anguish For should we first burn off one hand then another after that each arm and so all the parts of the body it would be deemed intollerable and no man would endure it for all the profits and pleasures this world can afford and yet it is nothing to that burning of body and soul in hell Should we endure ten thousand years torment in hell it were grievous but nothing to eternity Should we suffer one pain it were miserable enough but if ever we come there our pains shall be for number and kindes infinitely various as our pleasures have been here every sense and member each power and faculty both of soul and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to endure it Luke 12. 5. 16. 23. Matth. 3. 12. 5. 22. 23. 33. Yea the pains and sufferings of the damned are ten thousand times more then can be imagined by any heart under heaven and can rather through necessity be endured then expressed It is a death never to be painted to the life 5 no pen nor pencill nor art nor heart can comprehend it Matth. 18. 8 9 10. 25. 30. Luke 16. 23 24. 2 Pet. 2. 4. Isa. 5. 14. 30. 33. Pro. 15. 11. 6. Yea were all the land paper and all the water ink every plant a pen and every other creature a ready writer yet they could not set down the least piece of the gâ—eat pains of hell fire 7. Now add eternity to extremity and then consider hell to be hell indeed For if the Ague of a year or the Colick of a moneth or the Rack of a day or the burning of an hour be so bitter here how will it break the hearts of the wicked to feel all these beyond all measure beyond all time yet is all this truth save that it comes farre short of the truth this is much it is not near all For as one said Nothing but the eloquence of Tully could sufficiently set forth Tully's eloquence So none can express these everlasting torments but he that is from everlasting to everlasting 8. Now what heart would not bleed to see men runne headlong into these tortures that are thus intollerable Daunce hood-winked into this perdition O that it were but allowed to the desperate ruffians of our daies that swear and curse drink and drab rob shed blood c. as if heaven were blind and deaf to what they do to have but a sight of this hell How would it charm their mouthes apale their spirits strike fear and astonishment into their hearts Yea the Church and they would be better acquainted which are now perpetual strangers For I cannot think they would do thus if they did but either see or foresee what they shall one day without serious and unfeigned repentance feel O that men would believe and consider this truth and do accordingly CHAP. XX 1. THus I say shall they be bid Depart ye cursed into everlasting fire c. while on the contrary the same Christ shall say unto the other Câ—me ye blessed of my father inherit the Kingdom prepared for you from before the foundation of the world Matth. 25. 34. Which Kingdom is a place where are such joys as eye hath not seen nor â—ar heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. 2. A place where shall be no evil present nor good absent Heb. 9. 12. Matth. 6. 20. In comparison whereof all the Thrones and Kingdoms upon earth are lesse then the drop of a bucket Deut. 10. 14. 2 Cor. 12. 2 4. Mat. 5. 19. Isa. 66. 1. Yea how little how nothing are the poor and temporary enjoyments of this life to those we shall enjoy in the next 1 Cor. 2. 9. 3. Dost thou desire beauty riches honour pleasure long-life or what ever else can be named No place so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation nor so durable for lasting Heb. 12. 22. 1 â—ct 1. 4. 2 Cor. 4. 17. Rom. 9. 3. 8. 18. There are no estates but inheritances no inheritances but Kingdoms no houses but Palaces no meals but sâ—aâ—ts no noise but musick no rods but Scepters no garments but Robes no seats but Thrones no coverings for the head but Crowns Rom. 8. 17. Titus 3. 7. Heb 9. 15. Matth. 25. 31 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9 10. Mark 10. 23 24 25. Rev. 7. 13 14 15. Our condition there will be so joyfull that look we outwardly there is joy in the societâ— Heb. 12. 22. if inwardly there is joy in our own felicity 1 Cor. 2 9. Look we forward there is joy in the eternity 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy Isa. 35. 10. 51. 1â— Matth. 25. 23. 18. 10. Heb. 12. 2. 22. Psal. 16 11. 4. As O the multitude and fulnesse of these joys so many that only God can number them so great that he only can estimate them of such rarity and perfection that this world hath nothing comparable to them 2 Cor. â—2 2 4. There is no death nor dearth no pining nor repining no fraud sorrow nor sadness neither tears nor fears defect nor loathing Rev. 7. 16 17. 21. 4. Heb 9. 12. 5. There shall be no sorrow nor pain nor Complaint there is no malice to rise up against us no misery to afflict us no hunger thirst wearisomnesse temptation to disquiet us Matth. 6. 19 20. Heb. 9. 12. There O there one day is better then a thousand there is Rest from our Labours Peace from our Enemies Freedom from our Sins c. Job 3. 17. Heb. 4. 3 9 10 11. Rev. 14. 13. Heb. 9. 12 15. 6. The Eye sees much the Ear hears more the Heart conceives most yet all short of apprehension much more of comprehension of those pleasures therefore it is said Enter thou into thy Masters joy For it is too great to enter into thee Matth. 25. 23. As O the transcendency of that Paradice of pleasure where is joy without heavinesse or interruption peace without perturbation blessednesse without misery Light without Darknesse health without sicknesse beauty without blemish abundance without want ease without Labour Satiety without Loathing Liberty without Restraint Security without Fear Glory without ignominy knowledge without ignorance Eyes without Teares Hearts without sorrow Souls without Sin where shall be no evil heard of to affright us nor good wanting to chear us For we shall have what we can desire and we shall desire nothing but what is good Deut. 10. 14. Esay 66. 1. 1 Kings 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. Ioh. 4. 36. 10 28. Matth. 25. 46. 7. In fine that I may darkly shadow it ouâ— sith the lively representation thereof is merely impossible this Life eveâ—lasting is the perfection of
