the worst of a saint, ii. 110.
Wicked, prosperity of, has led the heathen
flatly to deny all providence, iii. 419.
Wicked men are wilful men, iv. 262 ; lead
miserable lives, 263 ; are stupid men,
265.
Wife, choice of, i. 335.
Wives, duties of, i. 503 ; honouring their
husbands' persons, 504 ; obedience, 508 ;

furthering the good of their husbands
and families, 511 ; love, 518 ; endeavour
ing their spiritual welfare, 519.
Will, the only way {o find our own, is to
lose it in God's, i. 315.
Willigis, his humility, i. 314.
" Without," wicked men why said to be,
(Col. iv. 5, ) ii. 28 ; they are visibly with
out the Church, ib. ; they are really with
out God and Christ, ib. ; they shall go at
last without heaven, 282.
Woman, why made of man's rib, i. 507 ;
Italian, character of, 510.
Woodman, the martyr, betrayed by his own
father, i. 396.
Word of God, value of, i. 140.
Word of God's grace commended, as puri
fying the affections, iv. 94 ; as the rule
of conversation, ib. ; the buckler against
opposition, 96; the cordial in all afflic
tions, 96.
Word, declarative, like the essential Word,
receiveth not testimony from men, iv.
445.
Word, the regenerate desires as the babe
doth milk, v. 109 ; desires it in its plain
ness, 110 ; and for a good end, ib.
Words and expressions, righteousness in,
ii. 205.
Works of God, three ways of beholding, ii.
415.
World made for man, man for God, i. 47.
World, if it cannot wound a Christian's
conscience, will be sure to wound his
credit, iii. 241.
Worldlings, their zeal and energy an ex
ample to Christians, i. 80.
Worldling, sensual, remonstrance with, iii.
434 ; death will come certainly, 437 ;
may come suddenly, 438 ; when death
comes, it will be too late to prepare for
it, 441 ; the dying hour a trying hour,
442 ; the misery of every carnal man at
death, 447 ; the felicity on which those
enter at death who are prepared for it,
450..
Worship of God is giving him the glory
which is due to him, i. 31 ; is either ex
ternal or internal, ib.
Worship, every part of, must have a divine
precept, i. 34.
Worship of God, the more simple the more
pure, i. 81.
Worship, in public, God receiveth the
highest praises, i. 235 ; and bestoweth
the richest mercies, ib. ; duty of attend
ing on, 236.
Wrath to come, directions to escape, v.
295 ; believe and bewail your enmity
against Christ, ib. ; make Christ your
friend through faith in his blood, ib. ;
follow after holiness, 296.
Youth, an ocean of dangers, i. 398.
Zeno, after shipwreck, blessed God for his
prosperous misfortune, ii. 119.
Zeuxis, his care in painting, i. 57.

INDEX OF TEXTS.

Those to which an asterisk is prefixed are the texts of the several
sermons or treatises.

Genesis i. 1.
„ i. 2.
„ i. 28.
„ ii. 18. i.
„ v. 22.
„ v. 22, 24.
,, xiii. 7.
,, xiii. 13.
,, xvii. 1.
„ xvii. 7, 10.
,, xviii. 17, 19.
„ xxi 7.
,, xxiv. 1, 2.
,, xxiv. 63.
,, xxix. j31.
„ xxx. 27.
,, xxx. 37.
,, xlviii., xlix.
,, xlviii. 12.
Exodus xii. 26, 27.
„ xiii. 15.
,, xviii. 25.
„ xx. 2.
„ xx. 24, 25.
„ xxii. 31.
„ xxiii. 29.
,, xxiii. 32, 33.
„ xxv. 37.
,, xxv. 40.
,, xxix. 20.
,, xxix. 43, 45.
„ xxx. 12-16.
,, xxxi. 14.
,, xxxii. 10.
,, xxxii. 21.
„ xxxiii. 1-4.
,, xxxiii. 8.
,, xxxiv. 24.
,, xxxvii. 23.
Lev. ix. 17.
„ x. 3.
„ x. 3.
,, xiv. 44.
,, xix. 30.
„ xix. 32.
,, xxv. 42.
Num. vi. 3, 4.
,, xvi.
„ xx. 12.
vi. 11, 12
xv. 13, 14.

