THE Whole Duty OF A CHRISTIAN: OR, The Character of a true believer, that walks in some measure answerable to the Gospel, his Christian profession, and the millions of Mercies he hath received. In reading whereof reflect upon yourselves, 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 only▪ because we think ourselves Christians indeed, and already good enough▪  
2 COR. 13. 5.  
The second Impression much enlarged  
By R. Y. of Roxwell in Essex.   

CHAP. I.  
GOod works, and good instructions, are the generative acts of the soul; out of which spring new posterity to the Church and Gospel. And it is both a happy and pleasing harmony. when saying and doing go both together. But examples are more prevalent for the most part then precepts, and acts are better expressions than words. Precepts show us what we should do, but examples show us how we may do it; and that what is enjoined may be done of us, because they have been done of others like ourselves. Example is a living and efficacious Sermon; easily persuading what we intend, while it proves what we persuade to be feasible. Besides, Examples give a quicker and deeper impression upon men's spirits than arguments. And he persuades unto virtue most, who liveth best. Yea cer●ainly a speechless life hath more force in it, than a lifeless speech▪ For a Christian conversation, is of the Scriptures, the best, truest, and plainest Comment or Exposition.  
§ 2. Or should it be questionable in some cases, yet deeds are ever of more power than words, and practice more prevalent than precepts with the multitude: who as they are more taken with, so they are better able to judge by the sight of the eye then by the hearing of the ear. When the Orthodox and Arian Bishops contended about the faith, Jovinian could say, Of your learning I cannot so well judge, or of your subtle disputations; but I can observe which of you have the better behaviours. Good works are unanswerable syllogisms, invincible demonstrations: And it is natural for men to follow the Law of fact, before the Law of faith; a visible pattern rather than a mere audible doctrine. Men are readier to live by sense and ●ight then by faith only: Yea the want of sight, causes not seldom the want of faith, as we find it fared with Thomas, Joh. 20. 25.  
§ 3. Men are apt to carp against what the Minister speaks, though he bring the Word for his warrant; but the Beauty of holiness hath often stolen away the hearts of the gainsayers, and won their affections even against their wills. Religion hath a truth and a power in it: people will never believe the truth of a doctrine in our mouths, where they see not the power thereof in our lives. Nor can it be denied, but that words are of more efficacy and authority when deeds follow. But take some instances whereof we have ample experience. And first observe how it fares between Pastors and their people; for from the pastor's example they all take fire, as one torch lights many.  

Pastors are the glass, the school, the book,  
Where people's eyes do learn, do read, do look.   
Every private Christian ought to be a common line in Christianity; but the Minister is or should be as a set copy of sanctification to the rest.  

The learned Preachers words, though plain,  
To plain men truth may preach:  
But Pastors pious practice doth,  
A holy life them teach.   
§ 4. And so on the contrary: All men like sheep are prone to go astray. but if the bellweather or leading sheep takes a vagary, all the flock will follow him. We are apt to be led by precepts, but are easily overled by evil precedents, even following our guides until we have lost our selves: which occasions the holy Ghost to use that Proverb; Like Priest, like people, Hose. 4. 9 Isa. 24. 2.  

That doctrine is divine indeed;  
That by good works proves words:  
More harm do ill examples breed;  
Then good words, good affords.   
§ 5. And the like of governors: the facts of eminent persons become examples; those ex●mples Laws:  

Unto the ex●mple of the King;  
The world does frame in every thing.   
Augustus a learned Prince, filled Rome with scholars, Tiberius filled it with dissemblers, Constantine with Christians, Julian with atheists: Let Jeroboam only set up Calves in Dan and Bethel, the people are presently down on their knees; yea every one like beasts in herds will go a-lowing after them: Yea if Saul do even kill himself, his Armour-bearer will do the like: The Leaders example is a Law to the followers. Whence it hath ever been the dangerous policy of Satan, to assault principal men both in Church and Commonwealth, knowing the multitude (as we say of Bees) will follow their master.  
§ 6. And the same might be shown of Parents and Masters: We are led by whom we are fed, without any respect to him that feeds both them and us. A sick head makes a distempered body; a blind eye endangers all the other members, &c. whereas piety in a Parent or Master, like Aaron's ointment, runs down to the skirts of his family, Psal. 133. 2. Whence that usual phrase of the holy Ghost, The man believed with all his household, Joh. 4. 53. Acts 16, 33, 34.  
§ 7. But that those whom precepts do not so effectually move, are not seldom induced by examples; will best appear by the induction of particular instances. We read, that more infidels were won to the Christian faith, by the virtuous and holy lives of the primitive Christians, then by the doctrine which they taug●t: they made the world to read in their lives, that they did believe in their hearts: and caused the Heathen to say, This is a good God, whose servants are so good. Yea as ●ozomen observes, the devou● life of one poor captive Christian maid, made a King and all his family embrace the Christian faith. Cicilia likewise a poor virgin, by her virtuous life and gracious behaviour in her martyrdom, was the means of converting four hundred to Christ And we read that St Albon receiving a poor persecuted Christian into his house; by only observing his holy devotion and unblameable life, was so much affected therewith, that he became both an earnest professor of the faith, and in the end a glorious Martyr for the faith, All which considered, namely 〈…〉 never shine so much, as when they are lively engraven or 〈◊〉 in some eminent person: I have thought good to reduce 〈◊〉, or almost all the Evangelical Precepts, into a particular and familiar example, that so it may serve not only for a set copy of sanctification, but as a fit person or pattern for each man's imitation and incitation. You may suppose him another Nathaniel, in whose heart there is no guile, Joh. 1. 47. Or another Samuel, who was able to acquit his sincerity before God and man, 1 Sam. 12. 3. Or another Job, an upright and just man, Job 1. 1. Or another Jonathan, 1 Sam. 23. 16, 17. Or Eli●zer, Gen. 15. 2. who could rejoice in others welfare, by whom themselves were deprived of great honour and reve●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 believer is one, that God (of his free grace and good pleasure) hath chosen, and elected to eternal life before the foundation of the world; and whom Christ hath redeemed with his pr●cious blood.  
§ 2. He is effectually called, and become a new Creature by regeneration, being both begotten and born anew of God by the immortal s●ed of the Word, and the Spirits powerful working with it. And without this new birth there is no being saved, as our Saviour himself affirms, John 3. 5.  
§ 3. He is industrious after the means of grace, loves to hear Christ's voice, and delights in it, as finding a sweet relish 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 readiness; for he resists not as the wicked do, but obeys Christ's call; which worketh in him mightily: for he finds it by experience quick, and powerful, and sharper than any two edged sword; piercing even to the dividing asunder of the soul and spirit, and of the joints 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, ●v●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 child of God; whereby he hath union, and communion with Christ; partakes of the divine nature, and becomes like God in holiness.  
§ 6. He is brought out of darkness into marvellous light, hath his eyes opened to see the wonders of God's Law; and that veil, or curtain which before was d●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, bewails, and mourns bitterly 〈◊〉 sins, actual and original, of omission and commission, sec●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 h●ll.  
§ 8. He now finds that the Law is spiritual, 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 sinful, as being guilty of all manner of concupiscence; having broken every one of those righteous precepts (Exodus 20.) more times and ways than he hath hairs on his head; not b●ing able of himself to think a good thought: for that all the powers of his soul, and members of his body, are who●ly, and originally corrupted.  
§ 9 He sees himself as guilty of Adam's sin (being in his loins,) as any Heir is liable to his father's 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, hateful, secret, deceitful, and powerful evil.   

CHAP. III.  
§ 1. Whereupon 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 burden of sin, utterly despairing of all help in himself: he is solicitously careful in the use of the means, to attain faith in the promise of God's merey made in Christ, finding no rest until he get some assurance, vehemently hungering and thirsting after, and earnestly praying for the pardon of sin, waiting on the Lord with patience.  
§ 2. He humbly, unfeignedly, and freely confesseth all his sins so far ●s he is able, with the several circumstances which aggravate the same, to his own shame and God's glory.  
§ 3. He will take a holy revenge on himself, even to the denying of his own reason and affections, his credit, carnal friends, profits, pleasures, and whatever else might hinder: and by restoring goods or moneys evil gotten, though it were long since, and when he was a servant; in case he be able.  
§ 4. He unfeignedly desires to forsake all sin, 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 sin doth reign 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 Satan's temptations and his own corruptions; for he never commits it freely and willingly, and with full consent: he allows 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 sin 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 ha●es sin 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 men's 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 righteousness: and as he hath been instrumental to Satan, so he will now be as active to serve Christ; and be as fruitful in good works, as he ha●h fo●merly been in evil works.  
§ 6. He is conformed to the Image of Christ, and is led by the Spirit; walks in newness of life, lives holily, justly and unblamably, 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 enlightened, his mind renewed, his will changed, his affections sanctified, &c. and he who thinks he believes, and finds not a pa●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 God's own Spirit in him, poured out in the Name of Christ, and according to his will: for being truly sensible of his sins and wants, ●e chiefly prays for the pardon of sin, the effusion of grace, and for the assistance of God's Spirit: that he may more firmly believe, more soundly repent, more zealously do, 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 dev●●on and affection; nor without some assurance and persuasion, that God will hear and grant his requests: yea, he mostly takes no●ice of his enlargements in prayer, and of the success afterwards, and is accordingly thankful or humbled; not that he measureth God's hearing his suit by his present answer, or his present answer by his own sense; he will pray (at least in some poor measure) at all times, striving against deadness of spirit and distractions, as an heavy burden.  
§ 2. He hears the Word with attention, minds, observes, and remembers it carefully; receives and applies whatsoever precept or promise is spoken out of the Word, as spoken by God to himself in particular; is astonished at the ●eepnesse of God's wisdom, power and goodness; seriously meditating upon the the Nature, Attributes, Word and Works of God: he lays it up in his heart, ponders on it in his mind, and practiseth it in his life: neither will he approach unto the Lord's Table, without due examination and preparation.  
§ 3. He is enligtned with the saving knowledge and hid things of the Gospel; and to see truth from error, good from evil; together with his own wretched nesle by sin, and the riches of God's free grace and mercy in Christ towards his own soul; 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.  
§ 4. He loves and longs after a powerful and searching Ministry above all earthly treasures, as finding a greater necessity of spiritual then corporal food; and therefore will take any pains, or be at any cost, or suffer any disgrace to enjoy it.  
§ 5. He is never offended at any wholesome truth, be it never so untoothsome, but affects that Ministry most which most lays open and rebukes his own sin; even therefore coming to the light, that his deeds may be made manifest. When he hears his own sins spoken against, he does not apply the same unto others, as is the manner of too many; nor is he wise to defend the evil he does, but loves to be admonished; nor will he after warning and conviction from the Word, go on in an evil way, because his principal care is to be saved.  
§ 6. He will not mock his admonisher, scoff at the means to be saved▪ nor make himself merry with his own damnation, as the desperately wicked do. He turns not his back upon any truth, nor flies from any instruction; he hateth not the light: yea he loves that Minister best, that most makes manifest the secrets of his heart; as knowing that God is in him of a truth. He will not refuse a Pardon because he dislikes the Messenger. Indeed he lest regards those Ministers that the world admires, as well weighing what St John saith, 1 Ioh. 4. They are of the world, therefore speak they of the world, and the world heareth them: we are of God, he that knoweth God heareth us; he that is not of God heareth not us: hereby know we the Spirit of truth, and the spirit of error, ver. 5, 6.  
§ 7. He will not plead against God, nor ask a reason of his actions; if he meets with hard Scriptures, he runs not into error, not is offended, but suspends his judgement, and blames his own blindness: you may know him from an unbeliever by this, he is wise to defend the truth when he hears it spoken against, but never argues against it; whereas the unbeliever (being prompted by Satan) can most subtly argue against the truth, though he hath not a word to speak for it; yea, he thinks it religion enough if he can but dispute against the religious, which is a manifest sign of a wicked man. Briefly, he neither carps nor frets against a faithful Minister, nor seeks to entrap him, or pervert what he delivers, but prays for him, and is ready to speak in his defence.  
§ 8. He hath an high estimation of the Ministers, and means by which he was converted, and finds more sweetness in the Gospel then in any thing else in the world.  
§ 9 Spiritual judgements, (as a famine of the Word, the blindness of men's minds, hardness of their hearts, &c.) he accounts more woeful than any judgement the world can be sensible of.  
§ 10. He is not of a reprobate judgement, in thinking good evil and evil good; neither hath he a base esteem of God's people and their ways, as it fares with our scoffing adversaries, who look upon zeal and holiness with the devil's spectacles; nor so far from being holy himself that he hates holiness in others, or so stupidly sottish as the rude rabble, who will profes●e 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 condemn the j●st, so he will not justify the wicked, nor favour them.  
§ 11. He is so far 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 soul; but when strange things happen, he makes a wholesome construction thereof.   

CHAP. V.  
§ 1. HE prays for the enlargement, and rejoices at the progress of the Gospel, and in the common good of the Church; and so at the graces or good success of any member in particular, and will be some way instrumental for Christ, praying for and earnestly desiring the salvation of others; and likewise endeavouring to win all he can to Christ; rejoicing no less when any good thing is done by others, then if himself did it. He highly respects all such as any way promote the Gospel, and is thankful to them.  
§ 2. He is willing to be at cost to serve the Lord, will freely administer carnal things, where he partaketh of spiritual things; and counts the same as a due, not as a benevolence: yea, he thinks it most just, that they who preach the Gospel should live of the Gospel; and that as freely as men of other Callings: which sign or character shows, a world of men that profess themselves Christians to be but counterfeits.  
§ 3. He believes 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 plain to him; he feels the power and efficacy of God's Word and Spirit, persuading his conscience, that his sins 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 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 forgiven●sse of his sins, a sound and strong joy in the Lord, and in his Word through believing; not seldom the holy Ghost inwardly setting to God's 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 God's word and promises) fills him with such joy unspeakable, that is makes him rejoice even in tribulation.  
§ 5. He sometimes loseth the efficacy, feeling and comfort of faith, but the seed and habit of faith always remaineth. He is often and grievously assaulted with fears and doubtings, but in the issue he always gets the conquest, and is the more as●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 happiness● 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 progress in true holiness.  
§ 7. He is perfectly justified by the blood of Christ, freed from the rigour of the Law, and in some good measure from the spirit of bondage; is often in combat between the flesh and the spirit, but the spirit in the end ever gets the upper hand.   

CHAP. VI.  
§ 1. ANd as he believes in his heart, so he is not ashamed of the cross of Christ, but will profess the truth boldly in all estates, and in times of suffering, and publish what Christ hath done for his soul, to God's 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 rejoice 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 suspicious, lest his heart should deceive him; but he resolves by God's grace, not to use any unlawful means, nor yield to any thing against the truth, for the avoiding of what he fears, be it burning at a stake; as knowing and being fully persuaded, that all things shall work together for the best unto him. And indeed the fear of God, (which is his continual guardian) keeps him in some measure from the fear of death, and terror 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 grudge to los● a temporal life, when in lieu thereof he shall obtain an eternal Crown of glory.  
§ 3. He is wonderfully inflamed with the love and estimation of God and of Christ, especially upon the ret●rn of his prayers, or the obtaining of some mercy; the which he shows by his hating of evil, and by his constant obedience and the delight he hath in keeping of God▪ commandments, and by his willingness 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 Christ's 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 entirely loves, and highly esteems God's people, not out of any carnal or sel● ends, but for their graces, the truth's sake, and because they are born of God: more loving and hono●ring the poor that w●lk uprightly, than they that pervert their ways though they be rich, and loving them best that serve God most: He is prone to justify 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 Christ's cause, though he endanger himself thereby: and can be as earnest a suitor at the throne of Grace for others that are in distress, 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 rejoice in his own peace and welfare, while the Church and people of God are in distress, whose welfare he prefers before his own.  
§ 6. He delights in the Saints company above all others, as finding an heavenly sweetness in their conference and society, where every one's words do savour of grace and wisdom; 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 needless society with them.  
§ 8. He rejoiceth when the righteous are exalted, and grieves when the wick●d bear rule. He is no enemy to reformation, but earnestly desires the same, and furthers it all he can.   

