told Paul that his Sect was every where spoken against Acts 28. 22. yea all both small and great rich and poor free and â—â—nd receive the mark of the Beast in their fore-heads Rev. 13. 16. so that number is but an ill signe of a good cause or rather it is the best note of the worst way 2. Secondly nor will any wise man think his actions ever the moâ—e warrantable for that he does as the greatest richest and noblest of the Land do for Not many noble are called but as Paul speaks God hath chosen the base things of the world and things that are despised to confound the mighty 1 Cor. 1. 26 27. And hath chosen the poor of this world to be rich in faith James 2. 5. yea be â—illeth the hungry with good things whereas he sendeth away the rich empty Luke 1. 52 53. Neither is this the manner of his donation onely but of his acceptation also for God esteems more of vertue clad in rags then of vice in velvit he tespects a man not for his greatnesse but for his goodnesse not for his birth but for his New Birth not for his honour but for hiâ— holinesse not for his wealth buâ— for his wisdome The righeâ—ous â—aith Solomon is more worthy then his neighbour Prov. 12. 26. and Better is the poor that walketh uprightly then he thas perverteth his wayes though he be rich Prov. 28. 6. and thus the Bereans are reputed by the Holy Ghost More noble men then they of Thessalonica because they received the word with all readinesse and searched the Scriptures whether those things were so which Paul preached Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his own house as a Door-keeper in Gods house that godly Constantine rejoyced more in being the servant of Christ then in being Emperour of the whole world that Theodosius the Emperour preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King then a King and no Saint yea Ignatius said he had rather be a Martyr then a Monarch Besides experience proves greatnesse nobility and riches to be a most deceitfull rule to walk by for the Kings of the earth â—and themselves and the Princes are assembled together against the Lord and against his Christ Psal. 2. 2. And in 1 King 20. 16. we read of no lesse then two and thirty Kings in a cluster that were every one drunk and elsewhere that a thousand of the chief Princes of Israel committed fornication and were all destroyed for their labour in one day Numb. 25. 9. 1 Cor. 10. 8. yea of twenty Kings of Iudah which the Scripture mentions we read of but six that were godly and of eighteen Kings of Israel all but two are branded by the Holy Ghost for wicked and yet this Nation was Gods peculiar and chosen people out of all the world and lastly when the Rulers sate in counsell against Christ none spake for him but Nicodemus Joh. 7. 50 51. All which shews that it is neither a good nor a safe way to imitate other mens examples be they never so rich never so great or if we sinne together we shall be sure to perish together as when those three and twenty thousand Israelites committed fornication after the example of the chief Princes they were every one destroyed both leaders and followers Numb. 25. 9. 1 Cor 10. 8. and as when those other Cities followed Sodoms Just they were all consumed with Sodoms fire Iude 7. 3. But thirdly admit thou couldest alledge for thine excuse that thou dost but as most of the wife learned and greatest Scholars in the Land do yet all were one this could not excuse thee for first Not many wise men after the flesh are called but God hath chosen the foolish things of the world to câ—nfound the wise 1 Cor. 1. 26 27 29. yea the preaching of Christ crucified was foolishnesse to the wise Sages of the world 1 Cor. 1. 23. It pleaseth God for the most part to hide the mysteries of salvation from the wise and learned and to reveal them unto babes Matth. 11. 25. Luke 10. 2â— yea the saving knowledge of Christ is hid to all that are lost 2 Cor. 4. 3. but if once men abuse their knowledge and learning to Gods dishonour and comply with Satan and the world against the Church as how many Scholars in all ages of the world have resembled Trajan who was indued with great knowledge and other singular vertues but defaced them all by hating Christianity and opposing the power of godlinesse in this case he taketh that knowledge which once they had from them as he took heat from the fire when it would burn his children Dan. 3. 27. I will destroy the tokens of the Sooth-sayers saith God and make them that conjecture fooles I will turn the wise men backward and make their knowledge foolishnesse Isa. 44. 25. And again He taketh the wise in their own craftinesse and the counsell of the wicked is made foolish Job 5. 13. And justly are they forsaken of their reason who have abandoned God yea most just it is that they who want grace should want wit too for which read 2 Thess. 2. 10 11 12. Thus I might go on and shew that we may not imitate the actions nor follow the examples of the best and holiest men in every thing they do though we have some plausible reasons for our doing so and also good and holy intentions in our so doing or if we do that we may go to Hell notwithstanding CHAP. 28. 1. But you will say if neither custome of the greatest number nor of the greatest men nor of the greatest Scholars nor of 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 steer by and square all out actions I answer As a Rule directeth the Artificer in his work and keepeth him from erring so doth Gods â—ord direct the religious in their lives and keep 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 do mis-believe or mislive 2 Pet. 1. 19. Ephes. 2. 20. Gal. 6. 16. Iohn 5. 39. And it hath ever been the care of Christians to stick close to the written Word having always 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
