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Full text of "A Saint Or a Brute.: The Certain Necessity and Excellency of Holiness, &c ..."

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lemovinl ^a\ 



"II 



A 



,S A INT 
BR UT E^ 

The Cerim !S(fiMfiitj and Extellency 

of Holmjsj&c- SopUinly ptoved,and urgent- 
ly applyed, asbythtblefsingof God may convince 
and fave the miferaUe, impeniteot , ungodly Senfoa- 
lifts, if they wfll adc let the Devil biodet than ftom a 
^obcrandiinoasmdiiiguiicoBGdeniiga 



I To be Communicated by the Charitable, that dtfite the 

1 Convcrfioii udSalncion of fouls, wtile the Paiience of 
God, and the day of GrKc and Hope continue. 



By. Richard paxttr- 



the Firft Fartf 

Shewing the JJccf^tty of Holinefi. 



LOJtBOS, . 
Printed by J!. W. (at irtmi Tpn, at the three daggen 
TKrlttt-fnti, and NevM 5ffl>aH«xBookfeller-ac 
Mirmimfitr, Ant Bmi. if't*. 

T"''~~~ 






sV 



f / 




.>1 



t I 



7-s i-se 

7 



jTo my ieirif hekfvedVrimdt, the hhahiJ 

' ttmts ^Kederminfter in Worcefter-j 

fliire ; aadmylate Auditors in the,Citji^ 

mdon : Qmfrming (jrace, ynth 

nee. Love andTeace he multir-' 



VearFrimds,, 

jl Nee mpie, thrbugh the great mef (7! 

^ of God, I have liberty to lead yoai 

I a Preacher for your private faau>, 

llies, which may fpeak to you.(tnily! 

and plainly, though not el^antly ) 

vihsa I cannot, a/td when I lie filent in the 

duft. I cake it fot no fmall mercy that I have 

been Co much employed about the Great and; 

At NecefiT 



»t 



l^ecclfary things, io cle(pight of all the malice 
of Satan, who would have entangled tne, and 
taken up my time, in perfonal vindications and 
bacren controver(ies> As I never knew that 
I had one enemy in the world that ever was dc- 
quainted tp'ttb me -^ Co thofe that knoltf me, dif^ 
fwading me from Apologies againft the ^ccufa" 
tiom of thofe that knon> me not , have fpared my 
H^me for better work. Though there Is abouc 
nfcy writings (in whole or part) againftme 
publifhed, ( by Infidels^ Seekers, Familtfis, Bnthw 
fiafis , Quakers , Taplfts, AntincmanSy LeveHers 
Cofenant^eakers , State- (J>yeriers , Qhurch- 
JerXyiseiides impatient dieting 'Brethren^ and 
pendants that took it for the rifing way ) 

find no caufe ( asib the />«'«/int <igf J and rit 

kmm me ) to be at any great care or pains for a 
defence • while malicious lyes do but make 
men wonder, that wrinkled Envy (hould be fb 
mad as to come To naked on the Stage,and fhew 
her ugly deformities to the world , and could 
not flay at leafl till Wit had helpt hei to a 
Cloak. 

I was alfo when I firfl intended Writing un- 
der another temptation ; being of their mind 
that thought that nothii^g ihotild be made 
publike, but what a man had flrft laid out his 

.- choicefl 



«v 




i 

K^ 



9 

,, choicefl: art Upon s I thought to have ac<|uaiii£4 

edtht world with nothing but what was tkt 

> work of Time and ^Uigence : But my confot^' 

ence foon told me, that there was too much . oP 

'^ Pride and Selfinmefs in this . and that HmnUity 

and Stlf-denyal required me to lay by the aficda'. 

j tioh of that ftile, and fparcthat induftrie, which. 

\ ■ tended but to advaoGe my oame with men ^ 

I when it hindred (he maki werk, and aoft my 

end : And Providence drawing forth fome 

popular unpoUfbed Difcourfes , and giving 

them fuccefs beyond my expectation, did there-. 

uke my ielfifh tnoughts> and latisfie me 

e Truths of God do per^m their work 

y their Di'vine Authority , and proper EriH" 

d material Excellency , liian by any oma" 

menu oi fie fhly mjdom : and (as SraeMfatth) 

though I will not defpife an eUgmt ^hyjicim , 

yet will I not thiak my ielf much the happyer, 

for his adding eloquence to his healing art. 

Being encouraged then by ^afmand&cperi- 

ence, I venture thefe popular Sermons into the 

world • and efpecially for the ufe of you , my 

late Auditors , that heard them. I blefs God 

^at , when more worthy Labourers are fain ta 

weep over theif obfti^ate^ unprofitable , uiw 

thankful people, and Tome are driven away by 

A I their 

■ ■ # iff 




0^ 



that injuries ^ and: put to Chake off the duft of 
their feet agaiofl ttem i 1 am rather forced ta 
weep over my own unthankful heart, that did[ 
not lufiiciencly value the mercy of a £iithful 
iock, who parted with me rather as the Epbe" 
(tans with fatd , Jfis 20^ and who have lived 
according to. this ^lain and Necejfary do^rine 
which they have receiiKd : Among whom Pa^* 
pifls, that perfwade men that our do^ne tend- 
eth todiv.i(ioo5, can 6ndno diviiions or fe^ : 
Who have conilantly dilbwned both- the i^m^^' 
tiom ufwfpatims which have (haktH the J^gdim ^^ 
and the JPaStiau. , On/immfitefs y and etritf 
ItHce inthcQmnh , which ^rUe hath;g 
and Homjhidm thi$ trying Age. Among 

I have enjoyed fm very lai^e a propor 
mercy , in the Ubetty dF To long an exercile o£ 
myMrniflry , with Co uoufiial advantage and 
i^ccefs, thael muA be di(ingeiMioufly ifothank^ 
full if I ^ould' murmure and rrotne at the; 
prefentiefbaininghandrof God':^&I mufliay. 
with Paitii, 1 Sam. i^* 25. tlf^lhaUfitttLfa^ 
nfOHrin tUeyns of the, Lord, he wiUbri^g me a^n 
mi /hew me the ^rk and hthitatm ( There or 
fll^hareufemeinhis iervice) ' Sut if he f&y > 
Ihtrve no delight in dtet, behold here ' 4m., kchimds 
t^mM it/eemtthffod untoMmt 

And 







* < 



And now with this Tr^atiTe.let mt f eav« ydk 
thefe few feaTonabk lequefts. 
. 1. Be faithful to your faithful Paftors : Think 
not that you can live in 9rd€r and fafety without 
their Miniftry. When you can, attend their 
fuilih'Mimlhy ! Refiife not their mwe frhvate 
help i Read well my two (heecs for the Miht^' 
ftiy : Where the i4»fid ^aftor ii , there the 
Comth is : Be not either imfmlly indifferent in 
your worfliipping of God , or feef^ifiny ^uoT'^ 
rel/om with what is commanded or pra6ti(ed by 
ethert, nordifobedientto Authority in lawful 
ts. 

laintain ftillyourantient Love and Uni- 
H Peace among your (elves , and improve 
youf company and converfe to the advantage 
.of your fouls. Be daily intetlocutory preacher^ 
to one another .• Speak as the Oracles of God ; 
tnd Preach by a holyi patient, harnik(s,chari« 
table and heavenly life. Tliis kind of Preach* 
ing none can iilence but yeor own cdrti^ti* 
ons, 

]. Improve the profitable books which'are 
^mongyou^ i. Read them frequently, and re- 
verently, and fcrioufly td ybor families • when 
you have called them tageiher, and prayed for 
^ods bleffing; i> Carry them abroad i^itli 




you ^. and when you fall into company where 
you cannot better fpcnd your time>read to them; 
ibme- feafbnable pafTages o£ fuch writings. 
). Ghje or Lend them to thofe that need, and 
want cithcsi^urfft or- Hearts to provide them • 
and get them to promife you to read them ^ and 
enquire after the fucceis. By fiich improve- 
ment Books may become Cnch'Steondsot Suhjli* 
tM$esU> publike preaching, as that they may not 
bcthe teaft (upport of Religion arid means to 

mens edification and falvatiofu 

4. Majce fpecial and diligent provifion to 
iatisfieyout felves and others againil P< 
which is like to be none of the leaft. oi 
cemptations. To this end^ I pray, yoii^ 
well the fin^ Jheet a^^nft Popery whieh I 
publiflied, and give of them abroad to others 
where there is need: Read alfo my othec 
books again A-ic : C My Safe Religm , and ^ 
fpr Qubotieh; and D'tjfiMie. with- Aiir^ Jphnfon ) 
and Dr» Qhattontrs Cred$ SattBamr Ecckfiam Ca* 
tMiioin : And when their fophiftry puzzleth 
you^- 1. Gall your able Paftors^to debate ic 
2. And Iremembcr that th^- have the Sartjftm ,' 
^nd-the /4r fftattr part^iff the^ ufUfvarfal Cl»»fch ^ 
9n^fho fin/es' o(aitbe world toeonkite, beforo 

ioui 
Ocrgjff 





■A^ 



'Clergy, if you are but furc you know 'Biead. 
and Mne when you fee , and feel , zad/meU^f 
and tajie thein, then you arc at the end m 
controvetfie with thcPapifts. Above all, ice 
that you maintain the Love of God, and a' 
heavenly mind , and mortified affedions, and 
grow not opinionatiye , fuperficial or loofe iti 
your Religion : For he that is heartily of no 3(e- 
li^BHy is prepared to be of any Relipon : And it 
is b^aufe men are falfe to the acknowledged 
Truth , thatthey arc given up to make a Reli- 
gion of deceit and falfhood : Your fidelity to 
your King and Countrey , obligeth you^ to do 
ypii^part to.prefervc the lubjcAs from a dileafe 
ib'ri^urioustothem. Saith Dr. S^»-m<»i in his 
late £ Accwnt of Faith 2 agiinft th*e Papift, Tref* 
«« 4, 5. C// ^ings would think upon it^ there migH 
be no fopes'^ fince if ^opes ceutd^well help it^ there 
Jhofildbettoi\tngS'2 

5. Take he^ of all temptations to turbulcn* 
cy, reiiftingof Authority , or other unlawful! 
means in the obeying of your pafsions or diH 
contents. As God cho^ moft eminently to 
GloriHe his Tower under the Law of Worh , and 
the Jpirit of bondage to fear did much prevail • but 
under the Gofpel he hath cholen mod eminencLy 
to magnifie his Goodnffs, Lyve and Mercy '^ fo ac- 

( a ) cordingly 



cordingly istKciw/vf/f made upon his fcrvants - 
hearts'' I hey SLtc animated hy Ufve ^ f or the propa" 
gating of Lorue • and therefore muft work With ' 
hfttumem of Le^e* And if we had well learnt 
the DoSlrtne and Example of our Lord^ and madc^ 
ittw work to Lfrve all^ and to do good to aU j and 
hurt to mne^ and with meekne/s and patience to let . 
any hurt us , rather then do any thing for our 
own defence, which is againft the Law of Lofve , 
we fhould fee that Chriftianity would better 
thi'vej when it would be better under/iood by the 
paElfce oi the profellbrs, . Often have 1 noted", 
that a whole flock of fhcep will run away from 
the fmallcftdog, and yet there is few or them, 
killed by dogs ^ bccaufe they are under their. 
Mailers cane ; when a Woolf or Post is purf^ed 
by all , and few of them fuffered to Hvc. And 
oft have I obferved j that when men that fhifc 
for thcmiclves can fcarce pafs the ftrects, yet 
children play in the Way of Carts and Coaches 
without hun , while every onetakei^ h foi: his 
care to preserve them , that cannot take care of 
aod prefcrvc thcmfelves* And though the Decf 
that is within the Park is killed when the Oupner 
pleafe,yct he i« prefcrved therefrom of ^€rx,wheti 
thewildand flragling Deer that are abroad, are 
aprey to ^ny mm that ican. catch or kill them 



ft 



He thac favcth his lifeHiall lofeit , and he that 
lofcth it for Chrift fhallfavc it. 

The Lord ftablifli , ftrcngthcn , dirc(ft, and 
prcfetvc you toliis Kingdo^n^ and keepyoii 
from the pafsions of corrupted nature,and from 

• the fnarcs and rage of a deceitful and malicious 
world J 1 befcech you continue yet your prayers 

- for hinn that deiiteth no greater advancement in 

* the world, than to be 



^unty. i66i. 



Ihefcr^ant of Chrift ^ And 
Helper ofyow foy, 



-Rich. Baxter. 



^GAT]^ 



tltti 



The 



The Contents* 



Part-iv. 

PRe&ce : ThtcoMUtaftef Gt^UnefirthkfJ^ pag. i 

Gcdliaeft Jfffriini : ffh^t it antmntth j xnd what I mu\ 
hj godlinefj throughaut thii Trettift^ ., p. ' 

SigMS »f tr.HeGtAlintfSr p. li 

ViTiBiianftrfMchtayriUhtfimtidljtmdJiHctrilyioiiyi p. i1 

LUfcc 10 41,41- Tbtdtfignef thTrtntift,. p. 

Tht Ttxt ixptaintd, p: 3 ; c^i 

1.0hf..Nt*refi nMtHTdl rtlntieintirt ntt ulwxjes nf ene mindi 
tht WMtttrs of f*tv€ti»n, p. | 

3, Obf. WhenChfift c§puthintithi houft ^ ht is freftnilj jitwtr 
for tht htdrtrs fouls ^ . p. 

3. Obr. Wkinthe vnrdtsfftachtd-KtrnHJihiMr, p. 

4, Obf. The humilitj if DifcifUs in ihoft times. . il 
Thtftf/tef rheTfXtinftvenDgtlrines, p. i 
liott. r . owe thill is J^ttd/iil .- It U Ont thing that is atjilmtr, 

Ifecejfitrji ^"t tht] kttfit tbtmfelvtt ahoMt.mnny, that negUB th 
tne, p. I 

In vhat Tt^tH it is One, and hnt One, ibii 

Hawtht trebling matttrttf the 'iforld are- many ^: p. 1 

Hevfar the Ont thing it Nier^ifrj, p, i 

QjJ. Are not tther thixgj Ntidfrnlinthnrf tacts i p. i 

Tht ^ffl''('*tian i.by way tf inquiry , htw yen have fought tht 0. 
thing Ntct^ary, p. 3 

Hswii trnt cl>rijfiaM dtftrrthfrtm aB hygtcritis, , p. 2 

I'fKh 



The Contents. 

XJ Whatevif youhdve bccndpin^in the' ^crli ^ jouhHi bnt lop 

your Time J if you htive net done the One thing Needful^ p. 25 

2. jindjOH have lofi'dll your labour, p. 2fi 

i* Ton have been bnjily Hndoinj[y6MrfelviJy P-»29 

4. Tom have nnmandyotir ft tviSy and lived below your R^afm , Uni 
as bejide your wits, . * ' p.3i 

Tie madnefs of them that are afraid of being Godly , Iffi it make 
them mad i P'34 

5. Tou have but abufed and loJi'aByour mercies^ p. ?7» 3 8 

6. Tou have negieSIed Chrifi , his Grace and S fir it; p. 40 

7. 7>«r hopes and peace are but delufionj and irrational^ p. 41 
life 2. Ti? /^iKf f irr /A^ diftraEled courfe of worldlings^ p. 4 3 
Ufc 3 ♦ Exhortation : /f^A^r courfe wi^ yon takffor tiene to come ^ 

P.48 
Ccnfider i. //'iNcccfllty that isple'adedwith you; p. 5 1 

2. 7r ^ ^iv/ One thing that God hath made Neceffary^ P» $,6 

3. rAi/Onethingi/^W Good parr, p. 59 
4^ This Good part U of eredyou^ andyou have yettr choice y whether 

God or the worlds bin ven or earth fiaU bejtur for lion , . p. 6 1 
Qa. Haur is it in our choice t ha^Oe wefree-wsH f p. 65 

5; If you choofe it, it fhall never be taken from y^u. p. 6^ 

jifuH confutation of thofe ungodly ones that deny ihe Necejfity of a 

holy life^ p. 69. in 3 o ^iries. . 
Ob J. It*isnot godlinefs, but your frecift "^ay that we ea&needlel^. 

The farticulars of a holy life examined, p. 83. i . Much f reach- 

iug and hearings p, 85 

2. Reading Serifs ures^ i. and fervent Prayer ^ p. 86 

3. Diligent inftruEling families, p. 88 

4. The holy obfervation of thd Lords Ddy juftifi^d,- p» 89 
J. StriEtnefs of life in avoiding fin ^ p.'9Z 
8^ The rigour of Church- Difcipline, p. 94 < 
Obj. It is but few that art fojlria.^ • p. 97 



>^^ ^ 



The fecond Parr. . 

GHap, I. fhlinefs audits fruiis are the Bejffart: Whertitffhe 
Hapfinefs of Saints confifieth,^ p. I O I . wbj mojl mencbotfe 
it not. pyhat isfet in the BaUance againfi it^ p. 1.10' • 

Tht4X^4s.of refuferfaufwered^ p*i2 2 



ThcContcntf. 

( Chap. 2. Whdt hi wuji Jo in rsJtfon^ that wii h refdvU t^hUh is 

the befi fart and wdj : ex/ifi whojhxll h thi jf^ge^ P- i H 

i Clwp. 3. Twenty Qjteriet f^ the fnlL ^onviShn of all Rationul 

^ menjhat are billing to knderfiandthe truths that There is a Lift 

to cnne of H^ninefs to the Godlj^ and Miftrj to the.Vngodly ; 

' With fifteen ^eries for the convitHan of libels ^ that the Co- 

ffel is the infdltitle fTordof God^ p. J 30 

[| Thofc that have not read the fccond Part of cny^JT^iW/ R(fl^ 

, and Treatife againft lofidelity , and doubt of the 1 ruch of the 

Scripturcx>rtheJifetQcoine, may read jthts third Chapter firft^ 

and fo procted to the reft of the Book. J 

Clem. WrirerV OkjeSUns an/wered^ P- * 57 ' 

Chap. 4. Holinefs is 'Sefiforall Societies^ , p. ' SP 

X • It umteth all in One head and Center, p. 1 60 

a. It hath the mofi uniting^ ex^elkstt^fowerfni end of dnty^ p.i6i 
3 • It takes AHMj the £aU of the.y^orlds contention that treakith So- 
cieties, ibid. 
4« It dtjlrojetb feipfknefs^ which is the defirojipg frinctfle^ p. 1 62 

5. It hath the ntof righteom Laws^ ibid. 

6. It is contrary to aUdiflnrting evil y ibid. 
7* ft effeEluallj diffofeth the mind t^ dutj^ p. 1 63 
8. It clean feth the very heart, andkJllethfecret fin. 9. It cement eth 

Societies with unfeigned.Love^ ibid. 

10. It makfth Princes and Jinlers a dostile Uejpng : Afaniftfied 

in five f articular s, p. j 64 

,11./^ makfth the mofi Lojal and obedient fnb jells. For i . it maizes 

them know themf^lves, p. 1 66. 2. And to fee God in their Rnlers. 

^ Z* Andto obej andfuhmitfor confcience fake ^ p. 1 67. 4. And 
defirojeth felf*feeking.,%m Andconjifieth in Charity. 6. Procttrab 
.Divine hlejfings. j. And makes tmennceik^^ and patient, and for- 
bearing. H.Diffojfeth to concord. 9. Ajfnreth of thegreatefi re* 
wards of obedience. 10. Andcotffirmeth againfi all temftdtions 
todifoboJience^ p. 168 

•ObjeA. Uavenot the greatfjl rebellions been c.:ufed by your godly 
men f as the Waldenles,Bobeinian$,French and others nearer us?^ 
Anfwered, p. 169, 170. fpecinlly to Papifls, p. 173 , 174 

72. Godlistefs makes men trtie to their Covenants; ibid. 

1 3 . 7r teachet h the trtie method of obijing^ P» X 7 5 

^14 It maketh men of. fitblikf Spirits. 15. h maktth it their bnfi^ 
,ne[s to do good. l6.. it mk^s tstcn hve cmmies^ and forgive 

wrongs. 



The Coiite&cs.' 

wrcH£s, 17, // intereffcth SocictUsintbe JAViHt knJ prsUSioi^ 
/ ef God, ?'^7^ 

l8' Itisthefurefi waj toallfuf flies. 19. Itisthe Honeurof So* 

defies. 20. /r wnfi h be ft that is Jo hekvenlj^ V^TT 

Ghap. 5. Times of HeUnejs are the Bifi Times, p» 1 78. Tb(>fe sImp 

faj^ It never was a £oiod world fince there W4sfo msech Godlimefs^ 

4snd jo much fredching.^ itre fuHj confuted b] twenty Argu^l 

ments # jSnd their cdvils anfwered, P • J 8 1 , drr. 

Chap. 6. Holinefs is the only way of fafetji p. 1 96 

Cbap. 7. Holinefs is the only Honell way. Tie difionefiy of the 

ungodly proved^ p. 205 

Chap. 8. Holinefs is the mo ft Gainful way » frovedj p. 2 1 9 

C'hap. 9. Holinefs is the mo ft Honourable wny^ p. 2 3 2. A re f roof 

of the ref roach of Holinefs in Englatid ; jind fuU froof of the^ 

Honour of a Godly life. ibid. 

Obj. It tends to mako the godlyfroudtotelithem of their Honour, 

An(w. Atony Reafons for full confutation of this Objc£Hon,^.2$2 » 
The bafenefs of the ungodly,- P» 265 

Cbsip. 10, Holinefs ii the moft^ltahnx life, p. 269 

Proved : 1. Prom the Nature of the things atodt. Prom the Seve^ 

lationi of God^and the Knowledge of Believers, P-270 ' 

2. From tie fVill and AffcSlions^ the nature and operations of Grace 
therein^ \ P- 277 

3. From the quality of External holy duties^ p. 282 

4. Prom the ObjeRs of holy ASs, P. 3 02, 3 03 
ObjeSions anfwered^ p. 3 07, 3 08 
II. Fromthe Helps and Concomitants; . p. 310 • 
From the Eft f?/, * p. 3 1 2 
The Aggrav0,tfins of the D< lights of Holinefs compared with the 

Delights of fin, \ p. 3 ^4 • 

Obj. Of the fad lives of Believers ^ Anfwered, P« 3 2 J 

Ob). Dot h not God command men to f aft and mo urn i P-339 ' 

flfc: Refrooftothofe that can find no matter of f leaf ure in a holy ' 

life. P- 341 

The great nefs of their fin and mifery, ^ p • 3 4^ 

Dircftions, Shewing fuch gracelefs ferfons what to do , that they 

may come to Delig ht- in God and Godlinefsy P« 3 48 

life 2. Afproof to thefefelf troubling Chr iftiams, who live as failj ' 

44 if t here wero little fieafure to he fouud tot Godf < P-3 53 

C4ufi4crsttiousfi^rtocmritbisfdddi/eafe, . P*354 ^ 



T;hc Contents. 

^, Whethtr it be not fiypccritital aftSlatUn, to feem anformHU 
^tfr fur of difcomr^gingmcn from Reunion zFullj Anfwerei^ 

' p. 359 
Obj. l€onU rejojce if Ikltew my title toihefromife^^ p. 362 
Obj. 1 hdve cdmfe of f arrow ^ p. 3<5jJ 

The cwJiderdtionsfroftCHted^ P** 3^4 

Twelve DircAionf tofadfelf'trauyiing Chrifiians , how ihej may 
. live it. pyfnl life, and find Delight in Ged and Godlinefs, p; 3 74. 



Errata. 



PAg' »77 • lin.UltrfQr Law read Uve ; p. } f r. 1 . 5 . for /fr/tf once r. btttonct;^ 
1. 7. T.fermentatiofis ',\.,iiit. r. fweettr\ p. 358. 1. 30. iot Hnanfwtrablt x. 
a/ifwerabie-y, p. 367. 1. 13- r- "^hficionl L 38. afccr of r.iJij p. 374. 1 17* 
for M r. are j p. jyj » 1. 37 . blot out when ; p. 3 8 1. 1. j.7. r. terrours. 
Smailler licerail crrouxsandmiTpQiiitings being nocmany 1 omic. 



ft ?!"' 




.#■ 



fl) 



THE 

INTRODUCTION. 

To all fuch as negle(5t> diflike, or quar- 
rel! at a life of true and fcrious God- 
linefs. 



t hutb iein the matter of mjfrtqMnt 
dJmirdthn. fitmit €*n btc»n^^e»t with 
tht Nacaral felf- love, jWRetfonable- 
nefs ef man-kind > dnd tht fpecial in- 
genaity ef (omc nhtve ethers, fw mem 
ft believe ^ that ihey ibuft die , and 
after live in cndlefs Joy or mifery , ac- 
cordiAg CO their preparations in this lifei ] M4jet ttmtke 
no greater 4 mMter •( it, ner [et tbemfelvts with mB their 
mi$ht ts enquire mh^t thef mufi be dud do if tbej ti^B bt 
fdved ^ but to fftdkt m great 4 btfaifs and k^tle to h^Vi 
their Wills And Plsalure for 4 little while, in thtfrndUim-^ 
ftrtintnt m4Stm of thii world, M if they h4d tuithtr hopes"^ 
ir feaissf 4»j grtnter thit^t here4fiff, Thst stfomo me^ 
Uneholj ferfoni «-( cxtera fani, lU rMitt$4l m other me$ it* 
4? Hostltrt f*vtttg fome one , m whithjtt their- deHr*tim 



mdkeih them the ihtj tr dertftift pf §hfefverl \ fo mi^ tha 
hdve mt en9»gh t$ gvoidfte 4ttd mater ^ m4 tpgp §t$$ $f the 
fpojfrom d wild hedft $r d mdd man , yethdve n$t the mi t§ 
dvcid ddmndUon » nor t$ f refine eterttdl lifi he fire d mer^ 
Tj fejfdge urttp htU : Ted thdtfime thdt deeettm thetmfelvee 
ingenit$iss^ dnd tttettof d dcefer redeh then the ttnUdrtted^ 
can fee no further through thefremifes ir thredtningi efCed^ 
then thr$ugh d Ft off (Hive w dTuhe \ dnd hdve n$ mt thd$ 
leeheth hejendd grave § jed dre readj tpfmile dl the fimfU^ 
city ff thofe thdt fare whether they tfvi in Bedven er HeS^ 
and ufe hut M much diligence fir their fdlvdticn^ ^theyufc 
themfebves fir thdt which Paul dccpunteddung.. 

ijMdny d time 1 hdve wpadered hpw the Devil can thus 
dhufe d PMU ef reafen^ dnd fueh as think them f elves up 
fieis ! dnd bow fuch unexprefsihle dptdge Cdn fidnd with 
either ledrnipg, ingenuity , cr eemmen underftanding^ and 
what (hifithe Devil dnd thefe men make tp keef them from 
fieing that hdve eyes^ pr from feeing the Bedvens^ thdt cdn 
fee the fma/lefi dufi pr dtpme. But my ddmkdtipn i$ dbdted 
when I cenfider^ thdt the whthatferveth t^mcvea fiffet, it 
not enpugh tp Rule a Kingdpm ^ und^bat deeping Reafon AT* 
as none y dnd thdt it ie the very drt dndhufinefs pf the De^ 
vil tp charm pnners tp Jleef and wdke at pnce^ Dorniirc 
Deoi at tnaodo vigifofe : tp he afleep fp Gpd^ an^awake t0 
the werld > o/W//&4^ prefent things engage the feofes, 
a»d call ((fVitZ^Qnfipm its wprk: And thdt the feeming 
dijkance pf the lifeta cpme^ PccafipneththenegleSt pf (tufid 
halfi believing [puis, till tin find i$ it indeed M band / even 
St Death though certain, affe£kth few in yputh and health^ 
out it dpth when they ferceive that they muft prefintly he 
gone : And withali^ thdt -a mun knot a mdn inaSf tiB he he 
confiderate : and that it teas gppdhe without eyetj ucftiMtp 
wink. We knew what detained our ftiv«s fp Ung in (leep 
Mdtollyy and weknpwwhat makes m yet fkuow : and^ 

therefire 



U) 

ihirifift VH lifsj kntw whdt it it tUt ilfus unmMnet% 
ifticfs, :^ ; 

Meadtr, tf thd hi §ne of tbefe unhappy fouls ; Whetht^ 
thf braiaif fp fick ¥is reaBy t$ think sbdt there u no iife to 
xome for min. , #r tbdt there needs nofucb ure dnd dtUgenc} * 
tofrefite fir it ^ or whether thy he Art he fo corropt andhzk 
Mt to he dgmnfi the things which thou conftffe/l to he Good 
jud Neafifary yor whether thy Reafon be caftfo faft aflccp, 
ds never [ohcxly toconfider of the only thing of everUfi^^^ 
htgconfe^nence dnd concernment to thyfelf t, or whether thy 
Heart be grown fo d<ad dnd&t^AydSto be pdjffeeiingy dnd 
never moved dnd offered with the things which thou hcdrcpf^ 
Md kniwe/l^ dnd confidetefi to be fo great dnd nece^ary i 
which ever of thefe be thy fdd condition^ I hdve mwthU inc 
requefiti theCy as d friend thdt truly defireth thy fdlvdtionf 
Mndl tender it fo thee with ms edrmji d defire » ds if thou 
fdwefi me upon nfy knees intredting thee for the Lords fdkt p 
4tnd for thf fonts fdkOy dnd ds ever thou hopeft for the com- 
fort if d dying mdn^ dnd ds over thou cdrefl whdt heconies of 
thy foul for ever , dnd ds ever thou wilt dnfwtr it to Chrip 
dnd thy own confcience withfedce dt Ujf^thdt thou nehher de« 
ny tMyUor pttt me off withd cdrelefsredding, nor with con^ 
tempt or difregdrd : JUy requrfi to thee is but this redfondbio 
thing ) t That thea wik 16 long make a ftaad in ttiy ^aj^ 
and grant me fo much of thy time, as once to read 
tbroHghoat this Tredtife ^ and SB RIOUS It t6 
CO N S I DBK of what thou Reacjeft, and heartily to 
beg of God apon thy knees, to teach thee and lead thee 
into the troth , and then to be true to God and to t\^ 
Confcieacei and Refolvedly to do that whidi thou arc 
convinced is Rights and Beft» and Necedfary. ] This isdtt 
my requeftto thee dt the prefent : Put me not off with a de^ 
nydllornegle&j as thou wilt dnfwer it to Goa , duddsthon 
wilt mt be a wilful fetfandtrnner .• Btdft thou^entfo manj 



i. 



fl . 



V 



*i 



(4) 
hours Md ddjts in nmn ^.Md cdnntt I htg4 few bones i/" 
thee^ t9 Read and Think $f thy EvcrUfihg fiatc f if^ 
th$u dared no^ Read dnd Think 0f what cm he (d'd atps^t 
[uch things as thefe^ it is dfign thy^aje isJndefd fohad^ psai 
thou hdfl mert need then^btrs /^ Read 4^^. Think of them. 
I know the Devil dare not^^o^^ thee leave to doit^ if hecan^ 
binder thee-j for fear left thy eyes fhould he ofenedtofeCy and 
thy htart awakened to feel ^ the things which he fo labometb 
to keef away from thy ti^t and feeling, tii it be too latje-: 
And wilt thon, grant him hit deffre to thj damnation^ or chrift. 
and his fervants their dejire to thy fahation f Think of it 
weR before thou anfwer it by word or deed. 

Being inhcfe that thou^haft granted my reqnefi ( to Read^ 
Confider , Pray for help , and faithfully do what God 
iball ceach thee ) iJhaSnowbegin to open thee the way to she 
ptatur of this Treatife : The fumme of my bufinefs is.t0 
teach theeyx Tiai. 4^ 8. that [^ bodily exercife ( in Relt^ 
gfon) proiiteth little, butGodlinefsis profitable to all 
things> having thepromife.of the life that now is, and 
©f thatwhich is to come* 3 ^ Jbink.it meet therefore to tei 
thee here in the beginning ^ What Godlinefs is 3 which 
the i^pofile diftinguijhetb from Q bodily f xercife ] in 
matters of Religion f and which I have proved /i Neccflfa-. 
ry and Excellent in this Treatife. ^ And this Imufido, 
J. left thou decei've thy foul by taking f^mething elfe for God- 
limfs ) 2. and left thou lofe thy labour in the Reading of this, 
tBok^ and hearing what Serif lure and Preachers faj ftrGad'- 
llnefs $ aftd^s left thou wrong vat and thy felf {^according 
to the cuft^m of this maliciotss age ) by Jmagining that by^ 
Godlinefs, Lmean either Suferfiitien, or Bjfocripe^ or 
S^hifm^or that I amperfwadingthee to f edition, humor ^ cr. 
needlefs pn^uhrityyunder the name of Godlinefs and Re-. 
)igion. J Jhdll therefore telljou difUn^ly bere^ WhatGod- 

Unefsjs iRcieed j Md. Whatit ]s not, , 



(5) 
731 Genir^ GODLINESS « *(»f D E VO T» 
J5 D N E S S TO GOD. Andna tbefe things Me, , 
Inpipg are Edeatul t* it . and. «f ind tbenftble Nec^iti'ip 

I. Tbdt materially // contain tbt(e three things. 

X* The true internal Principle, Soul and Life of Go^* 
linefs ; which ir the Spirit of God, Rom. 8, 9. The . Di^ 
vineNdture y 1 Pet. 1.4.. The new^ and foft^ and pnglt 
be/trt, Jer. 32. 39. Ezek. if. i^.* The feed of Godahiding 
wntf^i John J. 9. 

' t. The Inittiiion of the true ends of Godlinefs : 
vithich if the Reward in Heaven, Matth* 5.11,12. Luke 
18.22. Matth, i5. 20, 2i.Rom..8. 17^18. T^fPleafing 
of God W ri^r Beatifical Vifion W fruition of him mtb 
Cbrift and hu triumfhant Chnrckin the New Jecufalem for 

3. The Reception 4;r^Obfervatiofti/ the true Rule of 
Godlinefs: which is [the Will of God revealed partly 
in Nature, and fully in the Holy Scriptures : ] This mnjf 

hi tn our very hearts, Pfalm S7*3^' J^^* 3 J> 3 ? • ^^^ ^tti 
delight we mufi meditate in it day a^td night ^ Pfalm i . t^^ 
Td caft awaf and. dt^ife the Law of God^ k the hand of the 
reheSious, Ifa. 5: 24. 

2» It is £irential/^Godlinefsi/&4/ it formally contain 
thefetbree Relations., . 

!• // is a Dtvotednefs of our (elves as HIS OWN 
to GOD as oui^ O W N E R , ^r frofnetarj , or Lord $ > 
quitting aUfretence toanj co-ordinate title to our Ji Ives ^ and 
rejigning our fehes ahfolutely ( and aS that wi have ) to him 
that by the right of Creation W Redemption, li our Lordy . 

PJaJ.ioo.i. c5*ii9-94- Joh. 17.6^ 
- 2. Godlinefs containttb a Devotednefs of our (elves a^. 
fttbjcAs/#6^// as our Supream and Ab.foluce Governor^ , 
toJtMlcM. by his laws ^ his Officers and bis Spiiit ; Togivo 




up fur filves U h tilled tj bim at $ur Kin^ : t§ Lesurnef 
him as our Tuthr | tf w$rkf§f bim ds cur Maftir : to fighc 
under btm dndfolI$r» bim a§ our CdftMn and CommMder^ 

3* Godlincr$r^ii/4/ifrrir4Dcvotednefi#^ mar felvusi 
Bcaeficiatics to God in Chrift as our Great Bcnefadloir^M 
Love Md Gracuude. or as Children i^ our Reconciled 
Father to Love him dnd thankfully obey hiai> smd 
iltfcnd on bim^and be bdfpj in bis Love. 

"i. Itis cfTcntial to Godlinefs dnd neciffdry tofdivdtiom 
:tbdf tbit Dtvatcdnttk to Co^^ bit witb dtrue Rcnuncia" 
tion, Refiftancet 4iti Forfaking of tbe tbree grodt Qon^ 
craries or Bnemies to God end us : 

I . Of tbe Devil ds tbe Deceiver dnd Principle of 
wickednefs. 

a. 0/ the world (i/f Profits, Honours, dnd Plca^ 
fures ) as the baicc by whicb the Devil would deceive utp 
MudflealdtPdydur bedrts from €^d, dnd tdke up our time^ 
and turn our thou^btsfrom tbe one tbing neceffarj. 

$. of the VltOiiyifs tbereheHing faculty thst wmld ex^ 
:ds it Je If above onr Redfon^ and be fleafed before Cody and 
f^ would take its Pleafurc m our feliqity dnd End, inffead 
,of the true felicity dnd End. 

4* 2/ /I Eflcntial/^ Godlinefs (ubjeftively, /i&4f God 
have tbe preheminence above dU Creatures ^ !• Tntbi 
Habitual Eftimation of our Judgcmencs, freferring 
him ds the moft Grear^^iv^r Wife, W Good 5 btfore dU 
others. 2. Inthe Wills habitual Confcnt dnd Choice ) 
refufing dU in comparifon of bim^ and Choofirg him m 
cur Lord, our Ruler, and our Beft, and Confeming trulf 
to tbe Relations in which be is offered to us. 5« In the 
tviHs Refolution to feek bim dnd obey him, dnd en^ 
uiedvourtoexfrefsthefeinwdrdfrinfifles^Jo ds to f refer no 
cmfttitor before him. 



(7) 

J. The Soul or Internal /^4r/ cf Qodlincfe cpn^^ing' 
Sff'ctftidSj in the things alresaj memkned % the Body of #/, 
#r Godliners cxpreflive 4nd vifiblc tonftftcth in theft 
three things. 

1^ lno\xx Covendnt mth God the Father, Son, and 
Holy Ghoft^ cur Creator, Redeemer and Sin&iRcti 
«^r Owner, Govcrnour, and Father {or BencfaftorO 
ltistOtnih\t0 rifibic expreffive Godiinefs, M^ there 
be fuch a Covenant W4r/^/ and regularly it if to he fo^ 
lemniz^dhj Bapcifme : And thpfe that are Bapti^d in 
Infancies mnft neceffanlj renew ^ and perform it themfehes 
when they come to age^ and thaf underftindingVy^ dclibc-/ 
rately, iutXy^and fcriotfly. 

2. Godlincfs vifiblc and cxprcflRve confijfeth in onr 
Ptokt^onof that devotednefs to God, and that for* 
faking of the Dty\)yfhe world, 4»i the Aitb^which tpehdve 
before defcribed as the Effcncc of Internal Godiinefs, and 
to which in the holy Covenant we oblige our felves. 
Chrifi tviff be conk ffcd before men, andwiS be afhawed 
of them before God and Angels^ who are fo far ajhamed of 
him before men^ 4$ ordinarily to refufe to own him and con* 
fefs him^ The pnblike wor/biping of God in Cbrifty in 
Frajer,Thansgiwng, Praifes^ Sacrament ^ is appointed iso 
fi&efrofeffingsaAS| by which we openly own our Lord i 
And therefore ovdinxrWy the Affembling our fetves to- 
gether for this publikc woifh'p is not to be forfaken, > 
through negligence ^fear $ but with Daniel we mufi 
pray though we are fure to be cafi to the Lyons den 5 For 
though no duty be at aS times a duty, yet the difowning of 
our God, or denying him, or being ajhamed of him\ er inor^ 
dinatety afraid of man^it at aS times a fin : and ordin^rilf and • 
feaftnably to profefs true Godiinels, our fobie£lion and 
divotedrieft to Cod^ is effjtntial to External Godli- 
ncfs.. 