Deut.

iv. 159
v. 220
i. 38
49, 479
i. 465
ii. 186
ii. 334
ii. 52
iii. 96
i. 404
i. 340
i. 417
iii. 68
i. Ill
i. 490
ii. 258
ii. 39
iii. 39
i. 449
i. 410
ii. 6
iv. 335
iv. 164
i. 81
i. 84
ii. 284
ii. 243
i 224
i. 34
i. 166
i. 101
iii. 314
i. 244
i. 127
i. 309
iv. 79
i. 103
i. 245
ii. 312
ii. 302
i. 90
ii. 94
iii. 5
i. 244
i. 438
ii. 9
iii. 147
iv. 320
v. 332
i. 265
ii. 21

Deut.

xvi. 1-12
,, xxiv. 5.
„ xxv. 13-15.
„ xxx. 11-14.
,, xxxii. 2.
„ xxxii. 6.
„ xxxii. 15.
,, xxxii. 46.
„ xxxiii. 26, 27.
Joshua vi. 15.
Judges vii. 5-7.
„ ix. 24.
„ xiii. 19, 20.
„ xv. 19.
Ruth i. 9.
1 Sam. ii. 25.
„ iii. 13.
., iii. 18.
„ iv. 3.
„ viii. 6, 7.
„ viii. 11-18.
„ x. 8.
„ xiv. 27.
„ xvi. 6, 7.
,, xxv. 11.
,, xxviii. 15.
,, xxx. 6.
2 Sam. vi. 14, 21.
„ x. 11, 12.
„ xi. 11.
„ xii. 1-14.
,, xii. 31.
,, xviii. 18.
,, xxi. 1.
,, xxiii. 5.
1 Kings xii. 28.
„ xii. 33.
„ xxi. 29.
2 Kings ii. 9.
„ ii. 11.
„ ii. 23, 24.
„ ii. 24.
„ vii. 3, 4.
„ viii. 18. 27.
„ x. 25-28.
„ x. 30.
1 Chron. xv. 29.
„ xxviii. 9.
„ xxix. 13, 14.
2 Chron. ii. 5.
„ xiv. 2, 4.

ii.

63

i.

472

ii.

199

v.

387

i.

160

v.

438

ii.

51

i.

51

iv.

87

i.

250

i.

292

i.

445

i.

118

i.

132

i.

495

i.

88

iv.

348

ii.

94

v.

52

iv

176

iv

208

v.

239

i.

293

v.

58

i.

270

iv

13

iv.

1

iii

330

ii.

360

v.

122

v.

338

ii.

89

iv

119

ii.

118

iii

455

iii

323

iv

95

iii

339

ii.

47

i.

60

i.

416

i.

343

v.

214

i.

424

iv

357

iv

141

i.

505

v.

427

ii.

67

iii

329

iv

353

2 Chron. xvi. 9.

iv. 83

xvii. 3.

ii. 52

xx. 6.

i 191

Esther

iv. 2.

iii. 337

Job

i.

ii. 87

,;

i. 4, 5.