upright and just man Job 1. 1. Or another Ionathan 1 Sam. 23. 16 17. Or Eliâ—zer Gen. 15. 2. who could rejoice in others welfare by whom themselves were deprived of great honour and reveâ—ues Or one that does unto all others as he would have others do unto him Matth. 7. 12. CHAP. II. 1. THis Christian indeed this true Beleever is one that God of his free grace and good pleasure hath chosen and elected to eternall life before the foundation of the world and whom Christ hath redeemed with his prâ—cious bloud 2. He is effectually called and become a new Creature by regeneration being both begotten and born anew of God by the immortall sâ—ed of the Word and the Spirits powerfull working with it And without this new birth there is no being saved as our Saviour himself affirms Iohn 3. 5. 3. He is industrious after the means of grace loves to hear Christs voice and delights in it as finding a sweet rellish therein is able to know when Christ speaketh and when the tempter he receives the Word not as the word of men but as it is indeed the Word of God with all readinesse for he resists not as the wicked do but obeys Christs call which worketh in him mightily for he findes it by experience quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of the soul and spirit and of the joynts and marrow and to the discerning of the very thoughts and the most secret intents of the heart 4. His heart is circumcised or rather God takes away the stony heart out of his flesh and gives him a new heart in which he writes his Law and puts a new spirit into him â—vâ—n his own Spirit causing him to walk in his statutes and keep his ordinances so as to do them 5. God sheds his love abroad in his heart by the holy Ghost who witnesseth to his conscience that he is become the childe of God whereby he hath union and communion with Christ partakes of the divine nature and becomes like God in holinesse 6. He is brought out of darknesse into marvellous light hath his eyes opened to see the wonders of Gods Law and that vail or curtain which before was dâ—awn over his heart 2 Cor. 3. 15 16. taken away and is turned from the power of Satan unto God 7. He is ashamed of his former conversation bewailes and mourns bitterly 〈◊〉 sins actuall and originall of omission and commission secâ—et as 〈◊〉 known lesser as well as greater yea as well for the evil which cleaves to his best works as for his evil works being more grieved for offending so good a God then for that it doth or might bring him shame or punishment in this life or in hâ—ll 8. He now findes that the Law is spirituall binding the heart as well as the hands to which holy and just rule he brings all his thoughts words and actions and so sees himself out of measure sinfull as being guilty of all manner of concupiscence having broken every one of those righteous precepts Exodus 20. more times and waies then he hath haires on his head not bâ—ing able of himself to think a good thought for that all the powers of his soul and members of his body are whoâ—ly and originally corrupted 9. He sees himself as guilty of Adams sinne being in his loyns as any Heir is liable to his Fathers debt and esteems it the Mother and Nurse of all finding it like the great wheel in a clock that sets all the wheels on moving while it seems to move slowest and therefore hates and bewails it as the most foul hatefull secret deceitfull and powerfull evil CHAP. III. 1. VVHereupon finding himself in a lost condition and confessing that he hath deserved all the plagues of this life and of that which is to come and groaning under the burthen of sinne utterly dispairing of all help in himself he is solicitously carefull in the use of the means to attain faith in the promise of Gods merey made in Christ finding no rest untill he get some assurance vehemently hungring and thirsting after and earnestly praying for the pardon of sinne waiting on the Lord with patience 2. He humbly unfainedly and freely confesseth all his sins so far â—s he is able with the severall circumstances which aggravate the same to his own shame and Gods glory 3. He will take a holy revenge on himself even to the denying of his own reason and affections his credit carnall friends profits pleasures and whatever else might hinder and by restoring goods or monies evil gotten though it were