3,Vifiblr^ 



3. Vifiblc Exprcffivc .Godlincfs Jotb effefftURj cMfifi 
mthePtaSiicc #/ cf^r forC'dtfcribcd Covenanc d»d Pro- 
fcffion : That cur faces be truly Heavethwards^ and that 
eur walk be in the waj of God, through we fomenmes (l/p 
andfiumblc dnd if we fiif afide^ that we turn not back 
again^ but return bj Repentance in our w^ : that the drift 
and aime^ and bent of our lives ^ he for God and our fal-^ 
n) at ion : and that there be in us nofin^ which truly and habi* 
tuallj we had not rather leave then keep : And that our great 
buftnefsintheworldbe the ^leafing of God^andthefaving 
of our foals : and that neither Honours ^ nor Profits ,nor flea^ 
fures of the fie fh, have thepreheminence^and be preferredithat 
Chriji be not put under the Great ones of the world^ nor put 
after jour commodity^ nor put off with the leavings of the 
fiejby but that all be made to (loop to him^ and take bis leav^ 
ings: A & this is of necefity to falvation, and effential t0 
cxpredive Godlincfs* 

By this time Reader thou majfiedfily fee, i. that God*^ 
linefs k not an uncffediual opinion^^r dead belief ^ if thou 
were the moft Orthodox profcffour, ^r Preacher in the 

worlds thou art ungodly // thou have no more. All have 
not Paith that fay the Creed ^ The notional appreheufion^ 
and the prailical judgement are often contrary*^ The ppi- 
nion that is infumcicm to change the Hc4Ct> to move the 
willj to tcticvf the life, (ball prove injufficient to favc the 
SouK 

a. Ton m^y fee that Godlinefsftrw/ the ac^hcai'neto 
a Party, though fuch aVatty as pretendeth to (omefpecial 
excellency ^or calls it felf theovXy Church, or the pur ft 
Church, /r AT a fin to make and chenfh parties, divi' 
^oM^Md fadions in the Univerfal Chnrch^ and it is 
not Godlinefs to fin. A Godly man through weaknefs 
may be of a finful party, but that is contrary to his Godii* 
ecfs» He wiU worfbif God frith btf befi, and be where he 



mdjjfaveieft Ofl'UJOihge u his Stul^ Mi there fere if he 
tan^ mB held pylendlepai communion with the be& and 
fure ft congregations •, hM not as feparating from the refi^ 
Andhetdktng himfelf' to a Parcy fee agaiivft the Church 
vniverfal, #r 4 Parcy ftnfuUj dtfldnt from others in ihc 
Church univcrfal. the grand deftgn of the Devil ii^ 
rohett men mil needs look after Religion^ to make them 
helieve that to he of fuch a Church, or Party, is to he Re- 
ligious, andto truft to that inftead of Godhnefs for the * 
faving of their Souls, ^nd carnal felffeehng Teaebert 
are the frtncipal infiruments of this deceit •, roho for their ' 
honour or commodttj would draw away Difcifles after them, 
and make poor Souls heir eve that thty muft be their folloioerSf 
or of their fide, or opinion ^ or Churchy if thej wiU be faved : 
The Papijl fattb^ Tou mufi follow the Tope^ and be of our 
Churchy or jou are no true Catholtcks^ nor in the true Churchy 
and cannot be faved, : And fome other SeSis fay the like 
of their Churches. And how many tboufdnd ungodly 
wretches do think to be faved ^ becaufe they are frch a 
church or party. But the CathoUck or Univerfal Churchy 
is the whole company ^Believers iieaded only by Chrifi: 
M^Godlinefs muft "^ve thee a living member of thic^ 
focietjfUnlefs thou wilt be burnt with the withered branches : 
And God wi II never condemn any one that is truly Godly be^ 
caufe he is not of this feU or party ^or of that ; And the Papifts 
that are the moft notofhsss felt 4nd grand dividers of the 
Churchy and cmdemners of the juftified^ fball know one doy^ 
that Ambition was ml true Religion ^ and that the name 
of unity, and univerfality and Antiquiry, were unmeet 
infirumentstobeufedtotbedefiruifion of \Jt\ky^ and ton* 
tradsSiion of \Jini\^j;ij3tl[iy 4^^ Antiquity; and that Cod 
hathfci; aparchimre^.ibe man that is Godly, though 
the Accufer of the Brethren would cajl fuch out y Pfal.4. j. 
And wholhjUcondccon when it is Curift that jaftifiech? 
Rom. 8. 35. C^) 3.r« 



rtit mdj fee nMytbdt Godlinefs is n«t d»f meer excer^ 
nal zCt or worihip : External worfliip tkert mafi he. Met 
tht tfith all decencie and reverent ke^aviour : hut it is 
hypocrifie if there be nothing bt$t the Corps without the 
Internal Godlinefs tphich is the life and foul. Bodily 
cxcrcifc/i hereby the ^pofiiediftin^from Godlinefs. 

4. Tou may now fee that Godlinefs is not the meet for-^ 
bcarancc of the outward oBs or fraHice of any fin. For 
elfe 4{leep, or a prifon might make a man Godly by re'- 
Jf raining him from t&e affs of fin : He is ungodly thathz^ 
rather live in the fin which through fome re fir aim he doth 
forbear. If you would do xi^yon haw done ic, in Gods 
account. 

"y.You may fee alfo that wbatfoeverReligioufnefs^obediencf^ 

or Endeavours fubjeSf Chrifi to the ^efh and world, and make 

him give place to them and come behind^ do not defervetht 

name of Godlinefs. Ton are not Codly^ how far foever 

elfe you goe^ if God and your Salvation take not place 

before all the nonoursy profits and fleafures> ^f the world. 

As he is not God that hath any Grtater^ Wiiec or Better 

then bimfelf'^ fo that is not GocUifiefs which giveth tht 

frectdencypraBicaOy to any thing MfCod : that fretendeth 

never fo highly t& Honour him^ and yet more efieejneth their 

own Honour with the world i or that profefftth Love and' 

obedience to him, and yet Loveth and obeyeth a tufi befm 

him^andfets more by Love and obedience to themfefves^ 

then by their own or other mens Love or obedience to God^^ 

AS thefe are /i&^ cheating counterfeits of Godlinefs. 

6. And if none of thefe be Godlinefs* much left doth^ 
itcanffiin any fin : in fuperfiitian^ Idolatry ^ or in riw- 
ilty, ilood andurftcution through a ciernal x^al : in a bring" 
tng aU others by violence to our proud imphtts wills : in mur^ 
muring^ fedition, rebellion^ 9r refifiing lawful Fmcrs » under 
pretend of propagating religion : Gidlinefs confifieth no^ 

iw 



(11). 

M ^tfuMcd c$ntrivincis^ ini undermining rtbers^ dni 
tamyocuioni gndfions fronds : in difinrbing Kingdoms^ 
Imkng Kings ^bkn^ingnf Farlisments : dhf0lving fubjeHs 
from aSegiancfy and giving atpoy th$ Dominions of Tempo*, 
raiLords if tbcj will not obey tbe Pope, in exterminating 
their Htrcttcks^ (ne is Decreed to be done in the Approved 
Central Conneil at the Latirane under Innoccnc 5* Can.3») 
nor doth it confifi in murdering thirty thonfand or fourPf 
thoufandtreacheroujly in a few weeks, as in France, or much 
above twice as many inhc\Md% nor in butchering Chrifii^ 
ans by hundreds or thou fends 40 they did long ugoe by the 
Waldenfes and Albigenfes^ and Bohemians i Nor in racking 
and tormenting them hy Inquijition^ nor in frying them in 
the flames of fagots^ as in ^ceH Maries days^ and fre^ 
quentlj elfewbere : This is the Religion of the father of 
malice, that tMrfis for blood, and not of tbe Merciful frinoe 
of Peace. Godlinefs is not the running to arms^ and puSing 
down Governments, to fetup the proud (elf- conceited all or s 
under pretence of fettiug up Cbrift and preparing for hie 
Kingdomxfnatching in J heir dream at Crftons and Kingdoms y 
and finding when they awake that they have eatcht agattows. 
When tbe Fryers hadjpawned the turbulent people among 
HS in England, that thought they mufi do any thing ana 
overturn the Governments of the world to make Chrlft the 
ffth Monarchy and bring him from heaven to Reign viftbly 
on earth before he is willing to eome^ I mufl confefs I oft 
thought that their cunning was much more wonderful ta keep 
theje people from being fit\6ccc\ycd, then at firfi 10 de- 
tcivc ihem. To keep them ( indefpight of all our d/fco^ 
veries and warnings) in fuch furious blindnefs, as to goo 
on and do their fathers W9rk\ and rage againfi tbefe that 
'told them tSeir original^ and whtthevihey ffere going. The 
poor fednoed people never read fuch Booii 4S Frjar Cam* 
panella's de Regno Dei, & facerdotij Chrifti, &^. 

{c 2 ) wherein 



« 



w^rein ht brings up *t the Pr$fhet. 
iiiel,£^^. which $he[e men ufe, a 
d gtlden Age is ctming , f> mbich 
mnttj ieceme the firengib aifd heat 
by the UniverUl reign of Chrifi : 
tie S dints mS.k , dud htt^ they 
the wfirld C dnJj Otbe famfert I fi 
jiieh words be mfithftrhis fifth 
hAomrchyfMitbersnow do: But 
mjlieriennveHtdisbssttbis ^ thdt 
fofebis Deputy j and thdt atl Pn 
fubmit Mild fitap ^ smd their King 
Kingdoms of the Lord Hid of his ( 
his Deputy the Pope : 4»d ( the po 
being jirfi mil- fettled) the other. 
femporsl ) mi^ for unity fdkt be ; 
The ftedvens therefore jheuldrejoyc 
for the Lord thus eemeth to jitdge tt 
Mdrcby is At hdnd : Tht Univtrfdl 
by propbane Pri»cet, bnt bj.his Hoi, 
Sdiuts ( the rrws, fefuites, Moiti 
judge the world , to: whomere loa^ 

But yen will /ijr-, We are /i /41 
fryars tthdt we bdte the Pope mi 
i^fwtr ^X'» hdve received their 
Uaiverfal fifth Monarchy that is. 
thing to do, dtsdyou are theirs ( wbii 
Chri/l is net to come tad reign heri 
Great Vicegerent And they thai 
tkings more improbable > may mt 
tt them from yoarameifonsblt cc 

fdrdoM this D^efsioin It bet 
Gediimfs lyetb not in breaking the . 
i^Pridty tsffbeing^tbe enemies, ej 



fifthiw^td^ nirin an imfatient (hiving bj right $r wrpngl 
t^brcdk dtvdj fnm theyidk §f fuffering, thut G$ifw $ur (tn 
( erfprhiscdnfc) fhaBlay Mfufn us. And ' now 1 hdvc fullf 
snd difiinlHyioldjin^ What Godlinefs is^ dnd What k is 

nor. 

Jndnewg^ ibj 9jjf, mdliciomfnl^ dnd fdj^ if thou ddre^ 
{ ds the Dewls informers frequently do) tbdt it is [edition 9 
0rfdlHon^ orfcbifm^ or difobedience ^ tbdt we drdw tbepeofU 
to under the ndme of G^dUnefs : Hold on if thou wilt d little 
longer in fuch impudent cdlumnidtions dgdinfi me dnd other 
UUinifiersofChrift : hvttkaovt thdO thj day is comings 
sntdthdtfor all thefe things thoa (lialt come to jadgc- 
meat \ dndif tboujupfiethe ungodly, jet remember , tbdt 
([It is not good to have refped ot perfons in judge- 
ment s a»d he ttuit faith to the wicked^ThoQ art Righte* 
o» y the people fliall curfe him , Nations (hali abhorc 
htm. ] Frov. 24. aj^ 24^ C ^^ that jaftifieth the wicked^ 
and he that condemneth the jaft, even they both are 

abomination to the Lord. 3 ^^^^ i?* 15 •[ Wo unto 
diem thilt call Evil Good^^nd Good Evil) thai puDdark*^ 
nefs for lights and light fordarknefs ^ that pufbitter for 
fweet,and fvwet for bitter—'— which juftific the wicked 
for reward , and take jaway the righteoufnefs of the 
righteous from him : therefore as the fire devourcth the 
ftubble, and the flame condimethithe chafF^ fo their root 
fliall be rottenaefs s and theit blo({bm (hall go up as the 
dafbi becaafe they have caft'a¥i»y the Law of the Lord 
of Hofts y and defpifed the word of the holy one of 
IfrdeL 3 //^»}* ^^s ^ J^ ^4* Let the mdlicious ferfentdc- 
cufe Job before God % in the end is fbdB turn to bis own con* 
fufion^ Andif ds^j oftbePrinctsof tbeedrtb^ will fy Doegi 
te frovched todefiroithePriefis^f or fyjeuknfie kindled bf 
mMtdom mbigforersjhe incited to Ho by tbefervdntsofChrifty 
M tbvf did by the W^ldenfet ^ BobemidnSyProtefidnts in mduf 

UlJ flaces. 



(14) 
f lasts , &c. we wiS rtmtmter the mem^able ,w$rd$ if 
David, I Sam. 26. i8> 19. and Ut the fufftrers imitate him 
intbe fubmiflive^^r^, [Wherefore doth my Lord purfue 
after his fervafic i (or what have I done i or what evil 
is in my hand i Now therefore I pray thee let my Lord 
the King hear the words of his fervant : If the .Lord have 
flirred thee upagainft me^ let him accept an olfering .* 
but if it be the children of men, curfcdbe they before 
the Lord % for they have driven me out this day^ from 
abiding in the inheritance of the Lord, i^aying, Gofervc 
gthcrGodsJ ( Bj going where thej are Jerved. ) 



HAvingfulIjlhemedye0 [ What Godlinefs is ] I new 
bifeech theey Reader^ to enquire , Whether this 
defcribed cafe be thine i Art thM Devetedt^ God wltheut 
teferve^ m being n$t thine ewn but hie f And bafi then de- 
Mted all thpu bafi to him with thy ftlf^ te be ufed acmding 
t§ bis WiU ? iJfrt thsn mere fubjeCled t$ his Antberity^ 
and cbfervant ef his Laws and Gevtrnment^ then cf mans ? 
and can his werd do more with thee , t nn the word §f any 
mortal nean^ er then the violence of thj lufis and pafions ? 
Art tboH heartily ^^g^^^^ ^^ ^^^ ^ ^h f^^^^i^ > ^^^ elojl 
tboagiveuftbj fclf tobim in filial LevCydefendance and 
obfervance^ as to thy dearefi friend and Father f Dofi thou 
bighljefi cfteem him^ and refolvedly choofe him^ and (in- 
cerely feek htm , f referring nothing in tbj Eftimation ^^ 
Choice, Refolutioo, or Endeavour before him ? Try by 
ihefe and the other farticutars i» the Dejcriftion, whether 
you are Codlj or ungodly ^ and do it faith fu^y i for the day 
is at bandy when the ungodly fhaU not fiand in judgemefit , 
norfinners in the Affemblj of thejuft^ Pfal, i*. 5. 

\^nd be fides the maris expreffed in the dtjstiftion , let 
me efer you feme friftn t be f tain f»ords of the Textt^ that y 00 

/ may 






fi5) 
msjfce wiM €od dCCMntttb GoJlhcfs^ dnd anjcqutmlj 
how t0ju4fi€j0urf elves. . ) 

i/ /n John j^ J, 53 tf. '* «^ witten , Verily except a 
man be born again^ he cannot enter into the Kingdom of 
God'-HsThat which is born of the flc/hisflcfti, and 
that whicl} is born of the Spirit is Spirit. ;] 2 Or- 5. 17,. 
If any itfan be in Chrift^he is a new creature % old things 
are paHed^away , behold all things arc become new^ 3 
Rom. 8. 9. If any man havenot the fpirit of Chrift^ the 
fame is n^e of his. 3 

fnm tbefe Texts jwfee, tkdtd heart dndlife made new 
Ij the Sfirit of ^ejus Cbrifi^ is iAJektelj neseffdrj to true 
Qodlinefs^ 

2. rjdlm 119. 5. O that my wayes were dire^ed to 
keep thy Statetes. 3 Hom.T. 1%. To will is prefent with 
me. 3 ffdlmjj. t^. Whom have I in heaven bat thee, 

and there isnoneonearth^c^^. 3 l/^* ^6.S^ Thedefirc 
of oar foul is to thy name , and to the remembrance of 
thee. 3 

from thefe dnstfiteh like texts it is evident , tbdt £ The 
frineifdtde fires of a godljmdn^ dndthe choice of his wiff^ is 
U be what God wonld have him be^ 3 

3. Pfdlmj. 2. His delight is in the Law of the Lord^ 
and therein doch he meditate day and night, 1 Pet. 2. 2. 
As new born bjbes defire the (inceremiTk^f the.Word^ 
that ye m jy grow thereby. 3 tnke le. 42 / 

From thefe and fncb like Texfstt is mdtiifefi , f ihM di 
the Godly df Love the WordofGod^ at the food eftkir fonls^ 
dnd the dire^or of their lives. 3 

4» fMdtth.6. 20, 11,3 3« Lay up for yoor felves a 
treafare in heaven y &c. For where yoar treafore is, 
there will your hearts be alfo : Seek firft the Kingdom 
of God andhisrighteoafnefs. 3 Matth.j. 13. Lttkeii^^, 
C Enter in at die ftraitL gate — ftrive to^ enter in — r 

for 



formany Ml feek and ftiall not be able^ "] i tef. 
Give diligence CO make your calling and tlcAioa 
Sem. 12. II. 

From theft dodfneh Uxis jm mij Jifetrt^ ihM {<S' 

(onfifiethinfucb diltgtnce for (Alvathn ^ Mttfteki, 
MjtATthlj things dndna tt tbmk the Idbfur •[ 4 h 
t9om»chftrit. ] 

sndftiimilifee -tbat [_Gtii^iie(s c$nf^ith tn Uvtn 
the ^iritj 4tii not after tbeficfh^ and i» mortifjtK^ ti 
0f iMe body bj the ffirtt , Jivitig n$t by fetfjunlity, 
Fahh. 3 

6. ^ehn^. 19, 10. [And this Is the condenir 
that light is come imo the world , snd men lovec 
iiefs rather then light, becaufe.cheir deeds were e\ 
every one that doth evil hacech the light, neither ( 
to tlu light, left bis deeds 0iould be reproved : 1 
that doth troth Cometh to thclight, &f. J 1 King. : 
And the King of Jfrael faid to feitfbtpbtt , there 
one man ( MicMidk ) by whom we may enquire 
Lord : but I hate him % for he doth not propheHi 
concerning me, batevii : And feboptafbatrndfl 
the King fay fo-l 

f«Bi theft dvdfufh like Texts jm fte^ that C Th, 
love the dilcevtring light , dndthe m»^ ftMrching j 
frenchtr; bitt the ungedlj cannot endure the light 
fhemetb them their fns , por love the Frucbin t 
them of their finand miferj, 3 

7. I Or. 13. 7#(tff 13.35.By thisfliallallmet 
that ^ are my Bifciples', if yoo love one ana 
I fobn i. 14. We know that vit have paflec 
death ioIife,-bccaure we love the Brethren. 3 ''p' 
[ In whofe eyes a vile pcrfoa is conteained , but 
ttourech cbemtbac fear the Lord. 



ri7) 

^Ff$m thefe^ And ftfcb like texts , it is evident ^th At [] All 
tbdt 4re truly Gedlj^ have a fpecUl Love te tb&[e - that are'- 
Gedlj : thtj leve and benour Cbrift in his Image en his 

Saints. 2 

8. Aiis 1. 42.m:$'4. 31. Ten may fee^ that [The Ged- 

If hvt the Cemmuniin of Saints^ tcjejn mth tk-m in bely 
deffrineyfe/UfvJhiff and prayers.'] 

9. iTbeJ. s. 17. Pray continually ] Luke 18. i.^ 
Chriftfpake a Parable to them to this end, that mea 
ought alwayes to pray, and not to wax faint.3 ^^t 9. 1 1 • 

Behold he prayeth. yzecb. 1 1. 10. I will pour out 

tbcfpiritof prayer and fupplication 2Xem. 8. atf. 

The Spirit hclpctb our iefirmities 5 for we know not 
what to pray for as we ought, &c. ] 

Frem aU thefe^ andfueh like tt is evidetit^ that [[ trayer 
is the breath of a Godly man : be is a man of Prayer : 
when he wantetb words , he bath de fires mth tears at 
groans, i^ . 

10. CMattb. i$.%^0. This people drawcth near me 

with their lips, but their hearts arc far from me- ] 

^ohnj^.i^^^s^* God is Spirit,, and they that wor(hip 
nim, muft worihip him in fpirit and truth. 3 

From fuch texts it is evident that [ Every Godly man 
doth make the inward exercile of bis foul the frincifal fart 
of bis worjhip unto God^ and doth noiftiekin bodily exercife^ 

or lfp'ferviee.2 

1 1 . ^ofh. 2 4^ 1 5 . As for me and my houflioW, we wil 
fervc the Lord. ] So Deut. 6.&11. &i tet. a . 1 7, 1 8. 
&$• 10. e^Epb.^,& 6. 

From manyfifcb Texts it is evident^ that Godly men de^ 
fire the (anSiification of others , and make confcience of 
the duties of their relations, and would have their hotff- 
holds or friends to ferve the I^ord as well ^s 
thej.2 

{d) U.Luke 



(:t8) 
\\. Luk. I4.a«,33- &^8*ii; Hdtth. to. ^f. Ktm^ 

frifm theft and^thir texts it k evident^ tbst [ dUthingt 
are bchw Chrift and heaven in the f radical efieem §f d 
Godlj man, and that be wiBffirfdke them all rather then be 
will ferfake him. '} AUtheje arcScrifture Mdrksof G^dli^ 

nefs. 



XJAwng hafiiljrun 9verthe[e things te help jo£ in the 
*-* Trjalj IwiUadd feme Dircdions to help yen in the ' 
pradice, and therein jet frUyer to acquaint j$u> Wherein 

true Codlinefs doth conuft*3 

Brieftj t0 lay be/ere yen frfi the meer enuheration of the 
chief feints wherein found Codlinefs doth confift, to help 
your memories^ while jon fee-tbem clofe together. i.Souoa . 
Godlinefs confifieth in afolid underftanding of the fut^ 
ftantial points of Religion. ^• In a found belief of the 
Truth of Gods word, and the reality of the unfeen things. 
3 • Jnan adhearing to the half Scriptures ds the Divine Rule, 
of faith and life. 4. Jn the Love of God in ^efus Chrsfi^ 
elicited by the belief of his Love revealed by ^efm CbriB: 
J * In true humility^ and low thoughts df our felves^ and few * 
expeifdtion from others. 6. In a heavenly mind that 
p^fl regardeth the things above^ andfeketb them as our only 
felicity at home. 7. In ftlfdenyal^ and mortification^ Ma 
temperance y andviUory over tbedeftres of theflejh. When 
we can deny our own conceits^ andinterefts and wills for Cod: 
and are dead to the worUy and are not fervants to our fiejhli ' 
appetites or fenfes^ or to the things below ^ 8. In tbankfnU 
n^fsfor received Mercies i and rraijingtbe C lor iosts name of 
God. 9 Jn the willing and diligent uje of tie means that G$i 
haib appointed us for falvation. lOr In charity or Love to 



dtl nftn^ even 09r enemies 5 W a (pecUl Uve t$ true 'be- 
lievers ^ II. In a love to the holj communion of S Mints ^ 
efpeeiallj in putlike v^orfhip, 11. Ina tender defire of the 
mnitj of the Saints^ sna their conc^dand increafe of Cbd- 
rity% dnd a trouble 4/ their difcord and divifions. 1$. In 
dealing, ^nfily in our pUces with aH men, and carefuSj 
avoiding all that may be injurio^'to any. 14. In ftudj^ 
ing to do all the gocd tve cam and doing it to our power ^ 
ifpeciallj to the houfljold of faiths \%. In a confcionaUt 
dtfcharge of the duties ^ our relations^ as Rulers ^ Teach- 
ersj Parents^ iiafters^ fubjeCts and inferious. 1 6. In watch- 
f nine ft again ft Temptations , and avoiding occafions of (inB 
17. In firious preparations for fufferings and deatb^ and 
patient bearing them when they come. Tbefe are the thingi 
that Godlincfs doth conftft in. 
AMd now onto f 2\\ 1 will draw up ten pra<^lcal dire^ions,. 
which in a fpecial manner I would intreatyou to Praffice^ if 
you would be folidly Godly y and not be deceived with names 
:^y counterfeits. - • 

J)ire^. I. Bcfure co live upon the (ubftantials of 
ficligion^ and let them receive no detriment by a pretence 
of ^al for leffer points : Lay not your Religion in unefe^ 
iiual opinions i and let lower truths and duties keep their 
places^ and net befet above the higher. 

bir.i. See that vour Religion be principally feated 
in the Heart, ynderfiand it as weB m jou ian ( left it 
he taken from you ^ ) but never think it is favinely your 
own while it is but in the brain : fe much jou believe #>- 
deed MS JOU Love^ and as hath imprinted the Image of Cod 
upon jour hearts : Bfver fee that jour wills be Rejolved for 
Cod and holinefs | and wat^eu be able truly to fay^ I would 



be. pcifcik : and I wdttld fain he better thent 

Dir0.^.'Bt Aire youiakc up with Cod alone as your 
whalp felicity, Md think not that there is « necefitj 
^f the Jipprehaticn of men^ or of liberty^ plenty, life or Any 
ibin^bt fides God. Do not only chink chac there is a God^ 
dnd a life of Glory for you : but Live upon them, mcL 
be moved and aftuaied by them : Truft to them $ 
and tike them for your part. Live i}f faith, i^ndnot by 
fight. 

Direlt^^ Live daily^upon Chrift as the only Media* 
Cor, without whom we have no acoefs to Gody acceptance 
with him, or receivings from him. Look for aU that 
you have from Cod to come by him ; Live on him for 
Reconciliation^ for Teachings for Prefervation^for Commu- 
nication^ for Confolationy and for Sol'uation. Let Chrifi 
make your thoughts of God more familiar^ as now Re^on^-^ 
ledandCondefcending to m. . 

JArea. i. Obey the fandifying motions of the fpi- 
tk : ond if you have difobeyed^ Repent 5 w^ defpairing, 
but returning to obedience t, but fee thai you live not in 
ony known ftn^ which a fandified will can enable you to 
avoid. Mefiftfins of faj^ion^ybutmofi carefully take heed 
of fins of intercft, deliberately chofcni and< kept up, as 
neccffary or good» 

r DireH, 6. Make it che principal work of your Reli'*^ 

f ion and your Lives, to inflame your hearts wuh the 
•bveof God^ as he is prefenccd amiable in his won«^ 
dcrful Grace in Jcfus Chrift- Strive no farther to 



(II) 

'/4]jf<^ pMr.deAfts witbTt^arscr Griefs , ^r ctkr troubling 
pafliotts I ibtn as Urtdtth U the tpork ef Love^ ^risajnff 
exfrifiiw ofif. Go dAtlj t$ fr$mifti^Md wtrcies^4nd Chnji-, 
AndHtAVM^of furfofeferfctvtlto kindle Love : Be much 
there fori in Tbdnhfulnefs wid Prstfe , which are mrks of 
Love. AB goeth onfmetlj^ and eaftlj^ and acceftablj^ that 
i carryedon by Love. That is the beft foul , and like ft to 
Cod^ that bath mofiof Love to God andCodlinefs : And 
that iithe beft fcrvicc, and like ft to the work of Heaven, 
that bath mo^ of hovt : Let the frincipdl ftriving and 
pleading with your hearts be to kindle Lovt : and your prin^ 
cifal complaints for the want of it^ 

VireSi. 7. Keep np Charity to all, even unto enemies 5 
and fpecial Love to all the Godly^ And therefore hate 
back' biting andfiandering , and making the wor(l:of other 
mens aSions : 7 ake them aa.thieves that come to rob you of 
jour Charity : He that [peaks evil of another , perfwadetb 
yon fo far to hate him ( unlefs it be in Charity ^ perfpading 
yon to feek his cure. ) Hear the repreacber and back- biter un^ 
derftandnoglyy aa if he Jaid^ in words, as he doth in fenfe , 
^Iprayymthate fuch aman y or abate your Lo^e to him. ]] 
As the way /^caufe Love ipto reprefent the objefi Lovely, 
which doth much more then to command me to Love it : So 
the way to caufe Hatred » ii to reprefent the objeft hateful 
int unlovely, which is more then to bid m hate oar brother^ 
Jindhetbat hatetb his brother is a man* flayer s Md none 
fueb have eternal life abiding in them. Away therefore loitb 
tbofe Volumes of Learned flanders and reproaches^ begotten 
betwixt ancharitablenefs and felf love , ( or pride ^ ) and . 
take them ^ the Devils Books ^ that are written to draw thee 
tffhate thy Brother. Frown alfouponf the c^ahxious : Take 
^ud alfo of divifions and parties , becaufe thy ^ro entmies 



fd unirerfal Love s And^n Imt Impofthames ^r Biles tf 
the church J white ZidldndLwe are difedjedlj drawn iui§ 
s narrow imfafs I andtbd^is affrmUted td a fev^, thsLt 
Jhiuld he C0mmen u all Believers • cberifi) mtiknefs and far 
tience^ and reject all that carnal Zeal er Envy , Content i^m 
4md Anifnefities , wbieb an eomrarj t$ Lave. Xead and 
fiudj well the third Chaftttof St. James, ani the Bfiftle erf 
John. 

Direff. 8. Underftand the prccicwrncfs and ufe of 
time. Leve Diligeace thebeitery htcaufe it U a Redeem- 
ing of time ^ a dnng much in a little time. Hate that 
which wauld nh yen $f /$ frechns a commediij. 



•» 



K 9. See chat there be tio predomlnanc felfiili' 
fiefs #r worldly intereft unmorcifiedatthe hearr. Stndj 
dui% anddeitfaithfull) y arJtrttfiGod with Life ^ Efiate, 
and Events : and fhift net fer jenr felves hj ftnfnll 
mtans. 

DlreB. \o. Maintain yoor aathotity dver your fenfe 
and fleftily appetites : captivate net Reafon te the Bmtifb 
fart { ejpeciallj under fretence of liberty. Vfe j$nr hedies 
as may ftrengthen ihcm^ ani hefi fit them far the wwk $f 
Ced : Let them have fo mncb delight in tbingp aHcwedas 
cendnceib to this. ^ hnt take beed $f making the delights ef 
ftfb and fenfeyont end, $r allowing yenr felves in an nnfre* 
f table f leafing if year enemy ^ ^r 9f cerruftingjem mindly 
and reOifhingtOi mncb fweetnefs in the things ef the fefh^ 
and hfng yearreBijh of Sfiritnal things. Set net the bait tt§ 
near yen : Keef the Gnn-fewderfrem the fire. Be that be^ 
hevetb that if ever be be damned^ it will befw f leafing hit 
fiiPibefire6ed\^ttdifeverbebefaved,bemnfibefirfiand 

frtncifally 



J 



r»3) 

ftlnclfullj fdvedfrtm tie in«rditiMU Tluftires rf thejUfh i, 
mi Mt bt (t ffrwArd as brotiih Infidels ari^ u Pek out fur 
delights y and fltad for all that fleafeih them *s harms, 
left, 

Hdvlng thmin the Intr^di$£ti$n jhemd j0» C What 
Godlincfeis,] Mwd How it may be known y and What 
you muft do t0 be fottndly 4nd fincerely Godly , I heft 
jouisrttrtfAredfortbt filUwingD^{c0Hr[ei of the QtnzxVk 
Nccemty snd Excellency $f Godlinels . which tends i§ 
fetch over the delaying, refifting , unrelolved wills , if 
th^fe thdt are jet in the B R U T I SH ftdte , dnd are 
Jt r angers t0 the Difipodtions , Employments, Dcfircs, 
Hopes and Joy c% of trua Believers. 7 be Lord ooncnrre fjf<- 
UnaSf with his Bluing / Ameo. 



i* 



/ ^ •. 



w I 



«. 



> • 



\ , 



\ 






•- 






0^ 



V « 



n 



LQ'K b 10. 4I142. 

'^iid^elfUAnfmertJMd fdidunteher ^ Marthai Martha^ 
' ihtu srt careful d$id trtuhUddhent mdny thfMgs j tat Oae 
', thing ii Ncedfal : and Mary hath cbtfen the gni fart 
which jhall ntt he taktn »»aj from her , 

IN order to the dccifion of :he Gnat Con. 
trovtrfie pradically managed tbroegh the 
tbe world, Whtiher Codii>u/j, or weridlintfs 
(ind/tM^H^litjhtbttttri 1 have already per- 
Jormpdthchrft partof my tasJtJnprovU^ 
ibe Certainty ef ibt Prtnciflti »/ Godlixc/i^ 
\ Sf^ cf-ChrifiUnitj ; which' of it Iclf will 

... "inferr i^ie <.Oflctuijon, which. I undertake 

» ptove 1 that the Rcftjoni for Ged/frt/s are fo furt., and clear, 
ini great, that every one ihuft be A SAINT -or A 
S RVTE\ He thai will not choofc a life of // i / JV* £ ^ J", 
hath no other to faU into hut, a \ih ot S E N S V A I. IT T : 
Etherthe ftiptrioxrfdcMiiifj properio a RatioHal 7{atm-e mufl: 
be predominant j and then we can be no lefs than S A I NT Si 
Orelfethe»M^(wo*r^«;(/&/*ic«/f«/ willbe predominant ; and 
then, f though from your w^fxr^/Fowfr* you are called MEN-^ 
yet) i/ yoD may be dcnoroirated from your tJsttaiitd.EN D , ■ 
and from the Z> S E ot your faculties in order to that EN D^ 
yOH are but an ingenious kind oi B RVT E S\ exceeding Apes 
andMonkiesintbc cunning contrivance of your unhappy (Ict 
fignsi biitincomparablj worfeinyour kcce£f« jbfccaufe you 
B^ were 



( » •>" 

were indeed entruflcd with the noble faculties and gifts of 
MEN, while you captivated them unto your Apfetites^nd 
Senje , and lived but loiht E ND oi BB A STS. 

The/?fW thing tiiat I have to do , for the conquering ail op- 
pofition to this ConcIufion,is, to prove t\\t N EG E S S iTr 
^^ Holiness .• which (being now to fpeak tofuch as 
profefs to believe the holy Scriptures, ) I may eafily do from this 
plain and pregnant Text : To which I (hall annex fuch cogent 
KE A S ONS asmayfilcncethofc thatwillnotacquiefceinthc 
authority of the holy Word. 

So great is the difference between a dreaming Of inion in Rdi- 
- fton ( called a Dead Edith ) • and a feriom, hearty , f radical Be- 
lief^ that it they that fay ( and*do but fay ) they believe the ho- 
ly Scriptures, andyetare^^ii^orf/j.hadfoundly Believed, Con- 
fidered and digefted this very Text , it would have made fuch a 
change both in their He-iir^j and Zj^^/, as would hajre told them 
by happy experience, that the Gofpel is not a dead letter, nor 
yiv/»g//i/r/? a lifclefs uneffedual thing., and that Cod fentiloc 
his fon into the world only to be complemented with, and reve- 
rently treated with a few good words •, nor his Gofpel and Mini- 
vers meerly to be entertained with a demure, filent, and refpeft- 
^ ful audience ; nor hath propofcd his Kingdom to be meerly the 
matter of commendation or difcourfe ; But that as man is a 
creature of a Noble and Capacious Nature, fohe hath an high 
and noYAtEnd, and eonfequently thehigheft imployment for 
his Reafon • and that Religion is the moft NECESSARY^ 
and muft be the moft SERIOV S bufinefs in the world. Did 
they believe tbjs Text, as verily as they pretend to believe the 
Gofpel, it woulcl help to the recovery of the underftandings of 
the Am.bitious/and make the proud afhamed of their glory^ and 
fettle the drunken afpiring minds of thofc that thinkit worth 
more than their falvation , to fit upon thehigheft pearch : It 
would call off the covetous worldling from his immoderate feek-w 
iag provifions for the flefh , and fave them that are drowned in 
the cares of this life , by Ihewing them the true and ncccfTary- 
treafure : Itwouldfpare them many a vexatious thought, and a 
great deal of unnecefTary labour, and prevent the (hameand 
horrour that muft befall them , when in the end (bey find their* 
labour loft , and all their expedations fruftrate : It wouW quick-r 

ly flop th? mouthes which prejudice, ignorance, malignaptenT 

' ' ■ - - 'xnity ^ 



mlcy andtlcliration, have opened agalnft a life of faith and ferr 
oub Godlinefs ; and caufe them chat fcorn it as a Needlefs thing , 
to make it their daily bufinefs and delighr. It would tell the Aug- 
gifli fenflefs finner^that he hath worlrof e verlafting confcquencc 
vpon his hand, andthatitisno time to dream or loyter; And it 
would tell the brutiih fenfuaUft that there are more fweet and du- 
rable delights J 'and the tirac-wafting fool that time is precious , 
and be bath none tofparc and caft away/ having fo great a work 
to do. It would fet men on feeking with greatcll diligence, the 
Kingdom which before they did but dream of •, and would turn 
the very ftream of their hearts and lives on that which before 
they minded but^ason theby. Jn a word , it would make the 
earthly to become heavenly, and the flefhly fpiritual, and the 
floathftil to be diligent, and rotten-hearted (inners to become 
renewed S AINT S ^ as all muft do that ever will be faved. 
And if thefe^words of Chrift be not thus received by you , and 
worknotfuch wonders on mens hearts, it is not becaufe there is 
any want of fitnefs in the Text, but becaufe mens hearts are hard- 
ned into a wilful contempt of the ^loft precious truths, which in 
themfelves arc apt to change and favc them. 

Of all waies of Teaching , Hifiorj is accounted One of the 
moft eflfediaal ^ becaufe it hath the greateft advantage on our 
apprehenfions « as fetting our leflbn before our eyes in the great 
character of Examfle^ and not only in the fmaller letter of a na-- 
ked freceft. And of all Hifiorj , What can be more powerful , 
then 1 Where<?wof theadorsischeeternalfon of God^; and 
that not above our reach in Heaven, but here in our flefh, on the 
fiage of this fublunary world. 2. And the other adorsare fuch 
as moft fitly reprefent the different adions of all U^e world , ac 
lead that live within the found of the Gofpel ; and lay open the 
great queftion about which the world is fo much divided. 3 . And 
when the matter it felf is of the greateft confeqncnce, that can 
be imagined ; even con^Mpg the prefent choice atid refolution 
of our hearts, and that pending of our Time, and that bufinefs 
and employment of our lives, on which our Endlefs life depend- 
fBtb. All this you have here fet out even to the life , before your 
ry^es, in the glafs of this example in my Teit : And the Lord of 
Life doth call you all to fee your faces in it *, and here plainly 
ihewetb you what will be expcfted from you -, and what you 
*mu& be^ and do^ and tmfi to ^ and this not in any long and tedi- 

B 2 ous 



(4) ^ 

cosdifcourfci that might OYcrchargc your fliemOrlrt, brwc«y. 
your attentions j but in very brief, ihou^fnU enpreffioos* . 

As Jefus entred into Bethnnj^ Martha ( who ic feems wtu the 

Owner of the houfe) received and entertained him : No doubo 

but a gre^t company followed |efus ) or his Difciples that ordti 

narily accompany ed him, at the kt{\..M4rths thinks that having 

entertained luch a guctt, itwerca great n^glcft; if flic (hould 

not provide for him and for his followers ; and therefore flie is 

bufie in doing what flie can j but the number is fo great, tha( 

ihe is opprcfled with the care and trouble , und findeth that ftic ' 

hachmorcto doc^enflieis able < Her tilUr xhat (hfi tboughc 

ihouldiiave liclped her in fuch a cafe , is. (itting vf'nh the Dif* 

ciplcs, atthcfcct of Chrift, to hear his Word. Mdrtha feeing 

this, is offended at her fifter, and feems to think that Chrift btm-^ 

felf is too ncglcftivc of her, or partial for her fiftet-, and 

therefore ihus ple^ids her casfe with Chrift , [] Ldrdy tkft, tbcunn 

^C4rf thai mjfifttrbatbUftmt tQftrve ahnt f tUberihertfcrethai - 

Jhe help me. 3 As if flie bajl faid » [ Is it a fit thing that both thy 

felf and all cbis,comgany ihould be unprovided for , and have 

neither meat nor drink? Or is it fie that *all (houid be Uiinn 

ine,YvenijEKm.t^t can /do, while fhelit^ hearing Witb the 

Difciples.^ Deal equally and mercifully and bid her help nne. 3 . 
And indeed moft people ^nld think that this was <buc a reafont- 
ftble motion, and that when Chrift was made the Judge betweeti 
them, he fliould have decided the cafe on Marthas Hdc : But he 
did not fo: But i. infteadof commending j)i4r/iM for her care 
and diligence , he flieweth her errqur , by ^. gentle , but yet a 
clofe reproof : [^ Martha^ Afyrt ha ^thoHitTt care f^La^dtr^wtied 
about many things'^. 2. Inftead of reproving M4r} for neg!i- 
g(?nce of her doty in the faoufe, he highly contmendetb ber for the 
leafonabie doing of a^£4frf work* {^Mary.hatbthoftm the good 
f ^^^ ] 3 ' He groundeth the Reafc^ of fats judgement on the 
different NatureandUfe of their es&pjoymems i l_One thing u 
Needfnl ] in comparifon of wbi(:h^ thrreft were all unnneffarj 
things, and fuch as then mighfWc been neglcded. ^4. And fo 
he pafTeth fentence on Marias fide, tbat \be gbod part wliichike 
bath cii6fen \^Jhall net bt t^ks^ an^ -from'Jjtr ] : In' wkifit he 
jnot only anfwereth Marsh^vnth^apteb denyal, as if bfc 
{kouM fay , [I will not tal^eoff Mitry from the work which flie * 

hath jEhofeiQ 1 *, hfstl alfo oo that cccafiOn dotbpoint ctt(ihtdur« - 

rable...- 



(5) 

rable natmreof the GT)od wbicb flue hid cbofcA, dnd promife t&er 
continuance of ir. • • ^ . 

Concerning Martha^ fomc expofitors run into two extreaaw, 
Som^ think d^t ftc was an unregcnerate worldling , and fa vour* 
ed only fle(hlyjbi0g.s and that ihefc words of Chrift, defcrilm 
bcrfiatcason^tbac had not yet made dK)icc of the. one thing 
needful^ tti^llkt'h$$er jiarr.. But k is only htr freftvP ^RioHXh^fc 
Chrift doth reprehend aa^ cenfure ^ and not her ftaie ; Hf r en-^ 
una r men t of ChrilV and fpeecbes to him, and ocber pr^flagcs J ^ 
give us great probability that (he was a true difciple, as afcer it i&- 
laid^ihat Jfjmlovedhir, John 1 1. 5. 