CHAP. VII.  
§ 1. HE mak●s conscience of sanctifying the Sabbath and sees that all under him do the same: He will not give liberty to his servants ●pon the Lord's day to do what they list.  
§ 2. He reforms his family, and s●ts up God's Worship therein, per●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 thankfulnes●e to God and his Redeemer, and out of love to them.  
§ 4. He is ha●ed of the world for goodness, and suffers some way for Christ; at least, he is evil spoken of for well doing, and rejoiceth therein, or in whatsoever he suffers; well considering, that all his sufferings in this life are not worthy that glory ●e shall enjoy in the next.  
§ 5. His graces and goodness gains him more enemies, and breeds him more danger, than vice and wickedness does another man: but he is more pleased then displeased at it, for he knows by the world's 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 world's treasons and deceits. He knows also that to be the world's friend, is to be God's 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 far●e more disgraced for him. Besides, the single approbation of one wise experimental 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 than a talon of men's 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 God's word for his warrant, and glory for his aim, nothing can daunt or discourage him. Neither the threatenings of fire, nor the fair and large promises of cunning and cruel adversaries; neither pain nor loss can make him shrink from Christ; much less the censures and scoffs of lewd persons. The conscience of good intentions, let their success be what it will; is both a sufficient discharge, and comfort to his generous mind.   

CHAP. VIII.  
§ 1. HE will first labour to inform, and then harken to and obey the voice of conscience together with the motions of God's Spirit; consider another's 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 workmen's hire (a crying sin that this City groans under:) He is faithful 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 unmerciful and unjust to men: yea, it is Devil like, and double damnation, to pretend piety and intend villainy, Matth. 23. And indeed, our faith in Christ is best seen in our faithfulness to men; our invisible belief by our visible life. And wouldest thou know whether thou art a believer or no? this will infallibly inform thee: thy faith in the Commands will breed obedience, in the threatenings fear, in the promises comfort. O that all hypocritical profess●●● would try themselves by this touchstone, and consequently either be what they seem (Real Christians,) or seem as they are (none of Christ's,) 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 goodness 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 profane men to slay us, as woeful experience shows: 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 itself scandalised; but this gives occasion to others to blaspheme God, and to doubt whether all Divinity be not mere 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 men's souls or your own, remove this stumbling block, and no longer deceive yourselves; 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 relieving Christ's 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 possess.  
§ 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 believer: 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 noisome 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 sorrows. He will neither defraud nor oppress 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 another's. He will not remove his neighbour's Land mark, nor conceal any Deeds or Writings that make for his neighbour's advantage. If his neighbour suffer prejudice or loss in any thing belonging to him, through his or his servants means, he will make him recompense to the full. In case his cattle break into his neighbour's ground, and eat his corn or grass; he will willingly, and without compulsion satisfy for the damage. He will not detain the poor workman's hire until the morning, lest 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: choosing to eat his own bread, and to drink water out of his own cistern. He hateth gifts, lest they should corrupt his judgement and make him partial. 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 witness 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 find any thing, he ●oth desires and endeavours to find out the owner, that he may restore it. He will not take advantage from his neighbour's poverty or simplicity, to oppress or cozen him. He will not compound with Creditors, for ten shillings ●n the pound, when he is able to pay all. He will not take an enemies goods, or the goods of an Heathen; though it be beyond the Line; without making satisfaction, or re●urning a valuable consideration; though the Laws of the Land will bear him out in it: yea although he have Letters of Markq, for his warrant, unless there be some other cause. If he make an oath or promise, though to his and God's enemy, and to his great disadvantage; he will faithfully perform it, and not violate the same. Before he useth the extremity either of Law or of Arms, he offers conditions of peace; and before he will fall to blows, he will try what reason will do, soundly examine the cause, and hear what the party can say for himself: and after that, he will rather suffer and yield some part of his right, then do wrong, contend or go to Law. For he will not do all he may, least evil men speak ill of him, or insult, as they are very prone to do, by reason of their spite at religion. Lastly, he seldom but gets the victory; yea it is rare if he be vanquished, either in going to Law or making war; because he never undertakes war or suit without just cause, and to a good intent. Yea it is rare also, if this be not the issue: the less he covets the more he hath; and the less he thirsts after these temporal things, the more he cove●s spiritual things.  
§ 5. Neither love nor hatred shall rob him of his judgement, or make him partial. He will neither esteem father, nor, mother, nor wife, nor child, so as to disobey God in the least for their sakes. He will not wrong his children by a former wife, to give that which is due unto them, unto the children of a second wife: but he will make his first-born Heir, and give him a double portion of all that he hath. If his son be stubborn and disobedient, a rioter and a drunkard; he will not nourish him in it, but inflict due punishment upon him according to his demerits. He will not seek to save a murderer from death; lest he make the whole Land guilty of blood. No, be it his own son, lest in saving him from a temporal shame and punishment, he should bring upon him an eternal: ●nd in lieu of saving his body, he should destroy his soul. Besides, he will rather his own child shall be destroyed, than God dishonoured, and his Law not executed. It matters not to him what others would do, nor what all the world says; if they bring not a written word, they prevail nothing: he will go on in his uprightness, and not shame to be singular: as more fearing God's anger then the world's scorns. Neither custom nor example of his forefathers will he follow, without or against the written word. No, he will not follow Paul himself, any farther than he follows Christ. He remembers how vain, ignorant and sinful his former conversation (which he received by the traditions of his fathers) was: and thinks it too much to continue still therein. Nor will he take encouragement from the Saints falls, to do the like: but they shall serve him as Sea-marks, to make him beware. Indeed when things are of a doubtful nature, he will take the surest (not the strongest) side, and which draws nearest to probability: and where the Law written doth cease, he will observe that which is allowed by the practice and custom of the godly and religious.   

CHAP. ix..  
§ 1. HE is neither Drunkard nor Glutton, he neither tarries long at the Wine, nor goes often to it, as is the custom of too many; indeed, whether they are Christians or no I cannot easily be satisfied.  
§ 2. He is no Health-drinker; for he abhors drunkenness, as the root of all evil, and rot of all good, and scorns the reputation of good fellowship. He is none of those that Peter speaks of; who have eyes full of adultery, and that cannot cease to sin: that gaze upon every fair face, and lust after every beautiful woman. He will not be caught, nor yield to the embraces of a Harlot: though her lips drop like an honeycomb, and her mo●th be smother than oil; though she offereth herself in the streets, and lieth in wait for him at every corner. Yea he is wise enough to consider that it may not be a woman, but the devil in the likeness of a woman as some have thus been cheated.  
§ 3. He denies ungodliness and worldly lusts, and lives soberly and chastely in this present world, keeping the members of his body holy; for if he hath not the gift of continency he will marry his speech is not lewd, or obscene, nor useth he any lascivious behaviour, nor does ●e take liberty to gaze upon b●●utifull women.  
§ 4. It is not his manner to curse be he never so much provoked, neither will he take the Name of God in vain, but reverently use his Titles in his Talk: much less will he swear by his Name, except upon urgent occasion, and being lawfully called to it before a Magistrate: lest of all dares he swear by or invocate that which is no god; ●amely by any creature or Idol, which carnal men ignorantly call petty oaths: No, but as he will not swear, so he fears an Oath.  
§ 5. He will speak the truth from his heart, and not willingly and premeditately either lie or equivocate, much less will he allow himself in it or seek to defend it; for such as will do so, have not as yet past the second birth.  
§ 6. In bearing witness he will speak the whole truth impartially, without fearing or favouring either party, that is, as well what makes for the Defendant though an enemy, as for the Plaintiff being his friend or Master: neither will he conceal a wicked device, when by revealing the same it may be prevented.  
§ 7. He loves, and fears, and bel●eves, and serves the Lord, and seeks his glory, and the good of others in every thing; at least, he desires and endeavours so to do. He will omit no opportunity of doing good, nor do evil though he hath opportunity. He remembers his Vow in Baptism, and is careful to ●erform what he then promised: and so far as he comes short of his duty, ●o far forth he will be humbled. He tempteth not to evil, but draweth all he can to goodness. He will behave himself honestly and unblamably before those among whom he lives: that he may not dishonour God, nor offend either those that are within, or those that are without. He will never sufter base thoughts of God to find harbour in his heart, deal he never so harshly with him; being more prone to complain of his sin then of his punishment: for he will turn his eyes inward, and read his sin in his punishment: and instead of murmuring for the few things he wants, be thankful for the many things he enjoys. Whereas others that are unbelievers, will do something for God; when it makes for their own ends, he will suffer for him, and hold out in his works where Satan dwells and keeps his throne. And what they do for fear of the Law, he does for love of the Gospel. As who are believers indeed, is only known where the power of godliness is in contempt; where a Christian in name only, will scoff at a Christian indeed: for in such times, many will superstitiously adore the Crucifix, that are enemies to the cross of Christ: and worship the dead Saints in a cold profession, while they worry the living in a cruel persecution. For Christ is stoned by many that are called Christians, though no otherwise then the Heathen Images are called gods. But the believer, as he will not go on in an evil way, though flattered by never so good success: so he will not be discouraged in a good way, though he meets with ill success, because he is more careful to please God than men. Nature is like glass, bright but brittle: the resolved Christian like gold, which if we rub it, or beat it, o● melt it; it will endure the test, the touch, the hammer, and still shine more orient. A true believer having once acknowledged the way of righteousness, will not after turn from the holy Commandment: Li●● the dog that returns to his vomit, or the sow that was washed to her wallowing in the mire. Again, he will not come to his ends by unlawful means; he seeks not to Witches, wizards or soothsayers in his distress, or to be resolved of his doubts: but to God's Word and Ministers, and to God himself by prayer: and in praying to him, he desires not outward blessings so much as God's blessing upon them; he desireth not so much food and raiment, as that God will give them power to nourish, warm and comfort him, knowing that except that be granted, they cannot of themselves do it. And so of riches, wisdom, &c. He desires not so much a great estate as a contented mind. He desires not riches, that he may lay it out on his pleasures; yea, he knows that God will not give if he abuse his gifts. And as he prays for God's blessing, so he neglects not to use the means. When he hath attained his end, or receives any mercy, whether it be riches or other gifts, victory or the like; he ascribes not the praise thereof to his wisdom or industry, but wholly and only to the free mercy of God in Christ.   

CHAP. X.  
§ 1. HE is not implacable, nor will he revenge himself on an enemy, though he hath power in his hand to do it, but sh●ts his ears and heart in this and other cases, against Satan's temptations: yea, upon the least change, he can forgive him as heartily as he desires God should forgive him: yea, he loves and wishes well, and can willingly do good to them that do evil to him; even desiring his greatest enemies conversion, together with his prosperity. He rejoiceth not at another's fall, but is grieved both for their sins and miseries: nor is he grieved at any ones good, especially at his gifts, and the graces of God's Spirit in him.  
§ 2. Through the study of virtue and Christian prudence, he makes the servile passions of his mind (fear and anger,) subject to the more noble faculties of his soul, reason and understanding. As appears in the provocation of an enemy; for let him be injured, he will both forbear and forgive: well considering, that it is the glory of a man to pass by an offence: and that it is greater fortitude to overcome his own passions, then to vanquish a City. Wherefore, instead of returning like for like, he will pacify his enemy with mild words and gentle behaviour: which may be resembled to Milk that quencheth wildfire, or oil that quenches Lime which by water is kindled: and thinks it enough for one to be angry at a time. He is not like our Ru●●ians and sons of Belial, who when they are displeased with others, will fly in their maker's face, and tear the Name of their Saviour in pieces: even swearing away their part in that blood which must save them if ever they be saved. Nor like our Gallants, whom the Devil hath so blinded and bewitched, that they will contend for the way, and strive for the wall even to the death: and kill one another, as though either of their honours were of more worth, then both their souls. Or admit one get the victory, miserable is that victory wherein thou overcomest thine enemy; and thy passions, yea the Devil in the mean time overcomes thee: perhaps thou slayest his body, but the Devil slays thy soul. Nor like those fools you see walking in Westminster-Hall, that like two Cocks of the game, peck out one another's eyes to make the lawyer's sport. No says he, why should I vex myself, because another hath vexed me? Or why should I do myself a shrewd turn, because another would? And admit carnal reason shall allege to him, that his enemy is unworthy to be forgiven: rectified reason will answer, but Christ is worthy to be obeyed, who hath commanded me to forgive him. And well may I bear with him, when his Maker bears with me: and forgive him, when Christ hath forgiven me much more. Nor can any repute him a coward for this his humble patience: the true coward is your hotspur, that fears the blasts of men's breath, and not the fire of God's wrath: that trembles at the thought of a Prison, and yet fears not hell fire. But the believer is as bold as a lion if his cause be good: yea to speak rightly, there is no such coward, none so valiant as the believer: without God's warrant he dares do nothing, with it any thing. He fears none but the displeasure of the highest, and runs away from nothing but sin. Indeed he more fears the least sin than the greatest torment; as may be seen in the Martyrs that noble Army. But he is so far from fearing an impotent enemy, that he fears not death itself: no not the Day of judgement, 1 Joh. 4. 17. Luk. 21. 25, to 29. yea he is so strong withal, that he is able to prevail with God, Gen. 32. 26, 28. Exod. 32. 10. And overcome the world, the flesh, and the Devil, 1 Joh. 2. 14. and 5. 4. Gal. 5. 24. and all this by his faith, patience and prayer: and not seldom does he overcome his enemy too by well-doing: for he lives so well, that his backbiting adversaries are either put to silence, or constrained to praise God, and speak well of him.  
§ 3. He hath learned (from God's dealing with him) to be merciful, as his heavenly Father is merciful▪ even to his beast. Nor do any that resemble God or Christ, (but Satan and Antichrist, as pa●taking of the devil's nature) sport themselves in Bear-baiting, dog, or cockfighting, hunting of tame Ducks, and the like: or if so, they are not well versed in Christianity: as for such as are cruel to their servants, I marvel how they can expect that their master in Heaven should be merciful to them: and certainly, should they be deprived from ever having the help or benefit of servants, (as good Queen Elizabeth once served a Butcher and his wife, for their cruelty to a poor girl they kept) they would in a short time learn ●o be both wi●●r and better.   

