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
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
favour with God so that he can truly apply Christ and all his benefits and promises unto his own soul trusting in him and casting himself only upon him for pardon and salvation 4. He hath a sweet and sanctified peace in his conscience arising from the assured forgivenâ—sse of his sins a sound and strong joy in the Lord and in his Word through beleeving not seldom the holy Ghost inwardly setting to Gods privy seal by sudden refreshings falling like the dew upon his heart and establishing his soul before the Lord especially after holy duties yea his hope as being built upon Gods word and promises fills him with such joy unspeakable that is makes him rejoyce even in tribulation 5. He sometimes loseth the efficacie feeling and comfort of faith but the seed and habit of faith alwaies remaineth He is often and grievously assaulted with fears and doubtings but in the issue he alwaies gets the conquest and is the more asâ—ured for having been so much assaulted and does so much the more strive to make his calling and election sure and to be assured of future happinessâ— after this his earthly pilgrimage 6. Or if he have but a weak faith yet it is sound against which the very gates of hell shall never prevail for he never utterly falls away from the grace of God but perseveres in the truth and in well doing to the end and therein finds also a blessed thriving and gracious progresse in true holinesse 7. He is perfectly justified by the bloud of Christ freed from the rigour of the Law and in some good measure from the spirit of bondage is often in combate between the flesh and the spirit but the spirit in the end ever gets the upper hand CHAP. VI 1. ANd as he beleeves in his heart so he is not ashamed of the crosse of Christ but will professe the truth boldly in all estates and in times of suffering and publish what Christ hath done for his soul to Gods glory and the comfort of others yea if called to it he will God assisting him lay down his life for Christ and the Gospel and rejoyce also that he is counted worthy 2. Neither is he high-minded but more fears the want of grace then confides in what he hath for he works out his salvation with fear and trembling and trusts not in the least to his own strength but is ever jealous and suspitious lest his heart should deceive him but he resolves by Gods grace not to use any unlawfull means nor yeeld to any thing against the truth for the avoiding of what he fears be it burning at a stake as knowing and being fully perswaded that all things shall work together for the best unto him And indeed the fear of God which is his continuall guardian keeps him in some measure from the fear of death and terrour of the world for he fears not them that can only kill the body in any degree like him that after he hath killed can cast both body and soul into hell Nor does he grutch to losâ— a temporall life when in lieu thereof he shall obtain an eternall Crown of glory 3. He is wonderfully inflamed with the love and estimation of God and of Christ especially upon the retâ—rn of his prayers or the obtaining of some mercy the which he shews by his hating of evil and by his constant obedience and the delight he hath in keeping of God Commandements and by his willingnesse to be at cost or suffer for him Neither is he so in love with the world or any thing in it as that it shall diminish his love to God yea he so loves and longs for Christs appearing that he may be united to him and enjoy his presence that his daily prayer is Come Lord Jesus come quickly 4. Again He intirely loves and highly esteems Gods people not out of any carnall or selâ— ends but for their graces the truths sake and because they are born of God more loving and honoâ—ring the poor that wâ—lk uprightly then they that pervert their wayes though they be rich and loving them best that serve God most He is prone to justifie them and speak in their defence when he hears them reviled slandered or contemned by wicked and ungodly men though he incur their displeasure by it 5. He does not estrange himself from the people of God in their misery but is ready to minister unto them when they stand in need and use any means for their relief He will solicit great ones in their behalf and in Christs cause though he indanger himself thereby and can be as earnest a suitor at the throne of Grace for others that are in distresse as for himself even thirsting and studying how he may do them most good as participating and being touched with compassion and having a fellow-feeling both of the misery and felicity of others as one member hath of another especially of the Churches as a member hath of the whole body Neither can he rejoyce in his own peace and welfare while the Church and people of God are in distresse whose welfare he prefers before his own 6. He delights in the Saints