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
or the goods of an Heathen though it be beyond the Line without making satisfaction or reâ—urning a valuable consideration though the Laws of the Land will bear him out in it yea although he have Letters of Markq for his warrant unlesse there be some other cause If he make an oath or promise though to his and Gods enemy and to his great disadvantage he will faithfully perform it and not violate the same Before he useth the extremity either of Law or of Arms he offers conditions of peace and before he will fall to blowes he will try what reason will do soundly examine the cause and hear what the party can say for himself and after that he will rather suffer and yeeld some part of his right then do wrong contend or go to Law For he will not do all he may least evil men speak ill of him or insult as they are very prone to do by reason of their spight at religion Lastly he seldom but gets the victory yea it is rare if he be vanquisht either in going to Law or making war because he never undertakes war or suit without just cause and to a good intent Yea it is rare also if this be not the issue the lesse he covets the more he hath and the lesse he thirsts after these temporall things the more he coveâ—s spirituall things 5. Neither love nor hatred shall rob him of his judgement or make him partiall He will neither esteem father nor mother nor wife nor childe so as to disobey God in the least for their sakes He will not wrong his children by a former wife to give that which is due unto them unto the children of a second wife but he will make his first-born Heir and give him a double portion of all that he hath If his sonne be stubborn and disobedient a rioter and a drunkard he will not nourish him in it but inflict due punishment upon him according to his demerits He will not seek to save a murtherer from death least he make the whole Land guilty of bloud No be it his own sonne least in saving him from a temporall shame and punishment he should bring upon him an eternall â—nd in liew of saving his body he should destroy his soul Besides he will rather his own childe shall be destroyed then God dishonoured and his Law not executed It matters not to him what others would do nor what all the world sayes if they bring not a written word they prevail nothing he will go on in his uprightnesse and not shame to be singular as more fearing Gods anger then the worlds scorns Neither custom nor example of his fore-fathers will he follow without or against the written word No he will not follow Paul himself any farther then he followes Christ He remembers how vain ignorant and sinfull his former conversation which he received by the traditions of his fathers was and thinks it too much to continue still therein Nor will he take incouragement from the Saints falls to do the like but they shall serve him as Sea-marks to make him beware Indeed when things are of a doubtfull nature he will take the surest not the strongest side and which draws nearest to probability and where the Law written doth cease he will observe that which is allowed by the practice and custom of the godly and religious CHAP. IX 1. HE is neither Drunkard nor Glutton he neither tarries long at the Wine nor goes often to it as is the custom of too many indeed whether they are Christians or no I cannot easily be satisfied 2. He is no Health-drinker for he abhors drunkennesse as the root of all evil and rot of all good and scorns the reputation of good fellowship He is none of those that Peter speaks of who have eyes full of adultery and that cannot cease to sinne that gaze upon every fair face and lust after every beautifull woman He will not be caught nor yeeld to the imbraces of a Harlot though her lips drop like an hony-combe and her moâ—th be smoother then oyl though she offereth her self in the streets and lyeth in wait for him at every corner Yea he is wise enough to consider that it may not be a woman but the devil in the likenesse of a woman as some have thus been cheated 3. He denies ungodlinesse and worldly lusts and lives soberly and chastly in this present world keeping the members of his body holy for if he hath not the gift of continency he will marry his speech is not lewd or obscene nor useth he any lascivious behaviour nor does â—e take liberty to gaze upon bâ—â—utifull women 4. It is not his manner to curse be he never so much provoked neither will he take the Name of God in vain but reverently use his Titles in his Talk much lesse will he swear by his Name except upon urgent occasion and being lawfully called to it before a Magistrate least of all dares he swear by or invocate that which is no god â—amely by any creature or Idol which carnall men ignorantly call petty oathes No but as he will not swear so he fears an Oath 5. He will speak the truth from his heart and not willingly and premeditately either lye or equivocate much lesse will he allow himself in it or seek to defend it for such as will do so have not as yet past the second birth 6. In bearing witnesse he will speak