CHAP. XI.  
§ 1. HE is not the worse or prouder, for prosperity or outward blessings, but the better and more thankful for them: he is bettered also by affliction, and makes a gain of his losses; and being in distress, as he prays ●or deliverance, so he is accordingly thankful when delivered: yea, he will make vows, and so promise amendment, that he is as careful 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 several 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 goodness therein, and is accordingly thankful for it: yea he keeps a Record or Register of God's special 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 of●ered them for their souls; and because God the giver is not in all their thoughts excep● to blaspheme him, and to spend his Day in the devil's service, for they never mind 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 enjoy millions of mercies which they never cordially give thanks for: and I wish they were often put in mind, how many thousand Israelites were destroyed in the wilderness, only for that grievous sin of murmuring, though their straits 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 obeys his Parents, and God accordingly prospereth him, and prolongeth his days. 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 singleness 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 Master's 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 Master's goods, nor wasteful 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 kind and liberal: and having stayed long with him, and done him good and faithful service, he will at the end of his years, not only make him free, but give him a bountiful reward, answerable to the good service he hath performed; and by this he is more enriched. He will not bid his servants tell lies, 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 ●e subject more out of conscience than fear, as placed by God over him: and to all their Laws, if they cross not God's 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 than a good conscience, and sin against God; for he will not disobey God to obey great ones. In choosing them, he will have respect to their piety and fitness; and not to wealth, favour or any other either private or base ends.  
§ 5. Whereas many love peace but regard not truth; and others ar● all for truth without caring for peace; he together with truth, loves, and studies, and labours to have a lawful peace with all men, and so seeks it, that he will suffer rather than 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 partial 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 showing 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 faithful to his friend, for his love extends to his soul: he will speak of his faults to his face, of his virtues behind his back. The deep and devilish 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 sin, Satan or his instruments.  
§ 9 He is no Neuter when God's cause is in question, but he will help the Lord against the mighty. He employs himself in some lawful calling, he lives not idly. He will not company with wicked persons, for fear of being infected by them: nor join in Marriage either with Idolaters or profane persons, lest he should learn their customs. Nor give his children in marriage to them for the same reason. He is careful to preserve his children's 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 greatness, if Christ's ambassador shall as he is bound, require him to give some testimony that he is a Christian, before he intrudes himself to the Lord's 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 God's 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 world's repute, but) as they are in God's account, and as he in his Word allows or condemns them; he censures none for things indifferent, but you must ●e able to allege the violation of some Law, much les●e will he m●ck o● despise a man for his poverty or any natural defect: as for judging another's thoughts to be evil when he cannot tax his life, or making ill constructions of good actions, or slighting and disparaging them, or thinking the worse of a man for having of a tender conscience, he utterly abhors. He is not easily suspicious without just cause, neither will he willingly wrest men's words, or misconstrue their meanings, but take their sayings and doings in the best sense. He will ●ot harken to tale-bearers, nor is he apt to believe an evil report without good ground, neither will he condemn a man without hearing him speak. He never determines of any ones final esta●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 moats, or some sudden eruptions or common infirmities, or for sins before conversion, or for this or that single act of gross impiety, when the main tenor and course of his life besides is a continual current of honesty and goodness; 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 grow●h of Grace in the Cradle of a man's conversion; yea, he yields the best Christians (in this their state of imperfection) their grains 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 believe lies and slanders. He will not les●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 another's ingratitude to him, as at his own unthankfulness 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 vilify other men's doings, nor over highly prize his own. He will not condemn, censure or slight that which ●e understands not. To find gall in a pigeon, a knot in a Bulrush, where is none, is none of his humour. In relating an enemy's words, he will neither add to them, nor diminish from them. The faults of a few, shall not make him uncharitable to all; nor the goodness 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 wisdom and spiritual 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 wisdom and saving knowledge, guided by the fear of God, is more worth than all human learning. And to this knowledge, unbelievers are mere strangers. Yea be they never so wise and learned in other things, they have only the theory of this wisdom; they can prattle of it by rote, but they know not what it is by effect and experience. Yea if a man want faith, holiness, 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 o● God, the presence of the Spirit, the remission of sins, the effusion of grace, the possession of heavenly comforts: nor what the peace of conscience, and joy in the holy Ghost is; nor what th●communion of Saints means; when every one of these are easy and familiar to the meanest and simplest believer. And the reason is, the believer digests his knowledge into practice, and employs 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 poison. Another's hating the truth shall make him love it the more; for he i● instructed both by similitude and contrariety. Whereas let the unbeliever 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 believer 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 ba●e end, as is the unbeliever. 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 excels. Nor will he build upon his knowledge, but in cases doubtful he will advise with others: Yea he will submit to the better advice, even of his inferior or maid-servant.  
§ 2. He is not erroneous in his judgement, he neither affects curiosity nor singularity; which is the foolish ambition of unblessed 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 meekness 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 reads and hears with an h●n●st and good heart: and to the end only that he may know savingly, believe rightly and live religiously; and God gran●s his desire in all the ●hr●e. He is resolved to do God's Will, th●refore God gives him to know the Doctrine, wh●●her it be o● God or no. Neither will he give heed nor lend his ●ar to the i●●ising words of false Propherts, or spirits of 〈◊〉; who speak ly●s 〈…〉, as having their consciences burned with an 〈◊〉 iron. None can b●g●ile him with their sleights and 〈◊〉 craftiness wh●r●by they lie in wait to deceive; for his hear● is stablished with grace. He is not wavering, nor carried about with every wind of Doctrine, which vain talkers and deceivers of minds daily vent; because he is rooted and stablished in the faith. He avoides all profane and vain babblings; all foolish and unlearned questions which are endless; all strife about words, which is to no profit: all Jewish fables and commandments of men, and genealogies; which breed vain janglings, rather than godly edification which is by faith; all brawlings and contentions about the Law, as being unprofitable and vain. He will not be spoiled through Philosophy or great shows of learning. He doteth not about froward disputations, and things that engender unto more ungodliness: as well knowing, that the words of these false Apostles and teachers of lies fret like a Canker, poison men's judgements, and pervert their simple and superstitious hearers: but rather studies to have a good conscience and faith unfeigned. Whereas it is the portion of all rotten hearted and hypocritical Professors▪ to be given up ro error and to believe lies. In brief, he will entertain nothing which is contrary to wholesome Doctrine, and n●t according to the glorious Gospel of the blessed God. Yea if there be any that err concerning the truth, or having a show of g●dlinesse deny the power of it, he turns away from such. Again, he is not for Paul, nor Apollo's, nor C●phas, but for all that bring the Word for their warrant. And those who will not suffer wholesome Doctrine, but having their ears itching, do after their own lusts get them an heap of Teachers, turning their ears from the truth, being given unto fables, are far from being of his mind. He is none of those that creep into hous●s, and lead captive simple women laden with sins, and led away with divers lusts; that subvert whole families, by walking in craftiness and handling the Word deceitfully; and that teach things which they ought not for filthy lucre's sake, even delighting themselves in their deceivings: that beguile unstable souls by promising them liberty, and are themselves the servants of corruption, being men of c●rrupt minds, that resist: the truth, and are reprobate concerning the faith. He will reject him that is an heretic, after once or twice admonition; knowing that he who is such, is perverted, and sinneth, being damned of his own self. He is no causer of division or dissension in the Church.   

CHAP. XIV.  
§ 1. BUt he wins many to the truth, for he is charitable, wis●es all good and happy like himself; and accordingly proves a means of bringing many to Heaven, and that two ways: First, whereas others by their evil example, are a means to destroy many; he by his good example, is a means to save many. For he is upright and sincere hearted to God and man. He is none of those that profess God with their words, and with their works deny him. He is not double-tongued; but as he thinks in his heart, so he speaks with his mouth; and as he is led by his conscience, so his conscience is led by truth. In fine, he is known from another man, only by the holiness and uprightness of his life and conversation. Yea all may read in his life, that he believes in his heart: and are forced to say, This is a good God, whose servant is so good: or, This is a good, holy and operative Religion; that this changes and transforms men into new Creatures. For his life is like a precious and sweet perfume; whose savour spreads itself, and is pleasant to all that come near. Yea, he sows those good works that remain to posterity, and are reaped by succession; and he shall be happy in making others so. But secondly, as the wicked draw all they can to Hell by their allurements and subtle persuasions; so he draws all he can to Heaven, by his admonitions and sweet compellations. He loves the soul of his Neighbour, and therefore he will tell him of his faults, and the Judgements of God due unto the same. Yea rather than let one go headlong to destruction, he will violently pluck him out of the fire; for he hath not only zeal, but courage to do good t● he is not lukewarm, nor will he suffer discretion to eat up his devotion, as it fares with common professors. For he had rather hazard the censure of some, then hinde● the good of others. Yea rather than be guilty of other men's sins by his cowardly silence, he can afford to be despised, and thought out of his wits by the world; reputed a fool, and pointed at in the streets. For he prefers God's favour before all the worlds; and his glory before his own credit. Not that he wants wit, or deserves contempt; for his zeal is mixed with discretion, and he makes knowledge the pilot of his devotion: but his love to God is such, as he cannot bear with them that are evil. His righteous soul is vexed with seeing, and hearing the uncleanly conversation of their unlawful deeds. Yea it cuts his very heart to hear Christ so wounded with oaths, blasphemies and reproaches, who is the life of his life, and soul of his soul. And his love to sinners also, for his zeal against them, is a sweet compound of love and anger: for though he hates the vices of a wicked man, yet he loves his person: he can chide him sharply, and yet at the same time pray for him heartily. Whereby he not seldom save● his brother, for he finds favour in the sight of God, and prevails with him for things hard to be obtained. As when ●tevens prayer prevailed for persecuting Paul, and our saviour's prayer for his murderers.  
§ 2. He hath low and mean thoughts of himself; therefore the Lord makes him excel, and shows his strength by him. He abhors to think himself better than others, because God blesseth him more with outward blessings, or hath bestowed more inward gifts and graces upon him then upon others: well knowing that God resisteth the proud, and giveth grace to the humble. He is not lifted up, nor cast down with men's flatteries or slanders. He forgets his good deeds, and therefore God remembers them: he remembers his evil deeds, therefore God forgets them. He is not envious, nor given to stri●e; but of a meek and quiet spirit; peaceable, gentle and easy to be entreated. He affects rather plainness than pomp: and will rather refuse places of honour, then eagerly pursue after them. He never stands so secure, but he will take heed lest he fall: and prefers an humble fear, before a presumptuous confidence. He makes conscience of small sins, lest they should prove wedges to greater. When he is tempted to evil, the fear of God keeps him innocent. And it is alwai●● in his mind, that God seeth all things, and is ever beholding him. He will neither deny, nor diminish, nor justify his sin, nor shift it off to others. If he hav● fall'n into an evil, he will beware of doing it the second time; well knowing that there is no laying hold of the Promises, without making conscience of and obeying the Precepts.   

CHAP. XV.  
§ 1. SO you have (in part) seen; how he loves, and fears, and serves the Lord, and seeks his gl●ry and the good of others: but (which is very observable) shall I show you how the Lord bles●eth him in every thing he takes in hand, or that does befall him? I pray observe the severals, and then if you be not yet a believer, you will neglect no means, indeavouror opportunity to obtain such a blessed condition▪ the particulars are many, i'll mention a few only. First if he be in prosperity, as he shall be sure to have plenty of all outward things, if God sees that it would be good for him; so that he shall lend to others, but shall not borrow himself. He will be accordingly thankful, and as God blesseth him more or less, so will he do good; and the more rich, the more rich will he be in good works, and the more ready to distribute and communicate. For he is pitiful, and ready to show mercy where is need; and to defend, rescue and deliver the oppressed, out of the hands of their enemies and oppressors, if he have power and opportunity to do it. And by reason of his bountifulness to the poor, he becometh more rich, so that he is not more ready to pray for blessings in his want, than he is to give thanks for them being obtained. And be he never so rich, he is not high minded; neither does he trust in uncertain riches, but in the living God. For in his prosperity he forgetteth not his former low estate; but is ever medi●ating upon, and admiring the Lord's goodness towards him. Yea he sets a Memo●andum upon every remarkable mercy, that he may not forget it: and admires that God should set his delight and love upon him, and choose him above many others: and this makes him strive to surpass others in his love and service to God again. Whereas unbelievers, when they are waxed fat with the good blessings of God, they will spurn with the heel, and forsake God that made them: not once regarding the strong God of their salvation, but provoke him with strange Gods and other abominations: but it fares not so with the believer, neither doth he so requite the Lord. And as he is thankful to the Author, so likewise to any that he shall make instrumental for his good: thinking himself bound to remember and requite good turns.  
§ 2. Secondly, if he falls into adversity or any kind of distress; he knows it is sent of the Lord in love, and to do him good, and to give him occasion of rejoicing afterwards. He w●●l considers, that scarce any thing more proves us his, than his stripes: that stripes from the Almighty, are so far from arguing his displeasure, that contrarily there are few better tokens and pledges of his adoption and love: and that they are bastards and not sons who are without correction. And so it is, that as many as God loves, he rebukes and chastens. And as it is sent for his good, so it doth him good: crosses in his estate, diseases in his body, maladies in his mind, are medicines to his soul: the impairing of the one, is the repairing of the other. His sin dies with his fame, or with his health, or with his peace, or with his outward estate. Yea it both lessons his sins, and increaseth his graces: for God sends him afflictions both for his instruction and reformation, to scout away the rust of corruption, and to try the truth of his sanctification; for the increase of his patience, and the exercise of his faith, and the improvement of his zeal, and to provoke his importunity, and to double his obligation; to greaten each other grace, and to augment his glory. Again, he inflicts a less punishment to avoid a greater: and by smarting in his body, state or name, he is saved from smarting in his soul. He is chastened that he may be converted, not confounded: his worser part, to wit his body, state or name is impoverished; that his better part, that is, his soul may be saved in the day of Judgement. But see it in some particulars, as first how it makes him humble and thankful: for he not only calls to mind his own unworthiness of the least mercy he still enjoys; and how he hath provoked the giver; (for he is ever meditating of what Christ hath done and suffered for him, and how he hath provoked Christ:) but he also compares what he suffers, with what he might have suffered; arguing thus with himself, He that hath taken this from me, might have taken more: he that afflicts me for a time, could have held me longer: he that hath touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater rod both upon my body and soul, without doing me the least wrong. And so goes on, I was born a child of wrath, and whereas God might have left me in that perishing condition and chosen others, he hath of his free grace adopted me and left others. And this makes him cry out, O the depth! as a mercy beyond all expression: saying further, O my soul, thou hast nor room enough for thankfulness! And the truth is, if we could but seriously think upon our deliverance from hell fire, it alone would be thought cause enough to make us both patient and thankful, though the things we now delight in be taken from us. And sure I am, nothing can be too much to endure for those pleasures in Heaven which shall endure for ever. O that we could keep fast in our memories but these two things! and upon all occasions make use of them; and consider withal, that the least mercy is beyond our best merit. And no better remedy for impatience, then to cast up our receipts, and compare them with our deservings. But secondly, God's corrections are his instructions; his lash●s lessons, his scourges schoolmasters, his chastisements advertisements to him; by feeling of smart he learns to decline the cause. Yea, this hath taught him to fly from the works of darkness at a great distance: and to consider as well the bitterness of what will follow, as the sweetness of a momentary pleasure; and so cleared his sight, that he can now discern sin in all he thinks, and speaks, and does; for he is ever bewailing his wants and weaknesses; the hardnes●e of his heart, want of faith, &c. Thirdly, it abundantly increaseth his joy and comfort: for admit Satan and the world should deprive him of all outward comforts at once; yet God at the same time will supply the want of these, with comforts far surpassing and transcending them: as first, the assurance of the pardon of sin alone, is able to clear all storm● of the mind: it teacheth misery, as sickness, poverty, famine, imprisonment, infamy, &c. even to laugh; for then let death happen, it matters not: when a malefactor hath sued out his pardon, let the Assizes come when they will, the sooner the better. But to this is added the peace of conscience, the marrow of all comforts, otherwise called the peace of God, which passeth all understanding, and surpasseth all commending; for never did man find pleasure upon earth, like the sweet testimony of an appeased conscience reconciled unto God, cleansed by the blood of the lamb, and quieted by the presence of the holy Ghost. As the Martyrs felt, who even clapped their hands for joy in the midst of the flames; and were even ravished before they were permitted to die: so great, and so surpassing all expressing is the peace and comfort of a good conscience. Again thirdly, Affliction bringeth with it the company of God himself; I will be with you in tribulation, saith God, Psal. 91. 15. As when those three were cast into the fiery furnace, Dan. 3. there was presently a fourth came to bear them company, and that was God himself, ver. 23, to 27. and his presence makes any condition comfortable, were a man even in hell itself. See more Acts 13. 52. And as his sufferings abound, so his consolation also aboundeth, 2 Cor. 1. 5. Indeed the unbeliever laughs more, but that laughter is only the hypocrisy of mirth: they rejoice in the face only and not in the heart: nor can it be solid comfort, except it hath his issue from a good conscience; whereas God's Word teacheth, and a good conscience findeth, that even the tears of those that pray, are sweeter than the joys of the theatre. But this is not all, for according to the t●ibulations laid upon him and borne by him, shall the retribution of glory be proportioned. I might go on, and show how it makes him pitiful and compassionate to others: evils have taught him to bemoan all that affliction makes to groan; and sundry the like which I may not here stand upon. And this is enough to show, that affliction in general makes much for his advantage: now see how he is a great gainer by each particular cross: As   