long since and when he was a servant in case he be able 4. He unfainedly desires to forsake all sinne as being in some measure dead to it Christ by his Spirit having freed him from the power and dominion thereof and in part abolished it at least he so parts from all iniquity and hates every false way that no one sinne doth raigne in him for when he doth commit any evil it is full sore against his will as being led captive to it by the strength of Satans temptations and his own corruptions for he never commits it freely and willingly and with full consent he allowes not of the evil he does no he will not premeditately and in times not utterly deserted do the least evil that the greatest good may come of it neither is there any sinne he knows by himself were it formerly never so pleasing to him but he desires as heartily that he might never commit it as that God should never impute it He likewise haâ—es sinne throughly and universally and therefore is throughly grieved for the abominations that are done by others to the dishonour of God and slander of religion or the ruin of mens souls 5. Nor does he only abhor and depart from evil but he cleaves unto that which is good he is not only dead to and made free from sin but as he hath once been the servant of sin so he becomes the servant of righteousnesse and as he hath been instrumentall to Satan so he will now be as active to serve Christ and be as fruitfull in good works as he haâ—h foâ—merly been in evil works 6. He is conformed to the Image of Christ and is led by the Spirit walks in newnesse of life lives holily justly and unblameably for now he walks not after the flesh but after the Spirit and brings forth the fruits of the Spirit mentioned Gal. 5. 22. so that he is changed and renewed in every part power and faculty his understanding is enlightned his minde renewed his will changed his affections sanctified c. and he who thinks he beleeves and findes not a paâ—pable change in his judgement affections and actions does but deceive himself CHAP. IV. 1. HE goes often and upon all occasions unto God in prayer in which lies all his strength yet not as his but as it is the intercession of Gods own
well troubled for original guilt for sins of omission for the evil which cleaves to thy best works and for thy very thoughts as for thy actual and manifest evil deeds if thou hast made vowes and promised amendment when the rod was on thy bacâ— but never cared to perform the same when thou wert released if thou art not industrious after the means of grace if thou lovest not to hear Christ voyce if thou findest not the Word more quick and powerfull and sweet and efficacious then any other writings if it and the Spirit going along with it hath not brought thee out of darknesse into marvellous light in comparison of thy former darknesse if thou art ignorant of the principles of Religion in the midst of so much light and means and canst not yeeld a reason of the hope that is in thee if thou dost not find a manifest change in thy judgment affections and actions from what they were by nature if the old man hath not changed with the new man worldly wisdome with heavenly wisdom carnal love for spiritual love servile fear for Christian and filial fear idle thoughts for holy thoughts vain words for holy and wholsome words fleshly works for works of righteousnesse c. as if thou wert cast into a new mould even hating what thou formerly lovedst and loving what thou formerly hatedst if thou art not ashamed of thy former conversation if thou hast not been often and grievously assaulted with fears and doubtings and often in combate between the flesh and the Spirit the Spirit getting the better if thou dost not more fear the want of grace then confide in what thou hast if thou are not jealous lest thy heart should deceive thee yea if thou art not hated of the world and evil spoken of for well doing thou art the Devils servant and not as yet one of that small number whom Christ hath chosen out of the world to believe in his name for these or any one of these signs sufficiently brand thee for a wicked man CHAP. XXV 1. BUt least any weak Christian should think himself unsound and so none of Christs because he falls short of this description of a true Believer and finds wanting in himself perhaps many of the former signs or evidences herein set forth or should be discouraged by reason of his many and great failings together with the weaknesse of his faith and love as for the most part the true Christian is as â—earful to entertain a good opinion of himself as the false is unwilling to be driven from it let such an one take special notice in the first place that there are three sorts of true and sound Christians as the Apostle Saint Iohn makes the distinction 1 Ioh. 2. 