A Touch-Stone To try by our knowledge belief and life whether we be Christians in name onely or Christians in deed OR The Character of a true Beleever that walks in some measure answerable to the Gospell his Christian profession and the millions of mercies he hath received By R. Y. of Roxwell in Essex 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your owne selves Know ye not your owne selves how that Jesus Christ is in you except ye be reprobates Printed at London and are to be sold by Andrew Crooke at the signe of the Greene Dragon in Pauls Church-yard 1648. I Have perused this Treatise and approving it to be very pithy pious and profitable I allow it to be printed and published Iohn Downame THe Reader may think it strange that the Proofes are not alleadged but they were found to be so many in number that the very pointing to them would have taken up neere as much roome as the matter it selfe and so have doubled the charge which in that they are mostly to be given away could not be afforded Besides few use to turn to every Scripture and every sanctified heart is a Comment upon all that is herein delivered The CHARACTER of a true Beleever c. in reading whereof reflect upon your selves and see what comparison there is between that you are and what you should be and then with blessing from above it will much further you in your way to Heaven for therefore are we Christians in name onely because we think our selves Christians indeed and already good enough § 1. A 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 precious bloud § 2. He is effectually called and become a new Creature by regeneration being both begotten and borne a new of God by the immortall seed of the Word and the Spirits powerfull working with it And without this new Birth there is no being saved as our Saviour himselfe affirmes John 3.5 § 3. He is industrious after the meanes of Grace loves to heare Christs voyce and delights in it as finding a sweet relish therein is able to know when he speaketh and when the tempter he receives the Word not as the word of men but as it is in deed the Word of God with all readinesse for he resists not as the wicked doe but obeyes 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 soule 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 even his owne Spirit causing him to walke in his statutes and keep his ordinances so as to doe them § 5. He 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 vayle or curtaine which before was drawne 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 bewayles and mournes bitterly for all his sins actuall and originall of omission and commission secret as well as knowne lesser as well as greater yea as well for the evill which cleaves to his best workes as for his evill workes 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 Hell § 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 himselfe 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 wayes then he hath haires on his head not being able of himselfe to thinke a good thought for that all the powers of his soule and members of his body are wholly and originally corrupted § 9. He sees himselfe as guilty of Adams sinne being in his loynes as any Heire is liable to his Fathers debt and esteemes it the Mother and Nurse of all finding it like the great wheele in a Clocke that sets all the wheeles on moving while it seemes to move slowest and therefore hates and bewailes it as the most soule hatefull secret deceitfull and powerfull evill § 10. Whereupon finding himselfe 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 helpe in himselfe he is solicitously carefull in the use of the meanes to attaine faith in the promise of Gods mercy made in Christ finding no rest untill he get some assurance vehemently hungering and thirsting after and earnestly praying for the pardon of sinne waiting on the Lord with patience § 11. He humbly unfainedly and freely confesseth all his sins so farre as he is able with the severall circumstances which aggravate the same to his owne shame and Gods glory § 12. He will take an holy revenge on himselfe even to the denying of his owne reason and affections his credit carnall friends profits pleasures and whatever else might hinder and by restoring goods or monies evill gotten though it were long since and when he was a servant in case he be able § 13. 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 evill it is full sore against his will as being led captive to it by the strength of Satans temptations and his owne corruptions for he never commits it freely and willingly and with full consent he allowes not of the evill he does no he will not premeditately and in times not utterly deserted doe the least evill that the greatest good may come of it neither is there any sinne he knowes by himselfe 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 hates sinne throughly and universally and therefore is truly