CHAP. XVI.  
§ 1. FIrst, Let him fall into poverty, or have his goods and lands confiscate, this shall not hurt but do him good also: for he will not by sin relieve his wants; poverty shall not constrain him to steal. He will not tell a lie (God assisting him) though you would give him an house f●ll of god. Whereas let unbelievers fall into the like condition, that they may maintain themselves, they will lie, deceive, steal, prostitute their chastity, sell their consciences? and what not. Nor will he murmur or repine against his Maker, but bear it patiently and cheerfully; where●a unbelievers will not only murmur an● grievously complain; but if God do not answer them in every thing, they will take pleasure in nothing: yea they will slight all his blessings, because in one thing he crosseth them. And as he will not be the worse, so he will be much the better for it; for as he grows poor in temporals, he will grow rich in spirituals: his wants kill his wantonness, his poverty checks his pride, &c. It shall stir him up to prayer, wean him from the love of the world, approve his sincerity, increase his faith, spiritual wisdom, patience, and the like; so that let his enemies take all, so long as they cannot take Christ and God's fatherly providence from him, he is well enough. But that's not all, for whatsoever the parts withal, be it house, or Land, or any thing else, 'tis but as seed cast into the ground; for he shall receive for it an hundreth fold more in this world, and in the world to doom life everlasting, Mark 10. 29, 30. But  
§ 2. Secondly, Let him be cast into Prison and bonds, God will do him good by this also; even the prison shall prove a means of his spiritual enlargement, and he shall more freely enjoy the presence of his God. It shall make him with Paul and Sylas, sing Psalms for joy at midnight: yea, he shall with that Scottish King in Mortimer's hole, learn more of Christ in a short time, than abroad he could in many years. And lastly, it sh●ll teach him for ever after, to remember them that are in bonds, as if he were bound with them; and them which suffer adversity, as if he suffered the same things with them.  
§ 3. Thirdly, Let his enemies slander him, God will clear his innocency; let them curse him, the Lord will do him good even for their cursing; let them despise and disparage him, the Lord will so much the more honour him before the people: yea, the same men that formerly slighted and rejected him▪ shall be forced to seek and sue unto him. Let an enemy scoff at him for a fault, he will be the better for it to his dying day. His very scoffs bring him both to the knowledge, and likewise to the amendment of his faults. His being slighted shall quell his ambition and vain glory, and likewise exercise and improve his other graces. In fine, his enemies by their evil tongues, shall beget in him a good and holy life.  
§ 4. Fourthly, Let there be never so many plots laid to destroy him, he is in perpetual safety: for the Lord not only gives his Angels a charge over him, to keep him in all his ways; but himself is ever at hand to deliver him and keep him as the apple of his eye, so that all his enemies are not able to do him hurt; for God is his help, and strength, and deliverer; yea, God by his providence disposeth of things so, that what in appearance, and what they contrived to be the means of his hurt, turns to his great good; and what they intended for his destruction, becomes the only means of his preservation. Again, the Lord is more specially present with him, when he is in the greatest danger; that he may fight for him against his enemies, and give him victory over them; that he may sustain him when he faints, and crown him when he overcomes; that he may be exact in taking notice of his sufferings, count his wanderings, put his tears into his bottle, and enter all into his Register. Nor is the believer more patient to put up wrongs, than God is ready to revenge them and right him: and the reason is, Christ takes what is done to him, or any one of his members, as done to himself. And indeed he that despiseth, traduceth, or any way wrongs him for his goodness; his envy strikes at the Image of God in him; by whose Spirit he both speaks and acts. And to murmur against any of God's messengers (as thou art apt enough to do,) is to murmur against God himself that sent them: take notice of this you that carry an aching tooth against every godly man you know. Neither shall Sorcery or Witchcraft have the least power to do him hurt. In a word, there cannot so much as an hair fall from his head, without the special appointment of his heavenly Father, who will suffer nothing to befall him, but what shall make for his servant's benefit and his own glory: for admit God gives his enemy leave and power to kill him, he shall not hurt but pleasure him, as I shall show when I come unto it.  
§ 5. Fi●thly, Neither sickness▪ nor old age can hurt him: his finger's pain makes him not forget the health of his whole body; one days or weeks' sickness, makes him not forget many years health. He is not so sensible of a present distress, nor so ingrateful for favours past, as not to remember many years' enjoyments, more than one weeks' misery. Yea, he considers that it is in great love that God thus visits him: that he dealeth mercifully with him, lest he should fall from him and despair; that he beateth him, lest he should grow proud and forget him, and so peris●▪ Besides, he finds by experience, that as every other affliction rubs off some rust, melts off some dross, strains out some corruption, &c. so also that sickness cuts the very throat of all his vices; be it pride, lust, covetousness or the like; for the very worst Fever can come, does not more burn up his blood then his lust; and together with sweating out the surfeits of nature, at the pores of the body, he weeps out the sinful corruption of his nature, at the pores of his conscience. And indeed God scourgeth his flesh, to this end only, that his spirit may be saved in the day of Jesus Christ. And the like of old age; his soul waxeth, as his body waneth, and he is wisest to prescribe, when his bones and sinews are weakest to execute.   

CHAP. XVII.  
§ 1. SIxthly, Suppose he is in distress of conscience, and at the very brink of despair, expecting nothing but hell and damnation; suppose God hides his face, and seems to have utterly forsaken him, and to reject his prayers; yea suppose the terrors of God fight against him, and the arrows of the Almighty stick so fast in him, 〈◊〉 the venom thereof hath drunk up his spirit, so that in his own apprehension God is become his mortal enemy, as it fared with Job, yet all this is for his good, and shall do him good: yea this extreme severity of God argues favour; for nothing more usual than for God to work joy out of fear, light out of darkness, and to bring to the Kingdom of Heaven by the gates of hell, and thus he deals with his dearest darlings. When he meant to bless Jacob, he wrestles with him as an adyersary, even till he lamed him: when he meant to prefer Joseph to the Throne, he threw him down into the Dungeon: and to the Golden chain about his neck, he laded him with Iro● ones about his legs. Nor would Christ cure Lazarus, till after he was dead, buried, and stunk again: no question to teach us, that we must be cast down by the Law, before we can be raised up by the gospel; and become fools before we can be truly wise. Nor hath he cause to fear, be his case never so desperate; for God will measure his patience▪ and make it proportionable to his suffering, and equal his strength to his temptations: his grace shall be sufficient for him at the least, 2 Cor. 12. 9 Phil. 1. 29. and he that made the Vessel, knows her burden, and how to ballast her. The Bush, which was a type of the Church, consumed not all the while it burned with fire, because God was in the midst of it. The Anchor lieth deep and is not seen, yet is the stay of all. The Bladder blown, may float upon the flood, but cannot sink nor stick in filthy mud, sin, Satan and the world may disturb him, but they can never destroy him: his head Christ being above, he cannot be drowned; there can be no disjunction, unless he could be plucked from his arms that is Almighty, for his life is hid with Christ in God, Col. 3. 3. Besides, if he suffers much, it shall not be long; if he suffers long it shall not be much: if his sorrows be sharp they are the shorter. Grievous and sore trials last but for a season, 1 Pet. 1. 6. a little while, Ioh. 16. 16. yea but a moment, 2 Cor. 4. 17. For a moment in mine anger, saith God, I hid my face from thee, for a little season, but with everlasting mercy have I had compassion on thee, Isa. 54. 8. Weeping may abide for a night, but joy cometh in the morning, Psal. 30. 5. And it is ever seen, that his joy both succeeds and exceeds his sorrow; that his sadness ends in gladness, and his sorrow in singing: and the more grievous his exigent, the more glorious his advancement. But the last (which is the best) gain of all, he grows more holy than ever: for like the Vine, he bringeth forth the more and better fruit, for paring, and ●●uning, and bleeding; and though his outward man perish, yet his inward man is renewed daily: even as a lamb is much more lively and nimble for shearing; these very tempestuous showers, bring forth spiritual flowers and herbs in abundance.  
§ 2. Seventhly, Let judgements be i●●licted upon the wh●le Land, they shall not touch him nor his family, he shall be singled out for mercy: Or if they do, they shall be so sanctified, that they shall rather pleasure then hurt him. As if the Corn be cut down with the weeds, the one shall be carried into God's barn as Lazarus was, the other cast into the fire like Dives: yea, every stroke in the judgement shall be a monitor, and serve as a Sermon to him: when he sees another struck he takes warning; for he will be put unto duty even by the shadow of the wand.  
§ 3. Eighthly, The strictest and severest Laws if they be not contrary to God's Law, have not power to smite him: for he does those things unbidden, which others can scarce do being compelled. Yea, the Law protects him against his enemies, who fear the jail more than they fear Hell; and stand more upon their silver, or their sides smarting, then upon their souls. Good Magistrates also are the breath of his nostrils and protect him, while they take vengeance on them that do ill. Yea they are the Ministers of God for his wealth, and bound to see him righted, when he receives wrong in his person, goods or good name.   

CHAP. XVIII.  
§ 1. NInthly, His very sins and infirmities by God's grace do work his good, and he is by much the better for them, for he will from hence grow more holy. Yea, he gains strength by every fall: for hence issues deeper humiliation, stronger hatred of sin, fresh indignation against himself, more experience of his heart's deceitfulness, renewed resolutions until sin be brought under: it makes him more earnest with God by prayer, to keep a more careful watch over himself; to pity others more, and censure them less when they offend or are overtaken: to rest wholly upon the assistance of God's Spirit, and to a●cribe all glory to him, of whom whatsoever he hath he holds. True, his offending God brings much misery upon him, and God seems to have left him, and to reject his prayers and humiliation: but at length, and so soon as the poor soul ceaseth to do ev●●, and learns to do well, the Lord repenteth him of the evil; and not only delivers him, but returns with the greater interest of joy and felicity. Indeed the Lord lets him know what it is to lose his favour, and makes him tug hard by prayer, and to persevere a long time in kn●cking and asking: but at length he will be sure to give him what he desires, or that which is better for him; for the prayer of faith, from the knees of humility and a broken heart, will conquer even the Conqueror. Indeed, the case may be such that he cannot pray, or not to purpose; as in time of sickness, by reason of the extremity of pain: but than he can send to the Congregations, & entreat them to pray for him. Besides, all his former prayers and meditations, do serve to aid him in his last straits, and meet together in the centre of his extremity; yielding though not sensible relies, yet secret benefit to his soul. Yea (which is best of all) he hath the benefit of Christ's intercession in Heaven, and of the prayers of all the Saints on earth.  
§ 2. Tenthly, The malice of Satan shall make much for his good: for if Satan be sent to buffe● him as he did Paul, or to winnow him as he would have done Peter, it is that he may not be exalted: his malice shall prove the occasion of much good to him, as it did to the incestuous Corinthian: or if God lets him lose upon him as it did upon Job, it shall but advance the glory of God, manifest this believers patience, occasion his own shame, &c. so the Devil shall be over-shot in his own bow, and wounded with his own weapon. And so it is, that to all whom God hath any interest in, this Scorpion shall prove a medicine against the sting of the Scorpion. For though he aim at despair and destruction, yet God aims▪ at humiliation and conversion, yea at consolation and salvation: and when the sinner is sufficiently humbled, Satan shall be cashiered; that horseleech shall be taken off, when he hath sufficiently abated the vicious and superfluous blood; so that he shall be healed by wounding, exalted by humbling: Satan shall help him to the destruction of his flesh (his corruption,) and the edification of his soul.  
§ 3. Eleventhly, Death, the last and strongest enemy of all, shall do him the greatest good of all. He may be killed, but he cannot be hurt nor conquered: for even Death, that Fiend, is to him a friend: like the Red Sea to the Israelites, that put them over to the Land of Promise, whiles it drowned their enemies. It is his bridge from woe to glory, for dying he sleeps, and sleeping he rests from all the travels of a toilsome life, to live in joy and bliss for evermore. It is to him the end of all sorrows, and the beginning of his everlasting joys, the cessation of all trouble, a Superse●eas for all diseases, the extinction of sin, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and enfranchisement of the soul.   

CHAP. XIX.  
A description of Heaven and Hell, so far as may be collected from the Word, according to the best Expositors.  
§ 1. THus as the unbeliever and disobedient is cursed in every thing, and wherever he goes, and in whatsoever he does: Cur●ed in the City, and cursed also in the field; cursed in the fruit of his body, and in the fruit of his ground, and in the fruit of his cattle: Cursed when he cometh in, and cursed also when he goeth ou●: cursed in this life, and cursed in the life to come; as is at large expressed, Deut. 28. So the believer that obeys the voice of the Lord, shall be blessed in every thing he does wherever he goes, and in whatsoever befalls him: as God promiseth in the former part of the same Chapter, and as I have proved in the eleven foregoing Sections. Yea, God will bless all that belong unto him, for his children and posterity, yea many generations after him shall fare the better for his sake: yea the very place where he dwells, perhaps the whole Kingdom he lives in. Whereas many, yea multitudes, even an whole Army, yea his children's children, unto the third and fourth generation, fare the worse for a wicked man and an unbeliever. Besides, his prayers shall profit many; for he is more prevalent with God, to take away a judgement from a People or a Nation, than a thousand others. And he counts it a sin to cease praying for his greatest and most malicious enemies; though they like fools, would (if they durst or were permitted,) cut him off, and all the race of God's people; which is as if one with his hatchet should cut off the bough of a Tree upon which he standeth. For they are beholding to believers for their very lives: yea it is for their sakes, and because the number of Christ's Church is not yet accomplished, that they are out of hell. But to go on, as all things (viz.) poverty, imprisonment, slander, persecution, sickness, death, temporal judgements, spiritual dissertions, yea even sin and Satan himself) shall turn together for the best unto those that love God, as you have seen. So all things shall turn ●ogether for the worse unto them that hate God; as all unbelievers do, Rom. 1. 30. Io●. 15. 18. even the mercy of God, and the means of grace, shall prove their bane and enhance their damnation; yea Christ himself, that only summum bonum, who is a Saviour to all believers, shall be a just revenger to all unbelievers: and bid the one, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels. Which shall be an everlasting departure, not for a day, nor for years of days, nor for millions of years, but for eternity; into such pains, as can neither be expressed nor conceived, Jude 6. 7. Rev. 20. 10. Mat. 3012. Heb. 6. 2.  
§ 2. Wickedness hath but a time, a short time, a moment of time: but the punishment of wickedness is beyond all time; There shall be no ●nd of plagues to the wicked man, Prov. 24. 20. Their worm shall not die, neither shall their fire be quenched, Isa. 66. 24.  
§ 3. Neither is the extremity of pain inferior to the perpetuity of it; it is a place full of horror and amazedness; where is no remission of sin, no dismission of pain, no intermission of sense, no permission of comfort; its torments are both intolerable and interminable: and can neither be endured nor avoided when entered into, Rev. 19 20. and 20. 14. and 18. 6. Mat. 25. 30. 2. Pet. 2. 4. Heb. 10. 27. Jude 6.  
§ 4. The plagues of the first death are pleasant, compared with those of the second: For mountains of sand were lighter, and millions of years shorter, than a tithe of these torments, Rev. 20. 10. Jude 7. It is a death which hath no death; it hath a beginning, it hath no ending, Mat. 3. 12. Isa. 66. 24.  
§ 5. The pain of the body, is but the body of pain, the anguish of the soul, is the soul of anguish: For should we first burn off one hand, than another, after that each arm, and so all the parts of the body, it would be deemed intolerable, and no man would endure it for all the profits and pleasures this world can afford; and yet it is nothing to that burning of body and soul in hell: Should we endure ten thousand years' torment in hell, it were grievous; but nothing to eternity: Should we suffer one pain, it were miserable enough; but if ever we come there, our pains shall be for number and kinds, infinitely various, as our pleasures have been here; every sense and member, each power and faculty both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or ease, or patience to endure it, Luke 12. 5. & 16. 23. Matth. 3. 12. & 5. 22. & 23. 33. Yea the pains and sufferings of the damned, are ten thousand times more than can be imagined by any heart under heaven, and can rather (through necessity) be endured, then expressed. It is a death never to be painted to the life 5 no pen nor pencil, nor art nor heart can comprehend it, Matth. 18. 8, 9, 10. & 25. 30. Luke 16. 23, 24. 2 Pet. 2. 4. Isa. 5. 14. & 30. 33. Pro. 15. 11.  
§ 6. Yea were all the land paper, and all the water ink, every plant a pen, and every other creature a ready writer, yet they could not set down the least piece of the g●eat pains of hell fire.  
§ 7. Now add eternity to extremity, and then consider hell to be hell indeed. For if the Ague of a year, or the colic of a month, or the Rack of a day, or the burning of an hour be so bitter here; how will it break the hearts of the wicked, to feel all these beyond all measure, beyond all time; yet is all this truth, save that it comes far short of the truth; this is much, it is not near all. For as one said, Nothing but the eloquence of Tully could sufficiently set forth Tully's eloquence: So none can express these everlasting torments, but he that is from everlasting to everlasting.  
§ 8. Now what heart would not bleed to see men run headlong into these tortures, that are thus intolerable? dance hood-winked into this perdition? O that it were but allowed to the desperate ruffians of our days, that swear and curse, drink and drab, rob, shed blood, &c. (as if heaven were blind and deaf to what they do) to have but a sight of this hell! How would it charm their mouths, apale their spirits, strike fear and astonishment into their hearts? Yea the Church and they would be better acquainted, which are now perpetual strangers. For I cannot think they would do thus, if they did but either see or foresee, what they shall one day (without serious and unfeigned repentance) feel; O that men would believe and consider this truth! and do accordingly.   