the whole truth impartially without fearing or favouring either party that is as well what makes for the Defendant though an enemy as for the Plaintiff being his friend or Master neither will he conceal a wicked device when by revealing the same it may be prevented 7. He loves and fears and belâ—eves and serves the Lord and seeks his glory and the good of others in every thing at least he desires and endeavours so to do He will omit no oportunity of doing good nor do evil though he hath opportunity He remembers his Vow in Baptism and is carefull to â—erform what he then promised and so far as he comes short of his duty â—o far forth he will be humbled He tempteth not to evil but draweth all he can to goodnesse He will behave himself honestly and unblameably before those among whom he lives that he may not dishonour God nor offend either those that are within or those that are without He will never sufter base thoughts of God to finde harbour in his heart deal he never so harshly with him being more prone to complain of his sinne then of his punishment for he will turn his eyes inward and read his sinne in his punishment and instead of murmuring for the few things he wants be thankfull for the many things he enjoyes Whereas others that are unbeleevers will do something for God when it makes for their own ends he will suffer for him and hold out in his works where Satan dwells and keeps his throne And what they do for
in his Word allowes or condemns them he censures none for things indifferent but you must â—e able to alledge the violation of some Law much lesâ—e will he mâ—ck oâ— despise a man for his poverty or any naturall defect as for judging anothers thoughts to be evil when he cannot tax his life or making ill constructions of good actions or sleighting and disparaging them or thinking the worse of a man for having of a tender conscience he utterly abhors He is not easily suspitious without just cause neither will he willingly wrest mens words or misconster their meanings but take their sayings and doings in the best sense He will â—ot hearken to talâ—-bearers nor is he apt to beleeve an evil report without good ground neither will he condemn a man without hearing him speak He never determins of any ones finall estaâ—e be he never so wicked well knowing that God may change his heart in a moment neither will he conclude one to be a wicked man or an hypocrite for appearances or moates or some sudden eruptions or common infirmities or for sinnes before conversion or for this or that single act of grosse impiety when the main tenor and course of his life besides is a continuall current of honesty and goodnesse though he may suspend his good opinion in case of some unexpected misdemeanour or for lesser evils either affected or often repeated He is tender-hearted and can bear with the infirmities of the weak and is ready to cherish them that are cast down He does not expect a full growâ—h of Grace in the Cradle of a mans conversion yea he yeelds the best Christians in this their state of imperfection their graynes of allowance as our Saviour did to his Apostles 2. He will neither backbite others nor give ear to backbiters of others Neither lend Satan his tongue to utter nor his ears to hear nor his heart to beleeve lyes and slanders He will not lesâ—en his own credit by traducing one that wrong him he will not lessen his own shame and blame by traducing one he hath wronged as too many do He wonders not so much at anothers ingratitude to him as at his own unthankfulnesse to God He will pardon many things in others which he will not tolerate in himself He will neither arrogate to himself nor derogate from another neither vilifie other mens doings nor over highly prize his own He will not condemn censure or slight that which â—e understands not To finde gall in a Pidgion a knot in a Bulrush where is none is none of his humour In relating an enemies words he will neither adde to them nor diminish from them The faults of a few shall not make him uncharitable to all nor the goodnesse of many make him credulous of the rest He envies none for doing or faring or being better esteemed then himself CHAP. XIII 1. HE is more knowing then the men of the world for as he hath the light of the Spirit and the eye of faith above them so the Word of Christ dwelleth in him plentifully in all wisedom and spirituall understanding and he increaseth daily in the knowledge of God and of our Lord and Saviour Jesus Christ because God reveals himself to him in a great measure as to his friend Besides his knowledge is about the best things and one drop of soul wisedom and saving knowledge guided by the fear of God is more worth then all humane learning And to this knowledge unbeleevers are meer strangers Yea be they never so wise and learned in other things they have only the theory of this wisedom they can prattle of it by roat but they know not what it is by effect and experience Yea if a man want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able really and by his own experience to know the chief points of Christian Religion such as are faith repentance regeneration the love oâ— God the presence of the Spirit the remission of sinnes the effusion of grace the possession of heavenly comforts nor what the peace of conscience and joy in the holy Ghost is nor what thâ—communion of Saints means when every one of these are easie and familiar to the meanest and simplest Beleever And the reason is the Beleever digests his knowledge into practise and imployes it to the glory of the giver his neighbours good and the furthering of his own salvation He is neither ungrounded in the Principles