see them I see them but what must I do to escape them Believ Looking beyond them with the eie of Faith upon the word of truth in general and applying the Word of Promise in special Soul But that is very large and therefore how can I see it all or appropriate it when I am suddenly assaulted Believ nor is it necessary that one do make use of all at once and therefore at this time chuse but one threatning and one promise for instance Rom. 8.13 If ye live after the flesh ye shall die but if ye thorow the spirit do mortifie the deeds of the body ye shall live and then imagine 3 several habitations a high a low a middle the high is the House of God called Heaven the low Hell the middle this world the two extreams are quite contrary one to the other but the middle is somewhat like to both for in it is light and darkness heat and cold sickness and health sadness and gladness hatred and love good and bad just and unjust Lords and servants rule and subjection death and life whereof one part doth emblematize Heaven the other Hell for in this world there is a mixture of good and bad but in Heaven are none bad but all good in Hell none good but all bad and of the men of the world some are elevated and lifted up on high into Heaven others are drawn and thrown down into Hell for like and like are to be joined good with good bad with bad just men with just Angels and transgressing men with Angels transgressing the servants of God with God the servants of Satan with Satan Think on this O my soul when thou seest Satans snares before thee and believe verily that as living in the world thou seest the image and similitude both of Heaven and Hell before thee even light and darkness life and death so they which live after the flesh fulfilling the lusts and doing the works of the flesh shall never inherit the Kingdom of God and that they which mortify and overcome them shall certainly be emparadised translated into that highest habitation and * 2 Cor. 5.1 house eternal in the Heavens where there is light without darkness health without sickness gladness without sadness love without hatred good and just inhabitants only and none bad satiety and fulness even of joy and pleasures without famine and life without death even life for evermore Doest thou believe this O my soul Soul I do believe it Believ Then consider whether thou oughtest not to avoid all the foresaid snares mortifying the flesh with all the lusts and affections therefore that thou maiest live and not die for ever Soul So I will by Gods help But you said that I must apply also the word of promise in special what do ye mean by that Believ Thou must assure thy self that thou in particular shalt live forever and be Angelized in case thou subdue and mortifie thy corrupt nature and resist Satans tyranny look up therefore O my Soul and possess thy self as it were of Heaven by faith and thou shalt easily overcome the earth Soul I do now understand you therefore I lift up my self as well as I am able and beholding as it were the place ordained and prepared for me I salute it as the Patriarchs saluted * Hebr. 11.13 the promises when by faith they saw them saying O Jerusalem Jerusalem whose * Revel 21.21 streets are of gold and gates of pearls how pleasant and how beautiful art thou Glorious things are spoken of thee O thou City of God for in thee there is nothing but light and joy and bliss and blessedness and sweetness and comfort and peace and life even life vital life beatifical life immortal life eternal without spot without dolor without Anxity without corruption change or perturbation O sweet O quiet O blessed life O life of lives O life angelical Oâ— thee also O new Heavenly Jerusalem there is no adversary to oppose no sin to Intice no fear but love no Night but only day no Sun but instead of it the Son of God himself the Son of righteousness blessed for ever And therefore farewel all earthly Pleasures Profits Honours For they be but as dung and dirt and shadows and dreams in comparison of that * Hebr. 10.34 induring substance that * 2 Corinth 4.17 Psal 16.11 et ernal weight of glory and those surpassing pleasures which are of the right hand of God for evermore The third Conference like the former The 3. Solilâ—quie BEliev. I perceive that now thou art quite chang'd O my Soul For whereas in formeâ— times thou hast been much disquieted now thou art very calm and quiet or rather secure Soul So I am Believ How comes this to pass Soul I have felt so much comfort lately as that upon it I did even joy too much and promised my self too much peace and tranquility which caused me to seek out for humane Consolations and Contentments at last as being too inordinately disirous to live comfortably still whereas I should rather have