v. 371

i 5,

i. 412

i. 8.
iv. 138
,,
i. 10.
i.' 311
v. 2-6.
v. 331
v. 7.
i. 29
vii. 21.
iii. 457
ix. 19.
iv. 407
ix. 25, 26.
iii. 176
x. 2.
ii. 117
,,
xi. 8, 9.
iv. 400
xi. 12.
i. 409
j,
xi. 14.
i 347
,,
xii. 5.
ii 58
xiii. 24.
v. 282
,)
xiv. 14.
i. 64
xiv. 16.
iii. 110
3)
xv. 20.
i. 76
,,
xv. 25.
v. 179
xviii. 7.
ii. 195
y)
xix. 3.
ii. 333
,.
xxi. 6-16.
ii. 54
xxi. 13.
iv. 140
xxi. 28, 31.
iv. 118
xxvi. 7.
i. 246
xxvi. 14.
iv. 399
xxix. 2, 5.
i. 451
xxxiii. 4.
i. 53
xxxiv. 8.
ii. 249
xxxiv. 10-13
. iv. 438
xxxvi. 7.
iv. 364
xxxvi. 14.
i. 446
xl. 10.
iv. 422
Psalm
i. 1.
ii. 242
"
i. 1, 2.
v. 354
i. 5.
v. 363
ii. 11.
i. 95
,,
iv. 4. \
ii. 451
iv. 5.
iii. 305
v. 1.
i. Ill
»>
v. 3.
v. 241
,,
viii. 1, 4.
iv. 476
viii. 6.
ii. 64
,,
xi. 6.
iv. 18
xiii. 1, 6.
v. 241
»»
xv. 2, 4.
ii. 206
480

INDEX OF TEXTS.

Psalm

Prov.

xvi. 11.

v. 163

Prov.

xvii. 11.

ii. 192

3

xvii. 15.

iv. 37

xviii. 23.

v. 103

xviii. 50.

iv. 320

,,

xxiv. 3, 4.

ii. 188

xxiv. 5.