of Religion nor unconscionable in the practice Each Book or Sermon both increaseth his knowledge and lessens his vices Yea he will pick something out of every thing and gather honey from the self same thing that others will poyson Anothers hating the truth shall make him love it the more for he iâ— instructed both by similitude and contrariety Whereas let the unbeleever know never so much he is resolved to be never the better and they who are unwilling to obey God thinks unworthy to know Whence it is also that as what the Beleever doth is good for the matter so he will do it well also for the manner and in all his actions observe whether his ends be good or evil for he will do good actions with good intentions and not be moved unto them by baâ—e end as is the unbeleever Nor is he puffed up either with his knowledge or parts well knowing that he is ignorant of many things for a few that he understands and that he falls short of others in what he most excells Nor will he build upon his knowledge but in cases doubtfull he will advise with others Yea he will submit to the better advice even of his inferiour or maid-servant 2. He is not erronious in his judgement he neither affects curiosity nor singularity which is the foolish ambition of unblest understandings But he wholly applies himself to those things which God hath revealed in his Word and to the confirmation of received truths which is the meeknesse and humility of the best judgements and so is wise according to sobriety Nor does he so cry up Justification as to cry down and quite overthrow Sanctification He reades and hears with an hâ—nâ—st and good heart and to the end only that he may know savingly beleeve rightly and live religiously and God granâ—s his desire in all the â—hrâ—e He is resolved to do Gods Will thâ—refore God gives him to know the Doctrine whâ—â—her it be oâ— God or no Neither will he give heed nor lend his â—ar to the iâ—â—ising words of false Propherts or spirits of 〈◊〉 who speak lyâ—s 〈…〉 as having their consciences burned with an 〈◊〉 iron None can bâ—gâ—ile him with their sleights and 〈◊〉 craftinesse whâ—râ—by they lye in wait to deceive for his hearâ— is stablished with grace He is not wauering nor carried about with every winde of Doctrine which vain talkers and deceivers of mindes daily vent because he is rooted and stablished in the faith He avoides all
old age can hurt him his fingers pain makes him not forget the health of his whole body one dayes or weeks sicknesse makes him not forget many years health He is not so sensible of a present distresse nor so ingratefull for favours past as not to remember many years injoyments more then one weeks misery Yea he considers that it is in great love that God thus visits him that he dealeth mercifully with him least he should fall from him and despair that he beateth him least he should grow proud and forget him and so perisâ— Besides he findes by experience that as every other affliction rubs off some rust melts off some drosse strains out some corruption c. so also that sicknesse cuts the very throat of all his vices be it pride lust covetousnesse or the like for the very worst Fever can come does not more burn up his bloud then his lust and together with sweating out the surfits of nature at the pores of the body he weeps out the sinfull corruption of his nature at the pores of his conscience And indeed God scourgeth his flesh to this end only that his spirit may be saved in the day of Jesus Christ And the like of old age his soul waxeth as his body waineth and he is wisest to prescribe when his bones and sinewes are weakest to execute CHAP. XVII 1. SIxthly Suppose he is in distresse of conscience and at the very brink of despair expecting nothing but hell and damnation suppose God hides his face and seems to have utterly forsaken him and to reject his prayers yea suppose the terrours of God fight against him and the Arrowes of the Almighty stick so fast in him 〈◊〉 the venom thereof hath drunk up his spirit so that in his own apprehension God is become his mortall enemy as it fared with Iob yet all this is for his good and shall do him good yea this extream severity of God argues favour for nothing more usuall then for God to work joy out of fear light out of darknesse and to bring to the Kingdom of Heaven by the gates of hell and thus he deals with his dearest darlings When he meant to blesse Iacob he wrestles with him as an adyersary even till he lamed him when he meant to preferre Ioseph to the Throne he threw him down into the Dungeon and to the Golden chain about his neck he laded him with Iroâ— ones about his leggs Nor would Christ cure Lazarus till after he was dead buried and stunk again no question to teach us that we must be cast down by the Law before we can be raised up by the Gospell and become fools before we can be truly wise Nor hath he cause to fear be his case never so desperate for God will measure his patience and make it proportionable to his suffering and equall his strength to his temptations his grace shall be sufficient for him at the least 2 Cor. 12. 9. Phil. 1. 29. and he that made the Vessel knowes her burden and how to ballast her The Bush which was a type of the Church consumed not all the while it burned with fire because God was in the midst of it The Anchor lyeth deep and is not seen yet is the stay of all The Bladder blown may float upon the floud but cannot sink nor stick in filthy mud Sinne Satan and the world may disturb him but they can never destroy him his head Christ being above he cannot be drowned there can be no disjunction unlesse he could be pluckt from his arms that is Almighty for his life is hid with Christ in God Col. 3. 