fitted my self for new * Quouiam transibit hora illa sequetur tentatiâ— Tho. a Kempis de imit Chrifli l. 2. c. 9. temptations this as now I see is the cause of my security Believ So it is and therefore rowze up thy self O my Soul and look about thee For neither Satan is asleep nor the flesh quite dead but both are coming on with renewed strength and therefore we must resist them by faith Soul How by faith Believ In this case of security I see no fitter weapon to be used by faith than the sight and serious consideration of hellish torments compared with Heavenly joyes that so being afraid of the one and inflamed with a desire of the other thou mayest resist Satan and avoid sin unto which now thou art more prone than thou hast been in times past for security brings Licenciousness and much imbecility Soul I like this well and therefore make choice of one apt Subject or other whereon I may now muse and meditate Believ Me thinks that fearful place in Matth. 24.51 against Hypocrites whose portion shall be weeping and gnashing of teeth will in this thy case be very seasonable Soul So it will be for one may well suspect himself to be but an Hypocrite when he is so secure as I am now being apt to yeild to any temptation Believ Mark then O my Soul the two Principal punishments of Hell here in extinguible heat and intollerable cold for of * Aug. de Tripl habit l. c. 2. heat comes weeping of cold gnashing of teeth whence result innumerous sorts of punishments to be endured in that siery lake even intollerable thirst the punishment of hunger the punishment of horror the punishment of fear the punishment of anguish add dolor without remedies bonds without any solution vengeance without end all which grievous Punishments do accompany the two foresaid principles
behave themselves and so pure and heavenly they will seem to be and so they will speak and pray very admirably and as it were with the Tongues of Angels but follow them home and you will see them carry themselves as if they were Devils so they will lie and be proud and envious and spightfull and so some of them will roar and tear and rave and stamp and be contentious and unclean and when it comes to family Duties they will scarce pray at all some of them or read or have a savory speech come out of their mouths all the day long or if it happen that they do pray some of them as brief and could and dry as may be and commonly but a Repetition of the same things which they are still wont to have in their domestick Devotions and a kind of * I speak against hypocritical forms and repetitions as Christ Matth. 6.7 not against all sorms and repetitions form and how can it be otherwise seeing they have but a form of godliness denying the power thereof 2 Tim. 3.5 But I have done with uprightness but I hope you have not done with it for it is the chief mark of all David's marks and it will if you can find it yeild you as much Assurance as any I know the man saith Blessed Hooker he is yet alive that in extremity of horror of heart said he had sinned against the Holy Ghost and therefore would have made away himself but now that which kept him was his conscience told him that at such a time his heart was upright before God and that restrained him God after that blessed him with assurance of his love and favour therefore this uprightness oh this uprightness what a mark it is O try your selves daily by it But I see that I have transgressed by my prolixity I humbly crave pardon and promise to be briefer hereafter 2. 2 Evidence He worketh Righteousness Righteousness iâ— his trade whereby he trades for Heaven labouring to give to God what is Gods and to Man what is Mans and to every man his due 3. 3 Evidence He speaketh the truth in his heart Another man may speak truth too but he speaketh it not from his heart because it is not in his heart but commonly such as are none of Heavens Citizens will lie for advantage It is given to them all inasmuch as that they are called lyars And lying Children Isa 30.19 because * As Rabby Moyses l. 1. c. 30. used to them and not used to speak truth whereas God's Children are called Children that will not lie Isa 63.9 4 Evidence 4. He backbiteth not with his tongue His tongue knoweth how to speak well but it knoweth not how to speak ill 1 Pet. 2.23 especially of any man For it hath not so learned Christ * who when he was reviled reviled not again whereas some will do little else but revile and slander and backbite and speak evil of other men who many times are better than themselves 5. He doth no evil to his neighbour 5 Evidence if he can do him good he will hurt him he dares not in his body goods or goodname whereas some will be good to no body but themselves and scarce themselves as they ought but they