company above all others as finding an heavenly sweetnesse in their conference and society where every ones words do savour of grace and wisedom and when in every company he shall either do good or receive good 7. And as he loves and delights in holy company so he loathes evil company neither will he have any fellowship with the workers of iniquity or be in league with the wicked as Swearers Drunkards Whoremongers Scoffers c. but avoid all needlesse society with them 8. He rejoyceth when the righteous are exalted and grieves when the wickâ—d bear rule He is no enemy to reformation but earnestly desires the same and furthers it all he can CHAP. VII 1. HE makâ—s conscience of sanctifying the Sabbath and sees that all under him do the same He will not give liberty to his servants â—pon the Lords day to do what they list 2. He reforms his family and sâ—ts up Gods Worship therein perâ—orming the duties of Prayer reading repeating c. and instructing his children and servants 3. He is zealous to admonish reclaim and reduce such as go astray and to save those among whom he lives out of duty and thankfulnesâ—e to God and his Redeemer and out of love to them 4. He is haâ—ed of the world for goodnesse and suffers some way for Christ at least he is evil spoken of for well doing and rejoyceth therein or in whatsoever he suffers well considering that all his sufferings in this life are not worthy that glory â—e shall enjoy in the next 5. His graces and goodnesse gains him more enemies and breeds him more danger then vice and wickednesse does another man but he is more pleased then displeased at it for he knows by the worlds hating of him that he is not of the world but that Christ hath chosen him out of
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
fear of the Law he does for love of the Gospel As who are Beleevers indeed is only known where the power of godlinesse is in contempt where a Christian in name only will scoff at a Christian indeed for in such times many will superstitiously adore the Crucifix that are enemies to the Crosse of Christ and worship the dead Saints in a cold profession while they worry the living in a cruell persecution For Christ is stoned by many that are called Christians though no otherwise then the Heathen Images are called gods But the Beleever as he will not go on in an evil way though flattered by never so good successe so he will not be discouraged in a good way though he meets with ill successe because he is more carefull to please God then men Nature is like glasse bright but brittle the resolved Christian like gold which if we rub it or beat it oâ— melt it it will endure the teast the touch the hammer and still shine more orient A true Beleever having once acknowledged the way of righteousnesse will not after turn from the holy Commandment Liâ—â— the dog that returns to his vomit or the sow that was washed to her wallowing in the mire Again he will not come to his ends by unlawfull means he seeks not to Witches Wisards or Southsayers in his distresse or to be resolved of his doubts but to Gods Word and Ministers and to God himself by prayer and in praying to him he desires not outward blessings so much as Gods blessing upon them he desireth not so much food and rayment as that God will give them power to nourish warm and comfort him knowing that except that be granted they cannot of themselves do it And so of riches wisedom c. He desires not so much a great estate as a contented minde He desires not riches that he may lay it out on his pleasures yea he knows that God will not give if he abuse his gifts And as he prayes for Gods blessing so he neglects not to use the means When he hath attained his end or receives any mercy whether it be riches or other gifts victory or the like he ascribes not the praise thereof to his wisedom or industry but wholly and only to the free mercy of God in Christ CHAP. X. 1. HE is not implacable nor will he revenge himself on an enemy though he hath power in his hand to do it but shâ—ts his ears and heart in this and other cases against Satans temptations yea upon the least change he can forgive him as heartily as he desires God should forgive him yea he loves and wishes well and can willingly do good to them that do evil to him even desiring his greatest enemies conversion together with his prosperity He rejoyceth not at anothers fall but is grieved both for their sins and miseries nor is he grieved at any ones good especially at his gifts and the graces of Gods Spirit in him 2. Through the study of vertue and Christian prudence he makes the servile passions of his minde fear and anger subject to the more noble faculties of his soul reason and understanding As appears in the provocation of an enemy for let him be injured he will both forbear and forgive well considering that it is the glory of a man to passe by an offence and that it is greater fortitude to overcome his own passions then to