3. Besides if he suffers much it shall not be long if he suffers long it shall not be much if his sorrowes be sharp they are the shorter Grievous and sore trials last but for a season 1 Pet. 1. 6. a little while Ioh. 16. 16. yea but a moment 2 Cor. 4. 17. For a moment in mine anger saith God I hid my face from thee for a little season but with everlasting mercy have I had compassion on thee Isa. 54. 8. Weeping may abide for a night but joy cometh in the morning Psal. 30. 5. And it is ever seen that his joy both succeeds and exceeds his sorrow that his sadnesse ends in gladnesse and his sorrow in singing and the more grievous his exigent the more glorious his advancement But the last which is the best gain of all he growes more holy then ever for like the Vine he bringeth forth the more and better fruit for paring and â—â—uning and bleeding and though his outward man perish yet his inward man is renewed daily even as a Lambe is much more lively and nimble for shearing these very tempestuous showers bring forth spirituall flowers and herbs in abundance 2. Seventhly Let judgements be iâ—â—licted upon the whâ—le Land they shall not touch him nor his family he shall be singled out for mercy Or if they do they shall be so sanctified that they shall rather pleasure then hurt him As if the Corn be cut down with the weeds the one shall be carried into Gods barn as Lazarus was the other cast into the fire like Dives yea every stroak in the judgement shall be a monitor and serve as a Sermon to him when he sees another struck he takes warning for he will be put unto duty even by the shadow of the wand 3. Eighthly The strictest and severest Laws if they be not contrary to Gods Law have not power to smite him for he does those things unbidden which others can scarce do being compelled Yea the Law protects him against his enemies who fear the Jayl more then they fear Hell and stand more upon their silver or their sides smarting then upon their souls Good Magistrates also are the breath of his nostrils and protect him while they take vengeance on them that do ill Yea they are the Ministers of God for his wealth and bound to see him righted when he receives wrong in his person goods or good name CHAP. XVIII 1. NInthly His very sins and infirmities by Gods grace do work his good and he is by much the better for them for he will from hence grow more holy Yea he gains strength by every fall for hence issues deeper humiliation stronger hatred of sinne fresh indignation against himself more experience of his hearts deceitfulnesse renewed resolutions untill sinne be brought under it makes him more earnest with God by prayer to keep a more careful watch over himself to pity others more and censure them lesse when they offend or are overtaken to rest wholly upon the assistance of Gods Spirit and to aâ—cribe all glory to him of whom whatsoever he hath he holds True his offending God brings much misery upon him and God seems to have left him and to reject his prayers and humiliation but at length and so soon as the poor soul ceaseth to do evâ—â— and learns to do well the Lord repenteth him of
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
like the needle touched with the loadstone which ever stands quivering and trembling untill it enjoyes the full and direct aspect of the Northern pole But more particularly 5. How does the assurance of the pardon of sinne alone clear and calm all storms of the mind making any condition comfortable and the worst and greatest misery to be no misery To be delivered of a Child is no small joy to the mother but to be delivered from sin is a far greater joy to the soul But to this we may adde the joy of the Holy Ghost and the peace of conscience otherwise called the peace of God which passeth all understanding These are priviledges that make Paul happier in his chain of Iron then Agrippa in his chain of gold and Peter more merry under stripes then Caiaphaâ— upon the Iudgement seat And Stephen the like under that shower of stones Pleasures are ours if we be Christs Whence those expressionâ— of the Holy Ghost The Lord hath done great things for us wheâ—â—of we rejoyce Be glad in the Lord and rejoyce ye Righteous and shout for joy all ye that are upright in heart Let all that put their trust in thee rejoyce let them even shout for joy Rejoyce evermore and again I say rejoyce rejoyce with joy unspeakable and full of glory Our rejoycing is this the testimony of our conscience Your hearts shall rejoyce and your Ioy shall no man take from you c. So that it is a shame for the faithfull not to be joyful and they sin if they rejoyce not whatever their condition be The Eunuch no sooner felt the pardon of sin upon his being baptized into the faith of Christ but he went on his way rejoycing Act. 8. 39. He then found more sollid joy then ever he had done in his riches honours and great Places under Candises Queen of the Ethiopians At the same time when the Disciples were persecuted they are said to be filled with joy and with the Holy Ghost Act. 13. 52. And as their afflictions do abound so their consolation abounds also 2 Cor. 1. 