will wrong any one to get by it 6. He takes up no reproach against his neighbour 6 Evidence v. 3. for his charity will not suffer him which hopes better because it * 1 Cor. 13.7 hopeth all things 7. He is one in whose eies a vile person is contemned 7 Evidence v. 4. But how it is not his Brother for so is even a vile person but his Brothers fashions and vile courses which he hates and for which by him he is so scorned and despised again he contemns him not as he is a man but as he is a vile man 8. He honoureth them that fear the Lord. 8 Evidence I have read of a certain gracious King called Jugo King of the Dranes that once he made a great feast and placed his Nobles and Lords in his Hall but the poor Christians which also were some of his guests in a stately higher Room and kept them company and when his Nobles repined and wondred at it he said these poor Christians I look upon as those that will reign with me as fellow Kings and such as will be my Companions in that other world and therefore I place them and use them so So highly he honoured them that feared the Lord and so doth every Citizen of Heaven where note that this esteem goeth accompanied with love as you may see 1 Thes 5.13 to esteem them very highly in love concerning which love you know what is said We know that we have passed from death to life because we love the Brethren 1 John 3.14 which once so satisfied a gracious woman that when she could find no other mark but this this did gain her the Assurance of her salvation because her heart told her that she loved the Brethren from the bottom of her heart 9. He sweareth to his own hurt and changeth not 9 Evidence v. 4. He is a man of his word what he swears or promises shall stand because he knoweth that else he cannot stand whether he win by it or lose he careth not though it be to my utter undoing saith he it matters not if I may but go to Heaven at last it shall not trouble me much though I must forgo all that I have upon earth first 10. He doth not put his money upon Vsury 10 Evidence v. 5. And what is Usury It is not only interest of a due quantity as * Vsura defiâ—itiâ— interesse quantitat is deâ—itâ— Civilians define it but the loan of a thing that may be * De Vsur 22. consumed in the use thereof upon a compact for encrease where note that a man may commit it whether he lend so to the rich or to the poor the * Tho. Aqu. 2.2 q. 79. ◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew calls it biting because it alwaies bites either actually or potentially see Deut. 23.19 Thou shalt not lend upon Vsury to thy Brother Vsury of money Vsury of victuals Vsury of any thing that 's lent upon Vsury which must be understood thus and which may be consumed in the use thereof Here observe how generally God speaketh not excepting at all him that is rich but saying to thy Brother Now is not the rich thy Brother as well as the poor I did preach once 16 Sermons against Usury as near as I can remember upon this Psalm but now I must be very brief because I have promised brevity * So that for 1500 years after Christ not any one of all the Fathers and other holy Writers have stood for it See Rob. Bolton against M. S. P. 5. 11. He taketh no reward against the innocent 11 Evidence v.
am like a dog returning to his vomit in that I have recommitted so many sins which I should have omitted yet let me find but some crumbs of mercy crumbs are not denyed to dogs and that I may not be such a dog returning to my former disobedience help me I pray thee and save me from sin for therefore thou camest into the world that thou mayest save sinners of whom I a poor sinful soul am chief Christ O dear Soul great is thy Faith be it unto thee even as thou wilt Soul Oh the comfort and oh the quietness and tranquility which I find in thee and by thee sweet Saviour for now I am perswaded that neither Satan nor sin shall prevail against me to separate me from my dear love Christ who saves me from evils past fuscitates and raises me from the present and fortifieth me against those which are to come O Lord Jesus if thou didst not thus preserve me there is no sin in the world which I might not commit against thee for I know that there is no evil perpetrated and done by any man which may not also be acted by another man if the Creator be wanting who made man But now thou hast done that for me which hath kept me that I might not do what I would have done against thee and that I might abstain thou didest prohibit me and that I might believe thou didst infuse grace into me unto thee therefore be all honour and glory The seventh Conference Wherein the troubled believing Soul maketh use of Christ's death to work the death of sin and promises to be more thankefull BEliev. How is it with