good Queen Elizabeth once served a Butcher and his wife for their cruelty to a poor Girle they kept they would in a short time learn â—o be both wiâ—â—r and better CHAP. XI 1. HE is not the worse or prouder for prosperity or outward blessings but the better and more thankfull for them he is bettered also by affliction and makes a gain of his losses and being in distresse as he prayes â—or deliverance so he is accordingly thankfull when delivered yea he will mak vowes and so promise amendment that he is as carefull to perform the same when he is delivered which a wicked man never does 2. He seeks God in all he does and acknowledges him in all he either receives or suffers he observes the severall passages of his Providence acknowledging all things to be ordered thereby and that it extendeth to the least hair on his head hath a comfortable experience of his disposing all to work for the best unto him admires the same and his goodnesse therein and is accordingly thankfull for it yea he keeps a Record or Register of Gods speciall mercies and deliverances and of his own often and great provocations and not seldom meditates thereon neither does he murmur when he wants any thing as most of our ignorant poor do whose whole life language and religion is nought else but a continued act of muttering and murmuring perhaps they want many things for their bodies because they slight whatsoever is ofâ—ered them for their souls and because God the giver is not in all their thoughts excepâ— to blaspheme him and to spend his Day in the devils service for they never minde how God hath appointed it his Market-day for their souls now these brutish Animals are very sensible if they want never so little and for that they murmur but they injoy millions of mercies which they never cordially give thanks for and I wish they were often put in minde how many thousand Israelites were destroyed in the wildernesse only for that grievous sinne of murmuring though their streights and extremities were far greater but as good blow in the dust as speak to these And as they have no reason so they will hear none only such as truly fear God know that he owes them nothing yea whatever they enjoy on this side hell they think themselves unworthy of it 3. He honours and obeyes his Parents and God accordingly prospereth him and prolongeth his dayes If they stand in need he will nourish and maintain them as they did him in his need If a servant he serves his Master in singlenesse of heart as unto Christ not with eye-service but out of conscience And the Lord is with him and prospereth all he takes in hand gives him such favour in his Masters sight that he trusteth him with all he hath Yea the Lord blesseth his Master and all the family fares the better for his sake He will not be charitable with his Masters goods nor wastfull with his Parents If a Master he useth his servants so as considering that himself is a servant to a greater Master To a good servant he is kinde and liberall and having staid long with him and done him good and faithfull service he will at the end of his years not only make him free but give him a bountifull reward answerable to the good service he hath performed and by this he is more inriched He will not bid his servants tell lyes or being at home to say he is abroad He loves not to rail or speak evil of Magistrates as being sent of God for the punishment of evil doers and for the praise of them that do well 4. He is not glad of pretences against obeying the Magistrates command but will obey Authority as the Ordinance of God and â—e subject more out of conscience then fear as placed by God over him and to all their Laws if they crosse not Gods Law for otherwise he will lose his liberty part with the right hand of profit and the right eye of pleasure yea lose his life rather then a good conscience and sinne against God for he will not disobey God to obey great ones In choosing them he will have respect to their piety and fitnesse and not to wealth favour or any other either private or base ends 5. Whereas many love peace but regard not truth and others arâ— all for truth without caring for peace he together with truth loves and studies and labours to have a lawfull peace with all men and so seeks it that he will suffer rather then do wrong and to avoid offence he will be overruled in indifferent things as Christ gave him an example when he paid Pole-money 6. If a Magistrate he will not be partiall in any cause nor will he either for fear or favour do any thing against the truth or give sentence against his conscience or use his power in favour of the wicked but be just in shewing mercy severe to the evil cherishing and protecting the good 7 If a Minister he will not preach to please but to profit nor will he dare to serve at the Altar without being holy 8. He is faithfull to his friend for his love extends to his soul he will speak of his faults to his face of his vertues behind his back The deep and devillish plots of wicked Politicians never enter into his thoughts because the fear of God keeps them out Or if they offer to intrude themselves they have not the least admittance for he so far forth as he can refrains all dispute with sinne Satan or his instruments 9. He is no Neuter when Gods cause is in question but he will help the Lord against the mighty He imployes himself in some lawfull calling he lives not idely He will not company with wicked persons for fear of being infected by them nor joyn in Marriage either with Idolaters or prophane persons least he should learn their customs Nor give his children in marriage to them for the same reason He is carefull to preserve his childrens chastity and therefore he will in due time provide fit matches for them Be he Parent Master or Magistrate he will think it no disparagement to his greatnesse if Christs Ambassadour shall as he is bound require him to give some testimony that he is a Christian before he intrudes himself to the Lords Table Yea he will as Christ hath commanded him be ready to give a reason of the hope that is in him though in the presence of others that are not so rich ancient or learned as himself though he was never in so many years examined and in deed none but proud and ignorant persons will stand upon comparisons in Gods worship for pretend they what they will the genuine reason is they are ashamed to make known their ignorance CHAP. XII 1. HE is not rashly censorious but judgeth of things actions and persons not as they are in the worlds repute but as they are in Gods account and as he