On the other fide. One Learned Anmtdttr thus paraphrafcth 
the words of Chrift to Marth^^ [ Thou takfjh a great icd -rf. "W 
nee(ffary\ t hugh net CMlpA^h pains'] \ as it Ch rifts words were 
uo reprebenfion of iier, nor her couf fe blame-worthy. 

But the plain truth lieth between tbcfe two extreams: Mar-^ 
tha\ though nfi(>ft .probably a true Dlfciple, was here coo blame, 
in preferring a Ufftr JMtjheiorc a grtaur\ and doing thaB 
tf»[tajvnatly^ vjI\\c\x in duc time was to bcidone, imd in neglc-j 
fting an oppprtunity for .tb^ hearing >of Chrifts woid y, 
which M^ry took. It i^s-not only ^b/ante I efs^ but'a ii»tj in 
Ufelf, to make provilion for Chrift and bis attendants: but 
(he (hottld hare been hearing firjt. while he was preaching, . 
and takefv that opportunity fOr the besefic of her foul ; Ic 
was ru) ordinary: Preacher that was conie under herroof: Hit^ 
Aay was not like to bek>ng:his d^ifirinecoticerned ber falvation; 
She knew not wbe&ber ever flie ihotiid hare the like opportu- 
nity again ; And therefore (he (tjfjfvid have rather ftayed for 
bis owi) diredion^when to^o nai^ proviiion for their bodss, 
th^n to have omit ted the hearing of his word. 

But you'i ask perhaps, [| sfhpf a Strmen ,and ethtr im^rUlj ' 
bMpVffs fa (hut at onco^ are ^c fhwjes b$mfid to hear the Sir* 

I anfwcr, No, not alwayes ; Tor elfe in great Cities thathavc • 
fte^uoiit pfeaching/ycuihddld tio'mtlisng tlfe buthear: We 
have a ^m(; as well as i S9nl ^ and muft have flae^timpioymene 
ioth9tb\ andmuft make due provifionfor both; and ^louft be 
ferviccablQ-to the bedilj mif^ire of others, and to the conr>- 
wongood. Out bodily labour and temporal employment mfift ^ 
be^4onfc/onjbly fcjlow^d^ .as well as* our fpiptual j ForXJoii 



I 

i 



hich determined that i» the fw$at $f •Mr faces "^e Jhdll td eu? 
hread^ Gen. $• 19. and even in innocency Adam was pat inro 
ihe garden to drefs or tiSznd keep i>, Gen. 2. 1 5. with quietnefs 
we muft UboHrand eat our own bread ^ and if any will not vn&l^^ 
neither Jbould he tat, 2 ThefT 3 . 1 2'. i o. Sec Pauls examplc,v.8.; 
[ Neither did we eat any mans bread for nought : but wronght^ 
with labour and travail night and day , that we wight not be 
chargeable to any of you 3 VVe muft labour^ working with our 
hands f that we may have to give to him that needeth^ Epb. 4. 28. 
And if our bodies have not competent employment-^ they will 
grow fuch riilly unfit inftruments for the foul to work by , 
that when Melancholy^ or other difeafes have difabled them, the . 
foul it felf will have the lofs • and be that will do nothing tmc 
hear, and pray, 'and meditate, is likely ftiortly to be fcarce able 
to pray and meditate atall^ ^unlefs it be one of a veryftrong 
and heakhfull conllicution. ) 

. No one therefore from this determination of Cbri ft to iWiir- 
tha^ is to he driven from their lawful! Calling into a contrary 
extream. But this was not the cafe between j^4r;and Mar^ 
that It was eif fecial opportunity which then was to be taken .• 
Wcmu& firfl feek Gods kingdom, and its righteoufnefs : and 
prudently take fuch opportunities for our fouls as we can, with- 
out omitting greater duties, and as our cafe requirech : not 
taking as much food as we can ingefi^ bat as much as we can 
digefl : It is potSblc to eat too much , but not to digefl too well. 
A Cbriftian muft have prudence, when two disties come toge- 
ther, to know which at that pre 'ent time is the greateft, and 
to be preferred: which de|i;ndetbmuch on the neceffttj ^ and 
t\itepidsi the good that will follow the doing of them, and 
the hurt that will follow the omiflion: And without this pruden^ 
tiai difcerning of timi and duty, we (hall never order our con« 
verfations aright, bat ftiall live in a continual (in, when we 
are doing that, whi^ch in its own nature and feafon is our 
duty. 

A poor man may not Read and Hear fo frequently as a Rich 
(ordinarily,) nor a Servant as the Mafler ; becaufe there 
vfox\^ greyer evils follow the omiffionoftbeir common labour 
at that time. 

Thus much being faid for the Explication of. the Text, there 
is no more neceflary but what, will fall in moft conveniently 

wit' 




(1) 

with the iUtur : The fcnfc i$ as if Chrift (hould have faid 

t Martha, Mart hd'y Ikporv thou dbfiall this in love to we ^ arid' 

nfCMneft well in it ^ undit is no more then whats tbj d$itj in its 

froferfeafon: BntOrfhAtis the food that priflnth in comfari^ 

fon of that yphich endureth to everUfling life ! It is mj m^Mt 

and drinl^todo the will c{ him that fent me , in feeding and in , 

faving fouls : Thou hadfi now an ofport unity to hear mj word j 

th% word of the Son of God , thj Saviour , and thereby to have 

promoted thy Everlafting haffinefj^ ^ Mary doth •, and this pjould 

have been preferred tven before this provifion for our bodies : and 

if for this thou hadfi now omitted thy care and labour about 

meat and drink,, I would not at all havtieen offended with thee: 

Thou hadfi thy choice, and Mary had her choice •, Thou hafi chofen 

care and trouble about many things , and made thy felf a great 

deal ado '^ but Uds^ hath chofen that one thing that was neceffary^ 

which is the better part, and therefore it fi^all not he takjn from 

her, but fife fltallpoffefs the benefit of hervhoice.! 

Where note for the fuller undcrftanding of it, thttrueoppo^ 
Jition between the cafe oiMary and Martha. , 

1 . As lo the Matter, Martha had many things in hand -, 
a multifarious care and trouble -, but Mary bad but One. 

2. As to the Manner and effeEls of their employments : Mar- 
tha was full of r^r^ and fr^^n^^/, diftraded or difturbedby the 
cumberance of. her bufineffcs : but Mary was quietly bearing 
and learning how ioht free from care and trouble, and how to 
attain lEverlafting reft. 

3.. As to the quality oi their bufinefs ; Martha* s yj^s of lefs 
necejfiij or concernment, though good and honeft in its place; 
l^ut Marfs was about the thing of abfolute neceffity. 

Alfo Martha svf^s Good in its feafon, but a lejfer good : but 
Mary^s was t that Good part, 3 which contameth all other 
good , or referretb to it , and therefore was to be prefer- 
red. • 

4. And therefore as to the continuance, Mary's being a more 
eligible impioyment, and about an everlafting treafure , (hall 
not be taken from her , .when the fruit of Martha's imploymenc 
wDl quickly have an end. 

Yet in thefe different cafes, each one had her choice ^ Had 

* Martha chofen better, (he had had better. And the choice much 

proceeded from ihs judgement ^n^idi/p^fitian : h^iiht jisd^d 

better. 



t * 



(8) 

better, and been inclined better, Mdrthd would have chofe^ 
(letter, . 

. Before we come to the principal Doftrincs, wc may proficaWy 
ro:c thefc Obfervations by the way, 

l.Noce,herethat l^the neerefi Ndturdl RtLtionsiju Srathrrs 
4»d Sifiers^jeayPdrents and Children) dre not dlwayes ef ^fft 
mindorvfdj in the matters of their fdlvationS] Greater d.ffirencc. 
may be between them, then this feecween Martha and Mary'xn 
fbc Text. They may rife up againft each other, and feek each 
^ Qther$liveji, as Chrift foretold, il/^^i3,l2. And therefore 
Father, Mother, Brother Sifter, and all arc to be dtnjed iot 
Chrift ( that I fay not hated^ ^sC^rtU fairf], Letkf 14.26.^ when 
they Oand in oppofition to hinu The fame parentage and«du- 
^tion made not Efuu ^nd fMcoh of a difpofition, or of one 
mind or way : nor Jfaof and J/ntael : nor Sent and Cham • nor 
ivwld r^r^in Cain, the firjl moM torn into tbt world , from 
cruel murdering his brother, upon a difference about their J^- 
/i^»(7M/, caufed by his own nngodlj mind*^ even becaufe hu own 
Tforkj were evii, and his ircthers righteous and accef table toGody 
J John ?• Ji. AncT therefore parents muft patiently fubmic 
(.having €!pne their duty ^ if even the children of their bodies 
ihould prove reprobates i And Brothers and Sifters muft fub- 
4nit, if thfle info neer a relation be Caft-awayes: God^bftth 
not promtfed that a/l onr kjndered (hall be faved. Rejoyce that 
jon are nQiynsir filves Soriakcn*^ and beglad that anj, and 
Jomanj?Ltc fanftified, though further from you in the ^efli--, 
and love them in their more excellent relation to Chrift and 
.you* ' ; 

3.Notehere,A^wo«^r Lord doth fptndh^tih^ in the place adH 
cpwfuny Tfherehe U> When he entrech imo a lioufe, he is pre- 
•iently at w^rk^ in teaching poor fouls the w^y to God ; Or elfe 
\ bow could MarJ)^^st been imployed.in hearing him? In our 

places znd meafnre we (hould imitate him in this : Can you eome 
into any hotfe or company, and find nothing to fay or do for 
God f Is there mnewifer then your Iclves that ji?i» may le/tm 
of, as Marj did of Chrift ? nor none ntore ignorant whom Cha- 
rity requireth you to teach ? Nor noiic that need a quickening 
word, to mind them of their everlafting ftatc? As foon as 
worldly yOt vain ttngodlj people get together, they are prefently 
.upon fomf worldly^ or vain dil'courfc ; ^And if you be indeeda 

heavenly 



(9) 

Ihetvcnly and fpiritqal peoj^Ie , (hould /cu hot l>e more ready 
when yon come together, for hedvtnlj ffiritual difcoHffe? 
Have you not a thoufand fold more to fee your tongues oa 
work i The necefficies of the hearers : the hopes of doing good • 
the prefeoce of God •, tiie fenfe of the duty ; thf fv(reetncfsof 
,tbeiubjed* the avoiding of fin ^ and the blefling of Gods ac* 
ceptance toyoarfeIvei?0 had we but theskill,and will^and dili- 
gence^ that this interlocutory preaching by hoty conference 
doth require^ what a fuppiy party would it be for the promoting 
of mens falvation, where the more publick preaching of the 
Gofpel is wanting ? Who can forbid us by familiar difcourfe 
to eiLercife our charity ^ in minding poor re^rdleis (inners of 
■thehfe to come? and exhorting them todne preparation, and 
repentance ^ and to open to them the riches of Chrift, and fee 
forth his love J and draw them to embrace him. 

3. Note here, how careful I j ve fiouU uke the frefent cffor- 
tHmitsf^r onr fouls , to hear and learn as Mary did. She ftands 
fiotcavelling tike our full ftomackt bearers, that ask, Hfwcam 
yoH f rove that I am t^und to hear fnch a LeSlnre^ or to comets 
Church and hear a Sermon twice on the Lords day, or to come to the 
Minifier to asl^advice^ or be inJlmUei bj him f No more then a 
' hungry maa will ask , How prove yoti that it is my duty to eat 
«ivery ^ay i Or then a fick^ mast will fay , Hovf prove you that I 
am bound to feek to ttre Phyfidon ^ to go or fend to his houfe, 
and to look after him t As there is much in the very New nature, 
and health, and relifli of a gracious foul , to decide fuch Con- 
iroverfks as thefe without any fubtilty of argument •, fo zChrim 
fiians pxudencc and care or his falvation will cell him , that 
when Chrift hath a voicetofpeaktohim, it befeemeth him to 
have ao ear to bear • afld that the Sermon tetteth^ the hearer the 
feafon of his duty, and the offer of a mercy telleth us when it is 
our duty to accept it, without any other more particular obli- 
gation : unlefs when we can truly &y as before God, that fome 
duty that at that time is ^rwf f r,hindreth us. Theie are eafie'que- 
Ilions tp tfaofe that favour the thiifgs of the Spirit. When Chrift 
is Tpeaking, Mary wiU be hearing •, and leffer things fhall not call 
her off. 

If any (hall fay , [[ So would -^e too , if we could hear C^ifi 3 
Itmfwef ; RcmembefMhat be never iotJenided to abide himfclf oa 
earth, and teach h'ui Church pcrfonalty by bis own mouth •, but 

"^ c ^ i»* 



(to) 

batb appointed Metfcnger$ and Officers CO proclaim bisltws un^ 
to the world, and tender them his grace , andiaiib, ;C Hr th^ 
heauthjoH hfareth me \ and hithst ieffiftthjom dtffifeth me, Lukf 
10. 16. andhetbacyrj^t/r/i&, Jejpifitb n$t wm tut Gcd^ i The/. 
4.8. And he t|^ac will not jRftfv believe and beacChrift fpcaking 
by his Minifiers^ when be is acknowledged to be the Ton of God, 
and bis fealcd Word bath bad fo long poffeffion in the world , 
would hardly have regarded Cbrid bimfelf in a time when he 
appeared in the form of a fervanc » and was found in faftiion at a 
man, and was believed on but by a few perfons then countedbut 
inconfidcrable. 

4. Notealfo, the hnmiUty and ieachMhIenefs of Difcifles in. 
thofe $iWfS^ who were went to fit learning at their Teachers feet * . 
Which was then an oriindrj cafe , and not of Cbrifi Difcipiei 
enlj. 'Paul was brought np at /ibr/frfo/ Gamaliel , AUs 22 j. ' 
Not like the proud and felf conceited part of our hearers in thefe 
jti^ies^ that come to hear fomcwhat for their analicious or conten- 
tious minds to quarrel with , and expeft that their Teachers tefl 
them nothing but what is agl'ceable to their own conceits, and 
thinK us CO be injuriom to them, if we would heal their ignorance 
er impiety, and make them any wifer or better then they ire^ 
and that reproach us^and fet tbemfelres againft us as their ene* 
fnies, if we. wiU not bt r^'^ h ^^^ ^^ humour th^m in all oar 
adminiftratio^s, asif we werexhc patients wad tbcf the Phjfici$m , 
we the /earners and thej the Teachers, yea we their fervants^ and 
thej our Guides and Rulers in chemauers of. oar o^n Office. 
. Bmletus come dofer to the words them (chrcs , and coofider ' 
of the Inftrui^Qns which they afford us. which are thefe. 

D.o^. I' It is kut am thing that is ef ahf^lnte necegitj ; ^ntit £t 
many things thai thofe are taken up with, that negleSl that one, 

I)od. 2. The One thing needfnl leadeth to content •, ^nt the 
many things of tbewarlddotroMHSf astd dif^met , and diftraQ 

• the fouL •*, 

Dpd". 3. AR men where the Go^l it preached^ hatfe their choice 
whether thejwillfeek^dndhaife the one thing necejfarj ^ ortrost^ 
t?k and difir^R fhemfelves with the man] things that are nn^ 
nectffarj.. 

l>oft. 4. Thej that choofe the One tbing-nitefdrj , do t%9bfe the 
good pure v attd thejtijtcjwfe f^je^tr^ do m^k^ ^ eviUnd 

. mhaffy choice.. . '—*\- - ' - poft,5^ 



Doft. 5.. The One thing nidftU Jbdll mt ie fdkinfrem them thkt 
cbcofeit : iutthej that choofe it not, Jiall have no ietttr them thej 

€hoofe\ 
Doft. 6, Thofe that make thtbaJtembaffjehise^ art aft tf>grudgt 

' at them tUat ehoofe better^ and will sot thiuk^nd do at they. 
DoA. 7. When the matter is bronght btfore the tord fefus Chrifi, 
. he will not take fart with thofe that murmur e at his fervants 

€hoice, and i^ak^againfi them \ but will commend their ihoice, 

andfondemu the contrary. 

Mi this you fee lie plain here in the Text ; tnd it is tU worthy 
eur larger coniideracion : But the firfi is like to bold me fo long, 
that to aTOid prolixity , the reft fhall be but touched under 
that. Hf > 




j|"XOA.i . One thing it Needful t It is one thing only that is Aff- 
XJ Intel) Neccff'arj ; but many things that men bufie them" 
, (elves about ^ that negUH this tme. 

• In handling this, I mud (hew you« i . In what refpeft it is thtt 
this i\r^r^/iv/ ibing is faid IQ be ^ C^^. 
. . z. How it is thatthe troublelbm matters of the world , are 
called iy4i»7« 

3 . Whereto and boW far this one t hing is neceffarj. 

4. W het her the wft are indeed unneaffarj.- 

5.1 (hail afiili you tn ihtaffticationiA it to your ijpires; that 
it may reaih the endto chichi do mtcnd it. . 

I. JnwhatregfeSl is the Needful thing but^Oue f ... u- 
Which will benhe cafier undtrflood. wbiCn you knowwt^t the 
poi thing Needful if : ^t^dit i$^ mofldireOlj^ that which is omt 
£nd, Tobe Javed^andt^tkafetheLard^ or to Glorifie God and 
anjoy himiu Clary forever : Which comprehendeih or imply cth 
the neceffary means. ..>/, 

. Andihisbleffedftatei$Ow,confidcrcd i^ObjeSively : It is 
One God that we have to pleafe, and to behold^ and lore , and 
iwraife forever. %AiViOn^farmaUy\ diacis. It is only the fonts 
ftmition of this OntQ^i)^ is oucfiii/and Stefeduefs. And thus 
the £nd being principally mcaiir, it isfaid that One thing is nec^' 

C2 /^rji 



fATj \ though the Mt^nsmty be tn^re then One that are'neceiTtiy ' 
to obtain it. 

And yet even with rcfpcft unto the weans ^ it may be faid that 
One t hiffg is nece far J , by a General Comprehcnfive fpcech, a» 
0»e containeth many parts : As to cure 4 fickjfefs may be faid xo 
be the One thing neeJfnl to prefcrve a mans life-, when yet that cure 
muft be done by manj ads and means : The mcMns are but One 
thing ts denominatednom their Effd ; even our everlafting hap- 
pincfs. And they are but One as denominated from their Origi- 
nal , they being all but the fViUof Co^ revealed in his Word lor 
mans direAion to falvation. And cfaey are all Onein thcprindpal 
flock that proceedcch from this Original or root : and* that is, the 
Lord fefm Chrifi himfelf^ who is therefore eminently called the 
Vpaj ; becaufc ther^ no other waj or nfcans , but what ftandeth 
in a dne fuhordination to the Redeemer as the chief means ^zs well a5> 
to t he pure God-head as the End. . 

Alfo asallthei»^4wof Gods appointment, have a union of 
Nat me or fmilitude with the End : And as Gods Image is OHe in 
all his children^ fo is it, in their kind and meafure , in aH his Or^ 
nances diti^ Means : Thej alfo in their kind and place are far-- 
taksr\sof\he Divine nature : The name of God is, as it, were - 
written upon them, and his blelfed nature legible^n them. 

Alfo the means are all but One , at all are parts of O^^^hoty 
frame ^ which moft barmonioufly concurr to the doing of one 
work : As all the wheels and other parrs are bui One C$ach 
which carryeth jus to our jouirncys end.: A>Chrift and his Church , 
are one Bcdj^ i Cor. 1 2 ^ i a . So Cbrift and al} fubordinate means ' 
for the regovery and falvation of bis owtt , are one Kingdm of 
Cod^ and one way to the Fiuhor^ and one fat'vation ; I (halt fully ef 
open it under tne next head. 

And now for the Neg-ative, you may difcern bj» what is faid , 
t. That here IS no fuch nnitjt as even in the end muft confound 
God and nian, or his glory zndonrfaivation. 

2. Nor is here any fuch Unity as doth confound tbej^^f^and 
Means ; no not the God-headvfith the man^hoodohhcKedcimtr^ . 
much lefs with' the inferiour kind of beings. 

3 . Nor is^ there any fuch Unity as doth confoimd alltht mean 
among themfelves, and make all one *, or ezcliKle- the reft by ek^- 
alting^Wi but rather each one doth/iw^^i^/r the reft, to confti-.. 
tme^he perfedtf^inc Chrifi ig^not aclode Mtb •, nor Faith > 

exclude.' 



t 



_ (13) ^ : 

Wctadc Mifentanct -, nor F^ith and Re^nunce exclude Ohidi- 
tnce *, nor doth the office of one of chefe exciade the ufe and' 
office' of the reft. Publike duties exclude noc private -, nor do- 
private exclude publike : One part excludeth not another.* 
Reading excludeth not preaching^ nor both of them praying ; 
but their nature and ufe befpeaketh a conjundion- The whole 
Body is notan eye or hand •, nor doth the Unity exclude but ia-^' 
dude even the fmalleft members. 

4. Nor isthere fuch a Unity as excludeth difference of Degrees : 
For one means may be more necejfary znd exceilent then another ?. 
Andthefameperfonby growing doth differ fr om himfelf as he 
was before: and one will hereafter excell another in Glory, 
as now they do-in* bolineft m4 faithful- improveraenc of c<faeiit 
talentf.- 



Ih Let us neXE lay^th together • and fee how the troubling, 
matters of the world are called {^Manj'} in oppofition to 
this One. 

And I. Every creature to a. fenfual man, is made by him in 
fome fort, huEndiind God : For he doth not Vfe4t\nljf , and 
referr it as the godly do^ to an end that is One \ but be would En>^ 
joy\i^9Lnd make it objelHveIy\Mend'^kM^ and foidolizeic* An4 
iberefore though in the general notioti of Delight theyaili^eee*, 
yet materiMiljwh^it abundance of ends and gods bav« carnal men ? 
Every fenfe mud h^ve its own delight : the eye muft have its de« 
Jighr, and the appetite its delight • and fo orthe reft< 

2. And dlfo th«(e jReflily baits and plea fures are difeojrdtnt 
even among tti^oifeives ;They draw the iinnet ftverj^lWaies^. 
and one of them figbreth againft the other .• The rkhes pf-tlte H^ 
ftnfualift do ufualiy contradid his e^/e •, andofcen his v^lsfpt0o»i$^ 
hnmonr : and his amlntion and fride doth bridle his difgra^efd 
Issfi'-^ aod one fin will not iet another have ir/fjr^, but robbeth- 
Jbimof the poor expeifted fruit : And thus they do 4ifirad; thfe 
finners, and rear their very htarts in pieto ; and divide and 
difmember *riiem » where God woi^ld heal them atid unite' them 
inhimfelf. Andthetoilfome cares and labours by which tbefe 
things* muft be obtained^ are many, ai^d oft contrary to each 
other ; and a greatdeal of ftir it is that ad^luded fioBeran^kes to > 
littlepurpofe.. 




(*4) 

< The fumme tlvso of both chf fe Headsis thli, the matter of a 
Chriftians Faitb,and ReligipQ^Defire, Hope and Lave » is chere^ 
foie called One thing , beeanfe God who is One , is che fumme of 
all. Ic is but OneSnn, chough ic bath m^inj beams , and all thefe 
beacBs are nothing buc the ecnanations of the Sun • and have 
. aoching but what they have froai ic : God is All co the Religion 
Md cJbe ^uloU tt}k^ Believer : and therefore All lo him 19 Ofte : 
Creacures,andDucies,andOrdinaf3ces which are many, are all 
^Mt One CO him in God. His FaUh beholdech them « and bis 4ffe^ 
Siens relifhtbemas united all inGod. i. As their ^riir^ from 
whom they fhw. z. And as che Life by whom they are all anir- 
fpMted ^ ^pd^Sfthe mdtter and fen^e which cbey fi^ni^ and im* 
p^p. i^ And as (^eir e;»ii do which tb^ tendy a^- in whidi they 
all terminate and agree. 
Many branches ^tchut One Tree ^ and haveO/y^ Stocl^i and 
\; members arc Om bodj^htczwU they areanimated with One 
it: M^ny tetters JjlUilts and "^erds ntay toate One fenteffee •, 
^'^ atnd m^nj leayfs may mate One JBpol^^ and treat but of One fub» 
j^ jeU. ManyVftionsof a plow-man are called Plowing^ .and of a 
WteiV^y Wcavifigy'&c. as being aU united in One end: I know 
tbefe fimilies have their diffimilicude^ but this is che fumme ^thac 
JtlifOod/hatthe Bdiiverfeefh, andfeeksth^ andloveth^and cou^ 
iftifethK^iihi iUfdinundeti^iu 4li the Oydin^c^i ^ £^a^» '* ^'' hit 
deifies^ 4nd^ fit the credtsirts i and inC^dthej arc united^ and 
One thing to him* He hath nothing to do ac Church/ or at home, 
ii) private or publike, but tuye^to God^ atkifeel^ after the everlafi* 
ing enjoyment oiJnm* If we^l^efs Md tentpt0ti9n put zny. ether 
^irr// it|to bis bands ) l)« is fo fwf ^^toutof the Ghriftian 
way, In.hiS; very common Ubours and mercies, ( fofar as he is 
ft holy ) God is^ to him , the ifring , the life , the fweetnefs , the 
ieauty^ihcfirength^ the w^aning^ and the end of all » and there- 
fore ^// 11* ^//. 

' But the qreatiire^.iri .the hands Mid ufe of the un^odl^ , (" or of 
$be gpdly .fo ^ar as they ^fe them . itnfuUy ). have no focb Uaity, 
Though in the^ilelvfs they fo depend on God , that none can 
jaaafcea reparation , nor can^tbcyatall exift witbont him * yet 
4n the/fl»/ip , ^fiimation , ends and nfe of the ungodly ^ the crear 
jCur^ are feparatcd frOm God, and are as branches! cnt off from 
*hf^«.e4 aod depjartiiOg from God ^ tbefe men arc gone from 
Unity , and are loil , diftraded and confounded in the mulci^ 
. - ' lude 



(15) 

cade of ihftreahirei - and wiU never baveUnity till ibey reibti 
taGod I 



i 



III. In the nexe place Ictus confider. What 44 the Neceffttj • 
thac is here ipoken of ., a^id If^^ far this One thing is Nta^arj 

And I. One thing is Necefury Marallj Zf^ritjtlf^ whicfi 
nrour ultimate end : When oiher cfaings zuNectfarj buc^/pr 
that. 3 . . 

2. Ccmfrehenfivrlj of the Means we may fay, that One things , 
that is, SanSificatien, is Nectffarj to the Tlufing •/ GbA-^ which 
isto be regarded; i.. Astberi^^/ oMience ^ ^nd J..sAsxi^temsf 
cf Love I by the obeiiintp^l in way of dnt} j and by the Uving . 
yiW devoted to God , as its Dejight. ; /.. . J 

The world bath m^i^j contrary Mafitrs ^ arid therefore hath ' 
fMtnj things to d6 to f/eafe them ^ and when. they have done '^ 
their beft«they t^hnoc pl^afe thcor aiJ , tnt ,niay^ leave more dif- - 
pleafed then dity pleafe r For tho(e coat they muft |>ka&^expe(% 
hnpoffibilities ; and mMy z fingie perfgn perhaps may look for 
asmnch as you can give to all : And they have fuch contrary 
inte;reftf^ which yoM muA ferve if you will pleafe them ^ atid con- 
trary minds which .you tnull humour, that the fame thinjgsthat 
$nit%ipe^iu> f leaf e him, will rthctacnily Mf pleafe another } an4 ^ 
perhaps the jvor^ ^ifpicafe tbe-^^A^, becaufe it is pieafing tq ' 
ib^oHe. 

And omfelws have our ^ntr^ietin in (mr f elves ^ and are u ' 
hardto be pleafed by 9shera or eur felvis. We have our fenfual ' 
Aefires which are senreafot^hie and inordinate , Mnfeafonabje an^ 
mportuniHe^T^ii^Xthi^ noNa^y. A fenfaal , covetous » ambir - 
tiottsfantafie^isakottomlefs vef^l : Ypur pouring in doch nO 
whit Si\ ic t It is ft devouring gulf y a confuming (that I fay 
not an uoqaehchabk) £(«/:, Uke the boxfe^Ieech it cryeth , . 
Give^ ffivr, and the more you g1ve,the more it cr^avech ; ^nd is < 
^fver7r///4it^jSn^thetr wbeift ^ hacb ^j^kuted 1^ felf wlth'^hat ^ 
from Which it fcekcth iacfsfa^ion; ! 

- VnatGodhone^ and witi\:this Oni' thing is hb pleolcd \ evcQ • 
with a Holy bca?t aoiiifej; He hath no.contradidory intercHs - 
oraHertions: andtherefor(:h^thn^cpptradi(^ory comma^^ds: ' 
that whic^ muft pifiaf<^^kn^i^.|)f ^ka^^^ to bis blef%d Aature f - 

"Hi»'*^ 



We IS iftfinhe in fTifdom^ and therefore hath no pkaft^^ in f$otf^ 
that bring him facrifice^ and re^ufe obedience, and kfow M$t ths$ 
they do evil, Ecclcf. 5. 1, and have not. the wit to know 
what they do, and whom they fpcak tOj and to know that which 
only is worth the knowing: How often do we read himr^jc- 
^t^gthrfacrifice of' the wicked i and cafting their coftlieft of e- 
riogs in their faces, as things that he sthorreth, when th ey co<n« 
to Km fh'thout that humble, loving, and obedient heart,' which 
he rcquirctb/ Pfalm ^o.8,^^.lfa.i. 11,12. ra ver.zo. Their 
^.b/afiifns are v^in^ the multif fide of their facrifie k to nofurfofe^ 
^nd incenfe is an abomination to him ^ their Tufis and Sabbofhs 
ijs foul hateth, they are a trouble ttf bim^ he cannot bear th^m \ if 
'^ney ^omc without the One thing neceffarj. Without this he 
carechnotfor their faftings^ or formalities; ifa. 58. 5. It is not 
thonfandj of rams ^ or tenthonfand riifors of oyle^nor the frnifof 
their bodj, if the] rfouldgiveit for the fin of their fonlf ihtthc 
vnW accept : But he hath Jhewed thet O man what is good : and 
y^hat doth the Lordrequireofthee^ but todojnfllj^andhvtmer' 
cjy and walk^ humbly with thy ^oi/? Mic. 6. 7, 8. The conclufioa 
of the whole matter is this ; Fear God and kftf his command* 
ments : for this i4 the whole duty of man, EcclcL 12.1$. 

You are never the better beloved of God for being JliVir, or: 
honourable in the world, nor yet becaufeyouarc.pwr, or ia^ 
mean condition ,nor becaufe you ^tcjiel^ or weift woakfit flrong^ 
comtlj or uncomely ; but becaufe yow Lo^e Hm^ throi^h. ms 
Son, and Believe in him whom the Father hath fent^ John 16. Ij. 
JVithout faith it is imfoftble mfleafe God: HeB. 11. 6. The 
9KW man muft be put on^ which is renewed in knowledge^ after, the 
Image of him that created him^ where there is neither Greet^^ nor^ 
Jew, Barbarian, Scythian, bond nor freOy but Chrifb is all and in. 
^//,] Col. 3; 10, II. [^ForinChriftfefus circumcifion avail th 
nothings nor, uncireumcifion^but a New Creature^ and Faith that 
workj by tove^ and fhekjeping ofthocomtnandsofGodyGdA,.$.6.' 
&<5.is;-iCoK7. rp."^ .- - • 5 ' . J . • 

• Thfs Onerhin^ (cVen Goillfkfi which is profitableto all tljingi) 
is neceff^ry in us, ( fuppofing the necelTaries in Chrift ) to rcR- 
A^^'^cceptable to the Holy God : and without this all the ac- 
''^'^I^iflimcnts imaginable, wit.inake us but ^sfasmding brafsyor 
tickling Cymbal^ iCbr.i.j.^. 

3 . One thing is ne'cdfuii to the f**ifing ^f cm poMb ^ wiAout 

which 






< 



H 



I « 



(i7> 

which all things clfc arc vain. There zxtm4nj wajes to Mi III 
hvLt to Heaife^ there is bm One : There are a tUufdnd wjiycs to 
JeludezndbUffdifouL hut onlj one Tories true and ravins' illw ': 
min4tiQ9t. Errone9ns ScSlaries arc bhndea in fvmi'fai-ticHiar.j 
points^ by the feducing words of men : And ungodlj ftnfnklifis "^ 
are blinded in the mdn^ and damnably err from the neceftary 
pradicaldodrinesof falyation, being deceived by the»inclina« 
tion of their own concupifcence .• Errors are multifdrioMs ; a^d 
abound even in many that inveigh moft fiercely againft che^r- 
rontius : Bui Truth isfimpU-^ We have One Teacher to infiruS 
us ^ One Spirit to enlighten us , One Word of God to be oar 
Rule*^ One Light to guide us through all the darknefs and 
mazes of the world, and recover our deluded darkened minds. 
Thoufandsarc ready to draw us away from God^ Tempcati. 
ens lye thick on every hand) Withinus, and.wicboatus •, be* 
fore OS and on each fide: Which way can you look or go,but you 
will meet with baits and faares ? Andif £x/fbe once deceived, 
jidamis tbfi cafilicr overcome. When the appetite zndfinfes 
%rc enfnared by their objsds, and the imagination corrupted, 
the iinderftanding is in danger of deceit. You may go into an 
Hofpital, andfeet/^riV/jr ofdifeafes: but Health is one and the 
fame: One hath the peftilencc, and another hath the leprofic, 
aind another a palfic, and another is diftraAed: bnt among a 
thottfand people in Healthy you fee no fuch difference : Health 
mtlj iiformalljihc cure of all. 

What abundance of miferablefinners be in the worlds that 
arc almoft at Hell already ? But only one fort of men , even the re- 
generate^ arc rcfcued by grace, and (hall be faved from ir. Ma- 
nr inventions have n\en found out for their defiruEHon •, but 
toere ii no way but by Chrifi^ through faith and bolimfs, to their 
falvatipn. Set as light by Chrift and Holinefs as you will, and 
deride it as fooli(kly and'pervcrfly as you pleafe, you will find 
at laft, that this way^ or hone muft brii^ you to Heaven. Ei-*. 
ther ignorance, or pride, or covetoufncJs, or malice, or glut- 
tony, or drunkennefs, or voluptuoufnefs or luft, or any one 
/in of an hundred may be your' ruine : But there is onlj One 
falve to heal thefe fores ^ Md only one eordiallot antidote thgt 
can cxpell thefe feveral forts ot poifoa from your hearts : 
Godlinefs is preifitabU to all things^ i Tim. 4. 8. 
Drudge for the world as long as you will, and gape aftec 

D honOBf^ 



...f> 



} 



(it5 



I 

I 

i 
i 

Is 



ftorrour and applanre from men, and trv a tkonlkni wvfktifot- 
Tour coA tent ', buc when you have all done, yea miift return 
^y fommd Reftntance into the way ofhlinefs^ ofyou are loft fot 
ever. When you have flighted grace, you muft give up four 
ielyesco the power of thae grace: When youhaVe fee ligbcby 
a life of holy Love to God , and the fruition of him in Glo- 
f ^Yj y<>» w^/? make it your treafore and deligbf, and your bearcs 

muft be upon ir, or you arc undone : Matfk 6.2\. When 
you have made a feaft of a Holy life, yon wMificomc about, and 
takejr^iirr /f/zf^/tbat courfe that you jeafted at, though you be 
as much jeaRcd at by others ., yea, and make it the princspal 
fcuiincfs of your fives, or perimin beil under the vengeance of 
the AImight>', whofe juftice you provoked, and whofe mercy* 
you neglcded : Cboofe you whether, but one of them will be - 
your part. Even as Sattl that was exceeding wmJ Mgainfi^ ie- 
ilfvers , and ferficHud them even to firangt Cities,. Ads 264. 
10, II. was glad to become one of them himfelf though he 
f^fftred as much as he had camiei them tofttfer ; and account'- . 
9ct ic thegreatefi mercy of his life,that God vouchafed him fucfr 
a change, what ever it coft him* 



1 V* Q^cft. But is nothing ne^ejfdrj hmt this One t Art not : 1 
wther things nlfg Needfnlt in their fUces ? ^1 

Anfw, I told you that other things are not other , fo far at- 
they iland in dt^e^ fntorJination xo this one^ or are the p^rtj of 
tt..« He. that faith to a fickman, [You would dowell if you 
bad (uih a skilful! man for your phjficlon .] doth not by tfaefe 
words intend to exclude bis Aftshecarj^ or his medicines, or the 
idling of them, or the infimwents and means by which they 
arc dpp/jed', but rather imistdethMdimpljeth all thclirin the 
Ostf thing mentioned to which the/ do fubfecve. So aU . 
Oods graces^ and all the nfWJi/ of gr^ce, and Chriftianyjrf w^ 
are contained or implyedjn the One thing Noptff^rj, orfup- 
pofcd to it. Becaufe it is One thing thac is neceflary as the 
£nd, therefore manj means are nccelTary to the obtaining of 
it: Though therebealfoakindofwiyr fas hath been ftiewfi*) > 
«Wf(>ngthpfe means. 

Qijeft. Bnt are not otttword things aljhnecefarj -t Mstfi wt 
^M^lfwdlffnd rajvefti and.mst/i.nr notjahnr and pro- 



dp) , . ' 

-fr^>^ Wm^^ i^nfor 9Mr families y Md fclUw bsircdUij^j? 
Mujf wi npt^j lAwfM mtdns avoid reproach and fwmy in 
4heworld? # : v 

* Aftfw. In tbf» way o^Ditff; ic is as neceffary that we labour 
lAoqr callin^t, and provide things honeft, and fubferreGods 
providence iOi:cb6 maintenance of our felves and orhers; And 
the things of this life are Needful fo far as Xi/f {snudfnl^ that 
we tmjhzvtTimtZTiAfiringtb to do oar works, and befup- 
ported while ye feek tbeO#f thing medfrnL But that which is 
notNeceffary /»r ijf/p/f* but for another thing, is not fimfly 
or trincifdUj Ucceffarj. So far ;is Heaven may be obtained^ 
and the w^rl^ of Chriftianity done without the accommodations 

- of the flefli, fo far thefe worldly things are needlefs. There 
isjftfifrc^i^i/thatyonbe Rich ov H$noMratii^ orthatyoo live 
in Health ot firedhh \ or that you efcape the hatred , and re- 
proach, and trouble of a malicious world ; There is no NeceP* 
fity that yott (hould fave your lives when Chrift rcquireth 
them : For he that fo faveth his life^ihall lofe it^ Matth^ 
16.25. And that Ufefulnefs (which you may inalowerfenfe 
call Necejptj ) that any of thefe things are of, is but in their 
reffeSto iheOnethimfNecefarj^ as they are fanftiiied means 
CO the feryice of God and our falvation : If yo«r daily head 
be to be called Neceffarj , it is not for it fdf ^ or for youc 
fiefilj pleafnre , nor mltimntely for your life it felf •, buc t^ 
fuftain vour l^e while you are feekft^g after life eternal , andl 
fervingviifk lh%t\s tht\.OTiLOi\\it: Yotxv Credit^ Qt Honour^ 
or tUafure in the world, are no further Neceffarj or VfefuU 
to you, then they promote this grent End for jonr [elves Qt 
others I Nothing but gU is fimflj Jiecegarj for himfelf^ tuA 

. nothing elfi is any ^ay truly Neceffaryhui fcr him* 
\ And therefore uhyNeeeffity of precept you mnfi labour iai 
your Callings, and feel provifion /or your fel ves and families^^ 
you nmft mod carefully watch your Hearu that your defires 
and .labours be not carnal, as tending only to carnal ends^ 
l^ut (bat you fincerely fub jeft the things defired, to the Onpt 
thing necejfary , for which you mnfi defirtf them ^ and there^ 
fore that you de&e but Inch meafnres and froportions as arc 
moft fuitable to that End which is only for it felf defireable 9 
Bven life it felf muft not be defired fimply and tUtimntely for 



(ao) 

As you muft pr4y but for your datlj head , and be contefft . _ 
f$od and raymtnt , fo you rauft fee , that thefc h imzfertetter 
ihinis ; even in order CO the ^o;>^ </ the Witt cfGod^ cbepro«- 
moting of his Kingdom, and the HaRffwing of his Name\ which 
muft be jfr/? and mofi defired. The order of your dutv is, to fetk. 
fir ft the Kifigdcm of God and his Righteoufneff, znilhcn ether 
things ^repvomikd with it ^ Mattk 6.33. ^ind therefore/^ri>, 
muit be defired ?Lnd fought. 

And if your very food and life muft be defired hMt for tbis^vrr- 
iafting End^ then it is ft ill but one thing that is necejfarj^ and jImA 
(7 to be defired. Fortheil/MW is willed but with an imferfetl 
^Mlling, becaufc not for it felf \ and tha».only hath ou r fnll and 
jprr/fS Lcve^Vfh\ch is Loved fsr it felf : Even in the a^of Love 
htiLO the Means, it is tnorefroftrlj the End chat is Loved then the 
'Means ^ and the Means is chofen for that J?«f^. So that you fee 
ihtc for al! the neceffitj of creatures^ and of diligence in our Cal- 
lings^ the truth is lliil clear, that it is only One thing that is trmlj 
Nectffarj. 