CHAP. XX.  
§ 1. THus, I say, shall they be bid Depart ye cursed into everlasting fire, &c. while on the contrary the same Christ shall say unto the other, C●me ye blessed of my father, inherit the Kingdom prepared for you from before the foundation of the world, Matth. 25. 34. Which Kingdom is a place where are such joys, as eye hath not seen, nor ●ar heard, neither hath entered into the heart of man to conceive▪ 1 Cor. 2. 9  
§ 2. A place where shall be no evil present, nor good absent, Heb. 9 12. Matth. 6. 20. In comparison whereof all the Thrones and Kingdoms upon earth, are less than the drop of a bucket, Deut. 10. 14. 2 Cor. 12. 2, 4. Mat. 5. 19 Isa. 66. 1. Yea, how little, how nothing are the poor and temporary enjoyments of this life, to those we shall enjoy in the next, 1 Cor. 2. 9  
§ 3. Dost thou desire beauty, riches, honour, pleasure, long-life, or what ever else can be named? No place so glorious by creation, so beautiful with delectation, so rich in possession, so comfortable for habitation, nor so durable for lasting, Heb. 12. 22. 1 ●ct. 1. 4. 2 Cor. 4. 17. Rom. 9 3. & 8. 18. There are no estates but inheritances, no inheritances but Kingdoms, no houses but Palaces, no meals but s●a●ts, no noise but music, no rods but sceptres, no garments but Robes, no seats but Thrones, no coverings for the head but Crowns, Rom. 8. 17. Titus 3. 7. Heb 9 15. Matth. 25. 31, 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9, 10. Mark 10. 23, 24, 25. Rev. 7. 13, 14, 15. Our condition there will be so joyful, that look we outwardly, there is joy in the societ●, Heb. 12. 22. if inwardly, there is joy in our own felicity, 1 Cor. 2 9 Look we forward, there is joy in the eternity, 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy, Isa. 35. 10. & 51. 1●. Matth. 25. 23. & 18. 10. Heb. 12. 2. 22. Psal. 16 11.  
§ 4. As O the multitude and fullness of these joys! so many, that only God can number them; so great, that he only can estimate them; of such rarity and perfection, that this world hath nothing comparable to them, 2 Cor. ●2. 2, 4. There is no death nor dearth, no pining nor repining, no fraud, sorrow nor sadness, neither tears, nor fears, defect nor loathing, Rev. 7. 16, 17. & 21. 4. Heb 9 12.  
§ 5. There shall be no sorrow, nor pain, nor Complaint; there is no malice to rise up against us, no misery to afflict us; no hunger, thirst, wearisomeness, temptation, to disquiet us, Matth. 6. 19, 20. Heb. 9 12. There, O there! one day is better than a thousand; there is Rest from our Labours, Peace from our Enemies, Freedom from our Sins, &c. Job 3. 17. Heb. 4. 3, 9, 10, 11. Rev. 14. 13. Heb. 9 12, 15.  
§. 6. The Eye sees much, the Ear hears more, the Heart conceives most: yet all short of apprehension, much more of comprehension; of those pleasures: therefore it is said, Enter thou into thy Master's joy; For it is too great to enter into thee, Matth. 25. 23. As O the transcendency of that paradise of pleasure! where is joy without heaviness, or interruption; peace without perturbation; blessedness without misery: Light without darkness; health without sickness; beauty without blemish; abundance without want; ease without Labour▪ Satiety without Loathing; Liberty without Restraint; Security without Fear; Glory without ignominy; knowledge without ignorance; Eyes without tears; Hearts without sorrow; Souls without Sin: where shall be no evil heard of to affright us, nor good wanting to cheer us: For we shall have what we can desire▪ and we shall desire nothing but what is good, Deut. 10. 14. Esay 66. 1. 1 King's 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. Ioh. 4. 36. & 10: 28. Matth. 25. 46.  
§. 7. In fine, (that I may darkly shadow it ou●, sith the lively representation thereof is merely impossible) this Life eve●lasting is the perfection of all good things: For fullness is the perfection of measure; and everlastingness the perfection of Time, and infiniteness the perfection of Number: and immutability the perfection of State; and immensity the perfection of Place; and immortality the perfection of Life; and God the perfection of all: who shall be all in all to us; Meat to our taste, beau●y to our Eyes, perfumes to our smell, music to our ears: And what shall I say more? but as the Psalmist saith, glorious things are spoken of thee, thou City of God, Psal. 87. 3. see Revel. 4. 2, 3. & 21. 10. to the end.  
§. 8. But alas such is man's parvity, that he is as far from comprehending it, as his arms are from compassing it, 1 Cor. 2. 9 Heaven shall receive us, we cannot conceive Heaven: Do you ask me what Heaven is saith one? when I meet you there, I will tell you: For could this Ear hear it, or this Tongue utter it, or this Heart conceive it; it must needs follow, that they were translated already thither, 2 Cor. 12. 2, 4. Yea, a man may as well with a coal, paint out the Sun in all his splendour: as with his pen, or tongue express, Or with his Heart (were it as deep as the Sea) conceive the fullness of those joys, and sweetness of those pleasures which the Saints shall enjoy at God's right hand for evermore, Psal. 16. 11. in thy presence, is the fullness of joy; and at thy right hand, are pleasures for evermore: For quality they are pleasures; for quantity, fullness; for Dignity, at God's right hand; for Eternity, for evermore. And Millions of years, multiplied by millions, make not up one minute to this Eternity, 2 Cor. 4. 18. Joh. 10. 28.   

CHAP. XXI.  
§. 1. BUt for the better confirming of this so important a truth; in these Atheistical times: See some reasons to confirm it: As First, if the Sun which is but a creature, be so bright and glorious; that no mortal Eye can look upon the brightness of it! how glorious then is the Creator himself? or that light from whence it receives its light, If the frame of the Heavens, and Globe of the Earth be so glorious; which is but the Lower House, or rather the Footstool of the Almighty, as the Holy Ghost phraseth it, Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful, is the Maker thereof, and the City where he keeps his Court? Or if Sinners, even the worst of wicked men, and God's enemies; have here in this earthly pilgrimage, such variety of enjoyments to please their very senses; as who can express the pleasurable variety of objects for the sight, of meats, and drinks to satisfy and delight the taste; of voices, and melodious sounds to recreate the hearing; of scents, and perfumes provided to accommodate our very smelling; of recreations and sports to bewitch the whole man: And the like of Honour, and profit, which are Idols, that carnal men do mightily dote upon, and take pleasure in: (though these earthly, and bodily joys are but the body, or rather the dregs of true joy,) what think we must be the soul thereof? viz. those delights and pleasures, that are reserved for the Glorified Saints, and God's dea●est darlings in Heaven, Again  
§. 2. Secondly, If natural men find such pleasure and sweetness; in secular wisdom, lip-learning, and brain knowledge; For even mundane knowledge hath such a show of excellency in it; that it is highly affected both by the good and bad; As O the pleasure! that rational men take therein; It being so fair a Virgin, that every clear eye is in love with her, so rich a pearl that none but Swine do despise it; yea among all the Trees in the Garden, none so takes with rational men as the Tree of knowledge: (as Satan well knew, when he set upon our First Parents) insomuch that Plato thinks, in case wisdom could but represent itself unto the Eyes; it would set the heart on fire with the love of it: And others affi●m, that there is no less difference between the Learned, and the Ignorant; then there is between the living and the dead; or between men and Beasts: And yet the pleasure which natural, and moral men take in secular, and mundane knowledge and learning; is nothing comparable, to the pleasure that an experimental Christian finds in the Divine, and supernatural knowledge of God's Word: which makes David and Solomon prefer it before the honey, and the honey comb for sweetness; and to value it above thousands of gold and silver; yea before pearls and all precious stones for worth: How sweet then s●all our knowledge in Heaven be? for here we see but darkly, and as it were in a glass, or by Moon light; but there we shall know, even as we are known, and see God, and Christ in the face, 1 Cor. 13. 1●,  
§. 3. Thirdly, If mere Naturian● have been so taken with the love of virtue; that they thought if a virtuous soul, could but be seen with corporal eyes; it would ravish all men with love, and admiration thereof, yea if the very worst of men, Drunkards, Blasphemers and the like; though they most spitefully scoff at, and backbite the people of God; yet when they know a man sincere, upright, and honest; cannot choose but love, commend and honour him in their hearts; as it fared with Herod touching John, and King Agrippa touching Paul.  
§. 4. Or rather if God's own people, are so ravished with the graces, and privileges which they in joy upon earth▪ as the assurance of the pardon of sin; the peace of a good conscience, and joy of the Holy Ghost; which is but glorification begun: what will they be, when they shall enjoy the perfection of glory in Heaven? As see but some instances, of their present enjoyments here below: First, if we were never to receive any reward, for those small labours of love, and duties we do to the glory of God, and profit of others; we might think ourselves sufficiently recompensed in this life; with the calm, and quietness of a good conscience; the honesty of a virtuous and holy life: That we can do and suffer something for the love of Christ, who hath done and suffered so much to save us: That by our w●rks the majesty of God is magnified; to whom all homage is due, and all service too little: For godliness in every sickness is a physician, in every contention an Advocate● in every doubt a School man, in all heaviness a Preacher, and a comforter unto whatsoever estate it comes; making the whole life as it were a perpetual Halelujah. Yea God so sheds his love abroad in our hearts by the Holy Ghost, that we are in Heaven, before we come thither. Insomuch, that as the fire flieth to his sphere, the stone hastens to the centre, the River to the Sea, as to their end and rest; and are violently detained in all other places: so are the hearts of God's people, without their Maker and Redeemer, their last end and eternal rest and quietness, never at rest: like the needle touched with the loadstone, which ever stands quivering and trembling, until it enjoys the full and direct aspect of the Northern pole. But more particularly,  
§. 5. How does the assurance of the pardon of sin alone, clear and calm all storms of the mind? making any condition comfortable, and the worst and greatest misery to be no misery.  
To be delivered of a Child, is no small joy to the mother: but to be delivered from sin, is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost, and the peace of conscience; otherwise called the peace of God which passeth all understanding. These are privileges, that make Paul happier in his chain of Iron, than Agrippa in his chain of gold: and Peter more merry under stripes, than Caiapha● upon the judgement seat. And Stephen the like under that shower of stones. Pleasures are ours, if we be Christ's: Whence those expression● of the Holy Ghost, The Lord hath done great things for us, whe●●of we rejoice. Be glad in the Lord, and rejoice ye Righteous, and shout for joy all ye that are upright in heart. Let all that put their trust in thee rejoice, let them even shout for joy. Rejoice evermore, and again I say rejoice rejoice, with joy unspeakable, and full of glory. Our rejoicing is this, the testimony of our conscience. Your hearts shall rejoice, and your joy shall no man take from you &c. So that it is a shame for the faithful, not to be joyful: and they sin, if they rejoice not, whatever their condition be. The Eunuch no sooner felt the pardon of sin, upon his being baptised into the faith of Christ, but he went on his way rejoicing▪ Act. 8. 39 He then found more solid joy, than ever he had done in his riches, honours, and great Places under Candises Queen of the Ethiopians. At the same time when the Disciples were persecuted, they are said to be filled with joy, and with the Holy Ghost, Act. 13. 52. And as their afflictions do abound, so their consolation abounds also, 2 Cor. 1. 5. For the●e are comforts, that will support and refresh a Child of God in the ve●y midst of the flames; as the Martyrs found: for maugre all their persecutors could do, their peace and joy did exceed their pain: as many of them manifested, to all that saw them suffer.  
§. 6. Now as the Priests of Mercury, when they eat their figs and honey; cried out, O how sweet is truth! so if the worst of a Believers life in this world be so sweet; how sweet shall his life be in that Heavenly Jerusalem? and holy City? where God himself dwelleth. And where we shall reign with Christ our Bridegroom, and be the lamb's wife? which City is of pure gold like unto clear glass, the walls of Jasper, having twelve foundations garnished with all manner of precious stones; the first foundation being Jasper, the second Saphir; the third a Calsedony, the fourth an Emerald, the fifth a Sardonix, the sixth a Sardius, the seventh a Chrisolite, the eight a Beril, the ninth a Topas, the tenth a Chrisophrasus, the eleventh a jacinth, the twelfth an Amathist; having twelve Gates of twelve pearls; the street thereof of pure gold as it were transparent glass: In the midst of which City, is a pure River of the water of life clear as crystal; and of either side the Tree of life; which bears twelve manner of fruits, yielding her fruit every month; the leaves whereof serve to heal the Nations; Where is the Throne of God, and of the lamb; whom we his servants shall for ever serve, and see his face, and have his Name written in our foreheads. And there shall be no night, neither is there need of the sun, neither of the noon to shine in it: for the glory of God doth lighten it, and the Lamb is the light thereof. Into which nothing that defileth shall enter; but they alone which are written in the lamb's Book of life. As is expressed, Revel. 21. & 22. Chapters. The holy Ghost speaking after the manner of men, and according to our slender capacity: for otherwise no words can in any measure express the transcendency of that place of pleasure.  
Only here we have a taste, or earnest penny, one drop of those divine dainties, of those spiritual, supernatural, and divine pleasures▪ reserved for the Citizens of that Heavenly Jerusalem; some small smack whereof we have even in the barren desert, of this perilous peregrination: God letting out as it were, a certain kind of Manna, which in some sort refresheth his thirsty people, in this wilderness; as with most sweet honey, or water distilled from out the Rock. As what else are those Jubilees of the heart, those secret, and inward joys which proceed from a good conscience, grounded upon a confident hope of future salvation? As what else do these great clusters of grapes signify? but the fertility of the future Land of Promise.  
§. 7. True it is, none can know the spiritual joy, and comfort of a Christian, but he that lives the life of a Christian, Joh. 7. 17. as none could learn the virgin's song, but they that sang it, Rev. 14. 3. No man can know the peace of a good conscience, but he that keeps a good conscience: no man knows the hid manna, and white stone, with a new name written in it; but they that receive the same, Rev. 2. 17.  
The world can see a Christians outside; but the raptures of his soul, the ravishing delights of the inward man, and joy of his spirit for the remission of his sins, and the infusion of grace, with such like spiritual privileges; more glorious than the States of kingdoms; are as a covered mess to men of the world.  
But I may appeal to any man's conscience, that hath been softened with the unction of grace, and truly tasted the powers of the world to come: To him that hath the love of God shed abroad in his heart by the Holy Ghost; in whose soul the light of grace shines: whether his whole life be not a perpetual hallelujah; in comparison of his natural condition. Whether he finds not his joy to be like the joy of Harvest? or as men rejoice when they divide a spoil, Isa. 9 3. Whether he finds not more joy in goodness, than worldlings can do, when their wheat, wine, and oil aboundeth, Psal. 4. 7. & 53. 17. Yea he can speak it out of experience, that as in profane joy, even in laughter the heart is sorrowful: so in godly sorrow, even in weeping the heart is light and cheerful. The face may be pale, yet the heart may be calm and quiet. So S. Paul, as sorrowing, and yet always rejoicing, 2 Cor. 6. 10. Our cheeks may run down with tea●es, and yet our mouths sing forth praises. And so on the contrary,  

Where O God there wants thy grace;  
Mirth is only in the face. 2 Cor. 5. 12.   
Well may a careless worlding laugh more; as what will sooner make a man laugh, than a witty jest: but to hear of an Inheritance of an hundred pounds a year, that is fallen to a man; will make him more solli●ly merry within. Light is sown to the righteous, and joy for the upright, Psal. 97. 11. My servants saith God shall sing, and rejoice: but they shall weep, &c. Isa. 65. 14.  
§. 8. Indeed we are not merry enough, because we are not Christians enough: because sin is a cooler of our joy, as water is of fire. And like the worm of Jonah his Gourd; bites the very root of our joy; and makes it wither. Yea sin like a damp, puts out all the lights of our pleasure▪ and deprives us of the light of God's countenance, as it did David, Psal. 51. 12. & 4. 6.  
So that the fault is either, First, in the too much sensuality of a Christian; that will not forge● the pleasures of sin, or the more muddy joys and pleasures of this world; which are poisons to the soul, and drown our joys: as Bees are drowned in hon●y, but live in vinegar. Men would have spiritual joy, but withal they would not part with their carnal joy: Yet this is an infallible Conclusion, there is no enjoying a worldly Paradise here, and another hereafter.  
§. 9 Or secondly, the fault is in the ta●te, not in the meat; in the folly of the judgement, not in the pearl: when a grain of corn is preferred before it. To taste spiritual joys, a man must be spiritual: for the Spirit relisheth only the things of the Spirit; and like loveth his like. Between a spiritual man, and spiritual joys; there is as mighty an appetite and enjoying; as between fleshly meat, and a carnal stomach. Therefore the want of this taste and apprehension, condemneth the world to be carnal; but magnifies the joys spiritual, as being above her carnal apprehension. Or  
§. 10. Thirdly, herein lies the fault; few feel these joys in this life; because they will not crack the shell, to get the kernel: th●y will not pare the fruit, to eat the pulp; not till the ground, to reap the harvest. They fly the Wars, and thereby lose the glory of the victory. They will not dig the craggy Mountain, to find the mine of gold. Not prune the vine, therefore enjoy not the fruit. They fly moritification, and therefore attain not the sweet spiritual consolation; which ever attends the same. And so much for the Reasons, The Use may be four fold.  
§. 11. First, are the joys of Heaven so unspeakable and glorious? how then should we admire the love, and bounty of God; and bless his name, who for the performance of so small a work; hath proposed so great a reward? And for the obtaining of such an happy state, hath imposed such an easy task.  
§. 12. Secondly, who would not serve a short apprenticeship, in God's service here? to be made for ever free in glory. Yea, who would not be a Philpot for a month, or a Lazarus for a day, or a Stephen for an hour; that he might be in Abraham's bosom for ever? Yea what pain can we think too much to suffer? what little enough to do? to obtain eternity for this incorruptible Crown of glory in Heaven, 1 Pet. 5. 4. where we shall have all tears wiped from our eyes. Where we shall cease to sorrow, cease to suffer, cease to sin. Where God shall turn all the water of our afflictions; into the pure wine of endless, and unexpressible comfort. Yea had Queen Eliz●●eth but foreknown, whiles she was in Prison, what a glorious reign she should have had for forty and four years' aft●r it: she would never have wished herself a milkmaid, as she was often heard to do. But certainly nothing ●an be too much to endure, for those pleasures which shall endure for ever.  
§. 13. You shall sometimes see an hired servant, venture his life for his new Master; that will scarce pay him his wages at the years end: and can we suffer too much for our Lord and Master; who gives every one that serveth him not fields, and vineyards, as Saul pretended, 1 Sam. 22. 7, &c. nor Towns and Cities, as Cicero is pleased to boast of Caesar; but even an hundred fold more than we part withal here in this life; and eternal Mansions in Heaven hereafter, Joh. 14. 2.  
S. Paul saith, Our light affliction which is but for a moment; causeth us a far most excellent, and eternal weight of glory, 2 Cor. 4. 17, 18. where note the incomparable, and infinite difference between the work, and the wages: light affliction, receiving a weight of glory; and momentary affliction, eternal glory. Suitable to the reward of the wicked, whose empty delights, live and die in a moment; but their unsufferable punishment, is interminable and endless. Their pleasure is short, their pain everlasting; our pain is short, our joy eternal. Blessed is the man that endureth temptation: for when he is tried, he shall receive the Crown of life, James 1. 12. a Crown without cares, without rivals, without envy, without end. And nothing we suffer here, can be compared; either to those woes we have deserved in Hell; or those joys we are reserved to in Heaven. Think we then but upon those two places; and the remembrance there of is enough, to raise up our souls from ourselves; and make us even contemn, and slight what ever our Enemies are able to do: as our Forefathers did the flames.  
And what though thy sufferings be never so sad?  