upright and just man Job 1. 1. Or another Ionathan 1 Sam. 23. 16 17. Or Eliâ—zer Gen. 15. 2. who could rejoice in others welfare by whom themselves were deprived of great honour and reveâ—ues Or one that does unto all others as he would have others do unto him Matth. 7. 12. CHAP. II. 1. THis Christian indeed this true Beleever is one that God of his free grace and good pleasure hath chosen and elected to eternall life before the foundation of the world and whom Christ hath redeemed with his prâ—cious bloud 2. He is effectually called and become a new Creature by regeneration being both begotten and born anew of God by the immortall sâ—ed of the Word and the Spirits powerfull working with it And without this new birth there is no being saved as our Saviour himself affirms Iohn 3. 5. 3. He is industrious after the means of grace loves to hear Christs voice and delights in it as finding a sweet rellish therein is able to know when Christ speaketh and when the tempter he receives the Word not as the word of men but as it is indeed the Word of God with all readinesse for he resists not as the wicked do but obeys Christs call which worketh in him mightily for he findes it by experience quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of the soul and spirit and of the joynts and marrow and to the discerning of the very thoughts and the most secret intents of the heart 4. His heart is circumcised or rather God takes away the stony heart out of his flesh and gives him a new heart in which he writes his Law and puts a new spirit into him â—vâ—n his own Spirit causing him to walk in his statutes and keep his ordinances so as to do them 5. God sheds his love abroad in his heart by the holy Ghost who witnesseth to his conscience that he is become the childe of God whereby he hath union and communion with Christ partakes of the divine nature and becomes like God in holinesse 6. He is brought out of darknesse into marvellous light hath his eyes opened to see the wonders of Gods Law and that vail or curtain which before was dâ—awn over his heart 2 Cor. 3. 15 16. taken away and is turned from the power of Satan unto God 7. He is ashamed of his former conversation bewailes and mourns bitterly 〈◊〉 sins actuall and originall of omission and commission secâ—et as 〈◊〉 known lesser as well as greater yea as well for the evil which cleaves to his best works as for his evil works being more grieved for offending so good a God then for that it doth or might bring him shame or punishment in this life or in hâ—ll 8. He now findes that the Law is spirituall binding the heart as well as the hands to which holy and just rule he brings all his thoughts words and actions and so sees himself out of measure sinfull as being guilty of all manner of concupiscence having broken every one of those righteous precepts Exodus 20. more times and waies then he hath haires on his head not bâ—ing able of himself to think a good thought for that all the powers of his soul and members of his body are whoâ—ly and originally corrupted 9. He sees himself as guilty of Adams sinne being in his loyns as any Heir is liable to his Fathers debt and esteems it the Mother and Nurse of all finding it like the great wheel in a clock that sets all the wheels on moving while it seems to move slowest and therefore hates and bewails it as the most foul hatefull secret deceitfull and powerfull evil CHAP. III. 1. VVHereupon finding himself in a lost condition and confessing that he hath deserved all the plagues of this life and of that which is to come and groaning under the burthen of sinne utterly dispairing of all help in himself he is solicitously carefull in the use of the means to attain faith in the promise of Gods merey made in Christ finding no rest untill he get some assurance vehemently hungring and thirsting after and earnestly praying for the pardon of sinne waiting on the Lord with patience 2. He humbly unfainedly and freely confesseth all his sins so far â—s he is able with the severall circumstances which aggravate the same to his own shame and Gods glory 3. He will take a holy revenge on himself even to the denying of his own reason and affections his credit carnall friends profits pleasures and whatever else might hinder and by restoring goods or monies evil gotten though it were long since and when he was a servant in case he be able 4. He unfainedly desires to forsake all sinne as being in some measure dead to it Christ by his Spirit having freed him from the power and dominion thereof and in part abolished it at least he so parts from all iniquity and hates every false way that no one sinne doth raigne in him for when he doth commit any evil it is full sore against his will as being led captive to it by the strength of Satans temptations and his own corruptions for he never commits it freely and willingly and with full consent he allowes not of the evil he does no he will not premeditately and in times not utterly deserted do the least evil that the greatest good may come of it neither is there any sinne he knows by himself were it formerly never so pleasing to him but he desires as heartily that he might never commit it as that God should never impute it He likewise haâ—es sinne throughly and universally and therefore is throughly grieved for the abominations that are done by others to the dishonour of God and slander of religion or the ruin of mens souls 5. Nor does he only abhor and depart from evil but he cleaves unto that which is good he is not only dead to and made free from sin but as he hath once been the servant of sin so he becomes the servant of righteousnesse and as he hath been instrumentall to Satan so he will now be as active to serve Christ and be as fruitfull in good works as he haâ—h foâ—merly been in evil works 6. He is conformed to the Image of Christ and is led by the Spirit walks in newnesse of life lives holily justly and unblameably for now he walks not after the flesh but after the Spirit and brings forth the fruits of the Spirit mentioned Gal. 5. 