thee now O my soul Soul Not very well Believ Not well Soul No. Believ Why so Soul I am not so well comforted as I have been in times past and sin begins to gather strength and I am not able to master it as I do desire Believ It may be thou hast drawn this misery upon thy self by not being * Tho. à Kemâ— pis de Imit Chr. l. 2. c. 10. thankful enough for mercies comforts formerly distilled upon thee or by some secret pride which if it be so the cause must be first removed then Faith must be rightly used and all will be well Soul You have spoken as right as may be I am such an unthankful creature and so high spirited by nature and therefore it is just with God to bereave me both of comforts and strength to resist the common Adversary who goeth and goeth continually seeking whom he may davour 1 Pet. 5.8 and whom by no other means I shall be able to resist but only by Faith and therefore I promise both to be more grateful for the future by God's help and also more humble and lowly denying my self in all things and aforibing all honour and glory unto him of whom are all things yea * Sileat sibi ipsa anima transeat se mon cogitâ—ndo se sed de te Deus mous â— c. Aug. Man c. 12. passing by my self so in my thoughts as that I may not think of my self but of God who is my only hope and confidence and that I may overcome for the future both sin and Satan who is the Author of sin I 'le by the grace of God set faith a work eye especially the bitter * Nullum tam potens est tam efficax contra ardorem libidinis medicamentum quam mors redemptoris mei Id. cap. 23. death passion of my dear Saviour who loved me and gave himself for me that he might mundify me redeem me from * Tit. 2.14 all iniquity perswading my self that I shall be delivered in his own good time even from these sinful lusts and passions which now do so molest me yea I 'le also call upon him even now forthwith desiring his heavenly highness that he will by the power of his death work the death of my sins and free me from Satans power and tyranny Believ Well said this is the course thou must take O my soul and therefore call thou upon the Lord in this time of need for he hath said Call upon me in the day of trouble I 'le deliver thee and thou shalt glorifie me Psal 50.15 Mark this golden sentence O my soul for here is both a Precept for thee to bind thee and a promise to assure thee the Precept is call upon me yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clama cry unto me and spare not as if thou durst not speak being afraid but rather lift up thy voice and cry aloud as being commanded to be so bold the Promise is and I will deliver thee or I 'le loose thee from thy bonds for so much the original * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports even a solution from bonds for troubles are as bonds and so are sins and thou shalt glorify me note how the Lord doth here promise not only to free thee from troubles but also to cause thee to glorify him being freed out of troubles as which of thy self thou canst not do though but even now thou didst promise and vow to do it Soul Are not these thy words O my Lord my God who must help me didst not thou dictate them into David's pen and leave them recorded in thy book even for me to excite and to secure me Lo I am in trouble O Lord being fast bound and captivated as it were of sin Rom. 7.23 and I cannot unite my self of my self but thou canst who art omnipotency it self and therefore I call even to thee to help me For thou hast said call upon me in the day of trouble and I assure my self that thou wilt not leave me because thou hast promised me that thou wilt deliver me saying I will deliver or loose thee Loose me therefore O thou who art most free and unbounded and yet bound to free me having bound thy self by a promise to succor me O let not sin let not Satan keep me bound whom thou Lord Jesus hast redeemed by thy precious blood but free me O free me by thy power from the power of the one and tyranny of the other that I may freely serve thee being comforted in thee Yea Lord when thou hast enlarged me then enable me also and cause me to glory fie thee For thou hast promised that also unto me saying and thou shalt glory fie me taking that saying to be a promise as well as a precept For else if thou shouldst but command me that I must glory fie thee and shouldst not also cause me to do what thou commandest I should never be able to do what I ought and so consequently thou shouldest never have the glory which is due to thy holy name And therefore blessed be thy holy name O my God and Saviour who in one word hast both injoyned and promised me that I shall glorifie thee O inexhaustible Fountain of all grace and glory cause me therefore to glorifie thee and to