The gain with hardness, makes it far less hard.  
The danger is great, but so is the reward.   
The sight of glory future, mitigates the sense of misery present. As Jacobs' service seemed the lighter, by having his beloved Rakehell always in his eye. The poor Traveller thinking on his inn, goes on more cheerfully. And the Bondman, by calling to mind his year of jubilee. So that if we droop at present, it is for want of considering the future.  

Wherefore eye not the stream thou wadest through:  
But the firm land thou tendest too.   
Compare the seed time with the Harvest: look up from the root to the fruit. Lazarus was for a time extreme miserable; what then? his sores and sorrows soon ceased, but his joys shall never cease: his pain did soon pass, his joy shall never pass away. Again  
§. 14. Thirdly, How is it possible? he should dote upon these transitory things below; that but seriously thinks upon what is reserved for us in Heaven? As O the folly and madness of those; that prefer Earth, yea Hell to Heaven, time to eternity, the Body before the Soul; yea the outward estate before either soul or body. These are the world's fools; who care not what their end is; so their way may be pleasant. Mere Children, that prefer an Apple before their Inheritance! Besotted sensualists; that see not how their present pleasures soon vanish like smoke. That consider not how this life of ours; if it were not short, yet it is miserable; and if it were not miserable, yet it is short. That suffer themselves to be so bewitched, with the love of money; and their hearts to be riveted to the earth; to be so enslaved to their lust, to make gold their god, and commodity the stern of their consciences. For else the one would fly from present sinful pleasures, with as great zeal; as now they seek after them. Neither would the other like Judas sell Christ for thirty pence; who is not to be valued with many millions of worlds: did they but seriously think of those treasures of wisdom and riches, Col. 2. 3. that will never fade, those comforts that are everlasting. They would not be such fools, as to better their estates, by making themselves worse: nor impoverish their souls, to enrich their bodies. Much less would they sell both soul and body, to purchase a great estate: which when gotten, they have not power to partake of. For such is their sottishness, they never think that dear, which stands them in no less price than their own souls. For in them is that fulfilled; Nihil cuique se vilius: the vilest, basest, and cheapest thing we have, we hold ourselves.  
§. 15. Yet no wonder; for this is the misery, that notwithstanding God hath set life and death, Heaven and Hell before us; and given us our choice: Offering Heaven to all that will confide in, serve and obey him: threatened Hell, in case we forsake him; to serve sin and Satan: few men have faith to believe either. Yea being fleshly, not having the spirit: they can believe nothing, but that they are led to by sense. Otherwise, did men but really believe either of these: they would not instead of obeying Christ's Gospel, make the World only their god, and pleasure or profit alone their Religion.  
Men fear a jail, more than they fear Hell: and stand more upon their silver, or sides smarting; then upon their souls: and regard more the blasts of men's breath; then the fire of God's wrath: and tremble more at the thought of a Sergeant, or bailie; then of Satan, and everlasting perdition. Else they would not be hired, with all the world's wealth, multiplied as many times as there be sands on the Sea shore; to hazard in the least, the loss of those everlasting joys before spoken of. Or to purchase, and plunge themselves into those caselesse, and everlasting flames of fire and brimstone in Hell: there to try body and soul, where shall be an innumerable company of devils, and damned spirits to affright and torment them; but not one to comfort, or pity them.  
§. 16. But O the madness of these men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing Candle; and yet for trifles, will plunge themselves body and soul, into those endless, and infinitely scorching flames of Hell fire.  
If a King but threatens a malefactor to the Dungeon, to the Rack, to the wheel; his bones tremble, a terrible palsy runs through all his joints: but let God threaten the unsufferable tortures of burning Topheth; we stand unmoved, undaunted. And what makes the difference? the one we believe as present, the other is as they think uncertain, and long before it comes, if ever it do come. Otherwise it could not be; since the soul of all sufferings, are the sufferings of the soul: Since as painted fire, is to material; such is material, to Hell fire. And yet if fire be but cried in the streets: we run and bestir ourselves, how to quench it; or at least how to avoid it. O that men would believe the God of truth! (that cannot lie) touching spiritual, and eternal things, but as they do these temporary, and transitory. O that thou! who art the sacred Monarch of this mighty frame! wouldest give them hearts to believe at least thus much; That things themselves are in the invisible World, in the World visible but their shadows only. And that whatsoever wicked men enjoy here; it is but as in a dream; their plenty is but like a drop of pleasure, before a River of sorrow and displeasure: And whatsoever the godly feel, but as a drop of misery, before a River of mercy and glory. That though thou the great, and just judge of all the world; comest slowly to judgement: yet thou wilt come surely. As the Clock comes slowly, and by minutes to the s●r●ak: yet it strikes at last: That those are only true riches, which being once had, can never be lost. That Heaven is a Treasure worthy our hearts, a purchase worth our lives: That when all is done, how to be saved, is the best plot. That there is not mention of one, in the whole Bible; that ever sinned without repentance; but he was punished without mercy. For than there would not be a Fornicator, or profane person as Esau; who for a portion of meat, sold his inheritance, Heb. 12. 16. Then they would not be of the number of those; that so doted upon purchases, and farms, and Oxen; that they made light of going to the Lord's Supper, Luke 14. 18, 19, 20. Nor of the Gadarens mind; who preferred their Hogs before Christ. Then would they know it better to want all things; then that one needful thing: whereas now they desire all other things, and neglect that one thing which is so needful. They would hold it far better and in good sadness, to be saved with a few, as Noah war in the Ark: then in good fellowship with the multitude, to be drowned in sin, and damned for company. Nor would they think it any disparagement to their wisdoms; to change their minds, and be of another judgement to what they are.  
§. 17. Wherefore my Brethren; let me beseech you, not to be such Atheists, and fools, as to fall into hell before you will fear it: when by fearing it, you may avoid it; and by neglecting it, you cannot but fall into it. What though it be usual with men, to have no sense of their souls; till they must leave their bodies: yet do not you therefore leap into Hell, to keep them company. But be persuaded to bethink yourselves now: rather than when it will be too late, when the drawbridge will be taken up; and when it will vex every vein of your hearts, that you had no more care of your souls.   

CHAP. XXII.  
§. 1. FOurthly and lastly, these things being so; how doth it concern all, to see that they are Believers? Wouldest thou then have it fare so with thee? Wouldest thou have thy very poisons turned into cordials? thy terrors, changed into pleasures? and thy greatest evil made beneficial unto thee? Wouldest thou be loosed from the chains of thy sins, and delivered from the chains of plagues? Wouldest thou have the same Christ, with his precious Blood to free thee, that shall with his Word sentence others? As who would not, except Satan hath strangely bewitched him? If thou wouldest, I say, then learn of this Believer, imitate him in what hath been declared, and what I shall further rehearse touching his knowledge, belief, and life; for I have only broke the thread of my Discourse, to let in this use in way of a Parenthesis; and now I return to finish or complete the foregoing Character, for thereunto may be added as followeth.  
§. 2. He cannot hear 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 himself. He hath an holy care and endeavour in all places and companies, to walk so as he may win glory to God, honour his profession, and give no offence or occasion to the enemies of God to speak evil 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, wisdom, and what other gifts or abilities he hath; neither is he dumb in publishing his praise, nor backward to justify him in his judgements. He will not worship an Image, or God in the Image; he seldom sells things tending to Idolatry, or any other sin, or uses lots in sporting. He fears God, and fears sin, and this dispelle●● in him all other false, fond, and foolish fears, which others that are void of the fear of God, are grievously and perpetually perplexed withal; as namely, he fears not that his serving of God will prove his undoing, he neither fears nor observes the flying of fowls, the signs of Heaven, the sight of a live Snake, the crossing of an Hare, the croaking of a Raven, the screeching of an Owl, the howling of a Dog, the dreaming of Gardens, green Rushes, or dead friends; to eat an Egg in Lent, or flesh on a Friday never racks his conscience; whether the Crow cries even or odd in a morning, or whether he leaves the cross on his right or left hand as he goes; whether it be Childermas Day or not, when he takes a Journey, or undertakes any business, or whether the Salt-seller falls from or towards him, it is all one to him; nor does stumbling at a threshold presage any evil to him at all; he never crosses his breast, nor sprinkles his face when he is to go abroad, nor nails horseshoes at his door, and yet speeds never the worse; neither old Wives, nor Stars are his Counsellors; a Night-spel is none of his guide, nor Charms his physician; Erra Pater is no part of his Creed; neither wears the Ammulets, or Paracelsian Characters about his neck, you shall never hear him talk of luckey handsel, and Fortune to him is an ass; bugs never fright him, nor Fai●ies pinch him, neither will he put confidence in any such superstitious and devilish ●opperies, as the ignorant and superstitious do; no, he will not be beholding to the King of Hell for a shooe●ye.  
§. 3. He seeks the good, and to preserve the peace of the place he lives in, and can comfort himself with this▪ that in his very Calling and public employments, his aim and endeavour is not more at profit or credit then at the glory of God, and good of others; he hath an humble and public spirit; delights in doing good offices, and is active to pleasure others, and can make himself a servant to all that stand in need of him.   

CHAP. XXIII.  
§. 1. NOr is he partial in his obedience, but universal, 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 God's 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 likeness, 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 only 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 seeks the power of godliness than the show of it; and therefore keeps a narrower watch over his very thoughts then any other can do 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 careful to shun the very occasions of sin, or least appearances, or first mo●ions of sin as actual sin itself; not daring to gratify Satan in committing the least sin, or neglect God in omitting the smallest precept.  
§. 2. He does not serve God by the precepts of men, not fear his displeasure for breaking their traditions; neither does he think himself sanctified by outward performances, as do our Formalists and Protestants at large, who stand more upon circumstance than substance, and upon outward privileges then inward graces, but he serves God in spirit, according to Christ's Gospel, for he lives and believes, and hears, and invocates, and hopes, and fears, and loves, and worship's God in such manner as his Word prescribes, without addition or diminution; neither doth he follow the examples of the greatest number, or the greatest men, or the greatest scholars, because Christ hath plainly told him, That few of either sort (compared with the multitude) shall be saved; of which small number he strives to be.  
§. 3. All which he performs with cheerfulness, being ever willing and ready to do good; and in ●incerity and simplicity, with a single heart, without by-ends, as loving righteousness and mercy, and doing good duties merely out of love to God and goodness, and because God commands them that he may be glorified, and others edified thereby; yea he would do what he is able out of love to Christ, though himself should never have credit nor benefit by it here, nor hereafter; earnestly desiring grace that he might more honour him, and grieving that he can perform no be●ter service to so good a Master. He will not (as too many most sordidly do) take liberty to sin, because God is merciful, and forbears to execute judgement speedily; or defer his repentance, because the thief upon the cross was heard at the last hour: but he will even therefore the more fear him because he is merciful; and therefore be holy, because he is not under the Law, but under grace.  
§. 4. And lastly, having thus done, and performed his utmost, not to merit by it, but to express his thankfulness to him that hath done, performed, and suffered so much for him; he confesseth himsel● an unprofitable servant, and that in all he comes far short of performing his duty; yea, he acknowledgeth, that it were just for God eternally to condemn him. Well may he be comforted by the graces which God hath given him, as an earnest penny of those eternal 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 abhors to attribute or ascribe aught to doing, that he counts his very righteousness no better than filthy rags, ascribing every good thought, word, and action which proceeds from him to Free Grace, for he looks back to the rock out of which he was hewn, and is not only 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 only to Christ's obedience, in whom only our good works are accepted, and for whom alone they are rewarded. To shut up all, he endeavours so to live as if there were no Gospel, and so to die as if there were no Law.   