and is ready to cherish them that are cast downe He does not expect a full growth 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 § 58. He is not of a reprobate judgement in thinking good evill and evill good neither hath he a base esteeme of Gods people and their wayes as it fares with our scoffing adversaries who looke upon zeale and holinesse with the Devills spectacles nor so farre from being holy himselfe that he hates holinesse in others or so stupidly sottish as the rude rabble who will professe that they love Christ yet hate all such as any way resemble him He will take heed of persecuting the godly either with hand or tongue and as he will not condemne the just so he will not justifie the wicked nor favour them § 59. He rejoyceth when the righteous are exalted and grieves when the wicked beare rule He is no enemy to reformation but earnestly desires the same and furthers it all he can § 60. He is so farre from taking offence when none is given that he will not be offended when offences come as at the scandalous lives of Professors or at the multitude of Heresies that are daily broached though they grieve his very soule but when strange things happen he makes a wholsome construction thereof § 61. He cannot heare God blasphemed or dishonoured without being moved thereat yea he is as heartily vexed for any dishonour done to him as for any disgrace offered to himselfe He hath an holy care and endeavour in all places and companies to walke so as he may win glory to God honour his profession and give no offence or occasion to the enemies of God to speake evill of him he acknowledgeth all good to come from God and that all glory is to be given to him and accordingly endeavours to honour and serve him with his riches wisedome and what other gifts or abilities he hath neither is he dumbe in publishing his praise nor backward to justifie him in his judgements He will not worship an Image or God in the Image he seldome sells things tending to Idolatry or any other sinne or uses lots in sporting He feares God and feares sin and this dispelleth in him all other false fond and foolish feares which others that are voyd of the feare of God are grievously and perpetually perplexed withall as namely he fears not that his serving of God wil prove his undoing he neither feares nor observes the flying of Fowles the signs of Heaven the sight of a live Snake the crossing of an Hare the croaking of a Raven the scritching of an Owl the howling of a Dog the dreaming of Gardens green Rushes or dead friends to eat an Egge in Lent or flesh on a Friday never racks his Conscience whether the Crow cries even or odde in a morning or whether he leaves the Crosse on his right or left hand as he goes whether it be Childermas Day or not when he takes a Journey or undertakes any businesse or whether the Salt-seller falls from or towards him it is all one to him nor does stumbling at a threshold presage any evill to him at all he never crosses his breast nor sprinckles his fate when he is to goe abroad nor nailes Horse-shooes at his doore and yet speeds never the worse neither old Wives nor Starres are his Counsellors a Night-spell is none of his guide nor Charmes his Physitian Erra Pater is no part of his Creed neither weares he Ammulets or Paraselsian Characters about his neck you shall never heare him talke of luckey handsell and Fortune to him is an asse Buggs never fright him nor Fairies pinch him neither will he put confidence in any such superstitious and devillish sopperies as the ignorant and superstitious doe no he will not be beholding to the King of Hell for a shooe-tye § 62. He seekes the good and to preserve the peace of the place he lives in and can comfort himselfe with this that in his very Calling and publicke imployments his aime and indeavour is not more at profit or credit then at the glory of God and good of others he hath an humble and publick spirit delights in doing good offices and is active to pleasure others and can make him selfe a servant to all that stand in need of him § 63. Nor is he partiall in his obedience but universall making conscience of every duty and all that God commands the first Table as well as the second and the second as well as the first framing his will to Gods Will in every thing even labouring to be perfect and holy as his Father in Heaven is and to imitate Christ be conformed to his likenesse and to be holy as he was in all parts of his conversation and that at all times and in all companies as conscientious alone and in private where God onely sees him as if his greatest enemy or all the world did behold him he hath a spirit without guile and is more desirous to be good then so accounted and more seekes the power of godlinesse then the shew of it and therefore keepes a narrower watch over his very thoughts then any other can doe over his actions and is accordingly grieved for them He makes conscience of the smallest things required or forbidden in the Word and is as carefull to shun the very occasions of sinne or least appearances or first motions of sinne as actuall sinne it selfe not daring to gratifie Satan in committing the least sinne or neglect God in omitting the smallest precept § 64. He does not serve God by the precepts of men nor feare his displeasure for breaking their traditions neither does he think himselfe sanctified by outward performances as doe our Formalists and Protestants at large who stand more upon circumstance then substance and upon outward priviledges then inward graces but he serves God in spirit according to Christs Gospel for he lives and beleeves and heares and invocates and hopes and feares loves and worships God in such manner as his Word prescribes without addition or demination neither does he follow the examples of the greatest number or the greatest men or the greatest Schollers because Christ hath plainely told him That few of either sort compared with the multitude shall be saved of which small number he strives to be § 65. All which he performes with cheerefulnesse being ever willing and ready to doe good and in sincerity and simplicity with a single heart without buy ends as loving righteousnesse and mercy and doing good duties meerly out of love to God and goodnesse and because God commands them that he may be glorified and others edified thereby yea he would doe what he is able out of love to Christ though himselfe should never have credit not benefit by it here nor hereafter earnestly desiring grace that he might more honour him and