Vfe. 

TH E under Jlandidg is the fubfervient faculty , to let in that 
lighty which may by direftioh and €Xcication,guide the wiU\ 
Having (hewed you che Truth , I am next to (hew you how you 
may improve it, and fo to apply it, as may bcft help you to apply 
it to your felves. • ' 

And if I (bould here fall upon things impertinent , or make ft 
my work to claw your cars, or exalt my felf in your efteem , by 
an unfeafonableoftentation of learning or eloquence, or carry 
on any fuch corrupt defign, while I (hould faithfully do the work 
of God , my Text it felf would opeijy condemn me. If Otie 
thi^g be needful, it is that One that I muft do mj felf , wh;lc lam 
cxhorung;^>#xo doit : And v^fbeto me,ifHhould1ay bychar, 
to. do any oCb^ymneceflary work, even tofifti fortheappiaufe 
of Carnal ^^^|fl|lji)c tny very fubjeft is the Reproofs of Chrift 
againft a' mii^PSe tolerable error. * 

And as to the manner of my admonition, if One thing be need'- 
ful, 1 hope you will allow me to be z% flain and ferioM as I can , 
aboat this One : And my firfiaddrefstoyouihallbeforrrj^//. 

And I ihall iqake it now my carneft requcft to you , that you 

will. 



ViHbetfaiflk yoB bot^ much you are concerned, to compare your 
hearcsamlliTeswich tbispaflage, and judge yotir felvesby.cb« 
Word of God chat is now before you ; And for your owniakes 
do ic feriouUy and faithfully, as pafTengers thac are bafting co the 
greac Ailize.. What fay your Confciences, Sirs, to this Qacftion? 
Havi you indeed lived in the world m men that ielievc tbst On$ 
thing ti nece$£rj i Hath this Oneh^d your chief ejl care .and/^« 
A/fur^ and have you chofen rather to negUA all other things tbeq 
this ? Look behind you, and judge of the courfe that you hav$ 
taken by the light of this one text. I do not ask you Whether 
.you have i&^4W (hat One thing is Neccffary : nor whether yoE 
hty ttalksd vf it ^^ a«d confcOed it to be true : nor whether you 
have been called ChriftUns by your fel ves and others > and have 
come toChurcb, ana forbornthofe^fins that would havemoft 
blemifhed your honour in the world : This is nothing to the 
<]ue{lion : Thus many thousands do, thac were never acquaint- 
ed with the One thing Neceffarj^^ Nor da I atk you , Whether 
you have ufed to allow God half an hours lip- fer vice or formal 
drowjie prayer at night , when you have ferved the world and 
fleihallday i Nor whether you have been Religious on the by« 
and given God fome lean devotion which cod you little, and 
which your fklh can fparc witjhout any great diminution or de« 
triment in its eafe, and honour, and profit, and fenfual delights : 
Norwhetberyouruntofome kindeof duties of Relig^pn, to 
-make ail whole , when you come fronyvilful reigning fin i aiid fo 
/ make Religion ^fortrejs to your Infij^ to quiet your Confcien*- 
cts while you ferVe the fle(h : I confefs fuch a kind of Religiouf-* 
nefsas this, the world is acquained with : Biu this isunan- 
' fwerable to the Rule before us. 

But the qOeAion iS) Whether this One. tbinff hsuh been the 
Treafnre and Jtwd of your efiimatien ^ the darling of your 
afftElimi ^ ih^friKc of your moft diligent endeavours^ and the ' 
only felicity oi your fouls ? . 
Sirs, as lightly as you hear ithis ^ueflion non^ , you will One 
*' day find that yOsr /itri, ye^ your falvationJijm upon yovir ^n- 
' fwer to it. Can you fay truly , as before qP^pwber.of heai;t$ • 
- that it is he thac hatb had your hearts f ThiiWii One thing hath 
been more tfteemed by you , than all the world beiides ? Thac 
• ^her things have 4// iloop^d \iniothu One^VLtid ferved4inderic;? ' 
' Andlhac this. bath Jbad tbf fir(sm of your hi^artiell aHeftions«* 



(«) 

ilhd the drift pf your endeavour^, and hatbbMti the matter chsc 
yen have had jfr^ to do, and the thing/^r which you hare lived 
inthewarld^ 

If this be oot fa» never talk of your ChrijUdmty. for fliamc ^ 
Your Religion is vm^ if thii be not yonr Religion.. Alas I know 
that we have all of us yet too much of the fl^, and are too cold 
iitoar affeftions, and too flow and uneven in our endeavours for 
^r end : But yet for all that I maft dill teU you» ( as I have often 
done becaufe ie is neceffary) that i&^relyeth the ^^/jfcrf^c^ be- 
tween the trMly fdnSifitd ioul , and all the bjfgcritfs and half. 
Chriftians in the world : [^ Every trite Chrifiism u Jevetedmtf^ 
God^MMdhMtbrndde an heartj 4nd skf^tute refigMtien •/ iimfelf 
and ail thdt he hath mnto him •, and therefore bveth him tfith hie 
fuferUtive^ meft affretiative love , mtd ferveth him neiththehejt 
hehdth, and thinks nothing too good or too dear for God J and for the 
attainment ef hie ever lading Refi : Chrijt hdth the chief eft room 
in hie heare^ and the bent and drift of hie life is for him i He findy- 
eth hew he may befiferve-andfleafe'him with hie time , hie interefi^ 
andaUthathehath : and if befall , as it ie contrary tothehaii^ 
tualrefoltstion of hiefonl, and contrary to the fcope and cetrrent ef 
hieheetrtandlife^fohe rijeth again bj repentance with forrow for 
hiefin^ and loathing of himfelf^ andfincerelj endeavottrs ta^mesed^ 
emdgoeth on refolvedly in hit holy cottrfe. ] This if the flate of every 
one that is in a ftate of life. 

ButfoT oAlbyfocritesmd half'Chri/Hans^ their cafe is other- 
wife •• The world and flefli is dearefl: to them , and higheft in 
thM praQical ejlimation^ though not in their ffecttlative : and ic 
hath their higheft alfcdions of Love and Deli^i, and the very 
bent and ftream of heart and life^ while God is ferved heartlefly 
on the by, foif fear left they be damned , when they can enjoy 
the world and (in no longer , and is pntoff With the leavings of 
the flefli, and hath no more of their hearts, their tohgues, their 
time, their weidch, then it can (part : They ask their flcui how far 
they (hall be Religious , and will go no further then wiliftand 
with their profperity in the world : With iht firjt and iefi they 
ferve theyi6i( , and with the ci^4^f/f and the rr/ar/e they ferve 
tbtLerd: When they go bigheft in their out*(ide carnal Religi* 
oufneis, they go not beyond this hypocritical referved ftate^ 
( and uittally , as Caiet, they hate Abel for offering a more ae- 
ceptablc faicrifice J ; @od muft take dp with this from tbem^ or 

DC 



" <• *■ 



(»3) 
be T(f ichOQC : Tficy alway ferYC him widi tbif referVeltfaflta^ % 
be not alwayet expUctce and difcerned by them ^ [ Pnvididtbar. 
it m^j g0 n^eli with mt in thi world , and I may hMvefomt c^mpi^ 
tent frofort ion of bono9ir\ fro ft or fleafttrOy md Xjtligim nuynot 
ox f oft me to be undone : 3 If G^^ ^^^^ ^Ot lake them on tbefe 
terms J ( as moft cerrainly he netfer vtiU ) he anft go look htm 
other fervantf : and fo he will •, and make them know at laft 
unto their forrow, that he needed not their fervSce , but it was 
they that needed him, and the benefits of his fervice. 

I thought meet ( though I have done it oft befpre ) to gi? e 
yon this difference between the Hypocrite and the fin^ere ■: And 
now it is my earncR requeft nnto you aU, thai you wctl prefently. 
call your louls to an account » and know which of thefe two 
courlesyoubave taken ^ and which of thefe two is your own 
condition. 

If ndture had madeyou fdcb ftrangers to your iehres, as that 
yon were nniible to aniwer fucb a qucftion,! would never trouble 
ybu with it ; but 1 fuppofe by faithful enquiry , you may know 
this much of your ielves, if you are but willing. . You know 
Ttpbcreit at that yott have iJn^^/r^ and iri^rtVar that you have^/M" 
doing in the world, and you can review the dlHoniot your lives, 
though they have been of fmaller confequence. . Why then may 
you. nofi quickly know if you will, fo great a thing, zawkttbMth 
htn tbe very £nd and Bttfinefs for wbicbyou hdve lived in thi' 
woridtiin^W f Have you been running fo long , and know not 
yet what ia the frizx that you have run for f iia ve you forgot the 
rrrW that you have been fo long^oiji^ on? Have you been 
bufieall your dm% till how, and know not about wk^ oi! wbyi 
Certainly this is a thing that mity be known, if you are willing and 
dU^ent to know k : Is b for one of tbefe two that you have* 
lived ; for the imrld , or fur g$di To pleafe yout ffe/b; orto^ 
pleafe(7Wandbe/4tfri : Either to make provifioafor£iotib or 
Htitven : MTbichof thdeisit ? Deal plainly with yqor ielvet y , 
Sot your falvation is deeply concerned in the accoant. 

Perhaps you will fiiy» xbtiijt was for both i for as you b«rea 
ibul and a body, fo you muft look tp both .* Yea , but fo as one * 
t bat know^tb, that OwrAMrf^ Needful : As your botfy. i% but 
ilkcfrifouf (he eaftyXhtfervaut of your ibuls -^ io it muli be pro* - 
vided for and uftd but as A^n^^itf >axid maiuudscd only in a ft* 
neiiifor its work} fttt the queOionis ^ )HbkdL of thcnhathbadi ^ 



♦I 



^efrehmi^enci t Which hath had the liCe ofyoar tffe<5tions^ 
snd enideavotars? Which of them was your endf and about 
which hath been the chief bufincfs that you have nooft carefoily 
and diligently carrycd on ? This is the great queftion. 
. You cannot have two maflers^ though you may have many in^ 
fimmtnts and fiU^v^-fervdnts : You cannot acafukly ferve (jod, 
if you ferve Mammon : Evtrj mcked mam may do fomtJnng in 
geii£hH^ and every good man may do fomahing that is contrary ra. 
Religion : A carnal man may do fomeching for God , and for his 
foul ', and a fpiritual man ought to do fometbtng fubordinately 
fbr his body, and too often, alas » doth fomething for it in^rdt- 
ndulj : But which hears the/^ay ? and which is firfi fought ? 
and which comes behind^ and hath but the leavings of the 
other ? 

Se not deceived J Godu not mocked : fVhatfoever amanfoweth^ 
tbaiJbaUbe reap ; // youfow to the fle/h, of theflefijou /halt reap . 
esrrufticn : but if yonfo^totbe fpirit^of the jpirityoujhall ratp 
rvertafiinglife :'Gal,6,J^S. Lovfnotthe world y nor the things 
that are in the ^orld :( for tfactnfcives ) : for if any man love the 
utorld^ ( with bis chiefefiLoTt j. the Love of the Father is not in 
him, I fohn 2. 15. Is it not a wonder that any reafonabic 
man can be (ucha ftranger to himfelf , as not to know what he 
livcis for^ ami what hacb bad his heart , and what hath been %hc 
principal btiiinefs of bib life ? Some ty^matters you may cafily 
forget or over-look : but can you do fo by your end^ which hath 
been your chief eft care and bufiuefs ? 

If indeed you no more know your ^wi^ minds, nor what you 
bave^ll this while been doing in the world, ask thofe that you 
have converfed with ^ and judge by the tfjff^ and /^j0/ : Others 
can tell what you have mofi /fri0/v/2;^4/i^4t of : They may con- 
jedure by their obferyatlon, what you have mod carefully 
fought, and refolutely adhered to. Whether it be God or the 
flclh I this world or Heaven ? IhtOne thing Needful fOr the ma- 
ny troubling trifks in your way : It \% like that wife znd godly o\^^ 
fervers can help you toilifcemit ^ though fenfualifts will but de^ 
ceiveyou. 

A mans Love, at leaft his chief eft Love^ cannot be hid, but will 
appear in bk behaviour : If you Z^ixe (/^^^ above the world, you 
Wi\\fakJhim^ini:h\%GlorjbefotethoWGtld ; and if you do fo^it 
iday partly 4)e difeerh^d, if you have «oii verAd with difcerning 

men; 



r»5) 

men : Hcayen and earth are not /© lil^ , nor the way to each of 
tbeia/» /ii^e , but it may partly be dtfoernedwbicb way menarc^ 
going, and wbac they drive at in their daily courfe. '" 

Botlwilinrgeyounofbrthertochetryal : I will take it for 

framed that your Confeiences are telling many of you, tbacyoa 
are been troubled about many things, while the Onejhing Need-- 
ftU hath bun mgUQei : And if indeed this be your cafe, fufifer 
me CO tell the guilty plainly , what it \% that they have 
done. 

I. Whatever you have been doing in thc^world, j^h have Ufi 
j9Hf Tintf , if you have not been fceking the 0»t thing necefarj. 
If you have been gathering riches, or growing up in tTonouras 
the ru(h groweth in the mire, ( fobi.ii.) or filling your purfcs 
or your barnes, or plcafingyour fantafies andflefli ; you have 
but fooled away yeur tinie , and done jufV nothing, and much 
worfe : Nothing is done, if the Orte thing Necejfarj be undone. 
Believe ityTVive is a precious thing, and ouahc not to have beea 
thus cad away. When you come to the end of it , the word and 
•proudeft of you (halkonfefs it is precious. Then O for one year 
•more !0 for a few daies or hours more, to make fure of this 
Offi things which you (hould have fpent your lives in making fure 
of. Will you then think thus, and yet can you now afford to call 
away twenty or i;hirty years upon Nothing} If Tihe be worth 
Nothings your Lives are worth Nothing : And why (hould a man 
difire to Live iot Nothing ? XoM Love your lives too much ^tnA 
yet will vou fo contemptuoufly caft them away ? He hath lofi^ 
hislife^ wno hath loft the End of his life. The lofs of an hundred t ♦ 
pound in money is not ( to your felves ) fo great a lofs, as the 
lofiiof a dayes or hours time. What then is the lofs of fo many 
years ? Did you ever well confider of this ? If you live a thou- 
iand years,it is all loft, if you have not fpent it in making fure of 
theOne thing Neceffarj. For is not that loft , and worfe a cboufand 
times then loft, that is fpent in crojfing the End that it is given 
for ? and which is no comfort , but terrour in the review ^ and 
which leaveth no fruit,buc grief and difappointment i Let me tell 
you, if you hold on thus unco the end, you will wi(h and wiflia 
thoufand times , either that you had never had an hours time» 
or elfe that you had bad hearts , to have better perceived the 
worth and ufe of it , then to caft it away as you have done iipoa 
nothing. It is but One thing that is worth your Time and Lives. 

§ ^-Whats' 



a: Whatfocvcr elfe;)'OQ haic been doing. jeMhdvt 
J9HT Ldbourwithj9$tr Time , if this Ow tbmf i^ff^nr/ha? c'becn 
ncglcded. No doubt you haTr been ^ir/i fince yott came into 
the worlds buuo little pnrpofe. . Yoanigbtas weQ imve been 
idle, as fo labbrioofly doing nothing. . No doubt many a journcy^ 
yovL have rode and gone, and many a hard dateilaboK yon bare 
caken, and iharpened perhaps with care and grief.* But yon bare 
1o A it all^ if it were an hnndred times more , .if ic have not *^ 
laid out upon the One thhtg necejf^j* . 

And is it not a pittiful thing that men of reafon ^ ihould 
tbemfelTCs , and toil their bodies , and faffier hon^, and thirft , 
and wearlnefs^ and make fuch a ftir and |>tidder in the world , 
and &1I for n$thingy€Tid in a vain/hew i How many mornings have 
you rifen to your laboar , and bow many dayes and years have 
you fpent in it, and now it is all loft ? How many thoughts and : 
i'ears, and cares, have poflefled and peflred your minds^ and now 
they are alllofl ? Some of you have followed your trades, acd^ 
feme your husbandry^and tome have run up and down after re- 
creations c fome of you have been fcr aping riches^and fome con-- 
t riving to keep up their reputation, and fome to fatbfie their ap— 
fptitcs, and live in plea Cure and cTontentment to the fteih •, and 
now look back upon all chat you have done and gotten , and tell 

Jour fclves whether alltbis be not loft, yea alasmuch worie then 
od : If you be not ready, co pa fs this conclufion at the very 
lieart, it is beeaufe your hearts are yet blinded and hardened ia 
iin • but God willfoon bring that to your hearts^ that (hall 
iconvince you of it. If Godhavemadeufeof any worldly feti** 
f ual pcrfon of you, for publick good, of Church or ftate, as men- 
do of thorns for hedging to their lands y or of bryars toftop a^ 
gap,orof Hre-woodcowarmrtheir family •, yet as to any Var* 
Table temjit to jqmt ft Ives , I may wdl fay that all your Lakmr - 
uiofi, 

Andcbisisnotall *, but the pains>alfo that you have taken 
in your formal hjfQcritical Rtligion , your heaf injg., reading , 
receiving Sacraments » and pretended prayer , all the tbougnn 
that ever you had of death,and judgement, and thelifeto come^ . 
' and all that you h^ve done with refervitions and by halves for ' 
your own falvation, this alfo is all loft ; Except as a/f/j mesfint 
4 mjcrj m ly go (or gain. If you mifs of^tbc One thing ntcrffa' 
fjV you .do bur, lofe your labour, wJhatevcreticYouXecm to gain, . 



. A "fftzt Rfic yo« make in feeking for prcrcrmcilt , t>t domi^ : 

* nton over others, or aboot your lands, your honours or your . 

• delights ; fo great chat your neighbours can Icarce hve quietly- 
by you; and the Kingdom cannot be quiet for foroeof you/ 
nor yovx ewm comfcufKeshtqmttwUhin jqu for the defperace > 
work that you engage them in, which they know muft be beard . 
of another day: And when all is done, you will find you have 
been hut bunting of a feather: You would fee this now if 
God would open your eyes by grace: but if yon raifsof fo 
feifonable an information , you will fee ic too lace in the land, 
of darknefs ; When death hath opened your eyes , and your 
impenitent fouls do fuddenly awake in another world, you will 
underftand that you made all this Air hat in your fleep : As 
butiiy and' ferioufly as youaded the parts of Lords and La'dies, 
of Gentlemen, Trade/men, or Husbandmen in the world, if you 
did not fir hnft J Mdfirfl do the work of trfte Believers for t hi 
jMrUt^comi p you Will then find too late that your labour it 
loft, and all was aAed l>ut as in a dream 

Do you believe ih.s now, or doyounot? If you do, will 
you yet go on? If you do not believe it, /btwme w» what you 
have gotten by all the ftir that you have made in the worlds 
chat will follow you one fiep further then the grave, and tfiac 
you can fay (hall hQjounwn to morrow ? If you were to die 
thtfhour, will it be any lading comfort to you, that you have 
laboured to be Rich or Honourable, or that you have attained 
it f or that you had your glut of fenfual delights -, and a mer- 
, ry life as to the fleflily pleafure as long as it would laft ^ Will 
you dye the mirr comfortably for any of this? ot much the lefsf 
That yet you are alive^isthe great mercy of God, and not to 
-be afcrtbed to anyof thefe : And when you ceafe co live, then 
thefe will be your greif and t(Mrment. 

Beloved Hearers, 1 have no dcfire thk Lord knows to dif- 
compofe your minds, or to difquiet you with any molefting un« 
necdrary fcniples; nor caufelcfly to dilhonour either you or 
your imployments: But I mufi needs fay, that it is a dolcfull 
cafe, that men in their wits, fliould fpend a life of precioua 
time, andalfo a great deal of care and labour^ in doing No«^ 
thing, and much worfe then Nothings when they have a work 
of everlading confequcnce lo do, and they know that the De- 
vils chiefcil hopei do confift in the fucceU of thefe diwrfiens i 



I«uft fcriottfly profcfs to yott , that I am conftraineA by' the 
word and ttacoingi of God, and by undtnyabic reafonit felf, 
CO look upon all the labosrof your lires.tbc higheft, and the 
boficft, but as the picking of firaws, or playing wirb a feather, 
or riding upon a ftaff or a Dobby*horfc, or nich like anions as 
children, fools or roadmen nfe, as long at you mind nor, and 
lick not after the One thing neeeff^irj. What ever they may 
be to ^thers^ they are no wtfer or tetter to jckr {elves : This 
19^ my judgement • yea, this is the judgement of the Spirit of 
God : Phil. 3.8. IiFahI was notmiftaken, your^4m itfdf is 
to be accetinted Lifsj and all hmt dung in comparifon of the 
knowing MMd winning §fChri(l^ that J9H might be found inbim^ 
4ind have his rightionfnefsi Think not the name of dung too 
bafe, when God himfelf hath written it here upon your bighcfl 
endowments and honours, by his Spirit. And indeed what' will 
they all do more then Wiwjj to procure you the favour of God, 
or the pardon of your (ins? It you oitSy him gold, will it do 
any more then if you offered him fo much dirt^ Is not the 
prayer of a beggar heard asfoon asof aLord or Gentleman? 
It they would do any thing to buy you peace of Confclencc, , 
oreverlafting life , or if they would but keep you alive on 
earth , I ihould not marvail at your courfe : But when they 
will do none of this, bat make your way t^ Heaven more. dif. 
fkuit, yea, your falvation a thing impoflible while you thus 
live after the flefli ( Rem.^ 13.) how then can any eaficr 
ientence bepaftupon your choice? Be you the Grcateft or 
theWifeft in your own efteem, or. in the efteem of ochersof 
your mind, / ielieve^ycsiylAm fnri^ that you are all this while 
but laborioully idle, and honourably debafing your felves, and 
delightfully tormenting your felvcs, and widely befooling your 
felve$,and thriftily undoing your felves for ever. I have rea- 
ion to- fay ^hatyour riling and honourable and voluptuous rm* 
ployments, are not only like cbildrens playing in the fand, 
and making them houfies with fHcks,and ftones : bnr fo much 
mQTt pitifully as the reafon which you abufc exceedeth theirs. 
And could you all attain to be Lords and Ladies, I (houM look 
bpon you but asaKingorQueenuponaChefs.board,astoany 
felicity thatic bringetb. to your felves; whatfoever nfe the over- 
ruling providence ©f God may-make of you for his Churches. 
TJjt wife Aderchnni is he that fetking^pe»rls Aoth G^ndihisOne 



^ gredtefi frici] and fiSeih aR that he hath ^ni iMjeib *>| 
even aB the worldly creafores wliicb yOu fo bigbly value : 
il/*M 3 . 45 , 46. There is morie cme Riches in this Ow pearl] 
tlien in athoufand loads of fand ot dirt. If you will load your 
fclvcs with mhrc-and clay conceiting it to be your treafurc,yonr 
backs will bo broken before you will have enough co make you 
rich. 

*0 Sirs, with what eyes , with what hearts do you ufe to 
read fuch paffages of Chrift chat fpeak fo plainly to y6u,a$ if he 
named you, and fo piercingly as oneVould think (hould make 
you feel, Luke 1 2. 1 9, 20,2 1 . S^ul^ thou hafi muchgoois UU uf, 
fermanj years \ take thine' eafe^ eat^drifil^, and bemtrry. Bnt 
God [aid to him^Thcti fool^ this night Jball thy f9$U he required 
cf thee *, and then y^hofe JbaR thofe things be Vfhieh- thou hafii 
provided? fo is he that lajeth uf treafure for himfdf^ and is not 
rich towards God. ] Would you have Chrift fpeak flaintr to 
to you : or clofeljer apply it, that you may perceive he fpeaks 
to you f You nave loft all the Labour of your lives ^ but chats 
not all. 

3. But furthermore confider, that if the One thing necdf nil 
have been neglefted, whatever elfe you have been doing, or 
whatever you have got, (unlcfe as preparatory to this) you 
have- not only left jonr labour ^ but you have all chis wnile 
been bufilj undoing jour fdvu , and labouring for jour own • 
perdition. 

If.it were but thclofs of your Time and Labour^ yoU would 
then die but as brutes, and be as if you had never been: and 
10 chofe that have brutified'thcmfelves, this will feem more 
tolerabl^^ then to live in holinefs to God: But alas, you have 
done much worfe then this ^ You have not only beeB-dijgging 
your own graves, but barring up againft your (elves the doors 
of heaven, and kindling the unquenchable fire to torment you; 
Afar. 9. 44. 

I befccch you give me a confiderate hearing, you ambitious 
Gentlemen, you covetous worldlings, and you that fccveyour 
lufts and pleafures / Do you think you had been doing rtic 
the work of wifemen, if you had all this while beeri burning 
your own fingers, or cutting your own flelh\ or fcttingyouf 
own or your neighbours boufcs on fire ? Whkt would you 
hdvcus ctU chat man that wouldlivein fuch imploymenci as 

E^i* ihcfe^. 



ibefc^ and yet would be accounted wife or hoaoaribfc ? Dal 
need co cell thee ^ as NdthoM did Ddvid ^ that Q Th^m art tUm^ 
.msH / 3 Do I need info plain a cafe co cell you , cbac you have 
been doing ir^r/f^ ( I fpeak not rafliiy ^ a thm/Mmd tima Warfc^ 
againft your/ouls, then chfs would have been wbicb is foppofed 
CO be only againft your bodies! Alas fdf-deftroyers, wbat do you 
mean ? Did God lend you bicher on no better an errand than to 
kiadic and blow tbe ^re of bis wrath , and fall into it when you 
have kindled it? HAveyou no better work in the world todo^ 
then to prepare your fel ves a place in bcil ? and with a great deal 
of cire, and coft,and(lir , to labour for daouiation , as if yoa 
were afraid of loHng it ? 

I know you will (ay , [^Goil forbid^ we hofe bctur , wtimrmd 

MO fuch thing 3 But alas the qucftion is not. What yon intend^ buc 

what you 4r^ ^iif^ ? Not whether it btjour defire thiteverlaft^ 

ing didthfiouldtc the wages of fifty but whether it be the Law and 

MHchangeatle wiUof God t Rom. 6. 23. If you fetl^notfirfi Gods 

Kingdom dnd his right eoufnefs^ and look not after theO^r thing 

me^ul^ with your chiefeft Eftimdtion , Refoltttion^ andj^n^M- 

vottrs^ as fure as Chrift \s true, this will prove your ca^c at laft , 

though now you wink, and wilfully go on, and will not believe it: 

As fure as tbe Gofpcl is true, this is true. There are but two Ends^ 

Heaven and Hell 2 and if you mifs the former , you fall into the 

latter. If joh live after the fte/b, jou /ball die , whatever you 

imagine 1 and you muft mortifie the deeds •/ tbe fle/h ij thefpirit ^ 

if you will live^ Rem. 8. 13. If you fee a man cutting his own 

throat, and you ask him, f ^hat are you doing man ! willjou kjH 

jonrfelf ? ] and beanfwcreth yoff, Tio, God forbid •, / have mk 

fuch meaning '^ I will hofe better]. Would you think that this 

would fave his life ? or that his ^i?/"^/ and meanings would prove 

him ever the wifcr man ? 1 lell you from the Word of God, it is- 

one of the plainefl truths that is there contained , that if you 

Vdluenot^ choofenot^^ndfeck^nstihc One thing Needful above all 

other things whatfoever, you are all this while 1>ut fowingihe 

feeds of cndlefsmifery, whofe fruit you muft reap in outer d4rkr 

nefs^ where ^ill be weeping , and wailing , and gnafiing of teeth , 

Mat, 1 3 • 42, SO* You arc tre after ing up Wra^ dgaini the day of 

wrO^h^ andthe revflation of the righteetis judgement of God^ who 

^ill give to ever] man according to hU works ^ Rom, 2. 5,6. Yqa 

ATcfiwing in pleafure to the /lr/2^, in' eating, and drinking ,and 

mirtb^ 



irnrffi', and honour : hmyoufhMredfineorrMftianMfSefitzttcn 
and woe. Gdi. 6. 7, 8. F^ w^f ta jom tbjt ntw Ufffk^foryom/bsll 
m9urnm$d'9fttf ; Wn ujMtbat^tre rich ('and navenobecccr, 
bar want tht everlafting riches ) , f^rjoMhdpe rtaivid y^mr fim^ 
fiUtion ; W9euy$MthMi are fall j f andytcarccmpcyof Cbrift 
and grace) fcrjf^^ fidll hunger ^ Lnkf^. 24,25, Thcfcarcthe 
words oT QirKl btmfelf , and therefore true if iBljrift be 
true. . 

Yea more thiro this , let me have leave to teU you , ( for why 
fliould r not tell yoa of your greateft folly , and that which \$ 
neceffiry for you to know?) As long as you negled the Onf 
thing neceffarj^ you are adtng the part of the mofi deadly ene^ 
mies tgainft your felres. No enemy that you have in all the 
world,coulddothacagainftyou,asyou do againft yourfelresi 
You abborr the Devil •, and I blame you not ^ for his malice and 
enmity deferveth it : Bat you do much worfe againft your felves 
then the Devil blmfelf coidd ever do. To tempt you to fm is noc 
fo much as to Ctnfent tp it and commit h. He can l^ut emice jom, 
and not cejifirainjon ; It is jom that are the negledcrs of your 
Maker and Redeemer , and the wilful rejcAcrs of your, own fc-- 
licity : Satan doth ba4 enough againft you by temptation •, bu£ 
yondoworfehyjieldi9ti%nifiM9iMg •, much worfe then all the 
Devikin bell could do againftyoo. For God hath not given all 
of them fo much power over you, as he bath given yoaover 
y<5ur felves.- 

Lord, what a^iftrad^ cafe is tb^ ongodly world io / They 
hute any man elfe that they do but imagine is their enemy / ' 
Th< ugblic do but dimintib their worldly wealth or honour, they 
cannot forgive him : ti a man give one of them a box on the 
ear, he ca^mot bear it ; And as for the DeviJ, who is the common 
enemy, they (pit at bis name^and ( think they ) Uefs rbemfelves 
from him: And yet thefe fame men dofpend all their care, and 
time, and labour, in doing fiMr# againft themfelves, then ail their 
enemies coyld do in earth or hell : and are worfe thtn DtvU4 ff 
thtmfelves ♦ and V^lthey ntytrf^M puf vith ihemjcives for it ^ 
bm can forgive tbemielves as eafily as if theysdid thcmfclvcs no 
baf m* . 

This is true , too true Sirs, as harih asit fecmctb to your carsj . 
And if ftdifpkafe youto hear of it, bethink your fclve»wi)ac 
ifiiis CO do it •, and h6wACk)d and all wife nmi aoaft jiidgc pf yow > 



(JO 

that bate no more mercy <m yoor feltes : Certainly Utstnoch 
worre to Ja iVj chen to cell yoa what you do. G^d tells men of 
their fin, and G^d doth nothing but what is^^^ \ but it is tiem^ 
felvis en(j that cmmit it ; I befeecb you do bac underftand whac 
yoQ are doings as long as the 0«r thing met fury is oegleded by 
you. 

4- Confideralfo , that whitfoever elfe you have beendoixig 
in the world , if you have not done the Offe thinf nudfml , ym 
bdve unm^mij^nrftlvu^ MtilivU kUmj^ttr Sx^n^ Mttdin fUim 
•E^lliji, j$tt havg lived ds tefideijottr wits. 

I give you no harder language then God himfelf hath frequent- 
ly given you in his Word , and chen you will (horcly give your 
/elves, if you repent not \ yea and fooner if you do repent; If 
you have ( in this ) theuie of your Reafon » you fouh needs 
know what you have your Reafon for ; And I befeecb you tell 
mefor what you have it, if not to ferve and pleafe your Maker ^ 
and prepare for your e ver lafting ftate ? Is it ooly that you may 
know bow to plow and fow^and follow your trades and pleafurc 
in the world , and f atisfie your fle(h a little w})ile, and then die as 
the beafti that periih ? None of you,I fuppofe, will fay fo, that 
calls himfelf aCbrifiian : If God had made yon for no higher 
thingi then beads , be would have given ypc no higher fa,culties 
and endowments. As thejhc not made to risjo; God^fo they have 
no kittmledgi of him : be fendetb not bis Word to them, and 
callcth them not to learn the knowledge of his will : But jeu 
knoW| or may know, that tlnri is 4 G^d^ and that be at 4 n^drdtr 
of them thnt diligently feekjfim \ and are s^fakle of Lfiving him , 
intending him, and /rmiiif iSw«r, and therefore of fif;(^^^^ 
Jteafis are not ruled by tht h^pes Mnd fe^rs of a li£p after this : 
For their nature and end do not require it. But men mnfi be thus 
ruled , or elfe there can be no fuffident ruling of them , in an 
ordinary way ; Which fliews that the Nature of man is car 
pableof the things whicfi are the matter of iheir hopes and 
fears. 

Verily Sirs J think, as to any good ihatcopetb by it, there 
is very little diffcrencebjctwcen having Reafon^ and having none, 
if we had nothing to do with it, but cunningly to lay up our 
food^ and make provilion for this corruptible flefli , and had not 
another life to mind. It were no (ucn great difference, in my 
•pinion, as it cwmonly goes for, whether we were m^n or dsgs , 



1 



^•^ 



if it were only for the mtttert of this crai^rory life. For though 
I may not deny bat yet wNm were the nobler creatare , y ec alas 
the diflbreoce would be but gradoall and fmall, as an Ape or Dog 
cxceliiaSwine : AndastobisHappinefsjcisdoubcfbl whether 
Man would not have the worft of ir. For as brutes have not 
mans knowledge, fo they have not his toil and trouble of mind , 
biscare, and fear, and griefs, and dtfappointments : Nor have 
they (b terrible fore*thougbts of death through all their lives, as 
man rauft have, much lels fuch fears of what would follow a/cer 
death. 

And therefore I may boldly fay , that you have thrown away 
your Wits, and laid by your Reafon as to the principal ufeof ir,^ 
if you have/or^ Of , or hnvt not chUfy f$Hgbt theO^ thing ntceffa* 
rj. Where were your wits wbenalump.of flefii w^ preferred 
before immortal fouls } and when the trouble and dung of a 
tranfitory world, was moreefleemed then God and endleis Glo* 
ry ? Where were your wits when you might have hadChrift, 
and Life in him, and his pardoning, healing , Duiftifying grace ^ . 
and you had no mind of him, and were not fenfiblc of your ne* 
ceflSty, and paft him by with as much negled, as if you could 
have been fayed without him ? When yon might long ago have* 
madefureof Htdveni and now you are evennddj to drop in to 
Hf//. andftaybutforaFeaYer,orConrumption,orfomeotber 
difeafe to cut the tfared, and turn the key, unle6 a speedy found 
converfion (hall yet prevent tr. What have you dene in all your 
life-time, that (hould make a wife man judge you Reafynaile | Is 
that your Reafon to be ^rffMrjrvi/rMut fonnd feolifi -^ to be wife 
to do evil, and to have no knowledge to do good ? ferem. 4. 22. 
To run up and down for I know not what, and to leave that un- 
done that you were created and redeemed for i Can you think 
chat it is Reafonable to make fuch ado for the air of dying mens 
applaufe , and to be well thought of, or to live like Gentlemen, 
or to the contentment of a flefiily mind , when you know that 
yoB are juft ready to pafs out c^ this world into an endlefe life of 
Joy or Torment, ( yts^ artainh of tomunt, if you thus hold on ) ? 
Where all theft things wiH afltord. you no relief or benefit ; but 
the memory of your courfe will ue the fuell of your mifery : 
Gan that maii^bc wife thatdamm his foul f Can he defer ve the 
name of a fober man, that will fell bis falvation for fp ihort , fo 
faalk ib Skbf a pleaiure asfin affordetli ? U ^c worthy the name 

f *" or 



(34) 

^t repmatton of a wife faan, that baih n(A wic efitbgb to (cape 
eternal fife ? nor wit enough to forWaCt laying banda apoo him-- 
felf,and doing all this againR hisown fool? What thinkyoB^ts not 
the cafe here plain enough ? 

' Be not offended if I fpeak yet platnlyer to you ; for in a cafe 
fo lamentable, howeaawebetoofdainorferiaQt ? Ssppofeyoo 
knew a Prince or. Lord , that had an itch opon him , which the 
Phyficion offereth fpeediiy and eafily to care y bot he hath lb 
machfleafare in fcratcbing, that be doth not only rj^^fethe 
core, left it deprive him of his delight, b«t he will give nis Kin^ ' 
dom or Lordihip to one that will kratch him but a liulc while ^ 
though he be fare to live a beggar after it all bis dayei . I pat it to • 
yoac fefvet , What n/me you would giTC this man, or what efteem 
you would have of him : Do yoa diink that m9$j ungi^dlj wvrlilj . 
ftr^tin is wi/ir than this mm f Alas their cafe is /» mmb wmrf§ , 
chat there is no ampMrifin i They are imrefMlifi then your bearu 
can now conceive, or then I am able fiiliy to expre&. You have 
now the itch of Frule and Lnfi ; and your throats mnft be pleated 
in your msMts^ and driff^j ; and you ittb after riches^ and honomr^ , 
andrecrcdtions ; and Chrift tellctb you by his Word, that thefe 
are but your ficl^ defirfs , and that the f leafing of them tends to 
kill you -, and be offcretb you for nothing, a fafe , and ceruin , 
and fpeedy cure : But you refufe it, and will not hearken to him : . 
You mnfi hefcrdteht whatever it coftyou : Yott muft have your 
riches , and honour , and ftelhly pleafure , as the felicity which 
you cannot part witb,though it coft vou your falvation. Though 
Cod be negle Aed, and his mvour loft, and your fouls be loft, aad 
the One thing nee Jfui€iikti(idt^ yon muft have your carnal imar 
ginations gratified : And is this your wifiiom i The Lord blefs us 
from ftt^b a kind of wifdom. 

Yet this is not the worft : I will (faewyouone firain mweof 
ihediftradionof the ungodly world, ir thefe men do but fee 
one f erf on of an htendred that are more dibgem for Heaven thea. . 
earthy to fall into MeUnchoh , or diftrefs of ibul ^ or fuppofe ic 
were into feme l<>fs of reafon*, they prefently cry out againft^ 
jR^ligion, and finthefs^ and frt^ifenefs^ and making fo much ado 
to be faved ; and fay it is the way to maks men mad : Hence comes 
the proverb of the papifts £ Sfiritees C^isimsmm efi ^rkmn 
mdanchoiicm'] •, and oi the prophane among our (elves , that 
X^A fftritiuteie a Protefimt frightwed om of his wits'^l They • 

» "^ "^ '^ dar«-* 



<8J) 

dire not ftady^e Stripnrtto tnucb^^ nor meddfe wichfacfa 

high mstters u their fdlvatkn , npr htfogoJUj, nor medil|tc on 

the mrii/romiif, left iclhonid drive them outot their wits* Q 

miiiierabk men / As if it mrcf^fikle for you lo be w^re iAuitt* 

^mfij wkU , then yoo are already / (Unlcfs by growing unao 

greater wickedneu / ) Do you lay out your wir^juidftrengdi. 

and time, in feeding a corroptible body wc the grave , and fpend 

yoor lives in running after yonr own fliaddows,. while yoar 

iveri^fifni life is forgotten or neglciSted / Do you fell your Sa- 

* viour whh fudaifot a little money ; and change yonr part in 

God and Glory , for the bmtifh picaftircs of un for a (ea/on ? 

And are you afraidof aloarisg this cQurienf life y and turning to 

God, left it ftioMmtikfjfiimtd ? Lord ^ what a befotting thing 

isiin / What a cunning cheater is the Devd 1 What a deluded 

diftrad.!d fort of people are the ungodly ? Will you ran from 

Godi from Chrift, from Grace , from mercy, fix>m Scripture , 

from the godfy, and from Heaven it felf for £ear ^ hing imsd f 

Why what ^rfitfar mndmfs can you fear thcnrfais ? What worft 

is humane nature capable of ? Unlefs it be the addition of a far*- 

tber meafore of the fame, and unle& it be to hold on in that way, 

and perfccute the contrary with fuch like aggravations of your 

.madnefii , I knowxiot of any worfe that you (hould fear. Will 

you run to JieU to prove your felves to be io your witS: i Again 

I fay, the Lord bleistifi from fiicb aJund of wit. Nay Hell ttfdf 

hath no fuch difiradednefr as yours : The diffinence ^tween 

the Oh9 thing mtJIftUt and your mdnj thittgsj^ thtrt hetter^ though 

u§ /tff^underftood ! Is L$viitgG^ the way co be mad f and /#. 

^ingjhemrliAnxi fiefily fUdfttres the way .to be wift t Is con- 

Ter bng with God in binable fprayer , and believing his love, and 

loving him \ and deligbttng in him , and fr>eakti|^ of hta name , 

aod word, and works unco his praife, and toping co live with 

him for ever, I (ny^utbi (which is the work of a Believer) 

a liker courfe to make men nuid « then ferving the Devil , and 

drudging in the world, a&diivittg ooder the curfeof God , and 

in continual danger of daiqnaation ? What men are they » 

chat dare entertain fu^h bordd and onreafonable fuggefti- 

ons 9 

I confefi weare not unacquainted with the (adnefi and oielan-^ 
cboly that fome peribns have aonttpaded by. Religious employ- 
fnencs } and perhaps ooe of a thoufiuid may lofe ^eir wits : But I 



iDiift tell yoB» ail cbefe folowing point! j tbat will fliew yon' thac . 
Keligion is not to be bfamed fer it, nor avoided. 