22. so that he is changed and renewed in every part power and faculty his understanding is enlightned his minde renewed his will changed his affections sanctified c. and he who thinks he beleeves and findes not a paâ—pable change in his judgement affections and actions does but deceive himself CHAP. IV. 1. HE goes often and upon all occasions unto God in prayer in which lies all his strength yet not as his but as it is the intercession of Gods own
very observable shall I shew you how the Lord blesâ—eth him in every thing he takes in hand or that does befall him I pray observe the severals and then if you be not yet a Beleever you will neglect no means indeavouror opportunity to obtain such a blessed condition the particulars are many I le mention a few only First if he be in prosperity as he shall be sure to have plenty of all outward things if God sees that it would be good for him so that he shall lend to others but shall not borrow himself He will be accordingly thankfull and as God blesseth him more or lesse so will he do good and the more rich the more rich will he be in good works and the more ready to distribute and communicate For he is pitifull and ready to shew mercy where is need and to defend rescue and deliver the oppressed out of the hands of their enemies and oppressors if he have power and opportunity to do it And by reason of his bountifulnesse to the poor he becometh more rich so that he is not more ready to pray for blessings in his want then he is to give thanks for them being obtained And be he never so rich he is not high minded neither does he trust in uncertain riches but in the living God For in his prosperity he forgetteth not his former low estate but is ever mediâ—ating upon and admiring the Lords goodnesse towards him Yea he sets a Memoâ—andum upon every remarkable mercy that he may not forget it and admires that God should set his delight and love upon him and choose him above many others and this makes him strive to surpasse others in his love and service to God again Whereas unbeleevers when they are waxed fat with the good blessings of God they will spurn with the heel and forsake God that made them not once regarding the strong God of their salvation but provoke him with strange Gods and other abominations but it fares not so with the Beleever neither doth he so requite the Lord And as he is thankfull to the Author so likewise to any that he shall make instrumentall for his good thinking himself bound to remember and requite good turns 2. Secondly if he falls into adversity or any kind of distresse he knowes it is sent of the Lord in love and to do him good and to give him occasion of rejoycing afterwards He wâ—â—l considers that scarce any thing more proves us his then his stripes that stripes from the Almighty are so farre from arguing his displeasure that contrarily there are few better tokens and pledges of his adoption and love and that they are bastards and not sonnes who are without correction And so it is that as many as God loves he rebukes and chastens And as it is sent for his good so it doth him good crosses in his estate diseases in his body maladies in his minde are medicines to his soul the impairing of the one is the repairing of the other His sinne dies with his fame or with his health or with his peace or with his outward estate Yea it both lessons his sins and increaseth his graces for God sends him afflictions both for his instruction and reformation to scout away the rust of corruption and to try the truth of his sanctification for the increase of his patience and the exercise of his faith and the improvement of his zeal and to provoke his importunity and to double his obligation to greaten each other grace and to augment his glory Again he inflicts a lesse punishment to avoid a greater and by smarting in his body state or name he is saved from smarting in his soul He is chastened that he may be converted not confounded his worser part to wit his body state or name is impoverisht that his better part that is his soul may be saved in the day of Judgement But see it in some particulars as first how it makes him humble and thankfull for he not only calls to minde his own unworthinesse of the least mercy he still injoyes and how he hath provoked the giver for he is ever meditating of what Christ hath done and suffered for him and how he hath provoked Christ but he also compares what he suffers with what he might have suffered arguing thus with himself He that hath taken this from me might have taken more he that afflicts me for a time could have held me longer he that hath touched me in part could have stricken me in whole he that laid this upon my body hath power to lay a greater rod both upon my body and soul without doing me the least wrong And so goes on I was born a childe of wrath and whereas God might have left me in that perishing condition and chosen others he hath of his free grace adopted me and left others And this makes him cry out O the depth as a mercy beyond all expression saying further O my soul thou hast nor room enough for thankfulnesse And the truth is if we could but seriously think upon our deliverance from hell fire it alone would be thought cause enough to make us both patient and thankfull though the things we now delight in be taken from us And sure I am nothing can be too much to endure for those pleasures in Heaven which shall endure for ever O that we could keep fast in our memories but these two things and upon all occasions make use of them and consider withall that the least mercy is beyond our best merit