vanquish a City Wherefore instead of returning like for like he will pacifie his enemy with milde words and gentle behaviour which may be resembled to Milk that quencheth wild-fire or Oyl that quenches Lime which by water is kindled and thinks it enough for one to be angry at a time He is not like our Ruâ—â—ians and sonnes of Belial who when they are displeased with others will fly in their Makers face and tear the Name of their Saviour in pieces even swearing away their part in that bloud which must save them if ever they be saved Nor like our Gallants whom the Devil hath so blinded and bewitched that they will contend for the way and strive for the wall even to the death and kill one another as though either of their honours were of more worth then both their souls Or admit one get the victory miserable is that victory wherein thou overcomest thine enemy and thy passions yea the Devil in the mean time overcomes thee perhaps thou slayest his body but the Devil slayes thy soul Nor like those fools you see walking in Westminster-Hall that like two Cocks of the game peck out one anothers eyes to make the Lawyers sport No sayes he why shovld I vex my self because another hath vexed me Or why should I do my self a shrewd turn because another would And admit carnall reason shall alledge to him that his enemy is unworthy to be forgiven rectified reason will answer but Christ is worthy to be obeyed who hath commanded me to forgive him And well may I bear with him when his Maker bears with me and forgive him when Christ hath forgiven me much more Nor can any repute him a coward for this his humble patience the true coward is your Hot-spur that fears the blasts of mens breath and not the fire of Gods wrath that trembles at the thought of a Prison and yet fears not hell fire But the Beleever is as bold as a Lyon if his cause be good yea to speak rightly there is no such coward none so valiant as the Beleever without Gods warrant he dares do nothing with it any thing He fears none but the displeasure of the highest and runs away from nothing but sinne Indeed he more fears the least sinne then the greatest torment as may be seen in the Martyrs that noble Army But he is so far from fearing an impotent enemy that he fears not death it self no not the Day of Iudgement 1 Joh. 4. 17. Luk. 21. 25 to 29. yea he is so strong withall that he is able to prevail with God Gen. 32. 26 28. Exod. 32. 10. And overcome the world the flesh and the Devil 1 Joh. 2. 14. and 5. 4. Gal. 5. 24. and all this by his faith patience and prayer and not seldom does he overcome his enemy too by well-doing for he lives so well that his back-biting adversaries are either put to silence or constrained to praise God and speak well of him 3. He hath learnt from Gods dealing with him to be mercifull as his heavenly Father is mercifull even to his beast Nor do any that resemble God or Christ but Satan and Antichrist as paâ—taking of the Devils nature sport themselves in Bear-baiting Dogge or Cock-fighting hunting of tame Ducks and the like or if so they are not well verst in Christianity as for such as are cruell to their servants I marvell how they can expect that their master in Heaven should be mercifull to them and certainly should they be deprived from ever having the help or benefit of servants as
of which he was hewen and is not onely humbled thereby but forced with an holy admiration to wonder at the marvellous and extraordinary change which God hath wrought in him and also instructed to trust onely to Christs obedience in whom onely our good works are accepted and for whom alone they are rewarded To shut up all he endeavours so to live as if there were no Gospel and so to dye as if there were no Law CHAP. XXIV 1. ONely it remains that you look your selves in this Glasse and â—ry your selves by this touchstone for though others may give a shrewd ghesse yet the Mother knowes best whether the Child be like the Father or no and the signs of Salvation are to be sought in our selves as the cause in Iesus Christ our Justification is to be proved by the fruits of our Sanctification and though faith alone justifieth yet justifying faith is never alone but ever accompanied with spiritual graces the beauties of the soul and good works the beauty of graces yea they are as inseparable as the root and the sap the Sun and its light and as Fire may be discerned by heat and life by motion so a mans faith may be discerned by the fruits of it Nor can any one be deceived except he desires to deceive himself for every particular man is either the Child of God or the Child of the Devil as Chrysostome hath it for there is not a mean betwixt them and there be more differences between the Children of God and the Children of the Devil then there are between Men and Beasts whereof I have named not a few for whatsoever you may find the one herein set forth to speak think or do the other does the contrary and to have the true Character of an unbeliever you need but read this Chracter of a true Believer backward understand all by the rule of contraries and be satisfied I speak this to Naturians onely for the regenerate man knowes the one to be so by what he is and the other by what he hath been neither is there one of all these signes or characters but each experienced Christian finds it in some degree written in his heart as his conscience can bear me witnesse And would you know whether you belong to Christ This will inform you you will by help from above endeavour to bring into captivity every thought and thing to the obedience of Christ 2 Cor. 10. 