resolution be peremptory and constant and take heed thou harden not againe as Pharaoh the Philistines the young man in the Gospell Pilate and Judas 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 Shipboard but presently well againe when they are come to shore for that good saith Gregory will doe us no good which is not made good by perseverance If with these premonisions the Spirit shall vouchsafe to stir up in thine heart any good motions and holy purposes to obey God in letting thy sins goe quench not grieve not the Spirit 1 Thess 5.19 returne not with the Dogge to thy vomit least thy latter end prove seven fold worse then thy beginning Matth. 12.43.45 As it fared with Julian the Apostate and Judas the traytor O it is a fearefull thing to receive the grace of God in vaine and a desperate thing being warned of a Rock wilfully to cast our selves upon it Neither let Satan perswade you to deferre your repentance no not an houre least your resolution proves as a false conception which never comes to bearing for as ill Debtors put off their Creditors first one weeke then another till at last they are able to pay nothing so deale delayers with God Besides death may be suddaine even the least of a thousand things can kill thee and give thee no leasure to be sick § 85. Secondly or if death be not suddaine repentance is no such easie worke as to be put off to sicknesse and though true repentance be never too late yet late repentance is seldome true and indeed there is small hope of repentance at the houre of death where there was no regard of honesty in the time of life and Millions are now in Hell who thought they would repent hereafter not being wise enough to consider that it is with sinne in the heart as with a tree planted in the ground which the longer it groweth the harder it is to be pluckt up or a nayle in a post which is made faster by every stroke of the Hammer As what saith the Holy Ghost Can the Blacke Moore change his skin or the Leopard his spots then may ye also doe good that are accustomed to doe evill Jer. 13.23 § 86. Thirdly or suppose after many yeares spent in the service of sinne and Satan thou art willing to relinquish thy lusts and offer to God thy service and best devotions at the last gaspe will he accept of them No he hath expresly told us the contrary Prov. 1.24 to 32. yea is it likely that God will accept of thy dry bones when Satan hath suckt out all the marrow That he will give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life Yea is it not most just and equall if God will not be found of those that were content to loose him If he shut his eare against their prayers calling to him for pardon that stopt their eares against his Voyce calling upon them for repentance The Lord hath made a promise to late repentance not of late repentance if thou convertest to morrow thou art sure of grace but thou art not sure of to morrowes conversion if in any reasonable time we pray he will heare us if we repent he will pardon us if we amend our lives he will save us but for want of this timely consideration Dives prayed but was not heard Esau wept but was not pittied the foolish Virgins knockt but were denied and so thousands have cried unto God at the houre of death and found no repentance but they dyed as they lived and went from dispaire unto destruction Wherefore as you tender the good of your owne soule set upon the work presently provide with Joseph for the dearth to come and with Noah in the dayes of thine health build the Arke of a good Conscience against the flouds of sicknesse imitate the Ant who provides her meat in Summer for the Winter following yea doe it while the yerning bowels the bleeding wounds and compassionute arms of Jesus Christ lyes open to receive you whiles ye have health and life and meanes and time to repent and make your peace with God As you tender I say the everlasting happinesse and welfare of your almost lost and drowned soule as you expect or hope for grace or mercy for joy and comfort for Heaven and salvation for endlesse blisse and glory at the last as you would escape the direfull Wrath of God the bitter Sentence and Docme of Christ the never dying sting and worme of Conscience the tormenting and soulescorching flames of Hell and everlasting separation from Gods blisfull presence abjure and utterly renounce all wilfull and affected evill To which end § 87. In the next place be diligent to heare Gods Word powerfully preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot which beateth and battereth downe all the strong holds of sinne and Satan § 88. Thirdly ponder and meditate seriously on Gods inestimable love towards us who hath nor spared to give his onely beloved Sonne out of his bosome to dye for us and to purchase thereby every good thing we doe enjoy either for soule or body even to the least bit of bread we eat and this will make