And no better remedy for impatience then to cast up our receits and compare them with our deservings But secondly Gods corrections are his instructions his lashâ—s lessons his scourges schoolmasters his chastisements advertisements to him by feeling of smart he learns to decline the cause Yea this hath taught him to fly from the works of darknesse at a great distance and to consider as well the bitternesse of what will follow as the sweetnesse of a momentary pleasure and so cleared his sight that he can now discern sinne in all he thinks and speaks and does for he is ever bewailing his wants and weaknesses the hardnesâ—e of his heart want of faith c. Thirdly it abundantly increaseth his joy and comfort for admit Satan and the world should deprive him of all outward comforts at once yet God at the same time will supply the want of these with comforts farre surpassing and transcending them as first the assurance of the pardon of sinne alone is able to clear all stormâ— of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. even to laugh for then let death happen it matters not when a malefactor hath sued out his pardon let the Assizes come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending for never did
all good things For Fulnesse is the perfection of measure and everlastingnesse the perfection of Time and infinitenesse the perfection of Number and immutability the perfection of State and immensity the perfection of Place and immortality the perfection of Life and God the perfection of all who shall be all in all to us Meat to our taste beauâ—y to our Eyes perfumes to our smell Musick to our Eares And what shall I say more but as the Psalmist saith glorious things are spoken of thee thou City of God Psal. 87. 3. see Revel. 4. 2 3. 21. 10. to the end 8. But alas such is mans parvity that he is as far from comprehending it as his Armes are from compassing it 1 Cor. 2. 9. Heaven shall receive us we cannot conceive Heaven Do you ask me what Heaven is saith one when I meet you there I will tell you For could this Ear hear it or this Tongue utter it or this Heart conceive it it must needs follow that they were translated already thither 2 Cor. 12. 2 4. Yea a man may as well with a coal paint out the Sun in all his splendor as with his pen or tongue expresse Or with his Heart were it as deep as the Sea conceive the Fulnesse of those Joyes and Sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. in thy presence is the Fulnesse of Ioy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for Dignity at Gods right hand for Eternity for evermore And Millions of years multiplyed by millions make not up one minute to this Eternity 2 Cor. 4. 18. Joh. 10. 28. CHAP. XXI 1. BUt for the better confirming of this so important a truth in these Atheistical times See some reasons to confirm it As First if the Sun which is but a creature be so bright and glorious that no mortal Eye can look upon the brightnesse of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and Globe of the Earth be so glorious which is but the Lower House or rather the Footstool of the Almighty as the Holy Ghost phraseth it Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful is the Maker thereof and the City where he keeps his Court Or if Sinners even the worst of wicked men and Gods enemies have here in this earthly pilgrimage such variety of injoyments to please their very senses as who can expresse the pleasurable variety of objects for the sight of meats and drinks to satisfie and delight the taste of Voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smelling of recreations and sports to bewitch the whole man And the like of Honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the Glorified Saints and Gods deaâ—est darlings in Heaven Again 2. Secondly If natural men find such pleasure and sweetnesse in secular wisdom lip-learning and brain knowledge For even mundane knowledge hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a pearl that none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledge as Satan well knew when he set upon our First Parents insomuch that Plato thinks in case wisdom could but represent it self unto the Eyes it would set the heart on fire with the love of it And others affiâ—m that there is no lesse difference between the Learned and the Ignorant then there is between the living and the dead or between men and Beasts And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning is nothing comparable to the pleasure that an experimental Christian finds in the Divine and supernaturall knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey comb for sweetnesse and to value it above thousands of gold and silver yea before pearles and all precious stones for worth How sweet then sâ—all our knowledge in Heaven be for here we see but darkly and as it were in a Glasse or by Moon light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13. 1â— 3. Thirdly If mere Naturianâ— have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men Drunkards Blasphemers and the like though they most spitefully scoffe at and backbite the people of God yet when they know a man sincere upright and honest cannot choose but love commend and honour him in their hearts as it fared with Herod touching Iohn and King Agrippa touching Paul 4. Or rather if Gods own people are so ravished with the graces and priviledges which they in joy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall injoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompensed in this life with the calm and quietnesse of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our wâ—rks the majesty of God is magnified to whom all homage is due and all service too little For godlinesse in every sicknesse is a Physitian in every contention an Advocateâ— in every doubt a School man in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halelujah Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphear the stone hastens to the Center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietnesse never at rest