5. For theâ—e are comforts that will support and refresh a Child of God in the veâ—y midst of the flames as the Martyrs found for mauger all their persecutors could do their peace and joy did exceed their pain as many of them manifested to all that saw them suffer 6. Now as the Priests of Mercury when they eat their figgs and honey cryed out O how sweet is truth so if the worst of a Believers life in this world be so sweet how sweet shall his life be in that Heavenly Ierusalem and holy City where God himself dwelleth And where we shall reign with Christ our Bridegroom and be the Lambs wife which City is of pure gold like unto clear glasse the walls of Iasper having twelve foundations garnished with all manner of pretious stones the first foundation being Iasper the second Saphir the third a Calsedony the fourth an Emerald the fifth a Sardonix the sixth a Sardius the seventh a Chrisolite the eight a Beril the ninth a Topas the tenth a Chrisophrasus the eleventh a Iacinth the twelâ—th an Amathist having twelve Gates of twelve pearls the street thereof of pure gold as it were transparant glasse In the midst of which City is a pure River of the water of life clear as Christal and of either side the Tree of life which bears twelve manner of fruits yeelding her fruit every moneth the leaves whereof serve to heal the Nations Where is the Throne of God and of the Lambe whom we his servants shall for ever serve and see his face and have his Name written in our foreheads And there shall be no night neither is there need of the sun neither of the noon to shine in it for the glory of God doth lighten it and the Lamb is the light thereof Into which nothing that defileth shall enter but they alone which are written in the Lambes Book of life As is exprest Revel. 21. 22. Chapters The holy Ghost speaking after the manner of men and according to our slender capacity for otherwise no words can in any measure expresse the transcendency of that place of pleasure Only here we have a taste or earnest penny one drop of those divine dainties of those spiritual supernatural and divine pleasures reserved for the Citizens of that Heavenly Ierusalem some small smack whereof we have even in the barren desert of this perilous peregrination God letting out as it were a certain kind of Manna which in some sort refresheth his thirsty people in this wildernesse as with most sweet honey or water distilled from out the Rock As what else are those Jubilees of the heart those secret and inward joyes which proceed from a good conscience grounded upon a confident hope of future salvation As what else do these great clusters of grapes signifie but the fertility of the future Land of Promise 7. True it is none can know the spiritual joy and comfort of a Christian but he that lives the life of a Christian Joh. 7. 17. as none could learn the Virgins song but they that sang it Rev. 14. 3. No man can know the peace of a good conscience but he that keeps a good conscience no man knowes the hid manna and white stone with a new name written in it but they that receive the same Rev. 2. 17. The world can see a Christians outside but the raptures of his soul the ravishing delights of the inward man and joy of his spirit for the remission of his sins and the infusion of grace with such like spiritual priviledges more glorious then the States of Kingdomes are as a covered messe to men of the world But I may appeal to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come To him that hath the love of God shed abroad in his heart by the Holy Ghost in whose soul the light of grace shines whether his whole life be not a perpetual halelujah in comparison of his natural condition Whether he finds not his joy to be like the joy of Harvest or as men rejoyee when they divide a spoyl Isa. 9. 3. Whether he finds not more joy in goodnesse then worldlings can do when their wheat wine and oyl aboundeth Psal. 4. 7. 53. 17. Yea he can speak it out of experience that as in prophane joy even in laughter the heart is sorrowful so in godly sorrow even in weeping the heart is light and cheerful The face may be pale yet the heart may be calm and quiet So S. Paul as sorrowing and yet alwaies rejoycing 2 Cor. 6. 10. Our cheeks may run down with teaâ—es and yet our mouthes sing forth praises And so on the contrary Where O God there wants thy grace Mirth is onely in the face 2 Cor. 5. 12. Well may a carelesse worlding laugh more as what will sooner make a man laugh then a
well troubled for original guilt for sins of omission for the evil which cleaves to thy best works and for thy very thoughts as for thy actual and manifest evil deeds if thou hast made vowes and promised amendment when the rod was on thy bacâ— but never cared to perform the same when thou wert released if thou art not industrious after the means of grace if thou lovest not to hear Christ voyce if thou findest not the Word more quick and powerfull and sweet and efficacious then any other writings if it and the Spirit going along with it hath not brought thee out of darknesse into marvellous light in comparison of thy former darknesse if thou art ignorant of the principles of Religion in the midst of so much light and means and canst not yeeld a reason of the hope that is in thee if thou dost not find a manifest change in thy judgment affections and actions from what they were by nature if the old man hath not changed with the new man worldly wisdome with heavenly wisdom carnal love for spiritual love servile fear for Christian and filial fear idle thoughts for holy thoughts vain words for holy and wholsome words fleshly works for works of righteousnesse c. as if thou wert cast into a new mould even hating what thou formerly lovedst and loving what thou formerly hatedst if thou art not ashamed of thy former conversation if thou hast not been often and grievously assaulted with fears and doubtings and often in combate between the flesh and the Spirit the Spirit getting the better if thou dost not more fear the want of grace then confide in what thou hast if thou are not jealous lest thy heart should deceive thee yea if thou art not hated of the