I . Ic is ordinarily perfons of the wMkirftx^ or of very weml^ 
hdtMstnd veryfirMg fajpMs^ tbat are natHTdBy inclined to ic , 
and are not able to Seir any long and ferious oioiightt , aboac 
. matters of tbat moment, whicb are apt to make ttie deepeft in- 
preffions : Bot perfons that naturally are of foond and calmc 
difpcftionsy are feldom troubled with any fuch affeds. 

a. It is ufiially the cafe of perfons that mifidks the ni$mre cf 
JRf/f^jtf0, though not in the main^ yet in fome particulars of great 
. concernment : That ftudy not fofficiently the Love of God de* 
dared to us in oar Redeemer, but feed their griefs andtronbles 
* only by the thonghu of their own infirmities ; and tbat con- 
fider not that the chief part of Religion doth confifl in Lore » 
And Joy in the Holy Ghoft, andinThankfgtving and deligbeftl 
, praiBog our Creator. So that it is not long of Rdiglcn if men 
ivill leave out the chief farts a/ R€ligi$n^ and make thcm- 
rielves a Religion of to much only as may heed their 
tromile. 

3 . And I muft further tell yoa , that as I have had oppor- 
tunity of knowing the ftate of as many troubled diftempered 
minds, as anyoneof yon whoever he be ; fo I muft needs bear 
witnefs , that I have met with manj that have been difir^ihd by 
'WcrJMj fans ^ or /(arrows ^or Ji/cMfrfi»f/,fo»one tbat ever I knew 
diftraded with the cares about the matter of their falvation^ 
.And yet though it be w&rldljedre and firr$v that moft com- 
monly bring^tb ^4^ib and madnefs , you will not therefore give 
over your Callings, and reiblve thks you will meddle no more 
..witl) meat, or drink, or cloatbes, ^ houfes, or lands, or friends, 
or children : Nay it were well ^ vou would be brought to mo- 
dsrstiom , and taken olf your iswdinati de fires. 

4^ And yet in the conclufioo I muft tell you, that, though I 

knowtbattbelofs of a mans underftanding is; a very gricvoas 

.aBSi Aion, and fach as I hope God mtl never lay upon me, yet 

,1 had a tboufand times rather go diftrafted to Bedlam with 

the esceffive care about my falvation ^ then be one of you 

ihat cafl amaj the care of your falvation for ftar of being di- 

.firfti^d, and wifl go among the infernal Bedlams irfto hell for 

.fear of being mad.. The height of your carnal wifdom is more 

deplorable then their diiraOioni. for God will condemn ^ no 



-J 



t 



07) 

man heainkhtis difirMihd, nor ft> mKhitUami bim for k^ 
. ( unlels as it is the fruit of Cm, ) no more then he will cofidcmn 
or blame an jJset or a hsfi^ becanfe they have no ufe of leafon; 
If Dift^i^bad been as he feigned bimfdf to be, i Sdw.zl.i 3 ,i4« 
it would noc^havecaft him out of Gods favour, fofai as we fim 
did, rouchlefs fo far as the ungodly are. A man may goto 
Heaven from fMcb a mdJnef/, But jom that have lUaf^n for the 
worU^ but none for God ^ that are wife to do evil , that have 
wicf to deftroyyour felves and ferve the flefli, but none ro look 
after your recovery and falvation, its you that (hall have the 
fhipes^ the many, the great, the cndlefs firipes. You ^bat have 
ib much wit at that you glory in it, and think your felves wifer 
. then the reft of the world', and yet have not wit to know, and 
love,and ferve your maker ; nor to value and feck lirft the One 
thing necffdrj^ it it you thit will prove the miferable 
fools. 

If you bad not. bad a natural capacity of under ftandiag, you 
had had no fin : But now you have no cloak for your fin,wnen 
yon have the worldly wifdom which it fooUflinefs with God ,. 
and have a finning, lelf-deflroying wit, and are mlfnilj void of 
the wi/i9j99 that fliould favcyou,(i CorA.z$.9c 3.1^ fer.S.g.) 
when you have not a nectffitdted^ bu£a voluntary diftradion : 
and thii ii jonr cendemndtien^ that Light is come into the wotid^ 
and JOM hdve loveddarknefs rather then Light ^ iecanjej<mr dtedt 
were evil, John 3-^9- 

If you think this wilfuU and fenflieft negledof the One thing 
needfnll is not a fufficient evidence to prove that mifcrable^-^ 
/r«£Pi6» which I charge upon yeu^ will yon but believe your 
Maker, and let the word of God be Judge between us, and mark^ 
wha( language ic giveth to inch as I now defcribe iThf£i.2^ 
fer. 4. 2 2, £c€lef. 7.2$. z Pet. 2. 12. 7/alm j>2. <. & 94. 8,. 
/fr. 10.8. 14. Dent.i2.6. Pfalm 71. 1.22. 2Sam.i^io^ 
In thefe places your courfe hath no better titles, than nnrea^ 
Jonahlejoolifi, Irmtijh, fottijb^ f^c^ even from the God of Wif- 
dom hirofelf, who ittbe fittefi to give you tbe charader ihac 
youdeferve. When you have truly confidered of your way, 
if indeed, you find chat vou have dealt like wife men, hold ok 
jIHtiAyfo- at the lad, when you have eaten therfruit of y ouc 
doing, and have feen the End.^ 

* % furthermore Confider, that wbac ever elfe you.bave Beeni 

' E ) doing 



r 



( 3< ) 

4otng in tbe lArotldi if the owe thing met f dry Be yet undone, 
yom ifAve loft 4mi dbmfed nU tin mercies thai Qod hath Infinnd 
•n J9H : Many a thoafand precious mercies have been given 
you .• And to whac ufe^ but co help vou to eterlafting mercy, 
and to prevent your everlafting mtiery I This is the End, and * 
this is tbe Life and ezctUcncy of all your merciei : For all fr^ 
ftntmtrxiei bare tbe Nature of a Means to a further End : And 
tbe Goodnefs and nature of tbe Means confiftech in its ficncfs 
to promote the End. And therefore you have loCl all the 
Mercies tliat you have received, if you are never the nearer 
your End for them ^ and if tbey have not promoted tbe Love 
of God, and your falvacion. Yon have had heaitb,and ftrengcb, 
and time, and peace^ and liberty, andfomeofyoualfo ivealch 
and honouf in tbe world; But vou have loft thetn all, if your fai- 
vationW not furthered by tnem. Many a prefervatton yon 
bare had, when others have been cut oil before your facea, 
and many a deliverance from dangers known or linl^own, and 
much of the fruit of chat Patience of God, which hath till now at- 
tended you in your fin : Many a Sermon you have heard ^and ma* 
Ay a warning you have had , and you have been planted in Goda 
Vineyard, and daily Mratered with tbe Ordinances of grace : 
BdtaM tfaefeare/^if ^tOnttlnng metffdrj hath been negle« 
Aed; Nothingin this world doth you ;#(Mfii9i^«i^^ any further 
tbcn it promoteth your EvtrUfiinggo^Jt. And do you think 
that you have dealt i^'iii/j or jirj?/; with God; to deal fo con- 
temptnoufly with all bis mercies , as to caft them away, and 
tread them under foot? When you w^iri but food,or raymenr, 
or liberty or health, you value them and pay for them ^ and 
when you have them , what do you with them , but throw 
them as in the channel, and facrifice them to your Idls and 
enemies : When Death looketh you in tbe face, you begin to 
know the worth oiTimt^ and then O what would yon not give 
for a little more, and that God would try you a few years 
longer : And when you have Time, what do yon with it, but 
ferve tbe Devil, and caft it away for nothing, and fpcnd it in 
preparing for everlafting forrows ? How can you tor (bame 
cry to God for Mercy in your neit diftrefs , wheOi^ou have 
contemptuoufly thrown away the Mercies of twenty, or thirty,, 
or forty years already : If your own children (hiwid ask yon 
for mett or drink,and when they have it fliould throw it to the 

dogij 



/ ( jp) 

i^pl or aikyOQ for moacy , and caft it int0^6e dirt j tni4/» 
thos an Imndrfd and an hundred times OTcr^ would you go'on to 
give it cfaem becanfe they ery for it ? 
O Sin, that you could but nfe your Reafon in the matters for 

"^ which it wat given yoi:rby your Maker/ Either time and mercy 
is worth fomething^or nothing : If it be worth nothings never' 
beg for it , aiid never be £id when it is taken fVom von. Why 
make you fucb a fiir for that which is nothing Y^ortb ? (I mean 
your corporal mercies , for fpiritual mercies you can be too wel! 
content to be without) But if ihffy ht w&rtb Mmy things why do 
you eaft them away , and make no better ufe of them ? Whsc 
good do you with them ? or what good do they do you? Believe 
it, fiiyiers^ God doth not defpife his mercies as you do. fHe will 
not alway give you meat , and drink , and health, aad ftrengtb, 
and life, toplay with, and do nothing with. He will teach you 
better to value them before he hath done with you. Not that' he 
thinks them too good for you \ but he would have them be better 
te^you then you will let them be. He would have every bit you 
eat) to be ufed to firengthen you in your wa'k to heaven , and 
every hour of your time to help you towards eternal bappinefs^ . 
and every prefcnt mercy to further your everlafting mercy • that 
fo by theimprov^mcnt , cheir value may be advanced, and they 
may be mercies indeed to you. Be ruled by God , and you fliaH 
receive more in one mercy, then you do now ia a thoufand. Bnt 
if you will d9 m$thiHg with them , blame him noc if he take them ^ 
from you » and leave you defiitute of what you knew not how 
to ufe* 

Nay your fin isgnMter then meetly to cafi awMyjoMr mtrcitt : 
You do not only Vo/> them , but turn them all into a cnrfe , and 
jM»i4your fgtdsmih that which \% given for iht fdfimtMion of 
your kfJies I While you know no better ufe of mercies, then to * 
pleafeyour fenfes, land accommodate the flefli, and forget the 
Oitethinintedftf I ^'which is the End of all, you turn them all into 
fin, and tight againft Godby tbem,and ftrengchen his enemy and 
your own, andblock up your way to Heaven by them, and trea* 
fure up wrath for the dreadful day, when your wealth (hall be a 
wipncU againft you, andihall eat your flefti as it were firei fam. 

#» ^9 2, 3^ R^m. 2. 5., You contemptuoufly caft that bread ro 
dogs, which he giveth you to fupply your own necelTities : You 
fieacberoufly carry over his provision w the enemy. Confider 



^ 



it^' , you thai (ky y^u hope to ktfavei , kcdnfe G^d u M|Rf}^ * 
Vott have found indeed chat Godu merciful^ by targe cxpmfSJofit 
But if you do not learn, and quickly learn to make a httur uft 
of his fnarcies,4^ii^r^iwer^jr will prove your eterlafting. mifery : 
O what a reckoning will you have ? Whataloadtoprefsyoa 
down to Hill? Unleis you would have u fed them better, it had 
been caHer for you, if thefe temporal mercies had Usendenyed 
you / Can that man look to be [avU ky m^cy , that Would not 
be intreaced to ^0if/iriyr that mtrcj fiiuld/dve him in the day of 
falvation ? in the accepted time ? but ferved the Devil with . 
tbofe very mercies chat would have faved him i God fendeth yoa 
his mercies to kill your fins, and fanAifie you, and engage you to 
himfelf ^ and if you will feed your (ins with them , and make ihem 
your idols, and forfake God for them , and be falfe to him, to 
your Covenant, and your duty , and negleft chat One thing for 
which he gave them to you, you do not only lofetbem,, but corn 
them to a curfe. And,alas,poor (inners,what will you have to fly 
-co^to trufl; in , or to comfort you, when mercy abufed bach not 
only forfaken you, but falls upon you as a mountain, and feedet h 
your aggravaced endlefs mifery ? 

6. Moreover, whileft you negleft cbe (Me thing neeefffry, you 
negled Chrift himfelf, and re jed che faving benenc of his blood- 
Ihed, and refufe the heating w^rkof his Spirit, and cbe precious 
benefits which he hach offered you in the Gofpel. And how caa - 
you ef cape if you negleft fo great falvation i Heh.z* 3. How 
will you be faved, when you refufe the only Saviour ? There is 
indeed enough in Chrift to heal and iave the humbled foul , that 
thirfteth for his righteoufR€& and falvation , and valueth and 
feeketh him as a Saviour : and if you would thus come to him, 
you michc have \\U,^ fohn 5 . 40. But whites you give your felves 
to pleale che fleih, and follow the world, and look fo lictle after 
Chrift, or after cbe ends and benefits of his fufferings and grace y 
Chrift is as no Chrift to you ; and Grace is as no Grace to you ^ 
and the Gofpel is as no Go4>cl to you •, and you will be never , 
the more faved, chen if these had no Saviour ever come into the 
world, or there had never Grace been given to cbe world , or 
there had never been promife made , or Gofpel preached co the 
world : For Chrift will nocfave them that continue, to negle^t^ 
him, and fee light by iill che mercy that heofferech , ^nd the fal- 
vation which Mliuh piircbafed, and do not pftecm andufe him as . 



^ 



ir40 

« SaLvtotir, tod cianfiot Rni enough in God and Glory, to talce oIT 
their hearts from the plcaftires and idols of the ffcfti. If Chrift; 
^uldhdtfigMtheredjouas dhengMthereth kerchickffts under 10 
y^ings , 4ndjoH would not ( Mat tb. 23.37.) you will be as rat 
* from being fayed hy him , as if you had never heard a| *faii 
otaie. 

; And yet that is not aI^ : If yo« prevent it not by^r^jeCon- 
ver(ion, you will wifli a thoufand and a thoufand iitntsl that this 
were all; h^JLtihtttisworfethentbu : For Chrift will not leave 
a man of you as he finds yoii : If you are fo far in love with 
worldly wealth and flelhly pleafure, that you can tafte no fwcet- 
ncfs in bis Grace, and fee no defirable glory in his Kingdom, he 
will make you tafte the bittemefs of his wratb,and feel the weight 
of his (Wereft juftice* The moft ^ompaffion/ite Sdviour is the moft 
dreadftd ^fdge ,. to thofe that will not befavcdbyhisgrace. k 
^ill be ealiM|ar Sodme and Gomorrah in (he day of Judgement; 
then for thnrthat were the obftinate refufers of his Gofpcl , 
MAttb.6. 1 1, 1 2. f/r thAtde3>ifed}Ao(es Ld^ dyed without mercy ^ 
under two or three witnefes j of how much forer funijiment Aalt 
he be thought worthy , that hitth trodden underfoot thefon of God f 
Heb. I O. a8, 29. See therefore thdtye refufe not him thdt ffeakfth: 
For if they efeafed not that refnfed him that ffake on earth , how 
mttch nurtjball not we tfcafe, if we turn away from him that fed^; 
tthfrsm heaven f Hch.s 2.2$, 

7. Aslongasyoonegted the One thing Needful^ whatever 
food conceits of your f elves you have entertained^ and whatever 
h6fes^ orfesce^ or comfort, you have built upon thofe conceits , they 
4reMllbMtmierdelufions and irrational ^Vxkt the laughter of a mad 
man; that is no comfort to the iianders by , who know that it is 
but the froic of his dtdemper, and maketh him an objedof more 
companion. What wifdom is it to look high and carry it gallant* 
Jy ia the world , when you know not biit vengeance may over- 
take you the next hour ? Alas man, thou ha& to do with God : 
Xhofigb thoQ fee him not » i r is he that upholds thee, and 0I3- 
fervetnthee, and looketh for Love and Duty from thee, and 
wi/l be Glorified Jfy thee^ or thou (hale dearly anfwer it : God will 
nocbeneglededandabufedatfocbeaparate as fottifli Infidels 
imagine. He defpifeth thee, if thou defpife him, i Snm. 2.30. and 
thou defpifeji him, i^ thou defpifo his Mtffengers , and Word, and 
Wayes, luh 10, 16. l Thef. 4. 8. And if God defpife thee, what 



If 



I bonom^ is it to tliee to ht fioftt-hidrud and %i in di/ own con^ 

ccic, and to live applauded by thy felf and others f Think of 

your fdves as v^Il as you will^ God conntecb you worie then tbe 

bafcfibrates , as long as you make your fdves fo, byneglefbng 

the Ofte thing for wbicb yon have your reafon. When you fwag* 

ger ic out in the world, you do but giagle vour fetters^ and glory 

in yoar ihame, Fhil^ 3* 1 8, 19- Whik fook admire yoo, God 

abnorreth you ^ he UnglHthy^u tojeorn^ ^nih^t^y^m in derifiam^ 

as he exprefleth htmfelt after the manner of mert^- prov^ i. i6.. 

a7, 28. Pfdlm 2. 4. When you are proud of your riches, or 

honour with fuch as your lelves^ you are but prood of the bonds 

of your captivity, % Tim. 2. atf. Though you live ai cardefly and 

merrily, and laugh as heartily, and fporc your fdves as fearlefly 

as if all were fare, and nothing ailed you. yet your mirtfi is buc 

your madnefs, Ecclef. 7. 4>^- and 2. 2. and God fgetk tint j^m 

day (^ woful day ) id c^mingj Pfdim 37. 13. and JMU know not 

but you may the next hour be tormented in hell , fHt this hour 

are lo pleafant and confident <>n earth. And is this a defirablc or 

national kind of mirth ? Did you but now forefee the end ^ : did 

jpfifce what you mufifcij otfeel a little of what you mttfi^ ftel\^ 

you would prefemty be far froin* mirth or daughter ^ it would 

ipoil your fport , and turn your n^ne to doleml lamentations. 

k O (hortunlatisfadorypleafure 1 O endlefs> eafidefs woe, how 

: quickly wilt thou furprize them that little dream of fuch a cfaange/' 

you fay Religion is a Melancholy thing , hK verily your con- 
dition isfo much worfe then melancholy, that it may make a man 
melancholy to think of men in fo fad a cafe. If any thing in ibe 
world will make a man melancholy , methinks ie ihould be to 
ftand in your unhapy ftate ^ and thence to look into eternity / 
and to think of your enmity to heaven , and diat you have no 
part in Chrift, no sitle to his Kingdom , and toxhinkwhat hafle 
you are making to your infernal home , and bow fafi the wheels* 
pf night and day do hurry your unprepared fouls to Jud^emenr^^ 
ATid^tiyonr jndgtmint lingrttb not ^ and jour ddmnati^ fk$m^ 
*r«Afi*jia$ibeHoly Gho1tfpeaketo,.2'P^r.2. 3^ Whether )roa 
.ilecp o r wake, be fure it fUeftth not. In a word , to negled tbe . 
Ofte tbingntedfnl^ is to negleA Htaven it felf and your falvacion : -. 
to negliU Hiavtn is to loft it\ and /i/r Hedvtn^nd hfe ail. And 
V . wha t comfort can the fore-ihoQgbts of /^f.rzirr/if/ijv^aff^^ 

-jfotiirin a.ftate of fia^thatitpafling to everlaftingonjfery ? And' 

what*: 



what comfort can ^nj thing in thid tranjitory life ^ itfortf tbat 
. man chat hach no matter of comfort in the iift to iome^jyt^ tbsKc 
muil there live in endlefsforrows / O let me not ta/l't of ihatc 
franciek and unreafonable mirth, that tendeih to Aich heavinefs, 
and driveth away tbofe wife recovering thoughts that are necef- 
.ft ty to prevent it / For the Lord« fake , and for your fouls fake, 
-alt you that negleftthe One thinj[ pieedftit ^ will you butfearch 
rche Scripture, and foberly confidcrwbethcrallthisbe not cer- 
tain crutb : and if it be, faowit (bould affeCtyou, and what: a 
change inreafon it (hould make i)pon you / I have done with this 
ZJfe : If you have taken a furvey of yo^ir own hearts and lives , 
will yoii next for theexercifing of your compafllon look a littte 
furtnet. 



Vfe 2. 

IF One thing tt Needfnl ^ and the neglcft of^hisbefounrea- 
fonable, fo unmanly , and fo dangerous, as we have feen it 
proved, tbeh what an objeft of compaffion and lamentation 16 
the diflrafted world t Look upon this text of Scripture, and 
look alio upon the courfe of the earth , and confiderof the dif- 
-agreement,, and whether it be not Ml a^ before the flood, that 
xli the imaginations Of mans heart are evil continually: Cen^ 
6 5. were it butpofliblefor a man to fee rheaffe<ftions and mo- 
tions of all the world at once as God feeth. them, what a picufnt 
light would it be ? What a Itir do they make, iaiaspoor ibuls, 
for they know not what ? while they forget, or flight, or hate 
•the One thing neceffury. What a heap of padding ants (hould wc 
•fee', chat do nothing but gather fticks and ftraw? Look among * 
perfons of every rank , in Citie and Gountrey, and look into the 
families about you, and fee what tradeit is that they are moft 
bufily driving on, whether it be for Heaven or earth ? and whc- 
rhff yoB can difcefn by their care and labours that they under- 
-^said Vffhitt is the One t king necefaryf They are as bnlieasbees; 
but not for honey, but ni fpinning fucb a fpiders web, as the bee- 
fomcofdeath will prefcntlyfwcep down, fotS. 14. They labour 
bard -, but for what? for the food that pcriftieth , and not for " 
that which will endure toeyerlafting life, fohn 6. 27. They arc 

diligent feekcrj 1 hue for what f Not firtt fw God , Ws. King- 

Gz dom 



(44) 

ictci and Rtghtcoufnefs ; but for thtt wtikh they might hare hsuA 
asanaddicioncotbcir blefledncfs. MdUh.6. 33. They are flifl 
doing ; but what are they doing ? eten undoing tbemfdYes by 
running away from God , to bunt after theperifhiog pleafurcs 
of the world : Infiead of proTidiog for the life to come, they 
are making provifion for the flefli to fulfill its lufts, Xom. 1 3 - 24- 
Some of them hear the Word of God ; but they cboak it pre- 
fencly by tbe deccitfulnefs of riches and the cares of this life y 
Lmks S. 1 4. They are careful and troubled about many things-, 
l>ut the One thing that (hould be all to them, is cafi by as if it were 
nothing. Providing for the flefli, and minding the world, ia the 
employment of their lives. They trouble themfelvcs with it, ai)d 
trouble their families, and neareft relatfons^ and ofc-tiioes trou- 
ble the whole Towns or places virhere they live \ fo that unleft 
we will let them have their bone to them felves , and give them 
our cloak when they have taken our coat 9 and fay as MepMa^ 
Jheth l^ Let him take aBl there is no living quietly by them. A 
jdog at his carrion, or a Twine in his-trough , is not more grec4y 
then many of thefe fenfualids, that labour of the CMninm npfe- 
titm to their trafb : But to HoUnefs they have w unttkt^ and 
«re worfe then indiffirrent to the things that are indeed defirablc ; 
^They have no €$Vftcufnefs for the things whieh they are com- 
manded tArnefilj to cewt^ i Cor. 1 2. 3 1* They have fo little k$m^ 
gpr^ndthlrfi after righteoufncfs^ that a very lUtle or none will 
iatisficthem : Here they are pleading alwayes for moderation^ 
and again ft too mnch, and too esrnefi, and too long : And all is too 
much with them that is above fiark^ nangkt , or dead hjfomjie : 
and all is too eamtfl and too long that would make Religion feem ^ 
bnfinefs^ or would engage them to kemferious in (heir own fr$r 
ffffion^ orputthemft^/jMjfin the worship of God, and the 
nutters of their falvation. Let but their fervants or children 
ncgled their worldly bufinefs, ( which I confefs they ihould not. 
do ) and they (hall hear of it with both ears : But if they fin 
ftgainftGod,ornegled'hisWordor Worfliip,, they {hall cneec 
with more patience then Eli's fons did : A cold reproof it ufaat- 
ly the beft y and it is well if they be not Encouraged in their (in ^ 
and if a child or (ervant tbatbegins to be ferious forfalvation, 
be not rebuked, derided, and hindred by them. If on their dayes 
of labour they over-fleep themfcl ves, they (hall be fure to be cal- 
•ki jup io worki (and gogd reaf^n); but when do they eaU 

tbem 



Ui) 

tbera vp to prtyer^ Whentk>thcynr||etiKtttoreftd[, oteon«; 
^dcr, or ccnicnt of the things duit concern tfarsr cy^rlaAin^life ? 
The Lords own day, which i»appoinud to be ftcdptit for mat- 
ters of ihis natsre^ is wafled in idleoefs or worldly talk. Come 
at any time into their company, and yon may ha?c talk enough , 
and too much, of news, or of other meos matters , of their 
worldly bBfinefe, fporcr and pleaftircs : But abooc God and their 
faltation, they l^aye fo little to fay^ and tliac h heardcfly and on 
the by, as if they were things that belonged not to their careaad 
duty, and no whit concerned them. Talk with them about the re^ 
novation of the foul, and thenatureof holinefs, and the life to 
come, and yon (hall find them almoft as dumb as a fi(h , or as dry 
as a chip, or as erroneous orinfenfibleaa ebofe that ipcak hoc 
words by rote , to (hew you bow little they favour or mind the 
things of the Spirir. The moft nnderfland not matters of this na- - 
ture, nor much defire or care to finderfiand them ; If one would 
teacb-chetD perfonaliy , they are too old to be catechized or to 
learn , though not too old to be ignorant of the matters which 
they were made for , and are preforved for in the world : They 
arc too wife to learn to be wife , and too good to Be tauj^t bo«f 
to be good ^ though not too wife to follow the feducements o£ 
the Devil and the world, nor toogood to be the ihves of Saun^ 
and the defpifers and enemies of goodnefs. If they do any tbix^ 
which they call zffrv'mg #/ Goi, it it forae cold andbeartlefa ufe 
of words to make themfdves believe that for ail their finsjthcy 
(hall be faved r, fo that God will call that a ferving of their fins 
and abomination, which they call aferwifff cf God. Some of them 
will confeis that Holincis is good i but iney hope God will be 
merciful to them without it : Aud fome da ib hate it, that it is a 
difpleafmg irkfom thing to tbem^ to hear any lerious difcourfc of 
holtnefs, and they deteft and deride thofe a» fanatick trouble- 
fome Precifians, that diligently feek At One tInMf neaffdrj. So 
that if the Belief of the mol^may be jadged by. their praatces, 
.we may confidemly fay^ that they do not praftically beUeve that ' 
ever they (hall be brought to Judgement, oethkc there it any 
Heaven or Hell to be expeded •, and that their confeiBion of the 
sruthof the holy Scripiures,and their profeiBon of the Articles 
of the Chrifttan Faith, are no-proofs that they beurtily take them 
CO bejrrue. Who can be fueh a ftranger to the world,atnot to fee 
tkattbia^s the cafe of th^grcatfflf»rc'>of men? Afii wbicb is 



(.4») 
worft of all., tb» ^o oo mtfais coorfc agkinftatl that can "f>e 
(aid to ebon, jand will give ne itaparctal coaSdemcc bearing to 
the trach «Uch wonld f ecover chetDto cbefr arks, but live as if it 
would be aftKcity to tfaeni in Hell^to think that tbey came tUtber 
by wilibl refolation, and in defpigbt of the remedy. And is it noc 
m fad profpeft to a man that believeth the Word of God, andcbe 
life to Gooie , to look upon facb a diftra<ted world ? O Sirs . if 
Jefiis Cbfift be wife cbtic condemnetbiheit coarfe and them, then 
jtertaialy all thefemen arc foots : And if Chrift knew what be 
4aid, we muft needs think chat tbey know not what tbey do. O 
avbat is the matter that reafonsU>le men (hould have no moreafe 
t^f Aeip reafonin things of fucbimportance.thenchuffCOhegleift 
:their cvorlafting fiate fiir a thcn| of nangbc ? Did God mtke 
ttbem unrcafonable , or give tfaem under&andings uncapaUe of 
•chingsof fuch bigh concernment f Or rather , baVe they noc 
drowned their reafon in fenfuaKty , and wilfully poifoned it with 
jnalicioiB averfaefs to God and Holineis f What js the matter 
:i;faatthet)aetibtfr^ifetfj//iR^isnon»)rere^ Haib God made 

*cbem believr diat.^xey (hall dweti here forever, and never die ? 
Nofairely ,;tbifinsfogrofeatye, that the Devil himfelf cannot 
make than beUeve ir. They know that they muft die , as fure as 
.tbey are alive : And yet they prepare noc^ but wafte their dayes 
in Ktaptng in this dunghill world , as if tbey were to go no for. 
tbo*. Did God never wsarn themby a Sermon , or fickneis, to pre- 
•^rc for the life which they muft live for ever ? Yes, many a rTme-, 
'^buttbey wodd take no warning. Did God never tell them that 
after this life there is another, where they muft live in endlefs joy 
or torment ? Yes , and tbey profejSed that they did believe it t 
They hcacd it En huodced times' over, till they were weary of 
.hearing it. Did God make them believe chat they ihall die like 
-feeafta tnat have no farther to go, nor any other life to live ? No t 
' if they do believe this, it is the Devil and not God that makerh 
them believe it. What then is the matter that the One thing need- 
ful 19 no more regarded? Harb God Chut uptheir fonls m de- 
apenitton,fotfaatftisinvaineofeek , or trouble themtclves for 
that of which there is no hope? Ob no ! his compaflion hath pro* 
vided thekn a fuU remedy : by the death of bis Son Redempcion is 
.|>rocQred,andfaehatbmadethemadeedof gift, of Chrift, and 
|)ardon, and eternal life, and tendred it to them, that upon theh: 
'aecepiance^it maybe ibeifs^ Many a ticoc baih he oficred this 



foereytotbefa^Md oiany a time bath be urge4 tbenxtoacapt 
ic ; He bath fet before them life and death, an4 given them their- 
choice, and direded and periwaded them to choofe aright : Im<^ 
poffibiUcy of ^ttaimpent is not their binderaoce ; for Mercy be«: . 
feechetbaadimporttincthibemto accept It, and grace* and f$I- 
ifttionare )>rought unto tbeir hands. O ^oqderiul 1 What theny 
if left tp take off a reafonable creature, froin minding arid prefer^ 
ring its own evcrlafting great concernment^) ? Is it becaufitttbeys 
bave done their work already , and having made fure of heaven^- 
have time toturn tbcmfeives toother matters ? Alas no: the. 
moft arefar from any fucb afTuranqe^^ aod bave^lonf tint little to> 
proqsHT eit. U tbey wer< todie this hour ., tney J(;p<m:not where* 
iheir fouls ihall be the next : And if death even now fliQuld lay 
k^ terrible baQds upon rbem,il!(y have no other comfort (bei^ 
to yield untoni^cjefliey, and leave their fouls by a ibor c; Security » 
to try the paHage of theirimavoidable ciian^ : Unlefs they arc 
comforted by fQ^.prefiimofiiQ$f ieU-Kl^ceit, which tl^p^i^t mo^^ 
fvient after dkacb will vaniui', and never retifrn ttnto|ttf m mprer 
po^ 8. 13,14. e^i^%ae. <g^27.8.?rtffi^ ^.7^ *...-' 

This is the cafe of tbe miferaUe world ^ but tbey^bavcnoc 
beartstopitty themfelves, nor can we make them willing ro bq 
^elivered^ becanfeiivte cannot make tbem know their caiGr. -Ua 
man fall into a pit, we need not ff eHd^aU the daf tp peiiWa^f biA 
rhat he is cher^, and (o be willing to be helpt oscof it i But witti 
thefe flefiily miferable fouls , the time that (hould be fpent by 
chemfd ves and us for their recovery, muft be fpent to make them 
believe that they aretoft ^ and v^ben all is dcnr, vtrc leave then 
loft,'and have loft our labour,. becanfe we cannot prevail with 
them to believe it. Drown they Will and peri(h everlaftingly , be- 
caufe ihe titte that fliould be ijpent in &vingthejsi^ miift*beit)eftt 
in making them know that they are finking, and after all 
they will not believe it •, and therefore will not lay bold on ^he 
band chatis ftretcbed fenh tapull tbeip oat. The, Narrative qf 
the iavtge people jof Sf>ldani^ dp^b ootably.rcf r«£eo^tbeir ilate^ 
Thofe pieople fkve niaked , s^ f^d upon ttje cacri^n^lrfce carkaues 
ef beaflf, and hang the {linking gucs about ^eir necks for orna* 
ment*, and wear hatt made of the dung ^ and'carve their skins, 
find will not change the (e loathfoBi cuftoms 1 Sosne of tbem bcp 
jngrdrawn into onrSbips^ were carried away for JK^/4«^^- wbefi 
rbeyiaiQOto Mhdgn^i^^ faw our (lately buildtf)g;;and cloaUwfr 



(4«) 

tiii prbvlfibns ] thry* w«re obfiM-red to figti *tacb, wWch was 
tboughc to havel)f^n in cotnpafiien of their miff rable Conntrey, 
whicbfo much differed from burs • When they bad 'ftaytd long 
dmoi3gus,andgotfo mvch acquaintance wich our civility, and 
order, ^hd ajl that belongs to the Rfe of man , as that tbey were 
tfJODgbtfittocpmtniinicateittothtir Countrey-men ^ the next 
Voyage they were bVoughtlwik/And fee on (hoare in tbcir own 
Cooiitrey, to dratv-forhe of the reft to come imo the Ships, and 
fe^ and enjoy what they htd done ( who had ptirpofely been ofed 
9S might raoft co'ntcnt them ) : But as foon as th^y* Were landed , 
tf)ey Wpt for'joy/jind'cry'ed , Soldamd^ and caft away their 
cloathfes, and time agarn in the fight 'OT our Ships; with^dhng On 
fbeir'heads, and^cs hanghig aboutf thfeir hecks, triumphldg^in 
flicir Fordid riakcdncfr. Juftfodo worldly fehftiai tnen,in the 
matters of falyation : If againft their wills they art carryed into 
cleaner wayes and company, and the beauty of holinefs, and the 
joycsof bttVen life opined to them . they areaw^iry 6f it all 
the Whif^-S-irfd wheh w^expeft rhey^ould delight: them felves 
in the felicity that i? bpehdl to them;ahd draw their oM i<Jqiiaiii- 
ta.nci to it, and be utterly afliamcd of their former bafe and fitu 
fill Race ^ tbey are gone when the next temptatidn comes, aitd 
fe!!»rnWith*thed<igum.o their vomit, and wkb the walbed Swine 
ty>wan6#^lritfieifiire, 2i*^!2.ii,<i3. and gb^ry'in their filth 
irjtf ' (hanle', and' only mind their earthly things , Pkil, 

^; 18. • r . . ■ 



* * *i • • • • «> 1 



;/ 



n 






• * 4 



TOY tbts-tiine^iimay ftey^irrfelves that thexIiiScafe of fin- 
"^ ners istn their own hearts, and itis that that muft be healed 
Jf tbcy willbe favcd. But what ftiould we do to get tntotbofe 
fftatts,toftQrcfcyourft)r<es,ttndWorJcthecure? I come now to 
tbe'pririiltW'piMrt^f faiy mefflge to you •, budwill you indeed en* 
tcf tain tt, it it pfbve itfdf to beft6m God ? H<nr the cafe ftand- 
«th with awtikind , you havfc heard' in myTettfrbm Chrift him* 
'fc\f:"H6^0net^ffgisnee^Hl'^ and how thcbufie-idle worid it 
iBliverced from this one thing , by many needle/^ tr^nkUfi^m tblnp 
*w their owbdeftrntKon : If hence I VFarnyo» of your danger^ 

.€nd It!! you of y<^Qrdttty, ^txb^rt you t^ rake fW>tber courle 
^'^"^ " " ""' thca 



j 



then you hare done,! hope yon will confefs I do but what is need*- 
full both for you and me , and what you have no feafon to con- 
iradid. Come then,'ft>r the Lords fake , and let us treat praAi. 
callyand fuccefsfully about (o great a bufineft ^ and makefome- 
thing of ic before we leave it ; and end not till we amend what 
we find amifs. What courfe then will you take for the time to 
coxne ^ Will you go on to trouble your fd vet about Mdnj things, 
and negleft the Onetbinf^needftil as you have done i Dare you 
harbour fuch a purpofe ? Or dare you fiifle the fe thoaghts and 
motions that would tend to better purpofes ? Or may I not hope 
that the Light hath (hamed your fleepinefs and works of dark, 
•nefs , and (bat you are grieved at the heart for ^eiinful negll-- 
genceof heart and life , and refolved now to oe new men ? For 
Gods fake Rcfolre, Sirs. What will you do ? Waver not, but Re-- 
/olve : Its more then a thoufand lives that lyeth on your Refolu* 
tion ; I come to you this day as the Minider of the great Paftor 
of the flock, that fpakc thefe words , not only to acquaint you^ 
if you know not , or to remember you if you know, that Om 
thing u needful •, butalfo withauchoricy eo command you in his 
name, CO Value it, tO Love it« to Choofc ic.tofeek it, and labour 
for it asihe On^ thing needfnl. What fay you, will you or will you 
not } This unfpeakU>le mercy i offer you from the Lord : He is 
williog to put up at your hands, all chat* is pad, and to lay all youc 
fins on the fcore of Chrift, and freely to forgive you through thd 
vertueof his blood , if you will now at lad bethink you better ^ 
and come to Cbrift, and live as men that know what they have to 
do : If you will but fee your former folly, and heartily bewail 
it,and fet your hearts on the Om thing needful^ he will encourage 
you, and help you, and bid you welcome , and number you with 
bis fons, though you have lived as his enemies. Though you have 
lived like Swine and Serpents , he will, put you into his bofom, if 
yoB will but be waflied and changed by bis grace. Though you 
hare fet more by your worldly riches then by his glory, and have 
fet more by the favour of mortal man , then by bis favour , and 
though you have fet more by your bellies, and your brutilh plea* 
fures, and little toyes, then you have done by everlailiog life, he 
will yet be merciful to yoU|and pdt up all tbefe indignities at youe 
bands, and take you into his deareft love , if you will but iV^v 
become new creatures , and give your hearts to him that made 
xbem , and feck thatgrft th^c is wtffth the finding, and Wfe noc 
H ibe 



I 



tilt reft of your lives and laboor upon unprofitable tfiingi; Wii&C 
can yott fay againftchii oStr ? Is it not itnconcciTable and un* - 
Ipeakable raerq^ ? O what would the damned give fyt fuch an 
c^r ? O what would you your felves gire another day for foch 
an offer, if you now nqglea it f What &y yoothen, will you ac- 
cept of this ofifer of merq^ while it may be had , and dole with' 
(Grace, while Grace would fave you ^ or willyou not t As evcv 
ou look for mercy in the boor of your diftrefii , when nothing 
ot mercy can ftand your fouls in any ftead, take mercy now while 
ft may be had .* Refufe it not when it is offeired yoo, as you would - 
inot be refttfed by it when Hell and Defparation would devour 
50U. If you flight ft becaufe it is free^ you flight it becaufc it is 
ireat^ and therefore ^eatly to be valued. Think not hereafter to 
liave it at your beck, if you negled it now when it feeksfor your 
acceptance. Do not by, I wUl a little longer keep my fins, aod a 
little longer enjoy my pleafures , for I can have Chrifts offer 
at any time before I die. O little doft thou know what a fiab foch 
a trifling purpofe may give to the yery heart of all thy hopes and 
bappincfs / and how terribly Godmaymake thee know, how iH 
he takech thy unthankftitnefs and contempt / ind how dear one 
other week of finful pleafure may coft thy foal ? In the name 
ct Godlwarnyou,do not (0 defpife everlafting happinels / Do 
not fo trample on the biood of Cbrift, if ^ou wouldbe faved by 
it : Do not abufe the Spirit of Grace, if you would be fandtiied * 
by it : Play oot any longer with the confamibg fire, the wrach 
of a jealous and Ahnignty God ; Jefl not with damnation. 
Though Grace be now offered you, it will hot be at your com- 
mand : Defpife this motion, and you may be out of hearing be* - 
lore the near. What can yoa cxped , if you will flight foch 
mercy, but either that Death fliould fliorcly bring you so your 
reckoning, or that God fliould leave yoa to your felves, and give 
you up to the hardnefs of your hearts .- Ami if you will fieeds 
cboofe the world, and fleflilypleafure^ and God and Glory fliati 
be thus contemptuoufly paft by, you may take your choice , and 
fee what yoa wiii gee by it .* But remember what an offer you 
bad this day , and that heaven was once within your reach , 
and that it might have been yours for ever if yoa 
would. 

But becaufe I am loth to leaveyou fo , I will try by fome fuch 
Arguments as the Keafon of man muft needs approve , Whether 



yet yoD may not be teought to your fcfves \ arid ylield to grace 
that you may be faTed. And they (hall be the Arguments that He 
before yon here intheTexr. 