i. 69

xxvi. 4-9. ii.
250,254
n
xxxiv. 15, 17
.i. 122
xxxvi. 8.
i. 296
xxxvii. 16.
v. 145
xxxix. 9.
ii. 121
xxxix. 13.
iii. 63
xl. 6.
i. 153
xiii. 3. 4.
i. 237
xiv. 13.
iii. 254
t)
xlvi. 10.
iv. 501
,,
xlviii. 14.
iv. 44
li. 1.
iii. 367
t,
li. 1, 2, 11, 14
i. 126
?,
lv. 22.
iv. 70
?,
lviii 3-5.
i. 78
lxiii. 5.
i. 296
,,
lxiii. 6.
ii. 406
,,
lxvi. 18.
i. 118
lxviii. 9.
iv. 98
,,
lxviii 35.
i. 93
Ixxiii. 1.
i. 183
a
Ixxiii. 7.
ii. 107
Ixxiii 26.
iii. 417
lxxv. 6, 7.
ii. 62
lxxvii. 6.
ii. 452
Eccles
Ixxviii. 2-7
i. 409
lxxxi. 11, 12.
v. 335
lxxxii.
iv. 157
lxxxii. 6, 7.
iv. 109
3,
lxxxii. 6, 7
iv. 305
lxxxiv. 2.
i. 242
lxxxiv. 7.
ii. 331
lxxxiv. 11.
i. 97
lxxxvii. 5, 6
i. 232
,,
lxxxviii. 11.
iii. 262
,,
Ixxxviii.l4,15.iii.272
ll
lxxxix. 6.
iv. 381
,1
lxxxix. 14.
iv. 313
5,
xciii. 5.
L 88
,1
xcv. 8, 9.
v. 330
,J
cii. 7.
v. Ill
Cant.
cii. 16.
v. 37
¦ })
cii 26, 27.
iv. 394
,,
cvii. 17-20.
iv. 455
,,
cxi. 4.
i. 409
,,
cxvi. 13, 14.
L 266
Isaiah
cxviii. 24.
L 239
?,
cxix. 9.
i. 169
,1
cxix. 39.
ii. 296
1,
cxix. 59.
v. 124
5,
cxix. 96.
v. 369
1,
cxix. 104.
v. 102
rl
cxix. 115.
ii 243
11
cxxiii 2.
ii. 121
57
cxxvii. 1.
iv. 85
5)
cxxvii. 4, 5.
i. 398
3)
cxxxix. 14,15. v. 184
)J
cxli. 5.
ii. 373
,,
cxliv. 15.
v. 155
)»
cl. 2.
iv. 497
1,
i. 32.
ii 51
„
iii. 17.
iii. 186
71
in. 33.
v. 129
SJ
v. 20.
x. 2.
x. 7.
x. 15.
xi. 26.
xii. 27.
xiv. 32.
xv. 3.
xvi. 4.
xvii. 5.
xxi. 4.
xxii. 6.
xxii. 6.
xxiii. 1-3.
xxiii. 7.
xxiii. 17, 18.
xxiii. 31.
xxiv. 3, 4.
xxv. 12.
xxvii. 1.
xxvii 6.
xxvii. 8.
xxvii. 17.
xxviii. 23.
xxix. i.
xxx. 4.
xxx. 9, 10.
xxxi.xxxi. 13, 27.
xxxi. 15.
xxxi. 31.
, i. 3.
ii. iii. 1, 2.
iii. 1, 2, 11.
iv. 13.
v. 1.
v. 10.
vii. 1.
vii. 2.
viii. 4.
viii. 8.
viii. 11.
ix. 7-9.
x. 17.
xi. 10.
xii. 14.
i. 5.
iii. 6.
v. 8, 9.
vii. 2.
vii. 11, 12.
v. 19.
vi. 3.
viii. 21.
xix. 24.
xxii. 12, 13'
xxiv. 15.
xxvi. 20.
xxvii. 4.
xxvii. 7.
xxvii. 9.
xxx. 33.
xxxiii 14.
xxxvi. 18.
xl. 6, 7.
xl. 15-17.
xliii. 1, 7.
xliii. 13.
xliii. 21.
i. 492
ii. 202
v. 130
ii. 57
ii. 200
i. 59
iii. 57
iii. 109
i. 48
ii. 6
v. 132
i. 406
v. 260
i. 273
ii. 411
v. 305
iii. 145
i. 332
ii. 373
ii. 486
ii. 374
i 303
ii. 339
ii. 313
v. 437
iv. 429
ii. 47
i. 512
i. 350
ii. 14
i. 503
v. 136
iv. 35
v. 221
v. 450
i. 438
i. 91
iv. 33
ii. 352
iii. 9
iv. 208
iii. 437
v. 76
i. 288
i. 276
i. 442
v. 316
ii. 256
i 117
ii. 337
i. 182
ii. 408
v. 350
iii. 372
ii. 99
ii. 244
i. 298
ii. 98
v. 411
iv. 462
ii. 127
ii. 84
v. 299
v. 69
ii. 103
iii. 425
iv. 387
i. 48
iv. 436
v. 35
Isaiah xliv. 24.
xlix. 23.
liii 10.
Ivi. 7.
Ivii. 17-19.
lviii. 1.
lviii. 13, 14.
Jerem.
ii. 30.
iii. 7. •
x. 10-12.
xii. 1, 2.
}J
xii. 7.
?»
xv. 16.
,,
xvii. 5.
)}
xvii. 11.
xvii. 11.
t)
xxii. 13.
xxii. 24.
j>
xxiv. 5, 6.
>»
xxix. 6.
5»
xxx. 21.
xxxii. 23.
)»
xxxii. 40, 41
Lamen
i. 8, 9.
»>
i. 18.
»>
iii. 24.
iii. 24.
iv 3.
Ezekiel iii. 20.
xvi. 42.
})
xviii. 17.
!>
xxiii. 15.
xxxiv. 3, 4.
)>
xxxvi. 25.
xxxvi. 26.
Daniel
iv. 35.
,,
ix. 6-8.
)5
xii. 4.
Hosea
ii. 5-9.
,,
ii. 21, 22.
>»
iv. 7.
iv. 17.
vii. 1.
)»
vii. 17.
)>
viii. 4.
)»
xii. 7, 8.
,,
xiv. 3.
Amos
ii. 6.
3»
ii. 7.
»1
v. 13.
vi. 3.
¦>>
vi. 5-7.
1)
viii. 11.
Jonah
iv. 2.
Micah
vi. 3, 4.
5)
vii 5.
Hab.
i. 14.
H
ii. 13.
iii. 17, 18.
Zeph.
i. 12.
)?
ii. 1.
ii. 5.
Hagga
i. 2.
Zech.
i. 3.
9J
vii. 6, 7.
,,
xi. 14.
5)
xiii 3.
})
xiii 9.
xiv. 20, 21.
Mai.
i. 7.1
iv. 441
iv. 196
i. 212
i 116
iv. 91
ii. 305
i. 295
ii. 119
v. 330
iv. 426
ii. 101
iv. 77
i. 158
v. 327
i. 91
iv. 123
ii. 14
iv. 314
ii. 130
i. 423
v. 385
v. 396
v. 408
iii. 121
ii. 98
ii. 104
"iv. 12
i. 395
ii. 108
ii. 61
i. 405
i. 279
iii 5
v. 392
v. 421
iv. 435
v. 372
iv. 488
i. 266
i. 311
v. 180
v. 334
v. 125
i. 128
iv. 168
ii. 199
iv. 74
v. 444
L 68
ii. 289
iii. 121
i. 297
i. 164
iv. 419
iii. 353
ii. 291
iv. 334
iii. 138
iv. 13
v. 88
v. 88
iv. 440
v. 449
iii. 197
i. 100
ii. 337
iv. 218
ii 114
i. 86
v. 393
li
INDEX OF TEXTS.