world and evil spoken of for well doing thou art the Devils servant and not as yet one of that small number whom Christ hath chosen out of the world to believe in his name for these or any one of these signs sufficiently brand thee for a wicked man CHAP. XXV 1. BUt least any weak Christian should think himself unsound and so none of Christs because he falls short of this description of a true Believer and finds wanting in himself perhaps many of the former signs or evidences herein set forth or should be discouraged by reason of his many and great failings together with the weaknesse of his faith and love as for the most part the true Christian is as â—earful to entertain a good opinion of himself as the false is unwilling to be driven from it let such an one take special notice in the first place that there are three sorts of true and sound Christians as the Apostle Saint Iohn makes the distinction 1 Ioh. 2. 12 13. the first sort are babes in Christ viz. such as are new born or but weakly qualified with the graces of Gods Spirit A second are strong men as having the gifts of the Spirit lively and in power The third are Fathers such as have had long experience in the powerful practice of Christianity and been long exercised in all kinds of well doing This done 2. Secondly let him know That as God requires no other obedience in the best then Evangelical so he looks not for the same measure and degree of grace from Bubes and strong men or from strong men and Fathers for God accepteth of every man according to the grace he hath received be it more or lesse 2 Cor. 8. 12. as is manifest by that Parable of the Talents Matth. 25. 20. â—o 24. yea what Father or Master will not from his young and newly weaned Child or sick and weak servant accept of the will for the deed and shall not God much morâ— who is both the Father of mercies and the Authour of mercy and compassion in others Yes undoubtedly as let it be granted that thy knowledge is still small thy faith weak thy charity cold thy heart dull and hard thy good works few and imperfect and all thy zealous resolutions easily hindered and quite overthrown with every small temptation yet God that worketh in us both the will and the work will accept the will for the work and that which is wanting in us Christ will supply with his own righteousnesse he respecteth not what we can do so much as what we would do and that which we would perform and cannot he esteemeth it as though it were performed thus he taketh an heart desirous to repent and believe for a penitent and believing heart whereas take away the will and all acts in Gods sight are equal Well might I doubt of my salvation sayes Bradford feeling the weaknesse of my faith love hope c. if these were the causeâ— of my salvation but there is no other cause of it or of Gods mercy but his mercy Again 3. Thirdly you are to observe that as Nature so Grace rises by many degrees to perfection we grow in grace and saving knowledge as a child does in statuâ—e and understanding untill we attain to glory which is grace perfected yea grace in its growth is but like the change of a mans hair from black to grey or the growth of a Tree which is not accomplisht in a moneth or a year but in many yeares we not perceiving how 4. Fourthly consider also that the best have their failâ—ngs as had Abraham Iacoh David Peter c. you have heard of the patience of Ioh saith Saint Iames and have we not heard also of his fits of impatiency Yes but it pleased God mercifully to over-look that and so of Asah who had divers and those no small faults yet with one breath doth God report both these the high places were not removed and neverthelesse Asahs heart was perfect so our failings be not wilful though they be many and great yet they cannot hinder our interest in the promises of God an honest and sincere heart bears out many errours in the eye of mercy God will not see weaknesses where he sees truth yea if we hate our corruptions and strive against them they shall not be counted ours It is not I saith Paul but the sin that dwelleth in me Rom. 7. 20. And indeed were it not so what would become of us for the work of grace though it doth not suffer Christians to live as they list yet it doth not inable them to live as they would it is not so broad as to allow of corruption nor so narrow but it will permit of corruption 5. But fifthly least the former considerations should not serve answer me ingeniously to these questions Dost thou not find that the Word and Spirit hath wrought an apparant change in thy judgment affections and actions to what they were formerly Is not Christ thy greatest joy sin thy greatest sorrow and grace the prime object of thy desires Art thou not careful in the use of the means to attain faith in the promise of Gods mercy made in Christ Dost thou not love God and