12 13. the first sort are babes in Christ viz. such as are new born or but weakly qualified with the graces of Gods Spirit A second are strong men as having the gifts of the Spirit lively and in power The third are Fathers such as have had long experience in the powerful practice of Christianity and been long exercised in all kinds of well doing This done 2. Secondly let him know That as God requires no other obedience in the best then Evangelical so he looks not for the same measure and degree of grace from Bubes and strong men or from strong men and Fathers for God accepteth of every man according to the grace he hath received be it more or lesse 2 Cor. 8. 12. as is manifest by that Parable of the Talents Matth. 25. 20. â—o 24. yea what Father or Master will not from his young and newly weaned Child or sick and weak servant accept of the will for the deed and shall not God much morâ— who is both the Father of mercies and the Authour of mercy and compassion in others Yes undoubtedly as let it be granted that thy knowledge is still small thy faith weak thy charity cold thy heart dull and hard thy good works few and imperfect and all thy zealous resolutions easily hindered and quite overthrown with every small temptation yet God that worketh in us both the will and the work will accept the will for the work and that which is wanting in us Christ will supply with his own righteousnesse he respecteth not what we can do so much as what we would do and that which we would perform and cannot he esteemeth it as though it were performed thus he taketh an heart desirous to repent and believe for a penitent and believing heart whereas take away the will and all acts in Gods sight are equal Well might I doubt of my salvation sayes Bradford feeling the weaknesse of my faith love hope c. if these were the causeâ— of my salvation but there is no other cause of it or of Gods mercy but his mercy Again 3. Thirdly you are to observe that as Nature so Grace rises by many degrees to perfection we grow in grace and saving knowledge as a child does in statuâ—e and understanding untill we attain to glory which is grace perfected yea grace in its growth is but like the change of a mans hair from black to grey or the growth of a Tree which is not accomplisht in a moneth or a year but in many yeares we not perceiving how 4. Fourthly consider also that the best have their failâ—ngs as had Abraham Iacoh David Peter c. you have heard of the patience of Ioh saith Saint Iames and have we not heard also of his fits of impatiency Yes but it pleased God mercifully to over-look that and so of Asah who had divers and those no small faults yet with one breath doth God report both these the high places were not removed and neverthelesse Asahs heart was perfect so our failings be not wilful though they be many and great yet they cannot hinder our interest in the promises of God an honest and sincere heart bears out many errours in the eye of mercy God will not see weaknesses where he sees truth yea if we hate our corruptions and strive against them they shall not be counted ours It is not I saith Paul but the sin that dwelleth in me Rom. 7. 20. And indeed were it not so what would become of us for the work of grace though it doth not suffer Christians to live as they list yet it doth not inable them to live as they would it is not so broad as to allow of corruption nor so narrow but it will permit of corruption 5. But fifthly least the former considerations should not serve answer me ingeniously to these questions Dost thou not find that the Word and Spirit hath wrought an apparant change in thy judgment affections and actions to what they were formerly Is not Christ thy greatest joy sin thy greatest sorrow and grace the prime object of thy desires Art thou not careful in the use of the means to attain faith in the promise of Gods mercy made in Christ Dost thou not love God and
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
the world and that he some way discovers the worlds treasons and deceits He knows also that to be the worlds friend is to be Gods enemy yea he esteems it an honour to be evil spoken of by evil men because when a thing is best they will like it least and a grace to be disgraced for Christ who was farâ—e more disgraced for him Besides the single approbation of one wise experimentall Christian is enough with him to countervail the disdain and dislike of a whole Parish of sensualists and an ounce of credit with God more worth then a talent of mens praises And how little is that man hurt whom malice condemns on earth and God commends in Heaven If he cannot avoid their malice and evil 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 cheers him against all his miseries However he will not in the least wrong his conscience to avoid the imputation of singularity The scoffs of Atheists shall not beat him off from his profession No is he does well hath Gods word for his warrant and glory for his aim nothing can daunt or discourage him Neither the threatnings of fire nor the fair and large promises of cunning and cruell adversaries neither pain nor losse can make him shrink from Christ much lesse the censures and scoffs 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 CHAP. VIII 1. HE will first labour to inform and then hearken to and obey the voice of conscience together with the motions of Gods Spirit consider anothers case by his own and in a good measure do to all others as he would have others do by him 2. He is just and upright in his dealings and desires to pay every one his due he will 〈◊〉 borrow without care to pay again as do the wicked for which they are branded by the holy Ghost Psal. 37. 