481

Mai.

Mat.

iii. 16.
iii. 17.
iii. 8-10.
v. 10-12.
v. 13, 14.
v. 20.
vi. 6.
vi. 15.
vi. 24.
vi. 33.
vii. 22, 23.
ix. 16, 17.

,, x. 33.
„ xi. 28.
„ xii. 30.
„ xiii. 19.
„ xiii. 20, 21.
,, xv. 19.
,, xvii. 15.
„ xvii. 20.
xix. 14.
„ xix. 23, 24.
,, xix, 24.
,, xix. 51.
,, xx. 15.
,, xxi. 31.
,, xxi. 37.
,, xxii. 11-14.
,, xxii. 37.
,, xxiii. 2, 3.
,, xxv. 34.
,, xxv. 34-36.
,, xxv. 41.
., xxv. 41, 42.
Mark iv. 24.
„ ix. 21, 26.
„ x. 20-22.
xvi. 9.
i. 46, 47.
i. 74, 75.
ii. 25.
ii. 29, 30.
iii. 21, 22.
iv. 22.
x. 4.
x.16.xi. 28.
xii. 20.
xii. 20.
xii. 37^3.
xiii. 24.
xiv. 20.
iii. 3.
iii. 3.
iii. 3.
iii. 16.
iv. 10.
iv. 24.
v. 39.
vi. 29.
vi. 63.
vii 38.
vii. 48.
vii. 50, 51.
viii. 32.
viii. 58.
xi. 41.
xii. 35.

Luke

*John

i.

184

ii.

353

ii.

300

v.

360

ii.

106

i.

26

iv.

133

ii

491

i.

119

i.

82

iii

260

v.

53

iv.

446

iv.

429

ii.

292

iii

352

v.

328

i.

162

ii.

87

iii

91

i.

412

i.

225

v.

310

v.

80

iii

313

i.

473

ii.

121

v.

77

i.

174

v.

332

iv

474

i.

149

v.

409

iii

. 6

iv

463

v.