came to save â—ll indifferently if thou wile turn but to Matth. 25. and he will tell thee that at his comming to Jâ—dgement he will as well say to the disobedient Depart from me ye cursed into everlasting fire which is prepared for the Devil and his Angels as to the obedient Come ye blessed of my Father inherit the Kingdome of heaven prepared for you from the foundation of the world vers. 34 41. Again lest any should be over-confident he tels all men plainly that the gate of heaveâ— is so strait that few shall finde it Matth. 7. 13 14. and that many shass sâ—ek to enter thereat and shall not be able Luke 13. 24. And that many are caâ—â—ed viz. by the outward ministery of the Word but â—ew chosen Maâ—th 20. 16. 22. 14. Sad predictions for such as apply Christs Passion as a warrant for their licentiousnesse not as a remedy and take his Death as a license to sin his Crosse as a Letters Patent to do mischief O that men would seriously think upon these Scriptures together with that 2 Thess. 1. 7 8 9. where the Apostle tels us that the Lord Iesus shall come the second time in flaming fire to render vengeance unto them that know him not and that obey not his Gospel 1 Pet. 4. 18. where the Holy Ghost tels us that even the righteous shall sâ—arcely be saved And Deut. 29 19. to 29. where God tels us expresly that he will not be mercifull unto such as flatter themseâ—ves in an evill way but that his wrath and jealousie shall smoke against them c. and that if we will not regard nor hearken unto him when he calls upon us for repentance he will not hear nor regard us when in our distresse and anguish we shall call upon him for mercy but even laugh at our destruction and mock when our â—ear commeth Prov. 1. 24. to 33. and that he will recompence every man according to his works â—e they good or evill Revel. 20. 13. 22. 1â— Rom. 2. 6. Ezek. 7. 4 8 9. 9. 10. 11. 21. 16. 43. but this is the misery and a just plague upon our so much formality and prophanenesse under our so much means of grace there be very few men that make not the whole Bible and all the â—ermons they hear yea the checks of their own consciences and the motions of Gods Spirit utterly ineffectuall for want of wit and grace to apply the same to themselves but to go on 2. Secondly we shall finde that though Christ in the Gospel hath made many large and precious promises yet there are none so generall which are not limited with the condition of faith and the fruit thereof unâ—eigned repentaâ—ce and each of them are so tied and entailed that none can lay claim to them but true Believers which â—epent and turn from all their sins to serve him in holinesse without which no man shall see the Lord Heb. 12. 14. and 5. 9. Mark 16. 16. John 3. 36. Isa. 59. 20. Neither was it ever heard that any ascended into Heaven without going up the stayes of obedience and good works that any have attained unto everlasting life without faith repentance and sanctification for even the Thief upon the Crosse whom you ignorantly alledge believed in Christ and shewed the fruits of his faith in acknowledging his own sin reproving his fellow and confessing our Saviour Christ even then when his Apostles denied and forsook him in calling upon his name desiring and confidently trusting by his means and merits to have everlasting life And indeed the very end of Gods electing and of Christs redeeming us was That we might â—e holy Ephes. 1. 4. Matth. 19. 17. and therefore he bindes it with an Oath That whomsoever he redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the dayes of their lives Luke 1. 70. to 76. 1 Pet. 2. 24. they therefore that never came to be holy were never chosen never redeemed other Scriptures to this purpose are many see onely Tit. 2. 12 14. 1 Pet. 2. 24. Matth. 19. 17. nor ought any indeed to call upon Christ or once to name him with their mouths except they depart from iniquity 2 Tim. 2. 19. Neither doth the Thiefes example make any whit for the comfort of procrastinators for First we read not that ever he was outwardly called untill this very hour Secondly though there was one saved at the last hour that none might despair yet there was but one that none should presume and millions who had lesse iniquity have found lesse mercy Thirdly the Thiefes conversion was one of the Miracles with the glory whereof our Saviour would honour the ignominy of his Crosse Again Fourthly the Thief was saved at the very instant of time when our Saviour triumphed on the Crosse took his leave of the world and entered into his glory Now it is usuall with Princes to save some hainous Malefactors at their Coronation when they enter upon their Kingdomes in triumph which they are never known to do afterwards which circumstances being rightly considered together with the wonderfull change so suddenly wrought in him as I shewed before his example will yield little encouragement to men of thy condition nor was his sudden conversion ever intended in Gods purpose for a temptation and yet by Satans policy working upon wicked mens depraved judgements and corrupt hearts in wresting this Scripture it hath proved by accident the losse of many thousand souls and take heed it prove not thy â—ase to which end let not Satan any longer bewitch you so to think upon Gods mercy as in the mean time to forget that he is also just and true and so much for answer to those two objections which Satan findes more prevalent then all the rest he is able to invent CHAP. 30. 1. Now to winde up all with a word of exhortation if thou beest convinc't and resolvest upon a new course let thy resolution be peremptory and constant and take heed thou harden not again as Pharaoh the Philistines the young man in the Gospel Pilate and Iudas did Resemble not the Iron which is no longer soft then it is in the fire be not like those that are Sea-sick who are much troubled while they are on Ship-board but presently well again when they are come to shore for that good saith Gregory will do us no good which is not made good by perseverance If with these premonitions the Spirit shall vouchsafe to stir up in thine heart any good motions and holy purposes to obey God in letting thy sins go quench not grieve not the Spirit 1 Thess. 5. 19. return not with the Dog to thy vomit lest thy latter end prove seven-fold worse then thy beginning Matth. 12. 43 45. As it fared with Iulian the Apostate and Iudaâ— the traitor O it is a fearfull thing to receive the grace of God in vain a desperate thing being