thee if thou hast any ingenuity to direct all thy thoughts speeches and actions to his glory as he hath directed thy eternall salvation thereunto and often force thee to breake out into this or the like expression What shall I render unto thee O Lord for all thy benefits but love thee my Creator and become a new creature § 89. Fourthly consider that the Lord beholdeth thee in all places and in every thing thou dost even as the eyes of a well drawne Picture are fastened on thee which way soever thou turnest yea consider him as a just Judge who will not let sinne goe unpunished and this will make thee keep a narrower watch over thy very thoughts then any other can doe over thine actions § 90. Fifthly if thou wilt be safe from evill workes avoyd the occasions at least if thou wilt keep thy selfe from iniquity have no fellowship with the workers of iniquity for it is not more hard to finde vertue in evill company then to misse vice They were mingled among the Heathen saith the Psalmist and what followes they learned their workes Psal 106.35 yea how soone was Peter changed with but comming into the High Priests Hall and the like with David and Salomon which made David to say so soone as he had considered it Depart from me all ye workers of iniquity for I will keepe the Commandements of my God Psal 119.115 knowing that he could not doe the one without the other And indeed the choise of a mans company is one of the most weighty actions of our lives for our future well or ill being depends on that election and many a man had been good that is not if he had but kept good company § 91. Sixthly and lastly but chiefly and principally omit not to pray for the assistance of Gods spirit otherwise thy strength is small yea except God give thee repentance and removes all impediments that may hinder thou canst no more turne thy selfe then thou couldest at first make thy selfe We are not sufficient of our selves to thinke much lesse to speake least of all to doe that which is good 2 Cor. 3.5 John 15.4 5. we are swift to all evill but to any good immoveable wherefore beg of God that he will give you a' new heart and when the heart is changed all the members will follow after it as the rest of the Creatures after the Sunne when it ariseth importune him for grace that thou mayest firmely resolve speedily begin and continually persevere in doing and suffering his holy Will desire him to informe and reforme thee so that thou mayest neither misbeleeve nor mis-live to regenerate thy heart change and purifie thy nature subdue thy reason rectifie thy judgement reforme and strengthen thy will renew thy affections and beat downe in thee whatsoever stands in opposition to the Scepter of Jesus Christ not forgetting that prayer is the key of Heaven as Ambrose calls it And now for conclusion if thou receivest any power against thy corruptions forget not to be thankfull and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Consider what I say and the Lord give you understanding to strive after those graces wherewith a true Beleever is quallified and whereof I have given you a Copy in the fore going Character FINIS Adde this Character of A true Beleever as an appendix to The Cure of Misprision
grieved for the abominations that are done by others to the dishonour of God and slander of religion or the ruine of mens soules § 14. Nor does he only abhorre and depart from evill but he cleaves unto that which is good he is not only dead to and made free from sinne but as he hath once been the servant of sinne 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 workes as he hath formerly been in evill workes § 15. He is conformed to the image of Christ and is led by the Spirit walkes in newnesse of life lives holily justly and unblameably for now he walkes 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 enlightened his minde renewed his will changed his affections sanctified c. and he who thinkes he beleeves and findes not a palpable change in his judgement affections and actions does but deceive himselfe § 16. He goes often and upon all occasions to God in prayer in which lyes all his strength yet not as his but as it is the intercession of Gods owne Spirit in him poured out in the name of Christ and according to his Will for being truly sensible of his sins and wants he chiefly prayes for the pardon of sinne the effusion of grace and for the assistance of Gods Spirit that he may more firmely beleeve more soundly repent more zealously doe more patiently suffer and more constantly persevere in the practice and profession of every duty Nor does he for the most part fall into prayer without meditation and preparation nor utter words without devotion and affection nor without some assurance and perswasion that God will heare and grant his requests yea he mostly takes notice of his enlargements in prayer and of the successe afterwards and is accordingly thankfull or humbled not that he measureth Gods hearing his suit by his present answer or his present answer by his owne sence he will pray at least in some poore measure at all times striving against deadnesse of spirit and distractions as an heavie burthen § 17. He heares the Word with attention mindes observes and remembers it carefully receives and applyes whatsoever precept or promise is spoken out of the Word as spoken by God to himselfe in particular is astonished at the deepnesse of Gods wisedome power and goodnesse seriously