269

i.
iii

144
.321

John

Acts

v. 47
i. 187
i. 240
v. 390
iii. 232
iv. 135
ii. 494
v. 66
ii. 210
i. 142
i. 166
iv. 17
iv. 120
iii. 119
i. 61
i. 497
v. 15
iii. 459
iv. 132
v. 152
iv. 28
i. 34
i. 142
v. 75
i. 152
iii. 300
v. 457
ii. 288
iv. 173
iv. 395
v. 81
iv. 130

Rom.

ICor.

xii. 35.
xiv. 30.
xv. 4.
xv. 13
xvii. 9.
xvii. 11-16.
xvii. 21-23.
xvii. 24.
xvii. 26, 27.
xx. 13.
xx. 24, 25.
xx. 24, 25.
ii. 37.
ii. 39.
ii. 46, 47.
v. 41.
vii. 56.
viii. 22.
ix. 11.
ix. 11.
x. 33.
xvi. 3.
xv. 29, 30.
xvii. 11.
xvii. 16.
xvii. 28.
xvii. 31.
xx. 23.
xx. 32.
xxi. 28.
xxiii. 2-5.
xxiii. 5.
xxiv. 16.
xxvi. 7.
xxvi. 7.
xxvi. 9.
xxvi. 18.
i. 18.
v. 1-3.
v. 17-21.
vi. 6.
vi. 6.
vi. 13.
vi. 17.
vii. 12.
vii. 13.
viii. 9.
viii. 18.
viii. 26.
viii. 28.
viii. 33.
x. 3.
xi. 33.
xi. 35.
xii. 2.
xii. 11.
xv. 13.
xv. 30.
1. 30.
ii. 4.
ii. 14.
ii. 14, 15.
iii. 5-7.
iii. 22, 23.
v. 7, 8.
v. 10.
v. 11.
vi. 1-8.
vi. 13-20.
vii. 28.

v. 415
ii. 266
v. 113
iii. 343
iv. 72
iv. 68
ii. 332
v. 152
iv. 90
i. 204
ii. 345
v. 384
iii. 336
v. 153
i. 266
ii. 106
ii. 91
v. 246
iii. 294
iii. 302
i. 156
v. 26
iii. 347
i. 145
ii. 290
iii. 128
v. 355
ii. 69
iv. 57
ii. 114
iv. 327
ii. 308
i. 83
i. 41
iii. 303
v. 63
v. 201
i. 20
ii. 70
i. 144
v. 96
v. 406
v. 33
i. 167
iv. 449
v. 178
iii. 300
ii. 138
i. 94
iii. 162
iii. 136
v. 231
iv. 450
iv. 391
i. 282
v. 433
iv. 7
ii. 246
iii. 237
i. 159
v. 420
v. 27
iv. 443
i. 15
i. 189
ii. 280
ii. 286
iv. 230
i. 477
i. 470

2 Cor.

Gal.

Ephes.

1 Cor. vii. 29.
x. 6, 16.
x. 22.
x. 33.
xi. 10.
xi. 28.
xi. 29.
xiv. 35.
xvi. 2.
i. 24
v. 10.
v. 14.
v. 17.
v. 17.
xi. 23-29.
xiii. 11.
ii. 14.
ii. 20.
iii. 10.
iii. 22.
vi. 1.
vi. 10.
vi. 10.
I 4.
ii. 12.
iii. 10.
iii. 12.
iii. 20.
iv. 10.
v. 17.
v. 22-24.
v.29.
vi. 5.
vi. 18.
i. 3-6.
i. 12.
i. 23.
ii. 7.
ii. 12.
ii. 15.
iii. 10.
iii. 10.
iii. 18.
iv. 11.
iv. 12.
i. 9, 10.
„ i. 19.
„ iii. 16.
„ iii. 16.
„ iii. 19.
,, iv. 2.
„ iv. 5.
„ iv. 5.
„ iv. 22.
1 Thess. ii. 13.
„ ii. 18.
,, iii. 3.
iv. 6.
„ iv. 17.
„ v. 6, 7.
„ v. 14.
v. 15-19.
iii. 6.
5.