5. 1 Joh. 2. 4 but so have not you in the least so long as you love not or any way oppose the people of God for the very first part of conversion is to love them that love God 1 Ioh. 3. 10. yea in reason if the Image of God by faith were repaired in thee thou couldest not but be delighted with those that are like thy self And what saith S. Iohn He that pretends interest in God or Christ and keepeth not his Commandements is a lyar and the truth is not in him 1 Ioh. 2. 4. and in the third Chapter and eighth Verse he affirms plainly That all wilful Sinners are the Devils servants And indeed let men flatter themselves or pretend what they will it cannot be denyed but the fruit tells best the name of the Tree the conversation above all shewes who carries the bridle of the will whether God or Satan and did not men purposely shut their eyes and stop their ears and harden their own hearts least they should see and hear and so be converted as our Saviour himself speaks Metth. 13. 15. they could not but know that the whole Bible beats upon this It is Saint Pauls everlasting rule Rom. 6. 16. Ye are his servants to whom ye obey And Saint Peters infallible Doctrine 2 Pet. 2. 19. Of whom a man is overcome unto him he is in bondage And Saint Iohns In this are the Children of God known and the Children of the Devil whosoever doth not righteousnesse is not of God but of the Devil 1 Ioh. 3. 8 10. And after this manner does our Saviour reason with the Iewes Ioh. 8. 33 to 48. See then whose Commands ye do Gods or Satans if Satans then saith Saint Iohn Let no man deceive you through vain words for he onely that doth righteousnesse is righteous and he that doth unrighteousnesse is of the devil 1 Ioh. 3. 7 8. wherefore if thou art a common Drunkard or a continual Swearer or an usual companion of Harlots or an accustomary Deceiver or a frequent â—landerer of thy Neighbour or an open and common Sabbath-breaker or canst thou boast of thy sin and mischief or defend it If thou makest no conscience of Praying in thy Family if thou callest evil good and good evil if thou hatest thy Brother for doing that which is good as Cain did Abel if Ismael-like thou mockest or Cham-like thou scoffest at the religious or usest bitter jests against them though it be under the notion of Round-heads Puritanes Sectaries Black-coats or the like if thou raisest slanders of them or furtherest them being raised if thou dost rejoyce at the secret infirmities of the godly or open scandals of Hypocrites if thou dost carp and fret against the Word refusing to heart it or withstandest the preaching of it if being a Minister thou disgracest or râ—vilest the godly in thy preaching so making sad the hearts of the righteous or justifiâ—st the wicked so strengthening them in their evil courses by preaching unto them peace if thou hast a base esteem of Gods people and their wayes and thinkest the worse of a man for scrupling small matters if thou makest Religion a cloak for villany if thou dost borrow or run in debt without care to pay again if thou delightest in cruelty if thou takest no care to provide for thine own Family if thou hadst rather the wicked should bear rule then the godly if thou art an enemy to reformation if thou hadst rather disobey God then displease great ones if thou desirest peace without any respect to truth if thou dost allow thy self in the practice of any known grosse sin if thou takest liberty to sin because God is merciful and forbears to execute judgment speedily if thou dost not believe all things to be ordered by Gods providence and in particular acknowledge him in all thou either receivest or sufferest if thou murmurest when thou wantest any thing without ever thinking of the many things thou hast beyond thy desert if thou canst hear God blasphemed and dishonoured without being moved thereat if the scandalous lives of Professors or the multitude of Heresies that are daily broached make thee think and speak evil of the way of truth if thou didst never see thy self out of measure sinful as being many wayes guilty of the breach of every of the Commandements in particular and so in a lost condition utterly despairing of all help in thy self acknowledging that thou hast deserved all the plagues of this life and of that which is to come if thou art not as