meditating upon the Nature Attributes Word and Workes of God he layes it up in his heart ponders on it in his mind and practiseth it in his life neither will he approach unto the Lords Table without due examination and preparation § 18. He loves and longs after a powerfull and searching Ministry above all earthly treasures as finding a greater necessity of Spirituall then Corporall food and therefore will take any paines or be at any cost or suffer any disgrace to injoy it § 19. He is never offended at any wholsome truth be it never so untoothsome but affects that Ministery most which most layes open and rebukes his owne sinne even therefore comming to the light that his deeds may be made manifest When he heares his owne sins spoken against he does not apply the same unto others as is the mannor of too many nor is he wise to defend the evill he does but loves to be admonished nor will he after warning and conviction from the Word goe on in an evill way because his principall care is to be saved § 20. He will not plead against God nor aske a reason of his actions if he meets with hard Scriptures he runs not into error nor is offended but suspends his judgement and blames his owne blindnesse you may know him from an unbeleever by this he is wise to defend the truth when he heares it spoken against but never argues against it whereas the unbeleever being prompt by Satan can most subtilly argue against the truth though he hath not a word to speake for it yea he thinkes it religion enough if he can but dispute against the religious which is a manifest signe of a wicked man Briefly he neither carpes nor frets against a faithfull Minister nor seekes to intrap him or pervert what he delivers but prayes for him and is ready to speake in his defence § 21. He hath an high estimation of the Ministers and meanes by which he was converted and findes more sweetnesse in the Gospell then in any thing else in the world § 22. Spirituall judgements as a famine of the Word the blindnesse of mens mindes hardnesse of their hearts c. he accounts more wofull then any judgement the world can be sensible of § 23. He is enlightened with the saving knowledge and hid things of the Gospell and to see truth from error good from evill together with his owne wretchednesse by sinne and the riches of Gods free grace and mercy in Christ towards his owne soule he is not ignorant of the principles of Religion as most aged people are but is able and ready to give a reason of the hope that is in him § 24. He prayes for the enlargement and rejoyces at the progresse of the Gospell and in the common good of the Church and so at the graces or good successe of any member in particular and will be some way instrumentall for Christ praying for and earnestly desiring the salvation of others and likewise endeavouring to win all he can to Christ rejoycing no lesse when any good thing is done by others then if himselfe did it He highly respects all such as any way promote the Gospell and is thankfull to them § 25. He is willing to be at cost to serve the Lord will freely administer carnall things where he partaketh of spirituall things and counts the same as a due not as a benevolence yea he thinkes it most just that they who preach the Gospell should live of the Gospell and that as freely as men of other Callings which signe or character shewes a world of men that professe themselves Christians to be but counterfeits § 26. He beleeves impartially the whole Word of God threats and precepts as well as promises and things above the reach of reason as well as what experience hath made plaine to him he feeles the power and efficacie of Gods Word and Spirit perswading his conscience that his sinnes are pardoned in Christ and he in favour with God so that he can truly apply Christ and all his benefits and promises unto his owne soule trusting in him and casting himselfe only upon him for pardon and salvation § 27. He hath a sweet and sanctified peace in his conscience arising from the assured forgivenesse of his sinnes a sound and strong joy in the Lord and in his Word through beleeving not seldome the Holy Ghost inwardly setting too Gods privie
to be the worlds friend is to be Gods enemy yea he esteemes it an honour to be evill spoken of by evill men because when a thing is best they will like it least and a grace to be disgraced for Christ who was farre more disgraced for him Besides the single approbation of one wise experimentall Christian is enough with him to countervaile the disdaine and dislike of a whole Parish of sensualists and an ounce of credit with God more worth then a tallent of mens praises And how little is that man hurt whom malice condemnes on earth and God commends in Heaven If he cannot avoyd their malice and evill words he will be sure not to deserve them which is much at one upon the matter for as the best confutation of their slanders is not by our great words but by our good works so his conscience knowing him innocent like a constant friend takes him by the hand and cheeres him against all his miseries However he will not in the least wrong his conscience to avoyd the imputation of singularity The scoffes of Atheists shall not beat him off from his Profession No if he does well hath Gods Word for his warrant and glory for his aime nothing can daunt or discourage him Neither the threatnings of fire nor the faire and large promises of cunning and cruell adversaries neither paine nor losse