21. He will not detain wages or workmens hire a crying sinne that this City groans under He is faithfull to such as put him in trust if a servant he purloyns not nor deceives in going to market nor did ever any but hypocrites pretend care of piety towards God and yet be unmercifull and unjust to men yea it is Devil like and double damnation to pretend piety and intend villany Matth. 23. And indeed our faith in Christ is best seen in our faithfulnesse to men our invisible belief by our visible life And wouldest thou know whether thou art a Beleever or no this will infallibly inform thee thy faith in the Commands will breed obedience in the threatnings fear in the promises comfort O that all hypocriticall professâ—â—â— would try themselves by this touchstone and consequently either be what they seem reall Christians or seem as they are none of Christs so should they not shame Religion by professing it whereas now they make the way of truth evil spoken of yea for their sakes the name of goodnesse is blasphemed all the day long and an ill reporr taised upon them that serve God in truth yea they have made our savour to stink in the eyes of all the people and put a sword into the hands of prophane men to slay us as wofull experience shews for by reason of such how do the devil and his limbs triumph over the religious yea the Saints are not only reproached the truth disgraced and Religion it self scandalized but this gives occasion to others to blaspheme God and to doubt whether all Divinity be not meer Policy and the Scriptures a Fable whereby millions are so hardened that they even protest against their own conversion which being so if you either love God or his people if you either care for other mens souls or your own remove this stumbling block and no longer deceive your selves for though he that is not a true Christian may be just yet he that is not just cannot possibly be a true Christian 3. And as he is just in getting so he is neither profuse in spending nor backward according to his ability in releeving Christs members for his sake but will give back a considerable part of all he hath to God and acknowledge that he is only a Steward not an Owner of what he doth possesse 4. He is not sordidly covetous nor given to filthy lucre for the covetous person is an Idolater and hath no inheritance in the Kingdom of Christ and of God and therefore cannot possibly be a Beleever nor do we read of one godly person in the whole Bible that was covetous He is contented with things necessary and desires not great matters for if he have food and raiment he will therewith be content considering how they that will needs be rich fall into temptations and snares and into many foolish and noysome lusts which drown men in perdition and destruction and that the desire of money is the root of all evil which while some lusted after they erred from the faith and pierced themselves through with many sorrowes He will neither defraud nor oppresse his brother in any matter he will not deal unjustly in line in weight or in measure He lusteth not after forbidden fruit nor coveteth that which is anothers He will not remove his neighbours Land mark nor conceal any Deeds or Writings that make for his neighbours advantage If his neighbour suffer prejudice or losse in any thing belonging to him through his or his servants means he will make him recompence to the full In case his Cattell break into his neighbours ground and eat his corn or grasse he will willingly and without compulsion satisfie for the damage He will not detain the poor workmans hire untill the morning least his family should want bread for the present He loves Justice in the least things and desires rather to buy what he would have then that it be given him chusing to eat his own bread and to drink water out of his own cistern He hateth gifts least they should corrupt his judgement and make him partiall Nor is he legally just or conscionable according to the Statute only but piously just If his conscience tells him that he hath any way prejudiced his neighbour though there be none to witnesse against him though it be unknown to the party himself that suffers the damage he will make him satisfaction and never think he merits by it If he finde any thing he â—oth desires and endeavours to finde out the owner that he may restore it He will not take advantage from his neighbours poverty or simplicity to oppresse or cousen him He will not compound with Creditors for ten shillings â—n the pound when he is able to pay all He will not take an enemies goods
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
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