<• ■■ ■ : — ^ ■ , , 1 

ir IJ^Eraember.it \%NtceJftty that is pleaded with you in my 
''•^Text. On^ thing uN^etffdrj. Ntaffitj ^ and your own 
Necejfttj^^ is fuch an Argument, as one would think of it felf 
^fliouid turn the fcales, and fully refolveyou, and put you pad 
any further deliberation or delay. If ^Nect/fnj^ your own Ntctf^^ ' 
/fr/, and (o great Neajfitj to /Qgrtst an £ir^, will not prevail with ^ 
you. What will ? Necejitj is that in^ensttlnin that natural rca-* 
' Ton taketh to be unrcmUble. Med think they may do almoft any 
thing, if they can fay Necejfnj commandeth it : Omnem Ugem, 
frangit , maguHm iUud bHtKanaimbeciHitatis ^atroiinium , faitft 
Stneca. What is it that Ntcejptj fecroetb not iufficient to juftifte 
with the moft ? And we will grant the Argument to be undeny- 
.able, if it be from abfolute Ntctffitj indeed, and if men will not 
dream that it is viw% Nca^arj to be Eich^ or HwouraHe , or to 
Mve^ then to be Holj^znd to be Bltfcd with God, and to plcafe 
him that created them. VbimeeffitMimeumkit^ non Hltradi^w 
tandum efi^ fed ccierrime ^f^rtitcr agendum. Words fignifie no- 
thing zgtitANectffitj : Reafon is but hindering troubletom folly, 
when it pleadetb againft Neceffay. Omni arte^ omne rati$ne iffica'^ 
ci^rneceJfttai^Cnrt. In worldly matters, how quick-figh ted, how 
refolute,howaftiveisJV^rf^/7 ? What conquerable diflicultiea 
will it not overcome ? What labour will it not endure, it it have 
but the encouragement of h$fe f And yet thy Necejfitj is indeed' 
no true Ncftjfitj at all. For that which is Neceffarj but to my 
. credit^ or eftate^ or health, or life^ can be no more Neceffarj then 
isjny credit^ and efiate, and healthy and lift it felf. When men do 
butfiincy a Nece^tij where there is none^ yet that will carry 
them through thick and thin. But O Sirs, you have a real unde- 
eyable Neceffitj to be H$lj , and to fet your felves to the work 
cf vour falvation^ fuch a Necejptj as is founded in your Nature^ 
and laid on you by your Maker, and as all the tr^e Reafon in iht 
world will confefs to be indifpenfable Necejptj. 

JPaxii Ht libeat quod efimeceffe* 

J^akc no more words then, but Refdvt and i?/rr^ when ic 



h a matter tbat nrnfi be done. It is pitty and (liame thatthe Att!^ 
ablenels of God and Holinefs will not prevail with you of chem-^ 
fclves : But if you cannot yet perceive them to be BcUUabU , 
Acknowledge them to be Necefarj. Be alhamed that freunded 
2ii€tffitj for the Body, fhould be more powerful with others , 
th^nred Ntiffptjfovfdvdtim'vivMx^oij. Look upon almoft 
all the travel and labour that is under the Sun, and ail the dili- 
gence that is ufed here in the world, and confider Whether it be 
not a chottfand fold fmaller Nectffitj then I am now pleading with 
you, thatfetceth almoft all on work ? The Rich will not toil and 
labour ,but will take tbdr eafe, becaufe they think they are under 
no NecifsUj : but the poor will labour , becaufe they mufi : 
Though the command of God to Rich and focr (hould make 
them equally diligent in their feveral callings , in obedience co 
their Creator , yec many thoufands that labour all the year in 
obedience to their own Ntctfsitus^ would foon give it over and 
* fake their eafe,. if they could but be well maintained withooc ic ,. 
notwithftanding the commands of God / And the foor that re- 
proach the rUh for idUnifs , would be idle themfelves if they 
orerebuc rich. The Tradefman followetb bis trade^and the Huf- 
bandman his bard labour all cbc year : and What reafon will they 
.give yoH, if you ask them why t ney do it, but this, H% cannot iivt 
tlfe : fVe mufi do it to maintain onr felves and families. And is 
not the reafon a choufand dmcs ftronger forour fouls ? May we 
not better fay, ^ W^' mufi f leaf e Gdd^ andfet our hearts on the life 
toeome^ and mind and Jeei^tbe One thing needful ^ yphativerbe<^ 
tomes cf 9ther things •, for 79 e cannot live elfe-^ ve cannot be favtd 
ilfe.J 

Necefsftj makes the Traveller trudge from morning till night ; 
and the Carryer to follow bis horfes through fair and foul from 
j»ear to ^xar ; it makes fomc dig into the bowclls of the earth , 
in minesand cole- pits ^ and fome to bale Barges •, .and Tome tb 
cut through the terrible Ocean ,, and venture their lives among, 
the raging waves and ftorms ^ and fome even to beg their bread 
in rags from door to door; And O what will nos Necefsitj do 
tbat can be done ? And yet Ik)w many thoufands trifle or do no- 
thing for their fouls , as if there were no Necefsitj of bsin^, 
faved-^ or no Ntcefsitj of being Uolj that we may bcfavcd. 
When alas, all the Neceflhy in the^world, is no neceffity at all, in • 
wmparifon of this. You muft beg, jwr ftarvc, .or faaiih , if you ■ 



dfo not work: But yofimtift burn in Hell » if with fear and dili^ 
gence you w$rk^not out jour ownfalvation^ Pbil.z, iz. (for all 
that it isJGod that workcch in you). You muftiie in phfonif 
your debts be not paid : But you will be call into outer darkneis,* 
if by the pardon of your (ins, you be not difcharged from your 
debt to God. Youmay become beggars if you be idle in your 
Callings: But you will be the prifoners of Hell, and (hut out of 
alltbeHappincfs of the Saints, if you labour not for the food 
that doch not perifli, and ftrive not to enter in at the ftrait gate, 
and give not diligence to make your Calling and Eledion Turc. 
fphMg.iy. M^tth.j. 13. Lnks 13. 24. xPet. i- 10. Youmufl: 
iuffer hunger and nakednefs, if you have not food and rayment • 
But you muft fuffer everlaftingly the wrath of God, if you have 
not the One thing neeeffdry.'^onmWheihtkoxn and laughing^ 
(lock of men 9 if you fall under their contempt and lofe your 
honour ; Bu& you will be the enemies of God^ and hated by him^ 
if you continue 10 contemn his grace. 

O had you but feen the Life to come, yon would fay. There is a' 
Neetfsity of attaining it /Had you been one hour in Hell , you 
wtuld think that there is^ i^rrf/jiV; of efcapingit,and that th^re^ 
ii no Necefiit ytO'this. 

What fay you to all this? Is it not o( Trnth and Weight t^ 
Can you Jen fit f Or (hould you make light of it f None but an 
InfiJei can iienj it •,] and none but a dead-hearted fimier can make 
light of it. Believe the Word of God, and the Tmth of it will 
be paft quefiion with you ; Con/ider but that you are men that 
bsirc immortal fonl J ; and the weight of it will appear ineflimable- 
to you ; above contempt *, above negledi. Believe it Sirs, you - 
nyay as well fee without Ifghc,. and breath without air, and be 
Supported without earth, or live without food, as be faved with- 
out Holinefs , or haffy without the One thing necefary. He^. 
12.14. Johni.3^$» Matth iS. 3. And when this isrefolved- 
of by God,and (labiiKhed as his {landing La w,and he hath cold ic 
you fo ofc and plainly, for any roan now to fay , [^I y»ill yet.hope- 
for better-^ I hof e to ie faved en eajier terms ^ without all tha 4^3' 
is no becter then to fet his face againd the God of heaven , and 
lAfiead of believing God^ to believe the contradiftion of bis own 
ungodly heart ; and to hope to be faved whether God will or • 
HOC ; and to give the lie to his Creator , under the- pretence of 
trnfij.^ni hopf:4[ is indeed to hopt for impopikUitioi i To be^ 

H Ji ft'TCd^ 



(J4) 
iaved without UoHmfs^ is to fee without eyes , and lo live with- 
out life : And who is fo foolifli as to hoft for this i Few of yoa 
are fo unreafonable as to hope for a crop at harreft . withoac 
plowing or fowing ; or for a houfe without building ^ or for 
firength without eatingand drinkinc •, or to llcepand play, wbea 
you have nothing to maintain your families ^ and fay , You hope 
that God will maintain both you and them. And yet this were 
a far wifer kind of h^fe^ then to bofe to be faved without tlie On^ 
thing mceffary to falvation ; and without a heart that is fet upon 
it , and a life that is imployed for it. It is the Holy Ghoft that 
. calleth you co anfwer the queft ton,H^^« 2. 3 . Ho^fludl We efcafe if 
we ntgUEt J^ gre4t fdlvAtioH f If you know how ,tbea enter the li^ 
wiib God, and difpute the cafe with him : How will you efcape, 
if you be neglefters of the Onlj^ay that he hath provided for 
yo«r cfcape ? Is there any device or (hift of wit , that can pro* 
cure your efcape f Is there any power or intereft of men or An- 
Klstbat can procure your efcape ? How can that be doie^ cbac 
jod hath rcfolved (hall not be f 

I bcfeech you now, beloved Hearers, to remember this urgenc 
moiwtol Necejptj ^ and ufe it when you are tempted to delay 
or trifle about the bufinels of your falvation , as if it were fome 
indifferent needlefs thing. Without worldly Riches you may be 
rich in faith : Without worldly honours » you may have the ho- 
nour of being the fonsof God : and without worldly plealiires.^ 
. or health, or life, you may have the favour of God and Life eter- 
nal : But without the One thing needful^ you have nothing that is 
.durably or fatisfadorily good , but arc undone for ever. With- 
out the things of the world , you will live in want for a little 
while, and then you will be equal to the greateft Princes : But 
. without tbi^ One thing , you muft live in endlefs woe and mifery , 
And be far worfe then thebafeft prifoner in the Dungeon, or 
than the toadesand verminethat lie in the uncleaneft ho!es or 
(inks of the earth. And yet dare you delay another day before 
yott make fo Neccffary a change ? You have hearts of Itone , if 
your Or»n Necejfttj thus urged upon your Confideration will noc 
awake you. If your hearts were not dead within you, while you 
hear thefe things, one would think fmh n Necejfttj fhotild make 
you feel, and refolve upon a fpcedy change, and make you ftir in 
the diligent performance. Can you go on in fecurity,in negligence 
.lod WQrldlinels » when you hear of your Nuejptj , that you 



(sM 

WMfi change, or yoa art loft for ever? O ftupid fouls , that wilT 
not be moved with Necejfitj of evcrlafting confcosence / O 
whatbathGod,orCbrifij or heaven, orboUnefs, ooneagainft 
tbefeioen, that will rather liein Hell for ever, then they will live 
in the love and fervtce of this God^and in the praftice of holinefs, 
andin thehopesof Heaven /How meet areche)^ for Hell , thac 
will venture upon it deliberately and upon choice, to fcape the 
trouble of livinp in the holy Love, delight and fervice of the ever 
bicIFed God ? that is , to fcape the trouble of Heaven. Is it fo 
great a fin to (hut up the bowels of coropaflion againft our bro- 
ther in his need ? z Jthn 3. 17. And is ic not more Donatural to 
deny compaffion to your felvesin your own neceflity ? and in the 
greateft neceffity ? O poor finners, remember your Neeejpties ! 
Your own, your great, your abfolute Kecefsities : When you 
bear men that gather alms cry {[ Remtmbtr the foor'^^oxh it make 
(hee think f What 4 poor necifsitcm fotU have I to remtmktr f 3 
As Paul faith of Preaching to others , I may fay much mote to 
you, of minding and pradiiing this great work of your falvation 
L JV4«/»i9 is Uid uf^n j$h , and v^e t9 jm if jon do it not^ ] 
1 Cor. 9. 16. Woe to you that ever you were born , and tbac 
ever you were reafonable creatures, or rather, tbac ever you 
fo abufcd your Rcafon, if you negleft and mifs of the One thing 
neceffary. 

I know you have other wants to be fupplyed, and other mat* 
ters to look after in the world: But alas » how fmall are they I 
God will fopply all your other wants , if you will firfi and faith* 
fully look after this, PA//. 4. ip. Matt h. 6. 33. I Fet. 5.7.. 
Or if life and all gO| yoU|Willfind all in beaveii : But if you mifs 
of this One thing, nothing in the world can make fupply , or do 
you good. And though now your feeling tell you not thefe 
things, alas how quickly will God make you /rr// and teadi yott 
by tbac feniible way that you would needs be taught by ? 

Awake then you fluggifh carelefs fouls / Your houfe over your 
heads is on a flame / The hand of God is lifted up / If you lovo 
your felves^ prevent the ftroke : Vengeance is at your backs •• 
The wrath of God purfueth your fm ^ and woe to you if he find 
ituponyouwhenheovertaketh you : Away with it fpeedily; 
U p and be gone, return to God ^ make Chrift and mercy your 
friend in time, if you love your lives. The Judge is coming , for 
aikthat y Qu have beard of it fo long,.iill you bdicve U not ; Yo« 

". (haU 



< 



. fhall Ihortly fee the M*jefty of his appcarince^ and the drcadfil! 
glory of his face ; and yec do you not begin to look abouc yen , 
and CO make ready for fuch a day ? Yea, before chat day , your 
feparaced fouls (hall begin co reap as you have fowed here.- 
Though now the partition that ftands between you and the world 
to come, do keep unbelievers ftrange to the things that mod con- 
cern them ^ yec Death will c|uickly find a Portal to lee you in ; 
and thenfinners you will find fucb doings there, as you little 
thought of, or at leaft did fenfibly regard on earth. Before your 
Corpfe can be wrapt up in your Winding-fheets, you will fee and 
feel that which will tell you to the quick , that One thing woi »e^ 
^ejfarj. If you do die without this One thing Necefarj^ before 
your friends can have finiflied your funerals, your louls will hare 
taken up their places among the Devils in endlefs torment and 
defpair : and all the wealth, and honour, and pleafure, that tba 
world afforded you, will not eafe you. This is fad , ibut it is trtte. 
Sirs ; for God hath fpokeo it. 

Up therefore and bcftir you for the life of your fouls. Ncsff^ 
)5y will awake the fluggard. Necefsitj we hy ^ will Break ilone 
walls : The proudeft will ftoop when they per ctb/c Necefsitj. 
The mod floathful will beftir them when they feel Necefsitj. 
Themoftxareleb will look about them an.d be InduQrious in Ne^ 
cefsitj. Necefsitj is called the Tyrant of the world , that can 
mike men do any thing that is poffible to be done. And yet can* 
not Ntcefsitj make you caft away your fins , and take up a Holy 
and Heavenly life ? Ncctjfitj will make men fare hard, and work 
bard, and travel hard , and go bare , and fuffer much • yea ic 
will even cut off a leg or an arm to fave their lives : And yet 
can it not prevail with reafonable creatures , to caft away the 
poifonof a fruitlefs, filthy ,deceitful fin? and to be up and doing 
•A for their falvation ! O poor fouls / Is t;|iere, think you, a greater 

• y Necejfrty of your Jin then of your falvMtion ? and of pleafing 

your flefli for a little time, then of pleafing the Lord, and fctping 
cvcrlafting mifcry ? I befcech you confider your own Netef- 
fities. 



Z. /^Onfider alfo, that. It is bnt One thing v^hich God hath made 

V-J Neajfarj for j oft. And I (hewed you before , how that 

ihe means tbeaifelres though they are many, have a certain unity 



m 



(■J7V V 

tn tli*ir*hai;mony arid connexion ; and as t^ey cehter In theulcu 
fnate end, which is O/f^. If God hadfenc you upon fuch amul- 
cittide of errands as the flefh andtbe wotid doth •, and fct you on 
fucb difagreeir;g contrary works, then you had bccoi excufablc, if 
you had negleftcd fomc of them : But he hath fcnt you buc upon 
'O^^erjand^evento feck and make furc of everlafting life } and 
therefore if you negled this One ^ you arc uncxcufeable. If the 
world be divided into a choufand opinions,, or go a thoufand fe- 
vera! wayes, they may thank themfelvcs who are the Authors of 
thisConfufion ^ but God is no caufeof it , or friend to it. Hi 
bath made them but 0;i^ irori^, and (et them but One way to 
heaven, and given them One Mafier^ JcfusChrift, to tedch that 
way^ and written but 0;»fZ4w, even bis holy Scripture, to be 
their fure and condant guide : And if men would Hick lo this o^fr 
M^fter,^ni not make pjb and bloodi\itiT mailer, or the mnttitHde 
their mafter, or the Hii/^r/ of the world, or the r a|/?^w of their 
/(jrrprAfri the mailer of their fatih ; and if they would flick to 
this One PFordoi God« and not run after the Traditions oi mtn^ 
they would not be in fuch a maze, nor of fo many minds as nowr 
they are : But they do in their doftrines as they do in their pra- 
<^ice : God hath marked them out bat One way in the holy Scri- 
p:ure, which is t\\tg9od and ihc fure way, the way that Peter and 
jP4)if/and the reft of tbeApoftleswent to heaven in^znd this waj 
.will not ferve mens turns, but they will'run an hundred waies 
inQead ohhis One: and they mud make new ^aps which the Apo* 
ftlei of Chrid were never acquainted with. 

If God had loaded your memories v(rith m^nj things^ you might 
poflibly have faid \^'^e cannot rem^mher them aJU] but he hath 
fee you finally but one thing to remember , even to lay hold on 
cverlading life, and prefs on to the Crown that is fee before you; 
and he hath an ill memory that cannot remember One thing , and 
fuch a thing as this is too. 

It may be you are Ignorant and cannot [e^mmany things ; buc 
God hath fet yonhixi thi^ One thingto learn ^$ of Abjolnte Ne-- 
ctjftty : And be is dull indeed that cannot learn one things and fuch 
a thing too. If you cannot underftand the depths of Sciences, nor 
reach the height of learning that others do attain , yet jearn thi« 
One things to know God in theRedeemer ; and if you know this , 
ou know all. Taul was not only contented with this knowledge, 
uc refolvedto know nothingelfe hf Chrifi ^nd him crndficd ; that 
* I i«i 



bi 



is, Nothing that is irj^o//; altt^ to this : Nothing bat wbatdotii 
keep its duefml^ordifMtion to this , and fo may be reduced to the 
knowledge of Cbrift^ i ^er.2.2 He would not own any other 
knowledge as i^ow/ri(^r, but difctaimeth it as IfnorMncetnd Foo/^ 
fflmcfs^thoQghit feemedwif Jominih^tyttof the world, i Car. 
3.29. Thi$ feemini kpovJed^e and mfdam of the world , that is 
iotanydisjandfromChrift.ispartof the C^'O ^^^^ ^^ °*u'^ 
fell CO buy the Pearl , if we will obuin it. MMtth. 13. 46. und 
fart of the [MBthinj^t^ ^^^^^ P^9$l accounted dung and Ufs, 
that he mgh fnn Chrifi and be found in him. PhiL 3.7,8,9,10. 
For they that know not thid Om thing^VsiO^ itor/^ijv^, whatfoevcc 
chey may feem to know : and they that would go ktyndiht 
knowledgeol^ Chrift,and think it too low for them, and trouble 
cbeirbrains and the Church with their fpeculations, they do not 
l^tfir indeed, but dre^m. And if they would fee their faces in tbs 
f[lafs of Scripture. iTim. 6,4, Thejdre frond knowing nothings 
bnt doAting nbout Qtiefiions and firifes of words ^ whtnce comttb 
envy^ rniling^ evUiurmiJings^ ptrytrfe dt^mings of mtn of corrilft 
winds, dnd dcfiitmt of the Truth. 

Moreover, if your ^rrif^/^ be fo fmall that it will not fuffice 
for every thing , at leall you fhould lay it out on this One 
thing. 

Your timej^ know, is (mall, your lives are (hort, and therefore 
you may fay , We have not time for manj things •, but when you 
hive but one thing given you co do , that mull be done , you 
snay fure find time for thii for which you b^ve your 
time. 

If you fct your ferrant to work, and bid him be fare to do one 
thing, whatever elfe he do, you will not take it wcjl if r^^r one (hall 
be ncglcfted. If you fend him on an errand, and bid him be furc • 
to remember one things whatfoever he forger, you will noc take it 
well if he forget that one. If you truft him but mi^ione things and 
bid bimbe fmre to keep that one^ you will not take it well if that 
be loft . etpccially if he wilfully throw it away. 

Oconfider, Whether this be noD your cafe. Ged harh fent 
you into this world but on one errand^ t\tn to makefure of ever- 
lafting life , and will youncglcft that one f He harh truftcd you 
witho/jfrA/ifjf, and Will you caft away that one? He hath given 
you one tejfon to learn , even to pleafe him and to fave your louls , 
and.will ypungtkarn and remember that ^»^/ If you h^d for- 



(59) 
got your food and raiment^ or forgot the houfcs you dwell in, it 
badbcenafmallmacter in comparifon : but to forger cbat ow 
work^ chac muft be done , that one frUni chac you roufi alwaycf 
cruft CO, chac one flacc chac you muft live in for ever , this is moil 
unreafonahle •, and when you have recovered your undcrftaxid- 
tngs, you fiiall confefs ic co be fo. 

3- /^^Onfider furcher, that this o9ie thing is thAtgo$d pArt : Yoa 
V^ fee ic is here called fo. [ Mary hnth ck^ftn that goad part ]] 
Oihtr things ftem good iofenfe J znd to perverted reafon that is 
. blinded by lenfe •, but this is ic chac feemech^oo^to reafon illuml* 
naced by the fpirit of Faith. Other chings (tern godri for a while , 
buc this is /i&4r^M^ chac m\\ jtilUe good* 

I may noc only fay, chac the Good of ocher tilings is fmall in 
comparifon of this, but th^c ic is nothiJ^ ac ail, buc as ic i« related 
unco this. This is thdtgood chac makes all things elfe good that are 
good. As they come trom God , and reveal God to us, and lead 
us up CO God, and are means to this eternal life, fo chey are^^o^ ; 
but otherwifc there is no goodnefs in them. 

And therefore , feeing that GooAnefs is naturally theobjeA o£ 
mans wilt, one would think you (hould quickly be refolvedof 
your choice. Senfudl good, is but a nominal good, if it reach noc 
higher. Ail that you hunt after fo eagerly in ihc world, is nothing 
but real vanity and vexation , a (badow of good, a piAure of 
profit, a dream of delight j which one frown of God will tura 
into aftonifliingborrour and defpair. Likt a tender flowrethac 
is nipt with onafrofty night , or withered with one fcorching 
day ; buc it is only this one thing, thai is the folid, fubftantial, and 
enduring good. The pleafure of the AcOxiizgood that is com- 
mon to men with brutes ; Thej can eat, and drmk, and play, and 
iacisge their lufts, and roafter one another as well as you. Buc ic 
is the ^iVi/M/^tfo^ chat is proper to a reafonable creature* The 
pleafure of the flefii may melt you ioto foolifti mirth, ^nd make 
you like drunken men, that are gallant fellows in their own eyes. 
while fober men are afliamed of them, or pitty them,or they be* 
come a laughing-ftrck to others. But it is this One thing only 
which is thjttGood which mfdom icfelf will jfifii fie. A man that is 
tkkledmvj Ufigh mofe then he that is ppftcfled of a Kingdom , 
or hath chedefircs of \\\% hearty but he is not therefore tobeac- 
- -'■ - — r ^ T. - counted 

^ ^^ « . _ .^ ^ AAA _-. 



» • 



(So) 

counted tlic happier nfan, nor will any wife man fo account him." 
Oh Sirs, one would think, that to men that have read and heard 
what we have done, and have had that experience which we have 
had, thcfe things fliould be plain and paft all qucftion ; and that 
fpiritual, heavenly, everlafting things (houldbe cotifeffcd by us 
all to be that good part that (hould polfcfs all the fervent Delires 
of the foul. 

But oh that we could fee the Truth of thts Belief in the choice 
of your wills, and the drift of your endeavours If God would 
open your eyes and (hew you things as they are , and fare you 
from your wilful blindneft, you would then fee which is the betttr 
f^rr^ and you would be aftiamed that ever you (hould nuike any 
queftion of i^ That is the ^oed part, which beareth the moll live- 
ly Image ef God, which is goodnefsit felf , yea which poffefleth 
« of this good : That iy he ^W^^rf which will make usgood^ 
and not that which deceif eth us and makes us worfe : That is the 
good part which the tri/i-jf and tefi men judge to be fo, yea whicW 
€'<?Ji'/«?/i'// doth judge to be fo-, and not that which themoffc 
Wind deluded finners do judge the beft : That is the good part 
which is belt ac lad, and which is an enduring Good^ and nor 
that which periflieth in the ufing, andflyeth from us when we 
hare greateft need : That is thc^oo/if^rr^ which all men will fay- 
is good in the Conclufion, which the wicked themfelres that are 
flow of another mind, will confefs atlaft to be the befr ^ and not 
that which is commended only in profperity, while the uenfy or 
dream of fenfuality doth beguile men , and which they will all 
cry out againft at laft.* If you would know which is the beft parr 
take counlcl of G<?ii, and fee what A> faith, and "^sk men of wil- 
dom and of greateft experience, that have tried both , and inen 
xhnhzytjfaidtheendj and feen what flelhly pleafurcs, and pro- 
fits , and honours can do for them ; For how can men make fo 
free a judgement that do not either fiaj the end , or el(c fore fee 
iheendhyfTixihi Do not take their judgements that are.drunic 
with their fenfual delights^ and that will confefs they mruft repenc 
ihemfelves, and therefofe confefs they muft be of another mind : 
Take not their judgements that neither have feen nor yet forefee 
the end j the worft is yet to come with them : Their ftates an<J 
minds are near a change : The day is near when they tvillhy y 
that beavtnypod the tetter part , and be convinced by pttnijbmem ^^ 
that would not be convinced by iftfirtfSJct^ ' 

Sarelyy 



(61) ; 

Surely Slrt, it is fo eafic aQueftion to reafoHit fdf , wlnere fin 
baib not blinded it, whether God or the v^qtU be the better pan^ 
that one would think t!iere (hould be left no room for doubting. 
Dare any of you fpeak out and faj , that earth is better then hea- 
\xn, or fin then grace , or temporal p!c;ifure tlien eternal happi- 
ncfs ? I think you dare not : Shame will forbid you, and Conlci- 
cnce will contradiA you, if you fliould f4j fo : And will you com- 
mend God by your words, and difcommcnd him by your lives? 
Will you fay^ heaven is btfi^ and yet feck the ^nr Id before it •, and 
not let it have the heftoi your ^fc£tiens3ind endeavours .'Shall it 
he highefiinyourwoHthes^^nilorvefi in your hearts and lives ? 
Shall It have the yjr/? place in your pr^jrer/ , and ikoiafi in your 
labours f Why then you commend God but to hiMkiifljonoMry find 
your condemnation : You €X:oll heaven and heavenly things 
but to the confufion of your own faces ,.ihit your own coi;- 
feflions may be brought in hereafter %is witneflcs againft you. 
In the name of God therefore I charge you, if you know which 
is the better pare /condemn not your felvcs by making choice 
againflyour know! rdge. 



4. /"^Onfider alfo, that, this good fart U offered jou^ and joh 
V^ have jour ehiicey whether God or ihe wcrld^ yphether heaven 
9r earth fiusil be your portion. 

It is noz Fur t; ha fing, or proper meriting ^ but choofing iht good 
p^'Tt, that you are caJed to : It is not [^Afarj hath pnrchafei 
§r merited the better p^rt"} but {^hatb ehofen the betur part.'} 

Tw*;tn||sg^arehere contained, i. That it is not matter of 
/»^<>//i^;/;yf pliat you are called to ; you arc not excluded bom 
the hopes ^f fatvarion y by any exceptions that God hath put in 
againit yon, in his promifc, but it is conditionally made as well to ' 
youastootfeers. 

2. And the condition is not ai>y thing unreafonabU , but jour ' 
§rilnc4>nfeut. Chrift and falvation are offered lojMr choice : If 
you will but prefer chem before the trifles of the worlds yoa may 
have themi 1 he door of Grace is open to you as well as to others; 
if you will bat enter you may live : you are not left in a remedi- 
Jefs cafc,nor given over to defp«ration:you cannot fay, f Repent-- 
ing and BetievingmU do m^nogood \ r^e eannot havt Chrifi though ' 
Tuc Jfitremver/o, wilUug : 3 You^annofiay, £ We w^uldfain^have 

1-3^ CisriJ}:^ 



(Chrifi' 4nd hU Spirit U fanElifie us, bm w CAttn^t : we dre wif/it^ 
to ie hu T)ifcifhs^kMt be is not willing to accept tu , and to be our 
Sdviour^ you cannot fay fo, and fay truly : you cannot fay he 
is fet to iale to you, and chat be expcAetb fucb a price 4s you are 
unable to give ^ for you are called to t^ks ^i^ i^eelj^ and though 
•this be fometimcs called ^nyiwf , yet it is d kHjing-mthoHt mcnej 
MniwithoHt price . lid. 55- 1^2,3,4. And though you muft/^// 
#//jr(7i# A^tv for this unvaluable pearl, Mdtth,i}.46»y^t that 
is but a Metaphorical felling, a parting with your fin andfleihly 
pleafure, as troubles and impediments that would keep you from 
falvation : As a fick man fells bis difeafes for health ; or at leaft, 
.as he hath health by forbearing ferae hurtftil things that pleafc 
him : Or as 3 prifoner purchalecb the libel ty that is freely given 
bim,by confcncing to come forth and caftoff his. fetters. Your 
hands are full of dirt, and God offers you gold, and you cannot 
receive it rill you throw rfway the dirt. This is your purchafe : 
You give God nothing as a valuable price for his mercy, but you 
;throw away the fin that is inconfiitent with your happinefs. Still 
I fhall tell you, [ joh may have Chrifi if jou will'] pleafures and 
Jprofitsare flattering you to your deflruAion, and God calls you 
from them^ and ofTereth you his fon and everlaiJing life , and 
intreaactb you to accept them. And here you have your choice. 
T he offer is, whofotver will^ let him take ^f the Wdter of life free 
Ij^ Sev, 22. 17. And if you will but chmfe that haffinefs (hat is 
cferedyOu,ztidChriJi the way to that happincfs, all the world 
cannot bereave you of your choice : It is brought to your band 
and urged on you. You have now your choice^ whether you will 
haveChriftor the fle(b , grace or lin , heaven or hell 4p^s you 
chufe, fo you (ball have ; And if you mifs of life , it will be bc- 
caufe you did not ohufe it : Even bccaufeyou would not come to 
Chrijt thatjoM wight have life, John $, 40. and would not hdve 
him tornle ever yon, Lukt 19. 27. and would not have the Lorjd 
indeed for your GoJi, Pfalm 8 r . 1 1. and ^iW not chnfe the fear of the 
LordyVrow. I. 29. yea, when Chrifi would haite gdtheredyoHyyom 
Tvould nor he gathered, Matth. 23. 37. It is this turning awdy of the 
fimple that doth flay them , becaufe they refufe when Chrifi cdlU 
them^- andregard not when he (iretcheth forth bid hand, but fet at 
^auf^ht his counfel, and will have none of his reproof , Prov. z . 24^ 
-5, 3 -• See therefore that you refufe not him that fpeakftb •, for if 
Jou turn away fr^m him that fpc^kj from heaven., and JoegleS cy 

maks 



mki light of fo greAt falvation , Aw do jou thinly it fofslble foff 
fiemldtffsfi f Hcb. iz. 2J. &2. 3. Mat. 22. 5. 

Sot perhaps fome of yoa will chink to cxcufe your Wvcs for 
Wtnc of frci-mU^ and h)\ How is it in our choice whtn God tnup 
give tti to will and to do f and we cdn ds nothing ofourfelv^s ? have 
"i^e free-will or fower to chufe the better fart ? Ten mufi not fct Hf 
the pc^r or a^ill of man too high. 

Anfw. No : its joHthzi would fct up jhht wills too high , in 
making us bclietc that you arc not wilfully ungodly and impeni- 
tent, but omit all the good and do all the evil that you'So, be- 
caufe you cannot help it. You cannot but know that he i$ the (in- 
ner to bc^/^wraandpunilhed, that Can tndWillnot^ rather 
then be that would but canmt^ogood^ and forbear the contrary* 
You know that it is wilfntnefs^ and not sinwilUng impotencj that 
the venome of malice and naughtinefs lyeth in-, and there- 
fore you are excufingyour ^ills^ and laying all upon your InnpO" 
r^wc;, which is but to excufc your fanhf . I would make you know 
the bafenefs of your wills ^ and that it is long of your badntfs that 
you arc like to be undone^if grace pretem it not by your through 
Converfior. I do not fay that you have any power, but what you 
br»ve from God- butl fay you have the Natural and Legal Power, 
and more then Power , even a Grant^T\A Oftroi fuj.ha mercy* 
from God ; You have humane feculties, and leave, and offers, 
and entreaties, andyoumay haveChriftandlifeashe is offered 
if ysu will. When I hy. It is in pur choice, I do not fay that yon 
have the wit or the heart to make a right choice. No : if you had 
but fo much wn and f race ^ I need not ufe all thefc words to you , 
uyperfwadeyofA to chufe the better part. Your Wills ^vcfree from 
mny force ih^x God puts upon them to determine them to fin ^ or 
from ^ny force that Satan or any enemy you have , can ufe to de- 
rrrmi^^thcmtofin .-, All they can do is morally to entice you. 
God doth not make you fin. If you chufe your death , and /or- 
ffke jour own mercy ^\i\s not God that determineth your \Yills to 
vfakje this choice » Yea, he commandeth^ and perf\'^.idithy and urgeth 
you to mzk^ abetter choice : And though Satan tempt yon, he can 
lie no more. You have fo much power ^ that you may have Chrift 
if you will • you cannot fay, I am truly willing to have 
ehrift and cannot... Tluis much fre^-will undoubtedly you 
have. 
• Bwl mufl confr f$ that ypor j^ilis are net free from the mif- - 



' ((54) 

.gQi^ingof fti//WfJ»iiW , nor from the feduAion of zfenfudl 
inclination ^ nor from a b^it and ivick^eii difpofition of your own. 
This k:»dof free-Tvill youJhevfXis thztyoxxh^iyt net. But is your 
wicksdnefj yonr excftfe f and js your y^ilfulnefsyOMl innscencj f 
What then can be culfable f 

Sirs , I would not have you abufe God^ and befool your fcl ves 
with names and ypordsy faying , Ton huve not forver ami fm-yvill ^ 
as if you might thus exsnfejour fin : I have opened the matter in 
plain terms to you, that children may underftand tt,tbough learn- 
ed men have endeavoured to ©bfcure it, God gi'yeth joHyo^r- 
choice , though pur 9wn ))fickednejs do hinder you from chufing 
aright* Tou have a price in jour h^nds , but fools have not a heart 
to their ovpn good, Prov, 17. X 6. I know you want both wifdom 
«nd a fa^AiHed will ^ and I know that your minds and wills are 
contrarily difpofed. Younced not tell me that you are wilful 
^ndwieks^j when there muft be fo many r^ords fpoken , and fo 
ntanj Bookj written, and fo much mercy ^nd patience of God, and 
fo m^y affliRions from his hand, and all will not ferve to make 
you chufe the better part. But if you were willing , if you were 
truly willing , the principal part of the work were done ; For 
if you2itt willing , Chrijl is willing •, and if Chri^ be wilting , 
and jou be willing , what can hinder your falvation ? 

Having laid this ground- work from the plain Word of God^ 
inethinks I may with this advantage now plead the cafe,even with 
common Realon. One thing is needful ; the Good parp is that one j 
and t h is is /r»Jrr^ to you by the Lord : What is it then that you 
do make choice of ? and what do yo refolve ? May you have 
Chrift , and Pardon* and Everlafting life , and nr/// you /tr^^ have 
them ? Shall it be faid of you another day , that you had jour 
rAw^, whether you v^jikW have Chrift and life, or fin and death • 
and you chofe deftruftion and refufed life ? I bcfcech thee Reader, > 
whofoever thou art that readeilthefe lines, that thou wouldlla 
little turn thine ears to God , and withdraw thy felf from the 
delufions of the flcfli and world, and ufe thy reaion for thy ever- 
lafting peace •, and confider wich thy felf what a dreadful thing it 
will be, if thou be evciiaftingly (hut out of the prefence of God^ 
vponthy o^n choice i Andil thou lofe thy part in Chrift, and 
Pardon, and everlafting Glory upon thy own choice ; And if thou 
muft lie in Hell fire, and Confcience muft tell thee there for ever, 
Thouhafi but the fruit of thine own choice i Heaven was ftt of en 



umiM WiE M itbers. I bddtife, and time, Mnd teachings 4nd fer- 
fwdfiws Oi vhUms $tbersj i^ I chdfe the pleaft$re of finf^r 4 fedfon^ 
though Iw4U told and a^Mred that heli Wottldfollow^ andnovf I have 
thdt which Iwtddi fhoici of ; Mtd tsfie hmthe fruit of mj owu 
wilfutue/s ! Will noc ibcb gripes of confcience be a helliih cor- 
meoc of cbemfelves^ and an intolerable yexation , if thou hadfl: 
no more ? Had you rather baye fin tben Cbrift and Holinefs ? 
Alas, 1 fee by your lives you bad I But bad you rather have Hell 
then God and gion } If not ; then chafe not the way to Hell. 
Why do you give God fuch good words ^ and prefer y ouryfn when 
yott have done^ before him i Why do you fpesl^fo well of Chrifi 
and Heaveu, and yet refufe them ? Why do youffenkfo ill of fin 
and the worlds and yctchttfe them to thelofs of your falvation ? 
Surely if yon were foundly perfwaded that Cbrift is tetter then 
the world, and holinefs then fin, you would chafe that which you 
fay is theiefi : For that which men think indeed to be the hfi^ 
and kfifortbem^ they ygfAUhufe zxAJeekj^itt. And therefore , 
when you have faid ail that yon an in commendation of Grace 
and a holy life, no wife man will believe that yoa are heartily 
perfwaded of the Truth of what you fay, as long as you ruu awdj 
from Cbrift, and follow the flefti , and take that courfe that is 
contrary to your profeffion. Tor that which you like hejt you will 
certainly ririr/f and y^ri^ with the greateft care and diligence. Now 
you have your choice *, if you would have the better part , now 

ehoofeit. 



5. f Have one other Motive yet from the text to pcrfwade you 
i to chufe the ietttr fori. If jou chufe it , it JhaR never be 
taken from jou. You hear this is the Refoultion of Cbrift himfelf 
concerning Marle^s choice, and that which is fpoken of her will 
be as true of you, if you make the fame choice. If all the ene- 
mies you have in the world (hould endeavour to deprive you of 
Cbrift and your falvation, they cannot do it againfljour choice: 
If by Pmer or by Policy they woald rob you ot your Tortion , 
they cannot do it : For which way (hould they do it ? They can- 
not turn the heart of God againft you , nor make him break bis 
Covenant with you, nor repent him of his<7»/if and C^i!f>>^ which 
he hath eicended toyou« For he is unchangeable, and lovech you 
With an ever lifting love. Mai. 3.6. fer. 31. 3. Ifa. 54- 8^ 
fer, 33. 20,21, 23.50,5, Kom. 11. 29. They cannot under- 

H n^.Iiie 



inlii^ the rock that you arc ImikBpoxi, nor hitter the foxtxeb ef 

your fouls, nor overcome your great Pre/trier and Deftnce^ nor 

take you out of the hands of Chrift. P/ii/. 7 j* 2tf . ^ j i. 2, 3. <#• 

62. 2. & $9.9,i6, ^9h. la 28. Cdp: not nway the (alvatton chat is 

offered you, and then never fear le&ft it be tAktn fromjon^ Sec 

that yoD chnfe the better pare^ and njelvtdlj ekuft it , and it will 

be certainly your own for ever. For mM ganmot take it from yoo, 

aor Devils cannot take it from you^ and god will not take it from 

yoB. Ruft and moths will not corrupt this Treaiiire •, nor can 

thieves break throBghand fteal it from you. Mat. 6. 19.20. 

. But yon cannot fay fo of worldly riches. If yon thm^e to be 

'L^rds and Princes on the earth, you cannot havejostr choice ; but 

if you conld , you cannot kftp it. If you chufe the wealth and 

credit o( the world, and were ^re to ^er it, yon were as/«nr to 

leave it : For naked you came into the world , and naked yoa 

mufl go out, foti.zi. If you chufe your eafe , and mirth^ and 

pleafnre, theie will be taken from you .• If you chnft the fatisjly^ 

ing of your fleihly defires, and all the delight and profperity that 

the world can afford you , yet all muft be taken from you -, Yea 

qnicklj and eafUr taken from you. Aias I one ftroak of an Apo*- 

piexy, or a few ^ts of a Fever , or the breaking of a fmaU yein , 

or many hundred of the like etfedual means , are ready at the 

beck of God, to take you from all that y^u have gathered for 

your Be(h : And then, wbofe (hall all thefe things be ^ None of. 

/0jvr/^lamfure^ nor will they redeem your fouls from death or 

hell. Luke 1 2. 20. T^falm 49. 7. If you be in honour, you ahidt 

not init^ but are ( as to your body ) as the beads that perifli. 

tf you think to perpaaate your hoofesand your names, this your 

way is but your folly , though your pofteritygoon to approve 

your fayings, and fucceed you in your fins. Pfalm 49. 1 1 • 1 2, 1 3 .. 