can make him shrinke from Christ much lesse the censures and scoffes of lewd persons The conscience of good intentions let their successe be what it will is both a sufficient discharge and comfort to his generous minde 3. § Through the studdy of vertue and Christian prudence he makes the servile passions of his minde feare and anger subject to the more noble faculties of his soule reason and understanding As appeares in the provocation of an enemy for let him be injured he will both forbeare 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 owne passions then to vanquish a City Wherefore in stead of returning like for like he will pacifie his enemy with milde words and gentle behaviour which may be resembled to Milke that quencheth Wild-fire or Oyle that quenches Lime which by water is kindled and thinkes it enough for one to be angry at a time He is not like our Ruffians and sonnes of Beliall who when they are displeased with others will fly in their Makers face and teare the name of their Saviour in peeces even swearing away their part in that Blood which must save them if ever they be saved Nor like our Gallants whom the Devill 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 soules Or admit one get the victory miserable is that victory wherein thou overcomest thine enemy and thy passions yea the Devill in the meane time overcomes thee perhaps thou slayest his body but the Devill slayes thy soule Nor like those sooles you see walking in Westminster Hall that like two Cockes of the Game peck out one anothers eyes to make the Lawyers sport No sayes he why should I vexe my selfe because another hath vexed me Or why should I doe my selfe a shrewd turne because another would And admit carnall reason shall alleadge 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 beare with him when his Maker beares 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 feares the blasts of mens breath and not the fire of Gods wrath that trembles at the thought of a Prison and yet feares not Hell fire But the Beleever is as bold as a Lion if his cause be good yea to speake rightly there is no such coward none so valliant as the Beleever without Gods warrant he dares doe nothing with it any thing He feares none but the displeasure of the highest and runs away from nothing but sinne Indeed he more feares the least sinne then the greatest torment as may be seene in the Martyrs that noble Army But he is so farre from fearing an impotent enemy that he feares not death it selfe no not the Day of Judgement 1 Joh. 4.17 Luke 21.25 to 29. yea he is so strong withall that he is able to prevaile with God Gen. 32.26.28 Exod. 32.10 And overcome the world the flesh and the Devill 1 John 2.14 and 5.4 Gal. 5.24 and all this by his faith and prayer and not seldome 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 speake well of him 4. § He is more knowing then the men of the world for as he hath the light of the Spirit and the eye of saith above them so the Word of Christ dwelleth in him plentifully in all wisedome and spirituall understanding and he increaseth daily in the knowledge of God and of our Lord and Saviour Jesus Christ because God reveales himselfe to him in a great measure as to his friend Besides his knowledge is about the best things and one drop of soule wisedome and saving knowledge guided by the feare of God is more worth then all humane learning And to this knowledge unbeleevers are meere strangers Yea be they never so wise and learned in other things they have onely the theory of this wisedome they can prattle of it by roate 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 owne experience to know the chiefe points of Christian Religion such as are faith repentance regeneration the love of God the presence of the Spirit the remission of sinnes the effusion of grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints meanes 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 owne salvation He is neither ungrounded in the Principles of Religion nor unconcionable in the practice Each Booke or Sermon both increaseth his knowledge and lessens his vices Yea he will pick something out of every thing and gather honey from the selfe same thing that others will poyson Anothers hating the truth shall make him love it the more for he is instructed both by similitude and contrariety Whereas let the
grieving that he can performe no better service to so good a Master He will not as too many most sordidly doe take liberty to sin because God is mercifull and forbeares to execute judgement speedily or deferre his repentance because the Thiefe upon the Crosse was heard at the last hour but he will even therefore the more feare him because he is mercifull and therefore be holy because he is not under the Law but under grace § 66. And lastly having thus done and performed his utmost not to merit by it but to expresse his thankfulnesse to him that hath done performed and suffered so much for him he confesseth himselfe an unprofitable servant and that in all he comes farre short of performing his duty yea he ackcowledgeth that it were just for God eternally to condemne him Well may he be comforted by the graces which God hath given him as an earnest penny of those eternall Mansions in Heaven but he will not be exalted by them because they are not his graces but the Graces of God in him and wrought by his Spirit yea he so abhorres to attribute or ascribe ought to doing