CHAP. XXIV.  
§. 1. Only it remains that you look yourselves in this glass, and ●ry yourselves by this touchstone, for though others may give a shrewd guess, yet the Mother knows best whether the Child be like the Father or no; and the signs of Salvation are to be sought in ourselves, 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 spiritual graces, the beauties of the soul, and good works the beauty of graces; yea, they are as inseparable as the root and the sap, the Sun and its light; and as Fire may be discerned by heat, and life by motion, so a man's faith may be discerned by the fruits of it. Nor can any one be deceived except he desires to deceive himself, for every particular man is either the Child of God, or the Child of the Devil, as Chrysostom hath it, for there is not a mean betwixt them; and there be more differences between the Children of God, and the Children of the Devil, than there are between Men and Beasts, whereof I have named not a few; for whatsoever you may find the one (herein set forth) to speak, think, or do, the other does the contrary; and to have the true Character of an unbeliever you need but read this character of a true Believer backward, understand all by the rule of contraries and be satisfied; I speak this to Naturians only, for the regenerate man knows the one to be so by what he is, and the other by what he hath been; neither is there one of all these signs or characters but each experienced Christian finds it in some degree written in his heart, as his conscience can bear me witness. And would you know whether you belong to Christ? This will inform you, you will (by help from above) endeavour to bring into captivity every thought and thing to the obedience of Christ, 2 Cor. 10. 5. 1 Joh. 2. 4▪ but so have not you in the least so long as you love not, or any way oppose the people of God; for the very first part of conversion is, to love them that love God, 1 Ioh. 3. 10. yea in reason, if the Image of God by faith were repaired in thee, thou couldst not but be delighted with those that are like thyself. And what saith S. John, He that pretends interest in God, or Christ, and keepeth not his commandments, is a liar, and the truth is not in him, 1 Ioh. 2. 4. and in the third Chapter and eighth Verse he affirms plainly, That all wilful Sinners are the devil's servants. And indeed, let men flatter themselves, or pretend what they will, it cannot be denied but the fruit tells best the name of the Tree; the conversation above all shows who carries the bridle of the will, whether God or Satan: and did not men purposely shut their eyes, and stop their ears, and harden their own hearts, lest they should see, and hear, and so be converted, as our Saviour himself speaks, Metth. 13. 15. they could not but know that the whole Bible beats upon this: It is Saint Paul's everlasting rule, Rom. 6. 16. Ye are his servants to whom ye obey. And Saint Peter's infallible Doctrine, 2 Pet. 2. 19 Of whom a man is overcome, unto him he is in bondage. And Saint John's, In this are the Children of God known, and the Children of the Devil; whosoever doth not righteousness is not of God, but of the Devil, 1 Ioh. 3. 8, 10. And after this manner does our Saviour reason with the Jews, Ioh. 8. 33, to 48. See then whose Commands ye do, Gods, or Satan's; if Satan's, then saith Saint John, Let no man deceive you through vain words, for he only that doth righteousness is righteous, and he that doth unrighteousness is of the devil, 1 Ioh. 3. 7, 8. wherefore if thou art a common Drunkard, or a continual Swearer, or an usual companion of Harlots, or an accustomary Deceiver, or a frequent ●landerer of thy Neighbour, or an open and common Sabbath-breaker, or canst thou boast of thy sin and mischief, or defend it? If thou makest no conscience of Praying in thy Family; if thou callest evil good, and good evil; if thou hatest thy Brother for doing that which is good, as Cain did Abel; if Ismael-like thou mockest, or Cham-like thou scoffest at the religious, or usest bitter jests against them, though it be under the notion of roundheads, Puritans, Sectaries, Black-coats, or the like; if thou raisest slanders of them, or furtherest them being raised; if thou dost rejoice at the secret infirmities of the godly, or open scandals of Hypocrites; if thou dost carp and fret against the Word, refusing to heart it, or withstandest the preaching of it; if being a Minister thou disgracest or r●vilest the godly in thy preaching, so making sad the hearts of the righteous, or justifi●st the wicked, so strengthening them in their evil courses by preaching unto them peace: if thou hast a base esteem of God's people and their ways, and thinkest the worse of a man for scrupling small matters; if thou makest Religion a cloak for villainy, if thou dost borrow, or run in debt without care to pay again; if thou delightest in cruelty, if thou takest no care to provide for thine own Family; if thou hadst rather the wicked should bear rule then the godly: if thou art an enemy to reformation, if thou hadst rather disobey God then displease great ones: if thou desirest peace without any respect to truth; if thou dost allow thyself in the practice of any known gross sin, if thou takest liberty to sin because God is merciful, and forbears to execute judgement speedily; if thou dost not believe all things to be ordered by God's providence, and in particular acknowledge him in all thou either receivest or sufferest; if thou murmurest when thou wantest any thing, without ever thinking of the many things thou hast beyond thy desert; if thou canst hear God blasphemed and dishonoured, without being moved thereat; if the scandalous lives of Professors, or the multitude of Heresies that are daily broached make thee think, and speak evil of the way of truth; if thou didst never see thyself out of measure sinful, as being many ways guilty of the breach of every of the commandments in particular, and so in a lost condition, utterly despairing of all help in thyself, acknowledging that thou hast deserved all the plagues of this life, and of that which is to come; if thou art not as 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 vows, and promised amendment when the rod was on thy bac●, 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, voice; if thou findest not the Word more quick, and powerful, and sweet, and efficacious than any other writings; if it; and the Spirit going along with it hath not brought thee out of darkness into marvellous light, in comparison of thy former darkness; if thou art ignorant of the principles of Religion in the midst of so much light and means, and canst not yield a reason of the hope that is in thee; if thou dost not find a manifest change in thy judgement, affections, and actions from what they were by nature; if the old man hath not changed with the new man; worldly wisdom 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 wholesome words, fleshly works for works of righteousness, &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 combat 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 devil's 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 Christ's, 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 weakness of his faith and love, as for the most part the true Christian is as ●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 John 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 God's 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 less, 2 Cor. 8. 12. as is manifest by that Parable of the Talents, Matth. 25. 20. ●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 mor●, who is both the Father of mercies, and the author 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 righteousness; 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 God's sight are equal. Well might I doubt of my salvation, says Bradford, feeling the weakness of my faith, love, hope, &c. if these were the cause● of my salvation, but there is no other cause of it, or of God's 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 statu●e and understanding, until we attain to glory, which is grace perfected; yea, grace in its growth is but like the change of a man's hair from black to grey, or the growth of a Tree, which is not accomplished in a month, or a year, but in many years we not perceiving how.  
§. 4. Fourthly, consider also that the best have their fail●ngs, as had Abraham, jacoh, David, Peter, &c. you have heard of the patience of Ioh, saith Saint James, and have we not heard also of his fits of impatiency? Yes, but it pleased God mercifully to overlook 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 nevertheless 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 errors 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 enable 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, lest the former considerations should not serve, answer me ingeniously to these questions:  
Dost thou not find that the Word and Spirit hath wrought an apparent change in thy judgement, 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 God's mercy made in Christ? Dost thou not love God, and the people of God; yea, art thou not prone to speak in their defence when thou hearest them reviled, and contemned by wicked and ungodly men? Dost thou not rejoice when the righteous are exalted, and grieve when the wicked bear rule? Dost thou not desire and pr●y for the salvation of others? Is it not grievous to thee to hear God blasphemed, and dishonoured? Dost thou not make conscience of sanctifying his Sabbaths? Art thou not as conscientious alone, and in private where God only sees thee, as if thy greatest enemy, or all the world did behold thee? Dost thou not make conscience of evil thoughts▪ grieve for thy unprofitableness under the means of grace, for the evil which cleaves to thy best actions, and for sins of omission? When thou dost any thing amiss dost thou not accuse thyself? if any thing well, dost thou not give all the praise to God? Whatever thou enjoyest on this side Hell, dost thou not think thyself unworthy of it? Dost thou not more fear the want of grace then con●ide in what thou hast? Art thou not evil spoken of for well doing? Dost thou not love zeal and devotion in others? Thou art not of a reprobate judgement, touching things, actions, and persons, accounting good evil, and evil good, nor dost thou think the worse of a man for having of a tender conscience: Thou art not so offended when offences come as to think the worse of the way of truth, yea, when strange things happen dost thou not make a wholesome construction thereof? If so, my soul for thine thou art a true Believer, and not an hypocrite, whatever thy failings be; yea, if thou shouldest find but a few of these signs in thyself, thou needest not much fear thine estate, for a few Grapes will show that the plant is a Vine, and not a thorn; yea, where there is any one grace in truth, there is every one in their measure: if thou art sure thou hast love, I am sure thou hast faith; for they a●e as inseparable as fire and heat, life and motion; and so of other graces.  
6.§. But sixthly, for I will go yet further with thee; suppose nothing that I have hitherto said will satisfy thee, and that thou wilt not acknowledge any of these graces to be in thee, yet still thy case may be good enough: for a Christian in times of spiritual distemper and desertion, is as one in a swound, in which case the soul doth not exercise her functions, he neither hears, nor sees, nor feels, yet she is still in the body: Christ is as the Sun to our souls, and we are like Elementary bodies; which lighten and darken, cool and warm, die and revive; as the Sun presents or absents itself from them. Whence it comes to pass that we have so much crying out in horror of conscience, I am damned, I am damned; yea, it is a wonder to see how many truly humbled sinners, who have so tender consciences, that they dare not yield to the jest vill for the world's goods, and refuse no means of being made better; turn every probation into reprobation, every dejection into rejection; and if they be cast down they cry out, they are cast away; but in such distempers a man is not a competent Judge in his own case, as in human Laws there is a nullity held of words and actions extorted, and wrong from men by fear; because in such cases a man is held not to have power, or command in some sort of himself. A troubled soul is like troubled water, we can discern nothing clearly in it; wherefore in such cases a man must call to remembrance the times past, and how it hath been with him formerly, as David did, Psal. 77. 2, to 12. and likewise Job, chap. 31. Thus must thou do, and then if ever thou hadst true faith wrought in thy heart it can never be clean extinguished; and so of love and godly sorrow, for the gifts and calling of God are without repentance, as it is, Rom. 11. 29. I the Lord change not. Mal. 3. 6. And the weakest ●aith, if true, though it be not the like strong, yet it is the like precious faith to that of Abraham's, whereby to lay hold and put on the perfect righteousness of Christ; yea, the truth of grace, be the measure never so small, is always blessed with perseverance; and if grace but conquer us first, we by it shall conquer all things else, whether it be corruptions within us, or temptations without us; yea, to speak rightly, thou art the better to be thought of, and the less to be feared for this thy ●ear, for no man so truly loves, as he that fears to offend: and good is that fear which keeps us from evil acts, yea, as a bleeding wound is better than that which bleeds not, so thy very complaint of sin springing from a displeasure against it shows, that there is something in thee opposite to sin, viz. that thou art penitent in affection, though not in action; even as a child is rational in power, though not in act; neither was the Centurion ever so worthy as when he thought himself most unworthy; for all our worthiness is in a capabl● misery.  
7.§. But here by the way observe one caution, as the Pl●ister must not be less than the s●re, so the tent must not be bigger than the wound. Though the grievousness of our sins should increase our repentance, yet they should not diminish our faith, and assurance of pardon and forgiveness. Because the Law is not more a glass to show us our ●ins, than the Gospel is a Fountain to wash them away; wherefore cast not both thine eyes upon thy sin, but reserve one to behold the remedy; look upon the Law to keep thee from presumption and upon the Gospel to keep thee from despair; this is both a sweet and an even course. But as an empty Vessel close luted, though you throw it into the midst of the Sea, will receive no water, so all pleas are in vain to them that are deafened with their own fears; for as Mary would not be comforted with the sight and speech of Angels, no not with the sight and speech of Jesus himself, till he made her know that it was Iesu●; so until the Spirit of God sprinkleth the conscience with the blood of Christ, and sheds his love into the heart; nothing will do, no Creature can take off wrath from the conscience, but he that set it on; wherefore the God of peace give you the peace of God, which passeth all understanding, yea, O Lord, speak thou music to the wounded conscience, thunder to the seared; that thy Justice may reclaim the one, thy mercy relieve the other, and thy favour comfort us all with peace and salvation in Jesus Christ.   

CHAP. 26.  
1.§. The comfort of what hath been said in these seven last Sections, is intended and belongs to weak Christians, troubled consciences, and those that would fain do better; but let no unbeliever, impenitent, or profane person meddle with it, for all such are to know that their very best services, as praying, and fasting, and receiving, and giving of alms, &c. (because they are not done in faith, and obedience to the Word, and that God may be glorified thereby) are no better in God's account then if they had slain a Man, or cut off a dog's neck, or offered swine's blood, or blessed an Idol, as himself affirms, Isa. 66. 3. Nor will God accept of any action, unless it flows from a pious and good heart, sanctified by the Holy Ghost; yea, civil honesty severed from true piety, humility, saving knowledge, sincere love to God, true obedience to his Word, justifying faith▪ a zeal of God's glory, and a desire to edify and win others, God will neither accept nor reward, but account of their moral virtues as of shining or glistering sins; because they spring from pride, ignorance infidelity, self-love, and other such carnal respects, as many examples prove, namely, Cains sacrificing, 1 John 3. 12. the Jews fasting, I●a. 58. those reprobates preaching in Christ's name, and casting on't Devils, Matth. 7. 22, 23. and the like, whose outward works were the same which the godly perform; and what saith Austin most excellently, There is no true virtue where there is no true Religion; and that conscience which is not directed by the Word, even when it does best does ill, because it doth it not in faith, obedience, and love.  
2.§. Secondly, let them know, that being out of Christ, they are bound to keep the whole Law, Gal. 5. 2, 3. or stand liable to suffer the penalty thereof for not keeping it; for though this be the condition of the New Covenant, Believe and thou shalt be saved; yet all that they have to trust unto is, Do this and live, Rom. 10. 5. and cursed is every one that continueth not in all things which are written in the Book of the Law to do them, Gal. 3. 10. And I wish that they would seriously think of it, and what need they have of Christ, whom they rather persecute than obey his Gospel in love.  
3.§. Indeed let them get a true lively and justifying faith; Put ye off, concerning the former conversation, the old man, which is corrupted through the deceivable lusts, and be renewed in the spirit of your minds; and put on the new man, which after God is created in righteousness and true holiness, Ephes. 4. 22, 23, 24. and then Christ, and all his benefits and promises will belong unto you, but not before; in the mean time you are in your blood, Ezek. 16. 6. and have to answer not only for your original guilt, but for every thought, word, and action of yours from your infancy, Matth. 9 12, 13. Luke 1. 53. Gal. 5. 1, to 7. enough to stared you, if you be not stark dead.   

CHAP. 27.  
1.§. But perhaps thy heart and conscience is not only Sermon, but Thunder-proof, and then nothing will do good upon thee (the case of all incorrigible ones) yea most men now adays are judgement-proof; and let them be never so clearly convinced from the Word that they are in a dangerous condition, all thoughts thereof presently pass away like the sound of a Bell that is rung; or if not, Satan can furnish them with an evasion, be the case what it will: amongst many of his delusions I will mention two of the principal, and which I hold to be the strongest bars to keep men out of Heaven that can be named.  
The first is this, Never regard (will he say to a poor soul) what a few 〈◊〉 ●●●●holy Precisions say, when every one doth so and so; or every on● is of this or that judgement; yea, do not such and such the like, who are wiser, and greater, and better men than yourself? They are of another mind, neither do they trouble themselves so much about Religion, & yet they look to speed as well as the precisest; yea, will he say, Do ye not see many Ministers & great professors of Religion, who pretend it is good being religious and holy, and press others to it, that do only pretend it, for they live as loosely, and deal as unjustly as any other men; and they are not ignorant of what they do, and this you may be sure of, that if they did speak as they think they would do as they speak; therefore what should ye be so singular, will ye be wiser than all your friends or neighbours; yea, then ninety and nine parts of the kingdom? What a mad conceit were this? then yields the poor soul, and counts it a pleasure too that he is seduced, and by this kind of Sophistry Satan prevails with millions; yea, I have ever noted that this one artless persuasion of others do so, prevails more with the world than all the places of reason; but this plea or argument is not more common and taking than it is so●tish and dangerous, if it be well look into; for besides that it is God's express charge, Thou shalt not ●ollow a multitude to do evil, Exod. 23. 2. and Saint Paul's everlasting rule, ●ashion not yourselves like unto this world, Rom. 12. 2. Our Saviour Christ hath plainly told us, That the greatest number go the broad way to destruction, and but a few the narrow way which leadeth unto life, Matth. 7. 13, 14. And Saint John, That the number of those whom Satan shall deceive, is as the sands of the sea, Revel. 20. 8. and 13. 16. Isa. 10. 22. Rom. 9 27. yea, that the whole world lieth in wickedness, 1 ●ohn 5. 19 whereas those whom Christ hath chosen out of it, and that believe the Gospel, are but a little flock and few in number, Luke 12 32. Revel. 3. 4. Isa. 53. 1. Rom. 10. 16▪ 2 Cor. 4. 4. which testimonies have proved true in all former Ages; there could not be found eight righteous persons in the old world,, for one was an impious Cham, all Sodom afforded not ten; Eliah could say, I only remain a Prophet of the Lord, but Baal's Prophets are four hundred and fifty, 1 Kings 18. 22. And Micha complains of the multitude of the wicked in his time, and small number of the faithful, Micha. 7. 2. Behold, saith Isaiah, I and the Children whom the Lord hath given me, are for signs and wonders i● Israel, Isa. 8. 1. 8. so few and ra●e that they were gazed upon as monsters. And what saith the Lord himself, Though the number of the children of Israel be as the sand of the sea, yet but a remnant shall be saved, Isa. 10. 22. Rom, 9 27. Neither hath it been otherwise since the Gospel, the whole City went ou● to send Christ packing, not a Gadaren was found that either dehorted his ●ellow, or opposed the motion, Matth. 8. 34. When Pilate asked, What shall be done with Jesus? all with one consent cried out, Let him be crucified, Matth. 27. 22. there was a general shout for Diana for two hours together, Great is Diana of the Ephesians; not one man took Paul's part, Act. 19 34. yea, the Jews told Paul that his Sect was everywhere spoken against, Acts 28. 22. yea, all, both small and great, rich and poor, free and ●●nd receive the mark of the Beast in their foreheads, Rev. 13. 16. so that number is but an ill sign 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 mo●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 ●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 only, but of his acceptation also, for God esteems more of virtue clad in rags, then of vice in velvit; he tespects a man not for his greatness, but for his goodness; not for his birth, but for his New Birth; not for his honour, but for hi● holiness; not for his wealth, bu● for his wisdom: The righe●ous, ●aith Solomon, is more worthy than his neighbour, Prov. 12. 26. and, Better is the poor that walketh uprightly, than he that perverteth his ways, though he be rich, Prov. 28. 6. and thus the Bereans are reputed by the Holy Ghost, More noble men than they of Thessalonica, because they received the word with all readiness, 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 doorkeeper in God's house; that godly Constantine rejoiced more in being the servant of Christ, then in being Emperor of the whole world; that Theodosius the Emperor preferred the title of Membrum Ecclesiae before that of Caput Imperii, professing that he had rather be a Saint and no King, than a King and no Saint; yea, Ignatius said, he had rather be a Martyr then a Monarch. Besides, experience proves greatness, nobility, and riches, to be a most deceitful rule to walk by; for, the Kings of the earth ●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 less than 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 Judah 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 God's peculiar and chosen people out of all the world; and lastly, when the Rulers sat in counsel against Christ, none spoke for him but Nicodemus, Joh. 7. 50, 51. All which shows; that it is neither a good nor a safe way to imitate other men's examples, be they never so rich, never so great; or if we sin 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 Sodom's Just, they were all consumed with Sodom's fire, Jude 7.  
3.§. But thirdly, admit thou couldst allege 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 c●nfound the wise, 1 Cor. 1. 26, 27, 29. yea, the preaching of Christ crucified was foolishness 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. 2●. 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 God's 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 endued with great knowledge and other singular virtues, but defaced them all by hating Christianity, and opposing the power of godliness) 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 soothsayers (saith God) and make them that conjecture sooles; I will turn the wise men backward, and make their knowledge foolishness, Isa. 44. 25. And again, He taketh the wise in their own craftiness, and the counsel 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 show, 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 custom 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 deceitful 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 God's ●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 show us whether we do misbelieve or mislive, 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 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 dial or Clock of his life by this sun, he who directeth not his course in walking by this North-pole, or Load-star, but by the wavering, uncertain, and movable stars of custom, example, reason, and good intentions, sails without a C●mpasse, and may look every minute to ●e swallowed up in the Ocean of sin and judgement; nor will any that have grace in their hearts make custom, example, or the badness of the times a cloak to excuse their conformity in evil courses, but rather a spur to incite them to be so much the more careful not to be swayed with the common stream; and happy is that man who makes another's vices steps to climb 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 useful fuel? If the Air be generally infectious, had we not need to be so much the more strict in our Diet, and careful in the use of wholesome preservatives? Nor is singularity in such cases only lawful but laudable, when vice grows into fashion, singularity is a virtue; 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 endeavour to repair the common ruin with a constancy in goodness; that can resolve with Joshua, Whatever the world doth, yet I and my house will serve the Lord, Josh, 24. 15. It was Noah's happiness in the old world, that he followed not the world's fashions; he believed alone when all the world contested against him, and he was saved alone when all the world perished without him. It was Lot's happiness, that he followed not the fashions of Sodom. It was Abraham's happiness, that he did not like the Chaldeans; Daniels happiness, that he did not like the Babylonians. It was good for Job that he was singular in the Land of us; good for Nicodemus, that he was singular among the Rulers, as now they all find to their great comfort, and exceeding great reward; yea, it was happy for Re●ben, that he was opposite to all his Brethren; happy for Cale● and Joshua, that they were opposite to the rest of the Spies; happy for the Jews, that their customs were divers, and contrary to all other people, though Haman was pleased to make it their great and heinous crime, Ester 3. 8. Happy for Luther that he was opposite to the rest of his country, and no less happy shall we be, if with the Deer we can feed against the wind of popular applause; if with the sturgeon or crabfish we can swim against the stream of custom and example; if with Atticus we can cleave to the right, though losing side; or if we do not, we shall miss of the narrow way, and consequently fail of entering in at the strait 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 & Pontius Pilate, & all the Rulers, & the whole Nation of the Jews, together with a world of the Romish Faction be against us? and certainly if thou wert not a fool, thou wouldest hold it better to be in the small number of Christ's little flock which are to be saved, then in the numerous herds of those goats that are de●●●●ated to destruction: and so much for answer to Satan's first plea or objection. But,   