The worldlj wife man doth ferifh with the foot: ns /beep thej are 

laid in the grave , Death (ball feed on them^ and the uf right fball 

have Dominion over them in the morning , ver. 10, 141 They fiall- 

foon be cut down like the grafs^ and whether ^ the green herb. PfaL 

37. 2. Ihavifeen thewickfdinfreat profperity, and ffreadinghim^ 

felf like a green bay-tree •, yet be pajfed aw4y , andloehe wm net j 

yea J fought him, but he couldnot be found, v. 3S,3lJ. 

You think it a fine thing to have the fulnefs of the creature; 
to be efteemed with thehigheft , and fed and cloathedwitb the 
beft, and fare delicioufly every day^as the rich mM^Litks 16. but 

tatbt 



bath he net ptM 4ctrtbiok you forhii riches and pleafurehy 
thi§ci»e i Hwltcdtfigand ftlnefs wat quickly at an end ; bat his 
torment h not jit tnitd, nor ever will be. You think it a brate 
thing to clamber op to riches^ and that wbrch you call greacnefs 
todhonovr in the world : hoc bow quickly , how terribly muft 
you come down / Go itHe the SanBmary of God 4nd finderfiand 
joHtend : S/trely God bath fit them in fiifpety places ^ and cafiith 
them down into defirnHion : How are thej ironght to defolation as 
in a moment ! They are utter I j confnmedwith t err ours. As a dream 
when erne awak$neth , /# at the awakening , PmU their Image ( or 
Jhadowof hononr) he deffifed^ Pialm 73. 17, 18, 19,20. 

How /kort is the pleafure, and how long is the pain / Vlovfjhoro 
is the honom^, and how long is ihtjhame \ What is it under the Sun 
that is ererlaftkig i Yo^b^ye friends , but will they dwell with 
you hnefor evtr ? Tou have houfes, but how long will you ftay in 
them ? Itisbotasyefterdayfinceyourfaoufesbad other Inhabi- 
tants , and your Towns and Countries other Inhabitants, and 
where arc they all now ? You have health, but how foon will you 
confumc in ikknefs ? You have Hfe , but how foon will it end in 
death f You have the pteafure of fin-, you fay unto your felves 
JE«r, drink^and he merrj^ but how foon will all the mirth be mar'd, 
tod turned into &dneis,evertaftingfadnefs / When youhear^TJiroif 
ftp/, thu night fialt they require thy foul^ and then whofe Jhall thefc 
things it ? Lukf 1 2. 20. 

Oh miferabie wretch 1 If thoubadftr&c/r^tytf^inftead oi tbj 
fcn ^ and the (verla/hng Kingdom inftead of this world, thoa 
wouldft not have been thus call oS in thy extremity : God would 
have finck better, to thee : Heaven would have proved a more 
durable Inheritance: For it is a Kingdom titat cannot he moved, 
Reb. I1.18, The day'isnear ^hen thy defpairing feul muft take 
up this lamentation , C^^ dearefl friends are How for facing we , 
Jmnfi fart with aK that J laboured for^ and delighted in. J have 
drunks uf all my part of pleafure^ and there isno more left. My 
merry contpanj y ana honours , andrecreaiions arepafi and gone •, / 
JbaMeaStanddrink^^ ani ffort no fnore : but God would not have 
ufed me thus^ if J had fit my heart up^ him and his Kingdom, Oh 
that 1 had chofen him , and made him mj portion, and f pent thefe 
thoughts^ and cares ^ and labours^for the obtaining of his love, and 
fromifed'GUry, "^hido I [pent for the fleajing and providing for n/fy 
fiejb* Then Jflouldiave knda happinefs that death could not deprive 

K 2 me 



( 6i ) 

me i/, MMd 4 Cr$w$ thatfadith n$p dwsy, NeHher Kft nwr Jkntb I 
mr My creMtMre cohU have fepdrMted me from bis lave. I mesimaB 
then have gene out of the vforU m 4 frifoner om of the (fdol, to $be 
harrandtothefUceof execMtUn/ Mj defgrtimr foml fiottld mot 
then net Ji to-haveheen afraid of falling into the hamds of an tmrt- 
fonciledSod^ and fo into the hands ^ the Devils as his execsttiotferi^ 
nor of faffing os$t of the flejh to helL 

On poor finners , for how.fhorc a plcafiire do job fell your 
fiopes oJf evcriafling BlcfTcdnefs^and run your fdvcs into endlcfs 
sains / O wl>ac comparifon is there between the time of yoor 
pleafure,and the everiafticgnefs of your PaniAment / How fliorc 
awhile is the cup at your mouthes ? or the drink in your bellies ? 
or the harlot in your embraccments ? or the wealth of the world 
in your PoflcIQon i And how long a time muft you pay for this 
in hell i How quickly are your merry hours pafi / but your tor- 
ments will never be paft. When your corpfes are laid in thegrave, 
men can fay, [^ No^ he hath done h^fatifying the fie fi and follow* 
ing the Wor/^] but never man can truly fay, L N^"^ he hath dam 
fffffering for it. 3 Your life of finis palfing as a dream, and your 
honours as a Ihadow, and all your bufinefs as a tak that is told : 
but the life of Glory which you re jeAed for this , Wjould have en- 
dured for evermore. Suppofe as many thoufaod yean as there 
are fandson the Sea, or piles of grafs on the whole earth, or 
hairs on the heads of all men in the world » yet when thefe many 
are paft, the Joy of Saints and the Torments of the wicked are 
OS far from an end as ever they were : The eternal God doth give 
them a duration, and make them eternal 

When our joyes are at the fweeteft , this thought maft needs 
be^^rrof that /ir#^;irf/f, that thtir fweetnefs:(heLll never have an 
end. If our (hort fore-taftebe foy unffitakshleandfnll of glory ^ 
what (hall we call that foy whicn flows from the moft perfeft 
fruition and perpetuation ? i Pet. i. 7, 8. We have fo^httt^ but 
alas how fcldom ! Alas howfmaUin comparifon of wnat we may 
there expcA / Some /oj we have ^ but how oft do Melancholy 
or cr^ffes, or hfes in the world, or temptations^ or fins^ or deferti- 
ons interrupt it / Our fun is here mofi commonly under a cfottd, 
SLVid too often mtn Eccliffe '^ and we have the night as often as 
the day. Yea our ftate is ufnaMj a Winter ; Our daycs are eoldmd 
fidrt,Md out nights zrclittg. But when the flouriihing ftate of 
glory comes, we Ihalliiavc no . Jntorfcifms skot Ecoi^fes. The 

path- 



(69) 

fdthof tht jufi y Mi the Jbining light , that fiintth mor^M more 
unto the ferfeSdaj, Prov. 4, 18. And the pcrfeA day 'fea perpe- 
tual day, that knows no interruption by the darknefs of tBctnigbt* 
Tor there Jbdll be no night there , nor need of candle (frS tin ; fo^ 
the Lord Oodgiveth them lights and they fidll reign for ever and 
every Rev, 22.$. lhi$ is the life ihsit fears no death -^ and this is 
the/f4jf that fears no want or fntmrefdmine ., the fleafureihzt 
knows not fears no fain ; the health that knows nor fears no^r^; 
nefs ^ this is the treafetre that fears no moth^ or rnfi^ or thief j 
the ^w7Ji>^ that fears no fiorm nor decay, the Kingdom that 
fears no changes by Rebellion ^ the friendjhip that fears no fallinj^ 
one ^ the Love tnat fears no hatred or frnfiration ; the GUrj 
that fears no enviom eye ; the foffeffed Inheritance that feari no 
ejeSion hy frastd^ or force 9 or zny failings i the foy that feels or 
f€ars no forrow j while God who is Life it felf is ostr life ; and 
while God who is Love, is the fountain and objed of onr Love y 
we can never want either Life, or I^ve : And whiles be feeds our 
. Love, OUT JojfulfraifesVf'iW never be run dry , nor ever go out 
for want of fewel. This is the meferpetnal motion ^ the cercula-^ 
tion of the holy blood and fpirit from God to man , and from 
naan to God» Being prepared and brought near him, we have the 
blefled f^ifion of his face , hy feeing him ^ and by the blefled ema- 
nation of his lovcy we are drawn out perpetually and unwearied- 
ly to Love him and Rejoyce in him -, and from hence uacejfantly to 
fraifezndhononrhitn. In all which , as his blejfed Image and the 
pjining reAellions of his revealed glory , be taketh complacency , 
vihith is lac highefi end oi GodzvAman^ and the very term of all 
his works and wayes. 



I Thought here to have ended this f irft Part of my Difcourfe i 
but yet compaffion calls me back / I fear left with the moft I 
have not yet prevailed ^ and left I (hall leave them behind me in 
the bonds of their iniquity. I daily hear the voice of men pof- 
fefTedby a fpiricof undeannefs , fpeaking.againllthi^ Neeeffity 
of aholylifc, which Chrift himfelffo pcremptorly affcrtech. I 
bear that voice which foretelleth a more dreadfnl voice, if in time 
they be not prevailed with to prevent it. One faith, fvhat need all 
this ado ? This firi^nefs is more ado then needs* Another iaith , 
Xowmnldmaksmen mad^ by poring fo mnch on matters that are 

K 3 abovt 



Mhvethem. Another faith , Simwtj^ukfefjimrBxrigUntoywt^ 
feifi . and ^ G9ilj T^th moder4$i9n^ ^Jtnr mighb^mrs h f Ano- 
ther ?aith, jh^piGodumti mgrcifnl then to damn all that kt 
n$tfo p'ecift. Another faith , IjUUnevcr endunfi firiSl n life , 
and therefore I will ventmre as well m others. The fummc of alJ is , 
They arc lb far in loyc with the world and (inland fo much againft 
a holy life , that they will not be perfwadcd to it •, and therefore 
to quiet their confciences in their mifery , they make thcrafelves 
htWtst that they maj be faved without it ^ and that itia a thing of 
no Neceffitj , but their coming to Church and living like good 
neighbours may fcrvethe turn without it, for their falvatioa 
And thip doth the malicioui Serpent, in the hearts of thofc thai 
he poffeffetb , rife up againft the words of ChriiV. Chrift faith 
ih^t this xtThe One thing needfnl : And the Serpent faith , It m 
more ndo then needs I ^ndjvhat needs all this ado ? Though I have 
fully anfwered this wtgodlj objtEHon already in my Treatife of 
Ccnverfion, feG. 3 6. p*ig. 284* &^- ^nd wore fully in ray Treati/i 
of Refly Fart 3. Chaf. 6. yet I (hall once more fall upon it. For 
. death is coming, while poor deluded fouls are loytering ; and if 
Satan by fuch lenflefs reafonings as ibefe, can keep them unready 
in their fin , till the fatal ftroak hath cut them down , and caft 
them into endlcfs eafelcfs fire •, alts, bow great will be their fall? 
and how unfpeakably dreadful vf\\\ be their mrfery ? Whoever 
thou be. whet her high or low, learned or unlearned, that hafl dif- 
liked, oppofedor rcftosichtd ferions godlj ChriJUanSj ^sPterr- 
tanes^zndtooprecife •, and thatthinkelt the tnoff diligent labour 
' for falvation to be but more ado then neeJs , and hafi not thy felf 
yet refol vedly fet upon a holy life, I require at thy hands fo much 
impartiality and faithfalnefs to thy own immortal foul, asferi- 
oufly to perufe thefe following Queftions , and to go no further 
in thy carelefs , negligent, ungodly coiirfe, till thou art able to 
give fuch a rational anfwer to ibem , as thou dareft ftand to 
now attbeBarrof thineownConfcience, an'tt her^afccr at the 
Barr of Chrift. 

<5gcft. I . Canfl thou poffibljgive God more then is his due f Or 
love him*more then hedeferveth f Orferve him more faithfully tbm 
theh art bound^aniheii worthy of ? Arc thou nor his creatuftt? 
made of nothing ? and haft thou not all that thou art and baft 
from him ? and if thou give him 4//, doft thou give him any more 
then what \%)mown f If thou give him all the a^eftions of thy 

fouL 



(71) 
foil! , and all (be moft ferious tbongbtsof t by licarit, and every 
hour of thy time, and every word of thy mouth,4hd every penny 
of thy weaJch ( in the way that be requirech it ) is ic any * 
flQore then is his dne f Should not he have all that is Lord of 

Qaefl. 2. Is it not the Aril and great Commandment, [^ Thou 
Jhdt Love the Lord thj God with nil thy hedrt^ndfonl^ and might Q 
And do not heathens confefs this by the light of nature : And bach 
not thy tongue confeft it many a time ? And doth tiot^^hy sonfci- 
iftce yet bear witnefs that it is thy duty ? And is it poffible thou 
Ihouldft thus Lcve hinty with all thy heart, and foul, and mighty 
^nd ytt not feekjiffd/erve him yftiihM thy heart, and foul, and 
might ? Or can the moil fandified perfon do any more^ if he were 
per fea? v . 

Qgeft. 3. Doft thoM not fonfefs that we are alljinners f And 
thAttheieftitfiilitfotadi And that he that loveth andferveth 
Ccd mofi^ doth yet come exceeding Jbort of his duty ? And yet 
wolildft thou have fuch men come /&0r/«r ? and dareft thou per* 
fwadcthemrs^/e/>? Mud not the heft confefs their daily fait- 
ings« and beg pardon of them from the Lord , and be beholden 
to the blood of Chri{l,,and lament their imperfcdions ? And yet 
wouldfl thou have them be fach odious hypocrites , as to think 
they ferre God too much already , while they confefs that they 
come fo ihort ? Shall they confefs their failii^s , and reproach 
thofe th^t endeavour to avoid the like ? Shall the fame tongue fay^ 
[ Lord be merciful to me a finner 3 ^nd |^ Lord , / am good 
enough already : PFhat need there fo much ado to fleafe and 
ferve thee any better ? 3 What would you think of fuch a 
man ? 

Qgeft. 4. // // mt an unquefiionahU duty to grow in grace f and 
to f re fs towards ferftUion as men that have not yet attained it i 
^ Pit. 1.1% ^hiiLjL. 1 2, 1 3 , l^. And muft Paul^ and Peter, an4 
the holyett on cjBi , ftill feek to grow and labour to be tnorr]^^^^^ 
holy ? and (hallluch a one as thcts iay. What need I be any more ^f u;^|ji ; 
(7? that art utterly unfandified. *'%'' ^ 

Qgeft. 5, Is it not one of thetwo grand Principles of faith and 

all XcligicM , without which no man can fleafe God , Heb* 1 1 • 6. 

Whoever comet b to God mufi believe^ prfi , that God is ( that there 

is a God, mod powerful, wife and good ) fecondlj , that he is a 

JbWarderof them that diligently fet^him} 1 yea this is one of 

natures^ 



(7») 

ffAtures principles. It is the Diligint fifk^rs of 6od that he will 
rewdrd. And yet dare a fle(bly negtigcnc finncr, reproach the 46- 
iigent feekjng of God , and take it tor a nttdUfs thing , and fajj , 
IVA^r meds all this 4d$ ? Are not thefe the Jthifis ftc^nds j er 
next te them that deny that there is any Sod , or that bUfphei 
him ? And indeed , if he be not worthy of all the Love anij 
fcrvice that thou canft give hirn,he i« not the trac God/ Coniidcc 
therefore the tendenqr of thy words, and tremble. 

Qticft.6. Doth not that vntchfet up the ^Ufi and the world aifow 
the Lord^ that thinly not mofi of his thonghts^ and cares ^ and Xi^ords^ 
andtime^ and iabottr for the world to te too tnneh ado^and jet thim^ 
Itfs for God and heaven tdhetoo mnch ? And doft thou think ia thy 
confcience that the flc(h is beaer worthy of thy Love, and care, 
and labour, then the Lord ? or that earth will prove a better re- 
ward to thee then Heaven ? Who , thinkeft thou , will have the 
better bargain in the end ? The fool that laid nf riches for himfelf^ 
and waa not rich to God^ and (hall lofe all at once that he fo much 
valued ^and fo carefully fought , ( Lnkf 12. 20, 2i.) or he fhat 

' laid up his treafure in Heaven^ and there fee his heart, and fought 
for the never fading Crown ? MAtth. <S. 20, 2 1 , j 3 . tnd count- 

. ed all as lofs and dung for the extellent knowledge of fefus Chrifi , 
Phil. 3. 8. Do you think that there is any thing more worth 
your care, and rime, and labour, or can you more profitably lay 
it out? 

.Queft. 7. Have jou not immortal fouls to fave or lofe ? And 
arc not your ^oi;>/ for r Af iV lervice ? and to be ufed and ruled 
by them ? And (hoold not your fouls then have more oY 
your care and diligence, then corruptible fle(h that muftturn 
to dirt ? 

Qgeft. 8. Dare any one of you fay that you are wife'r then the All- 
kjtowing God ? Is not thy wildom lefs to his., then a glow-worms 
light is to the Sun ? And hath not God mod playgiy and frequent- 
ly in his Word commanded thee a holy life ? ^ crery part and 
parcellof if, is nothing clfe but the obeying of that Word : For if 
it be not prefcrihedhy the Lord^ it is not Holinep) nor that which 
I am pleading for. And when theliving God hath rold the world 
his mind and will,ihall a finful man ftand up and fay, jam wifer 
then my Maker} I know a better W4f then this} What need there 
M thisJUr for Heaven ? What doft thou lefs then thus blaf. 
pheme^ and fet up thy foliy above cbc wifdomof the Lord, 

when 



• >*.. 



rWhentlieti CMdcfiibdIor repieacfaeft thelioIiAcK whichM.4K>m^ 
«9andkib ? \ ^^*^ 

Tigbtt$mmfdtjrsnk4ily atUgivetbew^UunnetiS^rj Ldrnt^ SMd 
fettkm$(pQH0nfedlefjW9rk^t WbatZiiiJtfor;r4»i^*/t$wcmW 
require kis fnb jcds oh pain of death so go pick ftvaws againft the 
wind ? What Mdftcr or Pdnm fo fodli/hlj crml as to command 
their fervancs or children , to weary tmmfclvea with honcfng 
batter-flies, and following their own ifaadows ? And dareft thou 
impute inch fooliflr tyrannie to the Godof heaven ? as if he had 
made a woiM.andfet them upon l necdtefr work?and command- 
.cd them to tire themfelres<in Tam? 

Qjieft, 1 a Cm m mum h t$o Miigent ulnut that wcrl^ which hi 
was mdJefor^ andudMUjfriferpii Md mdintdned fcr ^ 4md /#r 
-which hi hiUbM the mirciu^fbiiiiji i Thon hadft never come 
into the mr/^bit^n this bmfi9ifs^ even toierve and pleafe God. 
nod prepare for everhfting happinefs : And ate yoo a Aaid of do- 
in£ this too di Ugcntiy ? Whyis it, thinkeft thos, that God faftain» 
eth thee ? Why dyedft thou not many years ago ? bat only that 
thou mighteft have time to feck and ferve him* Wat it only that 
thou mighteft eat, and drink, and flecp , and^np «nd down ; 
and fill uparoom among the living^ Why ^afia^ and fools, and 
inad-mendoalltbtf,arwellaathoii, V/hy faafttMm Ay JEf4/#is 
^mdmdirftmdini^ Ynixokft^wtXiAf^rvitbiJJfrd} Isit^Hify CO 
know bow to Ihift a little for thecoioaiodtties of the workt ? Or 
is^t not to knowtheway to life eternal^? Look romd about tliee 
on all the crcatarcs, and on all the mercies which thoo doft pof. 
ieis -^ every deliverance , and privtiedge , and «ceomaaodilti6n • 
f very bit oif bread tfaoa cateft , and every hotr of thy prerioas 
time^arie all given thee for this Om thitfg nadfttl : And yet wilt 
thoD fay that tbk Oifi thiitg ii ni§dl^i , for which thou haft ail 
things ? ThoD fliaye|l then fay, diat God made thi imrtdin mtn ^ 
and preferveih and govcrncdi tt in vain, for all diib is but for Itii 
fervice, whjd^thon calleft tr^jiP, . * 

Qgeft* II. DithMitMiafmttllf bets that the ftaa in whickthiii 
nt»fiiivtfirtVir^fiiMldhimfti dUigtnttf UriMed (dkdpnfani^ 
fir) then $hiim which thit^mitpc^HnmimfifrM whili ? Ah^ 
ic is fo Jhin a time thatwe ma& htben^ that tt trikkcs aH ^matf 
tersof this world (iftftidiJ'tO'te iecoflfiiferabli tMngs/a^ 
drodtms.aodlhadows. Wbate^eatfiMtt«rtfU4orfo/for^ a tivfti 

L whether 



>» 






( 



f 



wbecber we be rich or poor , well or Tick , in credit or \h corr^ 
lempc ! whether we laugh or weep / When our part will be ib 
quickly a&ed , and we maft go naked oa£ of the world as we " 
tame into it. For /« Jb$n a time^^, poor habiutron may fervc tbe 
corn , as well as the mofLiplendid Palace : A painful , obfcurc, 
afflided life, may do as well as the moft plentiful provifions^ and 
the greaceft eafe and worldly hoaours. The purple and fine 
linnen, the filks and bravery wtH be foon forgotten ; and the fool 
in Hell will be no more the better for them ,. then the rotten car* 
Xafe in the grave.. The cade of the delicious meats and drinks 
.will quickly be forgotten. .• adU fportfnlyoatb will be turned into 
cold and languid age : and the choft confirmed healcb into d<ricF*^ 
rons ficknef^ •, and oAirth and Jaughter into mournful groans. 
Andia fucha trMBfipory life z% this , more worthy of your care 
and greaceft diligence, then life eternal? 0<one would think that 
the M^rU that you mi^ be evcr^ ever in^ fiiouU mwr^ never bt 
ibrgottan I. There is the company thac you muft live with for 
^ver : Then is tfac.ftate that youihall irca^rr cbange : There is tbt 
Joy orTorrtent thatihall have noend $ andwbile you forgetit^ 
you are pofiiog to it^ud are almoft there. And canyon be too 

fdrefMl for ePermiy*f 

QjgcR. 12. Cenfider Alfe hm iheinfiHste f^jei of Hedven ^ ami 
Sell me, . ff,he$her thou iofi. ihiid^^hej ^e not worthy the-greatefi €eft 
ar fdinsth^lt thonxmllhMto getthem t Dofir tboo think that 
Heaven is not worthy of the labour , that is bf ftowed for it by 
che holyeft Saints on earth ? Will it not requite them to the full '> 
Will any that comes. thither repent that they obtained it atfo 
dear a rate ? If now tbou couldft fpeak- with one of tbpfe Be^ 
lievers, mentioned in Heh. 1 1 . that lived nejh^tn Mdfiljrrims 
en earthy ^sfoeki^l 4 hetter, even's beavenlj Conntrej^ that prcfirr->* 
wtiixht refronch of Chrifi before the tredfnreof the world ^ and 
cbofe apdion with the fe^ of God , before the fUsfnres of Jitk 
for ^feafon^ that were torstered^not Sctefting deliverance, that thej 
might receive a betterrefnrreSion •, :liiat had tryal of emel mocl^ 
ings Mndfconrginge ^ and of hoHd^imd imprifonmente , and were 
ponei^fdien ^wMer^ tempted^ flain with the [word , wandred nhm^ 
injheep'jkjns^ andgoat^skins, being defiitme<^ affliBed^And torment^ 
td^ though gnenof whom the worUwM not' worthy : Would any 
one oi.tbefe now tell yo9, that tibey did opfuffered too much fo«r 
Ucaven ?.Qrtliac it was not wor(b ten thoufand times more i\£ 



*^f teniae &re Ay tbat Vegven u noi ^rth the ecfi it triikkle #f 
^0'h9lj life, (or if tby life fay fo , tb6tigh thy i roogue dire nor ) 
thov jodgeft cby felf MHW$rtkj of ic, and fenccnccft cby fcif luxo 
damnfttion.' 

Qaeft. 1 3 . Jfftd are the mmnts ef Btllfe fmsidnd telerMe I 
fiat thorn thinkffi sMj life too itsr 4 mtams for to fnvtnt them i 
Boll tbo« bclitYe the cbreacning^ of (he Lord » thac be will 
come in fUtmiHgfire to take ifcngednce o» them that l^no^ not Sod ^ 
nndotej not the Gofpelof onr Lord fefui Chrifi ^ who fidU te fmni- 
fifed frith eve^/afiingdcftrnSion from thefrefenceof the Lord^ and 
from the glory of hts power ! zThef I. 8»9- and yet canft thou 
fay ^What needs all this ddo , toffspo fmch endUfi miferj i Thou. 
Witt rake any medicine co€urc bur ihcgowt or (lone^ a once thou , 
bare felt cbem ? Thou wile draw oat a tooth to preveot the paia 
of ic. And is Holineft te batefiil or griofous a thing to thee, that 
thou wile venture on HeUitfelf to an>id it ? If fo much of Hell 
be^n cliy heart already, Uamc none bit tby feif if thou have kby , 
choice. 

• ' <^eft; 14. why wafi then hdftLud titto the Cwenant of hoM- 
nefs, to God th Father, Sonand Holy-Ghofi^ if then thinks it need- 
left to perform thy Covenant IK holy iife is ao more then ia 
Afj^f f/m thon waft foleanly engaged t<to i There didft tbon re- 
nounce ibefleft, the world anatbeDevii.^ and tookefl God(ot 
^yportion%n<Aalf[4lmiLord^ and gavefi 1^ thy felfto. be ruled . 
by him , and ia ved by Chrift , tnifjenOified by iht ho/y Spirit ^ . 
anddoft thou now fay. What needs sithk ado f Are we all by our 
Baptifinal Vow engaged to a needle fs thing f, I tell thee , there is 
not the holyeft man on. earth, tbat doth any qnore then what be is 
bound to by the Coveaant-ELelatiofis which he undertook in 
Baprifm. 

QuefK 1 5. Moreover , What an Hypoerite art then to prof eft 
^hy felf a member of the Holy CatholickjChnrch^ ifHolinefs which . 
ii^the life of the Chnrch^feem needlefs to thee ? Why doft thou pre- 
fers to bttitve and depe the C^mmttnion of Saint j , if the life of . 
Sain/y Teem needlefs to tbee , and thbu wilt not have Commnnioto \ 
with them in their fandity ? Doft thou iH>t plainly renounce tby 
Covenant, and JMh^M^ dnty^ whcnthoa rcnounceft a holy life ar r 
arhingunnecelfary ? 

Qucft. 16. Dojt thou thinks, or darefi.thou fay , that thp bloody 
dtath, and holy life of fefm Chrift were more then needs in order to 

L z ' thj 



t7*T 
'^ j4lwuio» f Hskfi tbou be a prjofcfled': lofidcl , r faww-tfiNb' 
direft not fiy fos And if thy fottlwerc wonbcbc/ii^iWi' of chft. 
Jbord^ Lifc^ if tc not worth all tbo coft uA iabouc of tCy «i|4^. ? 
Gbrift lived a life of ferftS hclintfs : bt never finned r^h fulfilkd 
alt rigbceoiiioeft : bt pijti Mni^ , wd wicb graateft ferveaojr r 
preacbtngand doing good was bis employownit. Tboug{) he baie4 
Pbarifaicdfnperftiuon., andtbe teaching for doAricies^cbe<rtfaiu 
wymdmems^f trnm^ and ferviag God accdrding comcui indicia 
ons, yet was there never fo holy, and pare^and precife, and k6&^ 
and neaveaiy a life asJefiisCbEift's : And this^ was for our re* 
deroption, and:oQr example. And daccft thou fay cjuuc this, waa- 
mgdUfs ? Sboold wenoteQdfavottrMiInkaleowcps»(Kl^n^ Are 
tbey ietttvi thataiw tikift€lnri/t^ot they that are wiAmliks bimh 
'And which doft thoa think.is/%r Cfaij?, fixtMjm th^wAolj^ 
Sore we that fall fo fliort of tbeeiaaiple thet Qiiift hath^iveo: 
m^ are &r from being more diligent then needa, when Cbrift: 
wmc not too far, nor^wasioouoHi:, tba^wnacfo.Yery&r be^ 
yond as« 

QsdV. 17. J^kf^f^H tbi^infUtrnwuirf: ^ J^r4.* a^Mu^ 
gifird€j, dud Mmftrj^dMdfhigreMB/^k^ki ^f ^Mr ofift : On 
f^itjett and fnasbing, and ^Mcrdmcwu , and DifcifliMt, and all 
other Ordinances of God *, aiMl;ai£i>oaallUic/r4iw#/ tbeUfy^ 
Seriftnrt \ andalfd oaaikbe y^cri^wgs Mi gfacjic^ th^H^fy^ 
Gh^h"'^ and tell me wbecber^ thoa ik^^ fty, i)x^ 4// ff^Mj^ af 
tbgje urtin vdim^} and wbiether tba^Ho/i/ir/rJivhichall thcfe arc 
appointed for, ean be«<vain and needlefs thing? 

Qoeft. 18; lyitt^ifithoMfdpbdfCbrifidoih mm tbi^nHis^ im 
his Inter €effion f$r tu mtb the Fsthr now im Bemfin ? It is be tbjkt- 
/endetb the tjfirit to f^nSffii m : Icishe that p]:aycth thac we may 
iie/anSHfiedij the truth ? We have no grace and hoUnefs \mt whac 
we have from bim^ And dareft thoq fay he doth too mach ? Ic 
isipftbatfendshi$iljr/«[/?fr/toall'mentoafaoly/if(? : Lookia* 
Ko his Word, and fee wbcfihertheiJiSrM^ which they preach be 
not there prefcribed to them ;; and tj^e ^ivfi^x of holiopfs there 
^xKBmeaded» If therefore it wecse erroocons or exceffive> ic 
^ould belong of Cbrift, and not of his Mefleogersor Difcipies , 
thatfpeakanddonofnoteforholinels^ then he bids tbco^^ bat 
faIIezcccding[(hort. 

Q^cft. 19. Art thou infer in tbis^ itnd m&re to ie believed , $hm 
'iUtbeamient Prophets^ 4ni Affiles^ 4ud(ermti ofQUinf^^mer 






C77) _ 

tifi f The Scxipcitre will leU (bee that Atr^bam, IfuMc^ facob^x 
DtivU , and all cbe reft of cbe Saints chac were then moil dear to 
God, were fo far £roBi thinking tbac a holy life was more then 
needf» tbatdiiey thopght they could never be bolj en$Mih , and 
blamed their defefts when tbey eicelled fuch as now thou biameft 
attoapitciie.^ And if thou wilt pieferr the woods and example 
of a worldling, or of a fotttfli feofnaltman , htforethe judge- 
ment and example of thefe Saintt» the company that thou choof- 
cft, and the deceirers whom thoQ fblloweft, (hall be alfo thy com-^ 
panions in calamity , where (hall be wftrping and gna(hingof 
ceech, when ye flialLfeetlie Satatf from Eaft and Weft , from 
North and South, flc down with Abrab^m^ I/mc^ 7^o^> &nd all* 
the Prophets, in the Kii^dom of God, and you, and fuch as you 
thruftottc : Even when thelafttn time (^whom you here de-^ 
ipifed) (hall be equal tothe firft aodantsent Saints, Lukf 13. 
2^^2&^29^iPi Why do you bypoeriticaily honour the names 
and memorials of the Prophets , Apoftlca ,. and other former 
Saints , Md Jiecp Noly-dayes for tbeoi , and yet reproach their 
holy Gourfe, and preferr the judgement of a drunkard or a ma*- 
ligoant enemy of godlinefs before theirs ? Eor fo you do when« 
yoaargueagainfta holy life. 

Qgeft. zo. Ikfi tb9U tbinl^thtt tkn is m9w cm foml in Htdiftm 
inr Hillt tbdf u cf thyMfbdm ofimm^gMdiwmldfdj, tbdt a diii* 
gf m baij /if eum§naMfbcM needs far mem fdlvMti$» f Certainly 
ckoiie in Hinven have more kaiowlcdge',ana experience, and love 
to <3od and man, andgoodne(5, then to be of (b impious a mind, 
or once to entertain fuch beafily thoughts .* And tbofe in HtU , 
tbough^llunboly, have learned to their cofi to know the great 
NifeJUkj-oS Jfelinefs- : And would tell you , if tbey could ^ak 
with yon, that the moft drifted heavenly life for millions of 
ages were not too dear, for^heefcapingof the everlaftii^mife'* 
ry. Why eUe do we.find one of them in Lni^e^ 1 6. def^ibcd as 
fordefirousvthat one from the dead might beft nt to his Brethren,. 
CQ warn them that they come not to Sen ptece of torment ? And 
what is it that he woum have had them warned of , but that ihey 
ihottld live a holy felf- denying life,and with all their diligence lay 
up a treafurein iheJife to come, inftead of living fo fenfoal, and 
'voluptuous, and ungodly a life as be bad lived . Tbe f cope of the 
ftory tdistts that this would have been his meffagc , if he might 
havefcnr. hi .Q^^ft^ 



*■ .-l^M 



Qjtcftvil. Dofi th^thinki^ thy Co^fctttice ihit nt fht bo$n^ ^* 
thy diAth^ ardtleafi at fmigenr^nt , tkonjbalt think: ^^ f^f ikst 
Holinefs was Mnnecefdry f Doth not thy heart tetl ihee that then 
thou (halt be of another mind ? and wt(h with the deepeft de^ 
(ires of t*hy foul, (hat tbos hadft lived as firiAly , and prepare 
forevcrlaftinglifea$ferioufly,andferved God as diligently , as 
ever did any Saint on earth f But alas , tbofe wiftteiwillbecben 
too late. Now is thy day : and now thou takeft thy work to be 
rcedlers : And to fee cne Nece(ficy when time is gone , will be 
thy torment, but not tbv remedy. Not one* in this Congregati- 
on , or Town, or Counrrey , not one in England , or in all the 
world, but (hall be forced at lafi, whether he will or no^ to juftifie 
the wiidotn ofx the godly , and the worft of ybu (hall then w^ 
ten thoufand fruitlefs groans de(ire , that you had imitated the 
holyeft perfons that you knew. Not a tongue then (hall fsy, Wlkic 
»€tds all this ado for htavtn t Not a roan tberedarecall hisneigh** 
bour Puritant^ nor take up a cogtemptuous jear, againft the ml* 
gent fervams of the Lord. , 

<4^eft. 22. Isn^t that man at tUt heart again fi th$ Lord , thai 
refroachethhis ftriom diligent fervants^ and ccmtts hU werkjt need^ 
lef J things f Men are more willing to pleafe thofe that they love ; 
and more ready to do the works they love« If your ion or (er- 
vant fpeak agaihft your fervice, but as you do agalnft Gods,wbac 
would youthinjc of their atfedions? Doubdels it is no better then 
a fecret hatred to the holinefs of God , and a Serpentine enmity 
to bis holy wayea, that xaufeth all thefe fenflcfs cavils , an4 
impious fpeechei , againfi the life tbathe hath ^commanded ttst<» 
live, 

Qoeft, 2 3 . /i it not mofi nnreafonaUe imfkty , f(fr that ynin r» 
ffeak^ againfi too JlriEl exa^ obedience^ and againft^fervingGodto^ ^ 
tnnch, that hath ferved the world^ the flefh^ and the Devil in the 
vigour and flower of hit dajet^ and this with fleafnre , and never 
faidy It % too much t When thou waft drinking and (porting, 
thou waft not aweary : When it comes to a matter of nc^ies , or 
honour, Of eafc, or pieafure, to gracific thy worldlinefs, pride, 
laxinefs and voluptuoufnefs^then thou never feiift. It is tm mn^h i 
And is all too little for (in and the Devil , and all too much 
for thy foul and God? Let Confctence tell thee whether this 
bejuft, ' • 

Q^eft, 24. // it not afoolijh wickf^^fs , for that man to cry ont 

. againjt 



(19S 

• 

^agMiMjfm/tkjfi^ ^'i'fif t9 heaven. 4ndg$ing fo f^fi in the wajes t>fGoJ 
that hath lojttred already till the evening of his dajes^ anJdo^ {o 
much time as thou hafid$ne t If thoa bad ft begun as foon ts chou 
hadft the ule of reafon, and remembred thy Creator in the da^es 
ef thy youtb^ and never loft an bonr of thy cirae (inccthen till 
now, thou hadft done no more then what thy God;^thy foul, and 
all right rcafon required of cbee /' For forely he that madethee, 
hath in wifdom proportioned thy time to thy work, and hath 
not given thee an hour coo much. A long life is ihorc enough- 
to prepare for evcrlafting. Andihall a loytering Rebell that 
hath wafted fo* muehof bis little time, cry out, What needs fo^ 
much ado} 

Qgcft. 25: Is it net the gracelefs miferable fort of men^ that 
crjoHty Whof needs aH this ado? Ccvttiinlyitis : For Scripture, 
and Reafon, and Experience tell ur, that all that are godly,are of 
another mind : The mere graeethey hare, the more they would 
have : The more they love God; the more they would love him. 
The more good they ao,. the moretbey would do. D^ you not 
fee tibw they labour after more grace ^ and hear how they com^ 
plain that they are no better ?' O' how it would glad thenr to be 
more Holy and more Heavenly /Itisthereforethe j?^4«r^<rx4ind 
de^ifers of grace; that never knew by experience, the nature,and 
^wer, and fWeecneff of it , chat fay , It is more ado tken needs. 
And is it not a moft nnreafonatle thing for a man that hath ir#/4i 
^ing grace and hoUnefs at all, to cry out againft exeefs of holinefs ? 
And fora mm thai is- in xh^ edptivitj oftheDtvil^ and ready 
foddenly to drop into Hdl^ if death dfo but ft rike the fatal blow; 
before he be regenerate, to talk againft doing too mnchfor heavenf 
And for a man that net er did God one hours pleaftng fervice, 
(Hi*. 11^6;) to prate againft /rrw^jT God too mn^hf Opoor 
wretch /' were thy eyes but opened; thou wouldft fee that of any 
man in the Town or Countrey, this language ill befecmeth thee•^ 
When God hatb been fo long offtnded'v and thy foul is almoft- 
loft aiftady, anddeathandbeitishardat hand; an4'may fwal-^ 
lt>w thee up in endlefs diefperation for osght thou knoweft, before 
thou haft read this Book to the end , or before thou fee another 
year^or moneth, or day; is it timefor fach a one as thee to fay«, 
Whai needs fc much add ?*Ohewottld think if there beany lift" 
in thee, thou (houldft ftir as for thy life : and if thoa have a voice 
|D cry^ thott*. (houldft cry out to God boeh day and^ nightu 

i«i 



» .jW I 



<^^ ...... : 

in the tctvova of thy foul » tfcn now while inercy okay be igd^ 
Jeft time (hould over- flip chee ^ and thou be (hut up in the place 
of cormenc : If Hdi.fire will not make thee llir , What will ? 
Should a weak Chrtftian that is caft behind hand by his neglt* 
gencc, but once fpeak againft a diligent life» he were exceedingly 
coo blame. But forthee that art yet in the gall of bitternefs, and 
(hemiferyof an unregenerate fiate , to fpeak againft holy dili. 
gence for ialvation, when thou art in fuch great and deep diflrefs, 
and like a man that is drowning , or a houfe on fire , that mod 
prefently have help or perifli ^ this is a inadnefs chat hach no name 
fufiicient to exprefstt by ; which its a wonder that. a rational fool 
fiiould be guilty of. 

^eft. 26. Artthcnn^t dfrsii ^f fomi fnddm VingtMCi fr6m 
the Lord^ f$r $hm fih^l thj fcJf h is ofen enemy ^ 4md c^mtr^UUng 
him to bis f see t Markliiv language, and then mark thine. Chrilt 
faith, {_EnterlnM tbefirditgdte : For wide is the£Mte^andtroMd 
it the W4J thspioMdetb to defirnBien^ and msny there he which £e in 
thereat: heeanfePrsit it the£ate , and narrow is the ^aj » which 
ieddethnntoiife^smd few there hethdtSndit. 3 Matth. 7. I39i4» 
Z Strive to enter in at the JirsitgMte : for manj^ I faj unto yon, wiM 
feekjo enter in^ and fiallnot be Me. Q Luke X 3 • 24. C See then thdt 
ye walkcircnm/fedly for exadly ) not at fools ^ bnt as wife, r^^ . 
deeming the time. '\ Ephef. $. 1 5, l6. £ Per I fay tsntoyon , thaf 
except your rightooufnefs exceed the right eostfnefs of the Scribes atod 
Fharifis , ye /ball in no cafe enter into the Kingdom of beopin. 3 
Matth. 5. 20. [ H^hereforebrethren^giveall diligence to ma^eyotsr 
Calling and £leaionfure.] 2Pct. i.io. [^ fForl^ont yonr falvse^ 
tion with fear and trembling. ] Phil. 2. I2. £ Seeing then all the fe 
things Jball be diffolved^ '^at manner offerfons ongbtye to be in all 
holy converfation and godlinefs Rooking for and baling to tifo earning 
of the day ef God. 3 2 Pet. j. 1 1^ 1 2. L ^nd if the rigbteotss /career 
ly be faved^ where fiall the smgosUy and the /inner affear. 3 ^ Per« ~ 
4. 1 8. C Lay not np foryonrfelpfs a treafnre on earth, Sec. bstt lay 
up for your felines 4 treafttre in heaven^ ice. Fer where yottrtreaf me 
is, there will your hearts be alfo. 3 ^fatth. 6. 1 9 , 20, 2 1 . [^ S^cl^ 
firjl the Kingdom of God^ and his rigbteottfnefs^ Match. 6. 33^ 
I Labour not for the meat that peri/beth, but for that ^hich enit^eth 
to everlafiing life, 3 John 6. 27. C The Kingdom of heaven 'fuf^ 
fereth violence , and the violent take it by ferce. 3 Ma^tb. i I#.I2., 
C Kmif^ye not that they ^bichrun in raesyrun all^ but one recei^^y 

' veth 



^ i^t) _ 

^thtbiprUe t So run that je mdj chain i .And every manihat 

Jirivetbf^ the majterj, is temperate in ail things: Nowthej doit 

to cbiain a cerrnptttle Cro'mn | tnt we an incorrnptiiie^ I there' 

foriforsm^not asnncertMnlj: fo fight I \not as one that heat etb 

the air: hnt 1 keep under mj hodj ^ and hringit into fnbjeSHon •^ 

iefithathj any means when I have preached to others, Imj felf ^ 

Jbonlihe a cafi-awaj. 3 I Cdlr. 9. 24, 15, Id, 27. ^ Wherefore do 

ye fpendyottr money for that which is not head , and jourlabonr 

for that which fat ispeth not ? Hearken diligently unto me^ eat ye 

ghat which is good^ and lety our foul delight it f elf infatnefs •, en^ 

clineyour ear^ and come nnto me ^ hear and yonr font fiall live \ and 

^ will make aneverlafiing Covenant with you.'} l^z. 55. i, 2, 3. 