that he counts his very righteousnesse no better then filthy raggs ascribing every good thought word and action which proceeds from him to Free Grace for he lookes back to the rock out of which he was hewne 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 workes are accepted and for whom alone they are rewarded To shut up all he indeavours so to live as if there were no Gospel and so to dye as if there were no Law § 67. Onely it remaines that you looke your selves in this glasse and try your selves by this touchstone for though others may give a shrewd ghesse yet the Mother knowes best whether the Childe be like the Father or no and the signes of Salvation are to be sought in our selves as the cause in Jesus 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 spirituall graces the beauties of the soule and good workes the beauty of graces yea they are as inseparable as the root and the sap the Sunne 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 himselfe for every particular man is either the Childe of God or the Childe of the Devill as Chrysostome hath it for there is not a meane betwixt them and there be more differences betweene the Children of God and the Children of the Devill 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 speake think or doe the other does the contrary and to have the true Character of an unbeleever you need but read this Character of a true Beleever backward understand all by the rule of contraries and be satisfied I speake 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 findes it in some degree written in his heart as his conscience can beare me witnesse And would you know whether you belong to Christ This will informe you you will by helpe from above endeavour to bring into captivity every thought and thing to the obedience of Christ 2 Cor. 10.5 1 John 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 John 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 selfe And what saith St. John He that pretends interest in God or Christ and keepeth not his Commandements is a lyar and the truth is not in him 1 John 2.4 and in the third Chapter and eighth Verse he affirmes plainly That all wilfull sinners are the Devills 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 eares and harden their owne hearts least they should see and heare and so be converted as our Saviour himselfe speakes Matth. 13.15 they could not but know that the whole Bible beates upon this It is Saint Pauls everlasting rule Rom 6.16 Yea are his servants to whom ye obey And Saint Peters infallible Doctsrine 2 Pet. 2.19 Of whom a man is overcome unto him he is in bondage And Saint Johns In this are the Children of God knowne and the Children of the Devill whosoever doth not righteousnesse is not of God but of the Devill 1 John 3.8 10. And after this manner does our Saviour reason with the Jewes John 8.33 to 48. See then whose commands ye doe Gods or Satans if Satans then saith Saint John Let no man deceive you through vaine words for he onely that doth righteousnesse is righteous and he that doth unrighteousnesse is of the Devill 1 John 3.7 8. wherefore if thou art a common Drunkard or a continuall Swearer or an usuall companion of Harlots or an accustomary Deceiver or a frequent slanderer of thy Neighbour or an open and common Sabbath-breaker or canst thou boast of sinne and mischiefe or defend it If thou makest no conscience of Praying in thy Family if thou callest evill good and good evill if thou hatest thy Brother for doing that which is good as Caine did Abel if Ismael-like thou mockest or Cham-like thou scoffest at the religious or usest bitter iests against them though it be under the notion of Round-heads Puritanes Sectaries Black-coates 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 scandalls of Hypocrites if thou dost carpe and fret against the Word refusing to heare it or withstandest the preaching of it if being a Minister thou disgrafest or revilest the godly in thy preaching so making sad the hearts of the righteous or justifyest the wicked so strengthening them in their evill courses by preaching unto them peace if thou hast a base esteeme of Gods people and their wayes and thinkest the worse of a man for scrupling small matters if thou makest Religion a cloake for villany if thou dost borrow or run in debt without care to pay againe if thou delightest in
the best and holiest men though we have reason for our doing it and good intentions in the doing of it is a sufficient warrant for our actions but that all these are crooked and deceitfull guides then what may be a safe guide and an infallible rule in all cases to steere by and square all our actions I answer As a rule directeth the Artificer in his worke and keepeth him from erring so doth Gods Word direct the religious in their lives and keepe them from erring The right way is the signified Will of God and whatsoever swerves from or is repugnant to the right is wrong and crooked Law and Precept is a straight line to shew us whether we doe mis-beleeve or mis-live 2 Pet. 1.19 Ephes 2.20 Gal. 6.16 John 5.39 And it hath ever been the care of Christians to stick close to the written Word having alwaies and in all cases an eye thereunto and without this written Word a man in the world is as a Ship on the Sea without a guide yea he that lives without making this his rule he who sets not the Diall or Clock of his life by this Sunne he who directeth not his course