CHAP. 29.  
1.§. Secondly, he hath a worse and more dangerous delusion than this. For if he see a man convinced that he is nothing so as he ought to be, (that he may keep him still impenitent) he will say unto him, Trouble not thyself with these things; dost thou not know that God is merciful, and that Christ came into the world to save sinners? witness the Thief upon the cross who was heard, and saved by him at the very last hour; and upon this ground a world of men in a carnal presumption go on to destruction, without ever bethinking themselves; for say they, Let the worst that can come, repentance at the last hour, and saying, Lord, have mercy upon me, will make all even, otherwise God is not so good as his word; who ●aith, At what time soever a sinner repenteth, &c. But let the argument be well scanned, and this will be sound as sottish, deceitful, and dangerous as the other; wherefore that Satan, (who is always a liar) may not by his cunning delusions gull you of your souls, and plunge you into everlasting horror; consider with me in the first place, that as God is merciful, so he is also just, and true, and speaks as he means in his Word; yea, he is truth itself, and his Word is the ground and touchstone of all truth; wherefore If any spirit or an Angel from Heaven cross the written Word, we are to hold him accursed, Gal. 1. 8, 9 Now we shall find, that salvation is not more promised to the godly (in any part of the Bible, Old Testament or New then eternal death and destruction is threatened to the wicked, as you may see, John 5. 28, to 47. Heb. 12. 29. Deut. 4. 24. and 29. 19, 20. 1 Cor. 6. 9, 10. Gal. 5. 21. Revel. 21. 8. 2 Thess. 2. 12. Ier. 16. 13. Matth. 7. 13, 14. & 25. 34, 41. James 2. 13. I John 3. 6. Luke 13. 24. 1 Pet. 4. 18. yea, God hath sufficiently manifested his justice and severity already in punishing sin, and pouring vengeance upon those that have provoked him, as upon the Angels, our first Parents▪ and all the race of mankind; upon the old world▪ upon whole Monarchies and Empires, upon whole Nations, Cities and Families, upon divers particular persons, as upon Pharaoh, Nada●, and Abihu, Chora, Dathan and Abiram with their 250 Captains, and many thousand of the Children of Israel, upon Hamam and Balaam, Saul and Doeg, Absalon and Achi●ophel, Aha● and Jezabel, S●enacharib and Nabuchadnezzar, the two Captains and their fifties, Herod and Judas, Ananias and Saphira, with a world of others; yea, how severely hath he dealt with his own children when they sinned against him? viz. with Moses, and Aaron, and Eli, who w●re in singular ●avour with him; yea with David, a man after God's own ●eart, and that after his sin was remitted; and lastly, with his own Son, that no sin might go unpunished, which may make all impenitent persons tremble; for if God were so just and severe to his own Son, that nothing would appease him but his death on the cross, how can the wicked his enemies look to bespared? and if God's own Servants, who ar● as dear and near to him as the apple of his own eye, or as the signet on his right hand, suffer so many and grievous afflictions here, what shall his adversaries suffer in Hell? But because thou shalt have nothing to object, wilt thou believe Christ himself, whom thou thinkest came to save ●ll indifferently▪ if thou wile, turn but to Matth. 25. and he will tell thee, that at his coming to J●dgement he will as well say to the disobedient, Depart from me, ye cursed, into everlasting fire, which is prepared for the Devil and his Angels; as to the obedient, Come ye blessed of my Father, inherit the kingdom of heaven prepared for you from the foundation of the world, vers. 34, 41. Again, lest any should be over-confident, he tells all men plainly, that the gate of heave● is so straight that few shall find it, Matth. 7. 13, 14. and that many shass s●ek to enter thereat, and shall not be able, Luke 13. 24. And that many are ca●●ed, (viz. by the outward ministry of the Word) but ●ew chosen, Ma●th. 20. 16. & 22. 14. Sad predictions for such as apply Christ's Passion as a warrant for their licentiousness, not as a remedy; and take his Death as a licence to sin, his cross as a Letters Patent to do mischief. O that men would seriously think upon these Scriptures, together with that, 2 Thess. 1. 7, 8, 9 where the Apostle tells us, that the Lord Jesus shall come the second time in flaming fire, to render vengeance unto them that know him not, and that obey not his Gospel, 1 Pet. 4. 18. where the Holy Ghost tells us, that even the righteous shall s●arcely be saved. And Deut. 29, 19 to 29. where God tells us expressly, that he will not be merciful unto such as flatter themse●ves in an evil way; but that his wrath and jealousy shall smoke against them, &c. and that if we will not regard nor harken unto him when he calls upon us for repentance, he will not hear nor regard us, when in our distress and anguish we shall call upon him for mercy: but even laugh at our destruction, and mock when our ●ear cometh, Prov. 1. 24. to 33. and that he will recompense every man according to his works, ●e they good or evil, Revel. 20. 13. & 22. 1●. Rom. 2. 6. Ezek. 7. 4, 8, 9 & 9 10. & 11. 21. & 16. 43. but this is the misery, and a just plague upon our so much formality and profaneness under our so much means of grace, there be very few men that make not the whole Bible, and all the ●ermons they hear, yea the checks of their own consciences, and the motions of God's Spirit utterly ineffectual for want of wit and grace to apply the same to themselves; but to go on.  
2.§. Secondly, we shall find that though Christ in the Gospel hath made many large and precious promises, yet there are none so general which are not limited with the condition of faith, and the fruit thereof un●eigned repenta●ce, and each of them are so tied and entailed, that none can lay claim to them but true Believers which ●epent, and turn from all their sins to serve him in holiness, without which no man shall see the Lord, Heb. 12. 14. and 5. 9 Mark 16. 16. John 3. 36. Isa. 59 20. Neither was it ever heard that any ascended into Heaven without going up the stays of obedience and good works, that any have attained unto everlasting life without faith, repentance and sanctification, for even the Thief upon the cross (whom you ignorantly allege) believed in Christ, and showed the fruits of his faith in acknowledging his own sin, reproving his fellow, and confessing our Saviour Christ even then when his Apostles denied and forsook him, in calling upon his name, desiring, and confidently trusting by his means and merits to have everlasting life. And indeed, the very end of God's electing, and of Christ's redeeming us was, That we might ●e holy, Ephes. 1. 4. Matth. 19 17. and therefore he binds it with an Oath, That whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their lives, Luke 1. 70. to 76. 1 Pet. 2. 24. they therefore that never came to be holy were never chosen, never redeemed; other Scriptures to this purpose are many, see only, Tit. 2. 12, 14. 1 Pet. 2. 24. Matth. 19 17. nor aught any indeed to call upon Christ, or once to name him with their mouths, except they depart from iniquity, 2 Tim. 2. 19 Neither doth the thief's example make any whit for the comfort of procrastinators; for First, we read not that ever he was outwardly called until this very hour; Secondly, though there was one saved at the last hour that none might despair, yet there was but one that none should presume; and millions who had less iniquity have found less mercy. Thirdly, the thief's conversion was one of the Miracles, with the glory whereof our Saviour would honour the ignominy of his cross. Again, Fourthly, the Thief was saved at the very instant of time when our Saviour triumphed on the cross, took his leave of the world, and entered into his glory. Now it is usual with Princes to save some heinous Malefactors at their Coronation, when they enter upon their kingdoms in triumph, which they are never known to do afterwards, which circumstances being rightly considered, together with the wonderful change so suddenly wrought in him, as I showed before, his example will yield little encouragement to men of thy condition; nor was his sudden conversion ever intended in God's purpose for a temptation, and yet by Satan's policy working upon wicked men's depraved judgements, and corrupt hearts in wresting this Scripture, it hath proved (by accident) the loss of many thousand souls, and take heed it prove not thy ●ase; to which end let not Satan any longer bewitch you, so to think upon God's mercy, as in the mean time to forget that he is also just and true; and so much for answer to those two objections, which Satan finds more prevalent than all the rest he is able to invent.   

CHAP. 30.  
1.§. Now to wind up all with a word of exhortation, if thou be'st convinced, and resolvest upon a new course, let thy resolution be peremptory and constant, and take heed thou harden not again, as Pharaoh, the Philistines, the young man in the Gospel, Pilate and Judas did. Resemble not the Iron which is no longer soft than 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 again when they are come to shore; for that good (saith Gregory) will do us no good which is not made good by perseverance. If with these premonitions the Spirit shall vouchsafe to stir up in thine heart, any good motions and holy purposes to obey God, in letting thy sins go, quench not, grieve not the Spirit, 1 Thess. 5. 19 return not with the Dog to thy vomit, lest thy latter end prove sevenfold worse than thy beginning, Matth. 12. 43, 45. As it fared with Julian the Apostate, and Iuda● the traitor. O it is a fearful thing to receive the grace of God in vain; & a desperate thing being warned of a Rock, wilfully to cast ourselves upon it! Neither let Satan persuade you to defer your repentance, no not an hour, lest your resolution proves as a false conception which never comes to bearing; for as ill Debtors put off their Creditors, first one week, than another, till at last they are able to pay nothing, so deal delayers with God. Besides, death may be sudden, even the least of a thousand things can kill thee, and give thee no leisure to be sick.  
2.§. Secondly, or if death be not sudden, repentance is no such easy work as to be put off to sickness; and though true repentance be never too late, yet late repentance is seldom true; and indeed there is small hope of repentance at the hour 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 sin in the heart as with a tree planted in the ground, which the longer it groweth, the harder it is to be plucked up; or a nail in a post, which is made faster by every stroke of the Hammer: As what saith the Holy Ghost, Can the Black Moor change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil, Jer. 13. 23.  
3.§. Thirdly, or suppose after many years spent in the service of sin and Satan thou art willing to relinquish thy lusts, and offer to God thy service and best devotions at the last gasp, will he accept of them? No, he hath expressly told us the contrary, Prov. 1. 24▪ to 32. yea, is it likely that God will accept of thy dry bones when Satan hath sucked out all the marrow? That he will give his heavenly and spiritual graces at the hour of death, to those who have contemned them all their life? Yea, is it not most just and equal if God will not be found of those that were content to lose him? If he shut his ear against their prayers calling to him for pardon, that stopped their ears against hi● Voice 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 tomorrow's conversion; if in any reasonable time we pray he will hear 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 pitied; the foolish Virgins knocked, but wore denied: and so thousands have cried unto God at the hour of death, and found no repen●ance, but they died as they lived, and went from despair unto destruction. Wherefore, as you tender the good of your own soul, set upon the work presently; provide with Joseph for the dea●th to come; and with Naob in the days of thine health build the Ark of a good Conscionce against the floods of sickness; imitate the Ant, who provides her meat in Summer for the Winter following; yea, do it while the yearning bowels, the bleeding wounds, and compassionate arms of Jesus Christ lie open to receive you; whiles ye have health, and life, and means, and time to repent; and make your peace with God. As you tender (I say) the everlasting happiness and welfare of your almost lost and drowned soul, as you expect or hope for grace or mercy, for joy and comfort, for Heaven and salvation, for endless bliss and glory at the last; as you would escape the direful Wrath of God, the bitter Sentence and doom of Christ, the never dying sting and worm of Conscience, the tormenting and soul-scorching flames of Hell, and everlasting separation from God's bli●full presence, abjure, and utterly renounce all wilful and affected evil. To which end;  
4.§. In the next place, be diligent to hear God's Word powerfully preached, which is the sword of the Spirit, that killeth our corruptions, and that unresistible canonshot, which beateth and battereth down all the strong holds of unn and Satan.  
5.§. Thirdly▪ ponder and meditate seriously on God's inestimable love towards us, who hath not spared to give his only beloved Son out of his bosom to die for us, and to purchase thereby every good thing we do enjoy either for soul 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 eternal salvation thereunto, and often force thee to break 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.  
6.§. Fourthly, consider that the Lord beholdeth thee in all places, and in every thing thou dost; even as the eyes of a well-drawn Picture are fastened on thee which way soever thou turnest; yea, consider him as a just judge, who will not let sin go unpunished, and this will make thee keep a narrower watch over thy very thoughts then any other can do over thine actions.  
7.§. Fifthly, if thou wilc be safe from evil works, avoid the occasions at least if thou wilc keep thyself from iniquity, have no fellowship with the workers of iniquity, for it is not more hard to find virtue in evil company then to miss vice; They were mingled among the Heathen (faith the Psalmist) and what follows, they learned their works, Psal. 106. 35. yea, how soon was peter changed, with but comning into the High priest's Hall; and the like with David and Solomon, which made David to say so soon as he had considered it, Depart from me, all ye workers of iniquity, for I will keep the commandments of my God, Psal. 119. 115. knowing that he could not do the one without the other. And indeed, the choice of a man's company is one of the most weighty actions of our lives, for our future well or ill-bing depends on that election, and many a man had been good that is not, if he had but kept good company.  
8.§. Sixthly and lastly, but chieftly & principally, omit not to pray for the assistance of God's Spirit, otherwise thy strength is small; yea, except God give thee repentance, and remove all impediments that may kinder, thou canst no more turn the self than thou couldst at first make thyself; We are not sufficient of ourselves to think, much less to speak, lest of all to do that which is good, 2 Cor. 3. 5. John 15. 4, 5. we are swift to all evil, but to any good immovable; 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 Sun when it ariseth; importune him for grace, that thou Mayest firmly resolve; speedily begin, and continually persevere in doing, and suffering his holy Will; desire him to inform and reform thee so, that thou Mayest neither misbelieve nor mislive; to regenerate thy heart, change and purify thy nature, subdue thy reason, rectify thy judgement, ●e●orm and strengthen thy will, ●enue thy affections, and beat down in thee whatsoever stands in opposition to the sceptre of Jesus Christ; no● 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 thankful, and when God hath the fruit of his mercies, he will not spare to sow much where he reaps much. Consider what I say, and the Lord give you understanding to strive after those graces, wherewith a 〈◊〉 Believer is qualified; and whereof I have given you a Copy in the foregoing Character.  
FINIS.   

WE have perused this Treatise, and approving it to be very pithy, pious, and profitable, We allow it to be printed and published.  

John Downame.  
Thomas Gataker.    

THe Reader may think it strange, that the Proofs are not alleged in some part of this Character: but they were found to ●e so many in number, that the very pointing to them would have taken up near as much room as the matter itself; ●nd so have doubled the charge, which in these times 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.   

London, Printed by R. & W. Ley●●urn. 1653.