Phil.

Col.

2 Thess.
ITim.

1. 9.
i. 15.
ii 8.
iii. 1,
iii. 2.
iv. 4.

i. 467
ii. 298
iv. 461
ii. 217
i. 504
i. 181
i. 178
i. 493
v. 322
iii. 97
v. 271
i. 215
v. 20
v. 41
iii. 178
iv. 152
i. 342
iii. 127
V. 340
v. 206
ii. 362
ii. 219
v. 381
v. 182
iii. 272
i. 198
i. 109
iv. 434
ii. 262
i. 121
i. 508
i. 495
ii. 36
I 129
iv. 70
iii. 227
iii. 451
iii 40
i. 29
ii. 301
i. 40
v. 406
i. 29
i. 314
iii. 158
v. 412
iii. 106
i. 143
i. 342
i. 510
i. 136
ii. 281
ii. 504
ii. 37
i. 156
ii. 341
ii. 86
ii. 196
iv. 142
iii. 113
ii. 366
v. 329
ii. 245
ii. 349
iv. 174
iii. 345
i. 122
i. 396
i. 465
i. 267

482

INDEX OF TEXTS.

*1 Tim. iv. 7.
* „ iv- 7.
* ,. if- 7.
,, iv. 8.
„ iv. 13, 15.
„ iv. 16.
„ v. 4.
„ v. 8.
„ vi. 1,2.
„ vi. 17, 18.
2 Tim. i. 9.
„ iii. 15.
Titus . i. 13.
„ i. 15.
„ ii. 3.
„ ii. 4.
ii. 9, 10.
„ ii. 11, 12.
„ ii. 14. .
,, iii. 1-5.
Heb. i. 3.
„ i. 7.
„ iv. 13.
„ vii. 25.

i. 23
i. 391
ii. 185
iii. 376
i. 322
iii 363
i. 455
i. 418
ii. 34.
ii. 65, 66
v. 256
i. 141
ii. 305
v. 62
ii. 354
i. 528
ii. 32
i. 28
v. 389
v. 258
iv. 427
i 28
iv. 362
v. 389

Heb. viii. 8-10.
,, x. 5.
„ x. 24.
,, xii. 5.
„ iii. 9.
,, xii. 14.
,, xii. 14.
,, xii. 14.
„ xii. 28,29.
,, xiii. 4.
,, xiii. 18.
James i. 2.
„ i. 17.
„ i. 27.
„ iii. 13.
„ iv. 7.
„ v. 14.
1 Peter i. 6.
„ i. 23.
„ ii. 2.
„ ii. 2.
„ ii. 7.
„ ii. 11, 12.
iii. 4, 7.
,, iii. 8.

V.

154

V.

404

ii.

360

ii

92

i.

453

iii

331

v.

44

v.

193

i.

98

i.

466

ii.

189

ii.

106

iv.

393

iii

6

ii.

212

iii

104

iii

20

ii.

129

v.

23

i.

154

v.

109

i.

184

ii.

301

i.

353

ii.

210

1 Peter iii. 24.

i.

505

iv. 18.

iii

132

iv. 18.

v.

72

iv. 18.

v.

360

v. 8.
iii
114
v. 9.
iii
104
2 Petei
ii. 10.
iv.
328
iii. 8.
iv.
,395
1 John
i. 6.
v.
45
iii. 3.
v.
167
iii. 9.
v.
96
iv. 9.
i.
199
2 John 8.
i.
59
8.
v.
395
Jude
6.
iv.
431
22, 23.
i.
347
Rev.'
iii. 12.
iii.
398
iv. 6, 8.
i.
92
xiv. 13.
iii
38
xviii. 7.
ii.
68
tJ
xx. 12.
v.
273
xx. 15.
v.
42
xxi. 8.
ii.
294
M
xxi. 27.
iii
301
»j
xxi. 27.
v.
86
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