in walking by this North-pole or Load-starre but by the wavouring uncertaine and moveable starres of custome example reason and good intentions sayles without a Compasse and may looke every minute to be swallowed up in the Ocia◠of sinne and judgement nor will any that have grace in their hearts make custome example or the badnesse of the times a cloake to excuse their conformity in evill courses but rather a spurre to incite them to be so much the more carefull not to be swayed with the common streame and happy is that man who makes anothers vices steps to climbe to Heaven by as it fared with righteous Lot and so doth every wise and good man as why should they not make this use of the corruptions of the times when even the mud of the world by the industrious Hollander is turned to an usefull fuell If the Ayre be generally infectious had we not need to be so much the more strict in our Diet and carefull in the use of wholsome preservatives Nor is fingularity in such cases onely lawfull but laudable when vice growes into fashion singularity is a vertue and when sanctity is counted singularity happy is he that goeth alone and resolves to be an example to others yea most happy is he that can stand upright when the world declines and can indeavour to repaire the common ruine with a constancy in goodnesse that can resolve with Joshua whatever the world doth yet I and my house will serve the Lord Josh 24.15 It was Noahs happinesse in the old world that he followed not the worlds fashions he beleeved alone when all the world contested against him and he was saved alone when all the world perished without him It was Lots happinesse that he sollowed not the fashions of Sodome It was Abrahams happinesse that he did not like the Chaldreans Daniels happinesse that he did not like the Babilonians It was good for Job that he was singular in the Land of Vzze good for Nichodemas that he was singular among the Rulers as now they all finde to their great comfort and exceeding great reward yea it was happy for Ruben that he was opposite to all his Brethren happy for Caleb and Joshua that they were opposite to the rest of the Spies happy for the Jewes that their customes were divers and contrary to all other people though Haman was pleased to make it their great and hainous crime Ester 3.8 Happy for Luther that he was opposite to the rest of his Country and no lesse happy shall we be if with the Deere we can feed against the wind of popular applause if with the Sturgion or Crab-fish we can swimme against the streame of custome and example if with Atticus we can cleave to the right though losing side or if we doe nor we shall misse of the narrow way and consequently faile of entring in at the straite Gate for the greatest part shuts out God upon Earth and is excluded from God elsewhere Matth. 7.13 14. And indeed if Jesus Christ and his twelve Apostles be on our side what need we care though Herod and Pontius Pilate and all the Rulers and the whole Nation of the Jewes together with a world of the Romish Faction be against us and certainely if thou wert not a soole thou wouldest hold it better to be in the small number of Christs little flock which are to be saved then in the numerous heards of those Goates that are destinated to destruction and so much for answer to Satans first plea or objection But § 82. Secondly he hath a worse and more dangerous delusion then this for if he see a man convinc'd that he is nothing so as he ought to be that he may keepe him still impenitent he will say unto him Trouble not thy selfe with these things dost thou not know that God is mercifull and that Christ came into the world to save sinners witnesse the Thiefe upon the Crosse who was heard and saved by him at the very last houre and upon this ground a world of men in a carnall presumption goe on to destruction without ever bethinking themselves for say they Let the worst that can come repentance at the last houre and saying Lord have mercy upon me will make all even otherwise God is not so good as his word who saith At what time soever a sinner repenteth c. but let the argument be well scand and this will be found as sottish deceitfull and dangerous as the other wherefore that Satan who is alwaies a liar may not by his cunning delusions gull you of your soules and plunge you into everlasting horrour consider with me in the first place that as God is mercifull so he is also just and true and speakes as he meanes in his Word yea he is truth it selfe and his Word is the ground and touchstone of all truth wherefore if any spirit or an Angell from Heaven crosse the written Word we are to hold him accursed Gal. 1.8 9. Now we shall finde that salvation is not more promised to the godly in any part of the Bible Old Testament or New then eternall death and destruction is threatned to the wicked as you may see John 5.28 to 47. Heb. 12.29 Deut. 4.24 29.19 20. 1 Cor. 6.9 10. Gal. 5.21 Revel 21.8 2 Thess 2.12 Jer 16.13 Mattth 7.13 14. 25.34.41 James 2.13 1 John 3.6 Luke 13.24 1 Pet. 4.18 yea God hath sufficiently manifested his justice and severity already in punishing sinne and powring vengeance upon those that have provoked him as upon the Angels our first Parents and all the race of Man-kinde upon the old world upon whole Monarchs and Empires upon whole Nations Cities and Fomilies upon divers perticular persons as upon Pharaoh Nadah and Abihu Chora Dathan and Abiram with their 250. Captaines and