[ Be fervent infpiritjerving the Lord. ] Rom. 1 2. 1 1 . [ For the 

grace of God that bringeth jalvation, hath appeared to all men ^ 

teaching hs that denying ungoMinefs and worldly lufis, wejhosdd 

livefoterly^ righteonfiy, andgodly in this prefent world : Looking 

for that Hefedhopej and the glorious appearing of the great God and 

cMrSavionrfeftssChrifi; who gave nimf elf for us ^ that he might 

redetmisifrom all iniquity^ and fanHipe to himfelf a peculiar pco" 

fle^ Kealom of good works*} Tit. 2. 1 1, 12, 13, 14. [^Curfedbe 

he that doth the workjfthe Lorddeceitfnlty. J Jcr. 48. i O. Q Hifatm 

foeverthyhandfndethtoda^ do it with thi^ might i For therein no 

^ork^f nor device ^mrkuo^ledge^ nor wifdoiu in the grave whether 

thoHgoefi. } Ecclef. 9. 10. 

Tnefe and foch Hk« are the fayings of God , by which thou 
mayft cafily underftand his mind conccrniDg the neceilicy of a 
ftrious, diligent, holy life. And (hall a blind and wretched worm 
come after, anddaretocontradi<Shiin, andunfayall this, and 
fay. What needs fo much ado ? What / dareft thou thus openly 
refift God to his face ? What art thou ? and what is thy word , 
cbae we (hould regard ittefore the Word of God ? 

Qgeft. 27. Dofi thou not know that by thy f peaking againfi a dili- 
gent holy life, thou gratifjefi the Devil , and openly fervefi him , 
smdfai^ the very things that he would have thee fay } What can 
more pleafe him, and advance his Kingdom,and fuic his malicious 
ends, then to fiop and cool men in the fervice of the Lord , and 
make th^m believe that holinefs is but a needlefs thing ? If 
the Devil might have leave to walk viHbly among men , and 
i^eak^ to them in their langaage, he would fpeak to tnem as thoso 
d$fi^ and fay thi fame things which he puts into thy mouth ^ and , 

}A would 



wo«U do til cbAivhe could c6 keep men firoD a holy Ufel And 
darcft thou thus opealy play his part ? . 

Qucft. 28. Canftthou think, ( ^hen ttcrnal life is at thefijtkf j 
that a man Jo weak^ i» ^he mUfi of fo many hindrances and tnemiei^ 
hath canfe to count his diligence unmceffarj ? When Satan like a 
roiring Lyon, is fccking day and night to devour thee ( i OPeL 
•5. 8.) when his malice ^fTOUlty,#nd diligence is fogrcaf, and 
fo unwearied ^ Vfhcn his inftruinentsare fo many^fo (ubtile^ and 
fo powerful ^ w|ien the world aboondeth round ab^at thee with 
fuch dangerous enticiqg fnares and baits ; when thy trayterouf 
flcfli fo near thee is thy moft perilous enemy, uncelTandy drawing 
thee from God unto the creature ^ and when thou art (b impotcni 
£0 refill all thefe altaiults ; art thou then in a condition fit to cry 
out againft the greateft diligence for thy foul ? Should a man go- 
ing up the ftecpeft hill, when it is for his life , be afraid of going 
too faft ? When thou haft done all thou canft , it is well for tbec 
that ever thou waO: born if it fuffice. If weaknelTes afid cncodies 
caufefuchadifiicalcythatthe righteous themfelves arefcapccly 
favcd ( that is^ with much ado ) is it then time for tbee to- ask 
What needs fo much ado ? 

Quell. 29. Dofi thcu not deal exceeding umhanl^fullj and mw 
squally with God f When he thinkj i^t the Sun and Mo$h Audall the 
creatures upgoodtoferve thee, not aUhis mercies to^ great for tbeei 
no net the Blood of his beloved Son, nor his Spirit^ nor Heaven it felf 
if thou jpUt accept them in. his way ^ wilt thou ehink^thy ieji to$ 
good for him f and thy mofi diligent fervice to be too much f When 
thy jtll is next to Nothing-^ and xhy'Befi doth not profit the 
Almighty, but thy felf,and the gain will' be thy own. If a n^m 
fhould think it too much to put off his hat ana thank thee, when 
thou haft given him a thoufand pound ; or to go a mile for thee, 
iK^hcn thou haft faved his life; thou wouldft fay be were not. a: 
man, but a monftcr of ingratitude. But thy unthankfulnefs is ten 
thouland-fold worfc to Go4, who would deliver thee fr#m evcr- 
lafling torments, and give thee everlaftlng glory, and fave thee 
from Satan and' all thy tins,if thou wilt but take bis fafe remedies; 
and thou churUOily refufeft , ias.if all were aoi worth fo much 
ado, , * . , 

Queft. 3 O. Vojl tBou know what a life it is that thou acemnttfi 
an unneceffary toil ? It is alife oi/thtgxc^t£ikSafety,Commi^dt|y'^ 

fjlonaur^Md Delight, ( bjfidcs't^ j*^/[r^ and honefiy of it ) ofafiy . 

' "'" ""' '^ in 



(«3) 

jm the world ^ md indeed thou anil not ch'odk any other but at 
thy peril, and Co thy greaceft /d/i and ruim , and to. thy prcfcne 
and cvcrUiftingJhimi^Ani f^rrhi^ : It is the fweettfi and m#/l flm^ 
f4nt life on earcb, that thou ignorantly accounteft focb a uiUm 
ujL The raanifeflation of this (hall be ay work in the fecond 
Part of this Difcourfe. 

And now I dare affirin , that whc^ the dreadful God (halt 
Ihortly judge thee who haft read or heard thefe word^^ it wUi be 
found indelibly written upon thy Confcience , that chou hadft 
here fuch Reafons laid before thee, to prove the Ntc^^tj #/ 4/r- 
riom^ diligentih^ly lift , as all the wic in eareh or Hell, is not able 
Iblidly to conAite ; and that an ungodly fenfaal^Uf<» is moftuA-' 
reafonable^, and that, if after tlii^, thou continue in an onfan* 
dified flefhly ftate , thou ihaH juftly periih as one tbac wltfaUy . 
refttfed falvation , as in defpight of God , his mercies and his 
oieflengers, and of the plaineft undenyaUe Truth and Reafon r 
And chat in refufing to be a 5 ^ / iV T , thou madcft thy felf itr 
the grcaceft matters no better then ^ BRVT£ , wilfully fub* 
jfAingtfay Hmfinto thy'fehfualityk and judging (by £^f unmeet 
for ercrlafting Happinefs. 



> * III ^^imu^mammmmim^tmimmmmtmi^ 



BUt beret know the felf-^eceivlng Hypocrite will objeA:,- 
Tkdp dH this, thdt Ikn^ proving {o Migentij iV c^ft0 , dnd w-" 
tbing n the print intjuefHon x Which is mt^ Whether One thing be 
needful, and Holif$efs ie of Necefpty tofdlvstion f For Who deny^^ 
ith this? Sat the-ejuefH^n i, Whether it he this Puritanical ^frecifd 
Wdy of fer^tni God which only^defervefthetfame of Holinefs i' 
dndtrhetherthofhenotm trHlj godly and /^ndified thdO faftheit^] 
fr dy ers moiling MdmghtyMvid^o to Chnreh on SfMddyeSj andfot-^^ 
low their hnfineffes the refi of the week^^ without 4ny more 
ado ? '. » • 



' ^»/iM^ther it is the ftf^ftitnce^of holy duties , or fiui the oir^' 
iUmfdnm, which yonquarf^rksasVuritinicalandpfecife. I^ rc' 
be only the dretmofidnees V { a^ -Whetfter t We • <h6uld tectivo t%& 
LTrds Stepper jfdnding, «r f^lSng^ orfittUg i WMther Vfi flK>ttt4 • 
fraypuHickly without Sook,, oron-fhfBoo^fOittAVftkc^t^% ^ri^ 




(84) 

iijhifslot hjMtbi Paflors ? tod the like) It is not of facff 
things as thefc that I am pleading with thee : Though fonc o£ 
tbeiD are matters of eonfiderable memento for the helping or 
hindring men in godlineft ^ yet it \%grfMur mdtters then tbefi^ih^ 
I am now contending for. Agree with as frdHicdBy in the fmir- 
fiance , in Faith , Repent once ,' Lave , Obedience y Mortification , 
Heavenlinefs, HmmUitj^ Fdtiencet and feriefu diliience and *« / 
in all, and then / 4m none of thofe that will condemn or eemfurc 
yon ; but one that will rejejce in yon ^ as thofe that I hope to re^ 
jf^jce with for ever* 

Bat if it be the fntjtantidl duties of godline(s that yon refift ^ 
while yoB own but the Name o(pdlinefs in the general , I muft 
cell yon that it is not 2(dmis znaGetterdU that will fave yon ; nor 
prove that you have your felves one fpark of Grace. Nothing, 
more eafie and common then for the mod ungodly to/47 -^ they 
are dSfor d loMj life ; and God forbid thdt dnj JboMld be dgdinfi it ^ 
when yet they hdte and re jell it indeed , when it comes to the 
frdSice of thofe particular duties in which it doth confift. It is 
notgodlinefs that they hate and reproach, but it \s fervent frdjtr^ 
holjconference^meditdtion^felf'denjdljtnortificdtion of the Jefirer 
pf theflejh, bedvenlj mindednefs^ &c. In generdl^ they will fay that 
Cods Ldv tnttfl be obeyed^ and his Will preferred before their own : 
But when it comes to the fdrticttlars , they Loyc him not abeve 
all, they cake his name in vain, they keep not hol^is day^ they 
difol>ey fuperiours that would ret<^rm them , .they are envious,; 
malicious , covetous, loftful, and break all the Commandements in 
fdrticuldTy which tngenerdl they profeiti to keep. As if yoorier* 
vtnt (hould promife to do your work ; and when you fet him to- 
il^ one thing is too hdrd^ and another he is not $rfi^ to , and fo he 
bath his exceptions againft the greateft part which he undertook. 
As if one (hould wound one of yon in the head^ and ftab you to 
the heart, and cut off an arm or a l^i and fay , / wifl the mdt^ 
no hdrm ^ Jt ia not the man that 1 bate pr hstrt , bat onlj^jj^hedd ^ 
the hearty tkfi drm^ &c. Even fo , it is not holinefs thaqjjj^r meto^ 
bdte^ aod fpeak againft •, bat it is/a mttchfrdjing^ and meditdting^ 
aud redding the Serif tttres^ and mdkingfnch dfiir dbcttt Religi$te ^ 
when lefs ddo mdj ferve the turn. 

But wretched foul , if thou have not the wit to fee the con^ 
tradidions of thy deceitful tongue , and the venome of thy. 
naligntiubear^aofttfaOtt think that fuchfoctilh Ihifti asthefo 
* " ~ will. 



(85) 

Will blind the tjti of heayenly Juftice ] and fave thee frotn the 
Ycngeance of a Holy God , which be hath deooonced again ft 
teMltoos hypocrites ? Bat come on ^ let us try whether the fe- 
veral fdrts of godlinefs which thou queftioneil , or called puri* 
tanifm or precifenels , are not mofl czpiefly and pfremptorily 
commanded in the Word of God. 

I. \%\X0io mticb frisching and heariHg Sermcns that thouquar* 
rcUeft with i Hear then how Chrift and his Apoftles f reached » 
and how they required men to hear. Mark i. 35, 37, J 8, 3P. 
[^ M^ in the morning rijinguf a great while before daj \ be went 
0ut and departed i$rte afolitarj flace^ and there frajed : And Simon 
and thej that ^ere with bimfokowed after him \ and '^hen they had 
fonnd him thej f aid unto him^ A It men feel^ for thee: And he f aid. 
Let m go unto the next Town f^ that J may preachthere alfo*^ for 
tfjerefore came 1 forth: and he f reached in their Synagogues through"^ 
«jit4//@aiilee. J Mark 2. 2. [^And firaight'way many were, ga^' 
tbered together, infomuch that there was no room to receive them i 
no notfo much oi about the door % and he preached the Word unto 
them.} Mark 3* I9« 20, ^i. (][ And they went into an houfe, and 
the multitude Cometh togetkr again-, fo that they could not jo much ' 
4t eat bread : and when bk friends heard of it , they went out to lay- 
hold on him ;/or they faid^He is be fide bimfelf. 3 Ads ). 42. ^And 
daily in the Temple, andin every boufe^ they ceafed not to teach and 
freacS fefm Cbrijf. ] Ads 4. 4. f 7%f^ that were fcattered went 
everywhere preaching the f^ord. j AAs 20. 20, 28,31. [] / ksP^ 
kacJ^notbingthatWae profitable to you, but have fiewed you, and 
have taught you publickfy and from boufeto boufe^-^ Take heed 
therefore to yourfelves and to all the flocl^ over which the Hdly^ 
6hoft bath made you Over^feers, to feed tin Church ofGodwhiabbe 
bath PUr chafed whh bis own blood ■ « ' Therefore H^tcb, akd re^ 
member that by the Spuce of three yesrs I ceafed not to warn every 
cue night and day with tears. 2 Rom. i O. 14, i $ . [ How fbaU they- 
klieve in him of whom they hkve not beard f and bow Jballtbey^ • 
karwTthout a Preacher f 2 Phil. !• l8. T Every way wbtlberin 
fret en ce or in tr^th Chrifi u preached, anal da therein re Joyce , yea ' ' 
uud will re Joyce. 3 i Cor. 1. 2 1 . [ ItfleafedGcdby the fooUfineft' 
0f preaching to favetbem that believe. 3 Col. I. 28« 29. C Whom 
m^ preach, warning tvery man, and teaching evtry wtan, in all wif" '^ 
d&mt that we may prefeut every man perfeS in Chrijb feftts, &c.3 
a:Ti»r4. 1,2. [, I charge thee therefore before g^d and the Lord^ 

M 3 hf^ 



pfus Cbrifi, whfia/t judge the ^nick^ and the desddi kitilfftAtmj^ 

smd his Kingdom^ fre^ch the W9rd \ be inft^mt in feafom^ am of fear- 

/•», refrQveyrikitkf^exhon^ with all Ung-fufering 4t$d doHrine. 3 

I Cor. 9. 1 tf . C Ntcejfitj is laid ufvn me \ jea woe unte me if I 

f reach not the Gefftl. 3 

Whac fay yoa now ^ do we not fall much (bore of tbofe that 
we (hoald imicate ^ rather then do toe much in preachiftg f Bat 
what need we more then the text it felf, where for hearings ^^^^ 
19 fo commended, and her fifter blamed for negledinjg it, thongb 
it was to make provifion for Cbrifi himfelf and thoie that V^ 
with him ? Afts 20. 7. [ And upen the firfi day of the week^'^tn 
the DifciPtes came together t$ hreak^hread , Paul freachedto. them^ 
beiftg to depart on the morro'te^ and $ontinttid his fpeeeh until wUd- 
^^gl^^*2 J^™- ^* ^9- C-^^ everyone he fwift to hear*'} Rct. 2 J 
7*&c. Z He that hath ear , let him hear.} Luke 8. 2K C hP^ 
faid^ Mj mother and mj hrethren are thofe whieh hear the 
Word of God and do it, J I hope you fee this duty is pall que- 
fUon. 

a. Is it tht reading of the Scfifture thtt is the FurieanifrnM 
fob much ado that you blame t Or -is it the freqtepnt meditAting on 
fuch high and holy things ? Hear what the Spirit iaith of this : 
Pfalm 1. 1, 2. [^Bleffed u the man that walkfth not in eheeoun- 
fel of the ungodly^ norfiandeth in the way of finntrs^norjittethin 
the feat of thefeornful ^ iut his delight U in the Z*^w of thei Lord , 
and in his Law doth he meditate day andnight"^ The 'Ungodly ari . 

notfo' 3 pfalm 119. 97, [^oho^^ I love thy Law\ it umy 

meditation all the day.} 99. [_Thy tejiimonies are my meditation,} 
V. 148. t Mine eyes prevented the night watfhes^ that I might aw- 
difate on thy Word.}, Job 23. 12. VI have efieemed the wotdiof. 
hi4 mouth morethen my neceff^ryfood} PfiMm 1 19, 72. { The Law , 
of thy mouth is hetter unto me then thoufands of gold and jilver. } - 
Mark 12. 10, [^ Have ye not rend the Scriptures f} John 5. 3 J. 
n Search the Scripture/. } Ads 8. 28. [ The Eauuchy*mii^ in his 
ChariofreadEiaMshe "Prophet. } i Tiro. *4» 13% C Cr»w At^M- 
an^e to readings to exhprtotioi^^to doRr^ne^'jlhogc ypi^ fee alfo tbu 
ihispanof godlinefsiapaftq^cfkion. . , [ . 

.3. Is it much and fervent prayer that is the precifenels or too 
much ado that you make qiKftion of ; Hear then what the Holy • 
Ghoftdoth fay of that: PhiU4,6. {^ In every thing hy Prayer 
eirhifsepplmtion -ffith tlfitnksgiviug^ let your request hfjnndekfnein: 

to , 



* • 



$0 G^. 3 1 Thin y. 1 7» 1 8. [ Prajr withm a^ftng 1 1^ every thing 
pvithmkj if^r this isthe mlt^fGQdtoncemiHgjpn. '] L^ke ig.i. 
Q And h fpakf 4 f arable to them t9 this end , that men enght nh 
'ppajestdfraj^ andftottowaxfMint^Scc.] Xukc n. 8,9 {^Ifay 
nnt9'jbH\ though he Xeill no^Mfe and give him tecdnfe he is hit 
friend^ jnbeeUHje of hisimfertf^nitj^ he mil rife and give him a^ 
ipanj M he needeth ; And Ijfaj ymteje^ ^ Ask^and it Jhall be given 
you:, (eekjttfd ye Jhall find \ knack^andit /hall be opened nntoyete.^^ 
Luke 6. 1 2. [ He ^ent out into a mountain to fray , and continued 
all night in prayer to God* ] Daniil would noc give over praying 
three times a daj in his houfe, for thirty dayes fpacc, at the- Kings' 
coinm*nd, no not tofave his life from dcvouririg Lions. J)avid 
faith, Pfalm up. 164. {^Siven times a day do / praifethce*"^ 
Ltm. 2.19. [] Arife : cry out in the night : in the beginning if the* 
watches pour out^hy heart like Tvater before the face of the Lord : 3* 
Pfalm 14.4. itisparcof thewrckcdjAz&^i/?/ dcltripcion, that 

£Theycallnotfipo»thi L4rd.2 jeivto;.'2j. [Poi^r out thy fury 
mpon the heathen tbtit I{How thtc'mf;, and (he families that call not 
Qiethyname.^ Ph\(Ql^y.i9i£'TheLjrdisnigh to all that caU 
upon him \ to -M that call upon him in truth, "^ When Paul was 
converted, the Lord let$ AnoKiae know ic by this token, Afts 
9. ll.[^ for behold he prayeth. 2 Afti 1/14. \_Th[[e all ccminti' 
gdt^ithoneaccor'din prajir and fupfHcation.'\ Ads 2.42, The 
three tho«findCJ^RYCrtS \^cintinfiedfiedfa]lly in the Apoftlcs do^ 
Hrine^ andfellowJhlp]4*yifid in breakln^of bread, and in prayers* 'J 
Col 4. 2 [ Continui tfffr^fs ani jratch in thefime, with thanks- ■ 
giving ^ TPithall praying tf/fo for m , tlMt Qodrvould open to w a 
dcorof utterance.^ to (peak^the myfierie of Chrifi.'] Rom. 12. I2. * 
(^ C^tttinuing inp'ant in prayer. 3 Jaxn. 5 . 16. ^ The efeflual ftr- - 
vent prayer of a righteous man availeth much.^ i Tin>. 4. S-C P^r 
( every creaturt ) ij fantlified by the Word of God ttnd prayer. ] • 

1 Tim. 5. 5. t She^hat isawiddow indeed anddefolate , trufieth in 
God,andcontinuethin fupplit^tions and pruyers night and day. '^ 
Jude 20. \j Praying in the Holy Ghofi. ] i Thef. 3. 10. [ Night 
and day prajing exceedingly. 3 Ephef. $18. {^Praying alwayes with 
all prayer andfupplication in the fpirit^ and watching thereunto with 
4tU Verfeverance and fnpplication for all Saints ; and for me^ &c. 3 

2 Cnron. ^. 29. [^ What prayer or what fupplieation foever Jhall be • 

made of any man^ cr of all thy people Ifrael, when every one /hall ■ 

know his own fore y and his own griefs and fiall fprcad forth] 

his , 



(88) 

Hj himis 99$ this Urft \ them hesr thorn frm HedUM , &c3 
I hope by thii time , if you have qftf yon fee, that more fit- 
quent and rervcnt prayers then any ot us ufc (and cbatwichout 
Book ) were ufed by the ancient fervancs of the Lord , and 
were noc thoogbc too macb ado, nor more ado then God re* 
qQJretb of us. 

4- hit eonfiAMt,Ml$£€ntteA€hin£^ infirttaing , MdcdtechUiing 
jaurfAmilHs^ dni Idbouringtbdt jour f elves Mdthej >i0f mnitr- 
ftimd andfrdSife the Law ef God t Hear alfo what the Spirit 
faith of this : and then judge whether it be too much fre-i 
cifenefi. 

Prov. 2. 1, 2, 3^4, 5. C Mjfon, if thouwilt receive mj words ,' 
dnd hide my*Command$ments with thee\ fo that t horn incline shiitt 
€Mr unto wifdom, snddfplj thy heart to nnderPanding : yea if thorn 
cryefi after knowledge^ andliftefi ftp thy voice for tmoerfianding : if 
thoufeeksfl her m filver^and fearchfftfor her as for hidden treafmres-^ 
then /halt thorn underhand the fear of the Lord ^ and pnd the know- 
ledge of God.'] DeuC.6»5,6,7. & H. 18, 19,20. X^And thoes 
(halt love the Lord thy God with all thy hearty and with allthyfonl^ 
\nd ^ithallthj might : Andthefe words which I.c0lfiand thee this 
dayjhallbeinthyheart y and thonjbalt teach them ilUgently unto 
thy children^ andfhalt talkof them when thon Jittefi in thy honfe , 
dnd ^hen thon walkefl by the way , and when thou lyefl down^ and 
i^henthourifeftnf : And thon /halt hind them for a fign upon thy 
hand ^ and t hey fiall be as frontlets between thine eyes; and thorn 
fh/tle Write them upon the pofis of thy houfe, and on tnj gates.'} Gen. 
^89 I9« Z^^^^k^"^^^^^^^ that he will command hi children 
and his houjbold after him^ and they /ball l^ep the way of the Lord. ] 
Jofli. ^4. 15. Q gnt as for me and my hon/bold^ we will ferv(4be 
Lord. ] Prov. 22. 6. [^Trainup a child in the way hejhouldgo ^ 
and when he is old he will not depart from it^"} Epb.6. ^.]iBring 
them up in the nnrture and admonition of the Lord. 3 Thdc and 
many fuch paffagcs (hew you that the roofl diligent in/iruHing of 
your families , is not more ado then God requtrech , but a mott 
weighty needful part of godlinefs. 

5 . Is it the meeting of divers neighbours together ( diftinSfroms 
Church-meetings) that you qucftion ? Why, if it be Schifmati-., 
col in oppofition to the fublickjmeetings ^ or to do any unla^fnl^ 
work,, n^^ are againfi it as well as jr^iy. But if it be but for the 
redeeming of their time ^ for their fpiritual advantage , and or- 
derly 



1^ 

1 



derly, petcctbly, tnd fobcrly obfer ved, by feme tbat bare fnoie 
time, or care of their foQk , aiea the reft of their neighbours ; 
fure you will not for fliame imagine , tbac neighbours may law** 
fully meet to make i!Berry,and feaf^, and fport, and conferr aboiit 
their worldly bufinefs, and yet may not meet to pray^and praile 
God, and repeat what inftmdions they have received of chehf 
Teachers, and prepare for and improve the publick Ordinances f 
Hear what the Spirit faith alfo in this. In the r^ a;i here you Hnd 
Jm/tfach 4 muting^ where Chrifl was teaching, ^nA-Marj and his 
Difciples hearing, and Martha cumbred with providing for the 
company^ and blamed for neglefting the advantage for her foul. 
Afts 1 2. 1 1. Pettr €4me out of priion to the hottfe •/ Mary, when 

matiy were gathered together praying- 2 AA« 10.24. ZCornelim 
failed together his kjnjmen and mar friends ] to hear Peter j who 
there preached to tbcm^ converted and hptiz^ed tbem. I need to 
inllance in no more , becaufe this was the ordinary praRice of 
Chrift and the Apoftks. If you izy^Thofe were times of perfecst* 
tion : I anfwer. True .* But, i . yet fuch times in which publick 
Aflemblies were ordinarily held , and publick preaching ufed. 
2. And as the good of mens fouls required it in times orperfe- 
Ctttion, fo when the good of fouls requires it, in times of liber- 
ty, it is from the fame general reafon a duty •, but never forbidden 
by Abrift in any times of greateft profperity and peace. 

6. Uitihe holy oh/ervation of the Lords day that is the precife*^ 
mefs that you cannot away wich i Of all men^ it befeems not them 
to quarrel at this, that own our Homilies, and wich the Common-- 
frayevy ufe afcer the fourth Commandment to fay, Q Lord have 
mercy upon m, andencline onr hearts to kfep this Law ; 3 When 
they have heard, f Remember that then keep holy the Sabbath day , 
thon^ thy Son, thy daughter, thy man-fervant^thy maitlrfervant, thy 
cattle^andthe ftranger that is within thy gates. 3 You fee all the 
forefaid duties muft be performed , and publiclir AfTemblies for 
Gods worfhigMd ourinftru^ion continued ; And therefore 
there muft hefemkp^'^m appointed time for theff . And do yon 
know any other day that is fitter ? I think you will not pretend to 
that : Yon vfould not have another day inftead of this ^ but you 
would have no day at all for fuch holy works •, but a day for eafe, 
and idlenefs,and fports, and vain difcourfe , ana pleafures, with. 
fome little formal publick woribip iotermixt to cheat your fouls. 
It is not then the Daj, but the ferious , diligent , holy employment 

N and 



i90) 

itni intj that ybn afc againft «, and chat I ba v< proy^ tt^ht Gods 
willb^torf. Doobders if you leave ail men CO ferve Godwbea 
tbey will , without any ftated time , bis worfhip will foon be 
brought to nothing , and tbey that pretend to keep every day 
holy, will keep none. Look upon the ^/ivrfi where the Lords daj 
is kept holy, and fee whether j^^^/inf// flourifli not tbert incom- 
parably above all other places. And I think none can doubt but 
that more fouls have been converted and iMrought bome^to God 
on that dnj , then p&any day of the week, if not then Mtbe rejk 
befide. And there is not the peeviflieftnralignantfoulof you, 
that can wkh any (hew of reafon prove that the holy obfervac'ori 
of the Lords day is tinUwfml^ if it were not nece^^j : So tbaa 
wc. are ac leaft on xhtfafefl fide of the hedge : For wc can fay that 
we take a tnofi h^ffy effort unity for the good of oar own fouls,' 
and the worshipping of God -, and that we are fure we do tbae 
which is nojift^ ; our ad verfaries themfelves do not charge us with 
doing that which isforiidden ,. but that which they conceit jitJfHe^ 
ceffdry : But if we fliould do as^tbey y and negled thiulay , we 
are not fure but it may be a.great (in ^ ( nay indeed we are fare it 
would be fo. ) 

But what faith the Holy-Ghoftfiow to thisqueftion t To pafir 
by the fourth Cprnmandement, at this time, the letter of it, and 
the equity and reafon of a feventh day -, the advantage of rtfTon 
why therelhouldbeno lefs under the Gofpcl , and fnch like -, I 
ihall only now fay tbefe two things, i . It is fUin in Serif tnre 
that ( defatto ) the Apoftles and Churches ufed to meet for holy 
Communion in Gods worfliip on the Lords day ; And confe*> 
qucntly that this wasappoinud by the Apoftles , or imroediarely 
by Chrifl himfclf, there being then no other that pretended to 
any fuch authority : and that Apoftolical allowance no man que* 
^ftionctl). The Apoflles then having the extraordinary gift oiiht 
Spirit, b]^ whichthey were enabled infallibly to make known the 
will of God,.and being commiflioned as well ^^abled hereun* 
U) i as tl^eip writing of the holy Scriptures, fo-meir conftitutions 
for the ordering ol the Church, being the effefts of that Autho- 
rity received from Chrift,. and that AMity given thera by the 
Spirit, are Divine, and principally the a As of Chrift and the Holy 
Ghoft, whofcagents the Apoftles were. Now that the^rft Cbor^ 
chcs did by their appointment , obrerve the Lords day for holy 
afltiont ,.is apparent. K% Chrift firft laid the ^rcBad-work4)y Ri- 



(9iy ' 

iiig on thai djiy^fo he began tba^ very diay^ to preach ^oto Jl/arj 
the comfortable dodriac of his AfcenGon , in wocds chat de- 
fer ve to be writtiH infold^ or rather in the deepefi room of ^^erj 
tr$u Believers hedrt : L John 20. 17. Go to mj Brethren , dnd faj 
mnto them^ lafcend ttmto mj F4ther^ attdjottr Father^ and to mj God 
mdjourGod'} ; Thefirfi Serjmon that ever was preached on a 
JLords dMj^ even on the prfi Lords day bj Chrift himfelf even to a 
ieUved penitent ^omdn, whom he cbofe to be as it were his Afofile 
to his ApoftUsj to deliver them this MefTage as from him. 

OnthtfamedajKht Dl/siples hQing jifembled, he owned and 
-ileffedthcxT jiffemilj, and gave them the HoJj Ghofi and ApofioU^^ 
caU poii^er. 

«* When Thomas being abfent from the Aflcmbly the firfi Lords 
sUjt did mifs the (ight of Chrift and was unbelieving^ Chrift left 
him a "dshole week, in his unbtlitf , and would not heal him till the 
uext Lords daj^ which he honostred with that cstn. Then the Hifm 
^iples htingmet again ^Chrift ^nme among them^ and convinced 
Thomas. 

On another Lords day, they wore all with one accord in one placed 
and the Holy Ghofi was in the extraordinary mtafnre given them. 
And Alls 20. 7. it is mentioned as the cimom of the Difciples » 
to come together on the /Ir)f day of the wei\^ to break, bread ^and 
Fanllhnfrtachedto them even till midnight. KnA i Cor. 16.1,2. 
the ColleHions for the Saints were made every firfi day of the week, 
in all the Churches of Galatia^ and at Corinth , becaufe they had 
then ihcir holy Affemblies^ And therefore Msv. i. lo. it is called 
peculiarly the Lords day. 

2. But to clear this paft aH rational doubting, we find in all th^ 
mitingsof thoantients,Uidhifiorie of the Church, that ali tha 
Churches through the world unanimoufly obferved the Lords 
day z$infiitutedhy Chrift or the Holy Ghofi in the Apoftles ^ none 
ever queftioning or contradiding it, that ever I read of. He thac 
hath read the writings of the AntientSj and denyeth this, is un- 
worthy to be difptttcd witB. JhepraSia of the univtrfal Church 
is a full exposition of the fore^cited Scriptures ; arid though it be 
no Law to us it felf, yet is it a full difcovery of the faSl ( telling 
us what was the primitive praftice ) and fo a difcovery of the 
Law. And (|iaU any private ignorant man , comeinatcer one 
thoufand fix hundjrcd and twenty fix years , and fay the Apoftlca 
and all the Churches in the world have been deceived till this day. 

^ • N.g " ' ' «i 



(91) 

andwemuftredifiethemiftake? Shall tbefe fellows come in at 
the end of the world, and call the Apoftles and all the Cborcbes 
of all ages PHritanes , for ks^flng holj the Lords day f Or will 
any but a brain-fick perfon hearken to fuch (hacnelefs men as 
ijiefe ? 

Objc<^. SiittheAmientCh$irchesdidnotk£efthMdaj^d$4 Sab* 
iath^ int only 4S a day for publicly vforjhif. 

Anfw. Wc will not ftick with you for the na)ne : We urge you 
notrocallic cbeSabbacb« (chough the Antients fomecioies drd 
fo: See our Homilies of the Place and Time of Prayer^ if you 
wiUcali it as 5'rriprsrrf and the Churches dtd^ by the name of the 
Lords ddy. And it was then the cuftom of the Churches, tofpemd 
afm$fi aUthedjiyin ptitlUl^ff^orJhip and Hplj Camm$Mi^n^ and 
rbercfore they bad but little time for any private duties that day. 
And yet ( thoegb the private praAifes of particular perfons on 
that day be little mentioned in Church-hiftory / no man can 
prove tnat they ufed tofpend dnj remaining h^ssrs of that day kj 
ci>mmon time in c$mmontnfinefs. So that to quarrel againft the 
hp/y ohfervation of the Lords daj^ is but to quarrel with tht Hdy . 
Ghofi and the Ape files, tnd all tbi-Chmches cfytUazafince^ and 
•with the kappjeftfeafonfortbe iforjbiffing $f cJif and feeking our 
own and other mens edification. 

7* Whatis there yet remaining then that you quarrd with as 
Uo much frecifenefs I Is kthtfiriSne/soi mens lives mferhamg 
Jin ^^nd not doing as their neighhitrs J#, in rioting and vain recrea^ ' 
tions^ and delights /For this I need not ftand to juftifie them , 
with any impartial fober man. li fin be ettil , and difpleaje God ^ 
and de/ervi damnation^ he that mofi fully and carefully avoideth 
Tt,istheAa«fJ?^y?andtheiw/>)f man.. You will not blame yott 
•child or fervant for being loth to offend and difobey you even in 
the Amlleft matter. You like net him tbatoiferet4i you the Itafit 
abufe^ fo well as him that offereih you nom. You had rather be 
1^11 then have the teaffi difeafe. You will not take a li$thfoyfm'^ 
nor would you feel a Knk of bell : Why then ihouldwcnot 
avoid zbtleaftfinlo far as we are able i If finning be good , then 
Devils are the be ft creatures, znd Angels Md Cbrift ( in his man«. 
hood) the worft. But if yfif be the ^reateft evil, What will yo« 
C4II thofe men that do not only wiliuUy commit it, but plead for 
i t^ and reproach thofe that would fain avoid it ? Or what if jfbme 
ot; thofe that you reproach^ are miftakcn Iq fomepoiat, and take 

tbai^. 



(9ir 

tbattobeafintbttisAone f Or wbac if yon think kcobe no* 
fm which thw fcrupk ? Will you blame a man that lores God , 
to be afraid of chat which he (ufpedecb may offend him ? Or will 
yott blame him chac cares for his falvation , to make as fure of it 
as be can ? and co keep as far from the brink of bell as he able ? 
How IS ic that you obferve not that your very nf reaches do con- 
fate themfelves i What is it that you are of ended At in ihtfcrvunti 
of the Lord f Is ic go§d or Evil f Sorely it is lomtfuult or other 
of theirs, that yott will frf^ririi to be the caufe. For fcarce any 
but the Devil himfcif will openly and profcffcdiy oppofe Gocdnefi 
under the name of Goodnefs. And if it be a ( real or fuppofed ) 
/4i»/^ tlMt yo« fpeak againft them for , doth it not intimate that 
they ikoiild Mwid allfdMhs ts^far as they are able ? And yet wilt 
you at the fame time reproach them for being too ftrift and fear- 
ful to offend? as if it were their /4W^ that tney ^xtunwilUi^gto^ 
be faulty f 

But let us hear what God (kith of this. Prov. 14. 9. [^ Foots 
makf A m^ekjtt fin. ] Tcrf. 54, [^ Rightcvnfnefs exaltetha Nation r 
tut Jin i^ a repr^seh to any fiofle. 2 And yet yoo would make ^e 
atfcidimgit^^reproach*} Gen. 4.7. [ Jf thorn do "^ell^ fhjilt thou 
not be accented f and if thou dofi not '0ell^ Jin lyeth at the door. 3 
Numb. 3Z. 23» ^ Be fure your fin will find you out.^ Jam. 1.15. 
VSitt wbi» it is fimfbed bringeth forth dtath. ^ I Thef. 5. 22. 
L Abftaiufrom allafftaraueoof evil, 2 Maith. 12. 36, 37-11^^*^ 
' J fay uuu jou^ that every idle ^ord that wenfiall ^eak., theyjkall 
give account thereof in the day of judgement : For by thy words 
thou /halt be jujlified •, and by thy words thou Jhalt be condemned- ] 
Matth. J. I JX C Whofotvtr fiall hreakjne of the leajtof thefe Com- 
manden^ts^ audfl^all teach menfo, fimll be called leajt in the Kfug- 
dom of beaveu : bttt whofoever fball do and teach them ^ the fame 
Jball be called great in the Kingdom of heaven. ] verf, 22. |[ But 
M fay utttoyoUt that whofoever is angry with his brother without a 

caufe ^fiuill be in danger^ the judgement ^ but whofoever fball 

fay^ Thou fool , fikaU be iu danger of hell fire, iftrf. 28. [^ J fay 
Muooyou^ that whofoever lool^th on a woman to lufl after her , hath 
committed adultery already with her he his heart. J Verf. 3 4, 3 5 , 
5*> $?• C ^ffy ttntoyou,fwear not at sll ; Neither by heaven for 
it is Gods throne : nor by the earth ; for it is hie footflool : - " * 
Bsttlet josurcommtmicatiou beTea,Tea ; Nay y Nay \ for^iat' 
foever is m$r^ then thefe csmeth of evil. ] Jam. 4, i a. \^Sm above 

N 3 ^U 



ai things \ mj Brtthren , [wear ndt •, netthtr hj heaven, neither tff 
theedrth^nerijanyotherodehi tn( let fonrTedhe Ted^ nndymr 
Ndj^Ndj^ left jonfdil into condemnntion.'] Epcf. 5.J»4-C*** 
fornifdtion dnd dll nmleanncfj or covetcnfnefs , let it not once ke 
nnmed dntongfl yon di hecometh S dints : Neither filthjnefs ^ mor 
foolijb tdlkjng^ norjedfiing , which dre not convenient ins rdtker 
giving of thdnks. An hundred foch paflages of Scriptore I 
mighc recite, chat might quickly facisfie ycM), what God expeA-- 
etb , and whether itXe too mnih precifenefs co fear the finaneft 
fin. 

8. But perhaps it is the rigor of their Chnrch difcipline that 
■laketb you offended with thole that you count too fnre dnd frc 
^ife : becaufc they will not let other men dUne , but zxtrefroving 
thenst and bringing them to of en penitence nnd confeffionof their open 
fins^ dnd cdfting tbofe ont of the Commsmion of the Churchy which 
dorefnfeit. Anfw. But do they do this of themf elves ^ or dotb 
God commnnd it them i Do yoii think that the Commnnion ^ 
S dints ^ is to-be turned into a rdhble of impiety f and the Chnrcb 
into Oifwine-ftje f Do you not know that the Canons of ihean- 
tielitChurchesforiDanyhundccdyearsafcer Chrift, areftridcf 
in this Difcipline by far, then thole that now O0end you by their 
flriftnefs ? And hear what the Holy Ghoft faith , Ler. xp- ^7- 
H ThoM fidlt not hdte thj hr other in thy htdrt ; thonfbdlt in d»y wife 
retnkfthyneighhonr^dndnotfufferfiuMponhim.'] Mattb. i8. J J, 
^^*^7'L^f ^hy brother trefpdfs dfrAinjt thee , go and, tell him hid 
fdnlt between thee dnd him dlo>:e : if he hedr thee , thvH hajtgdined 
$hj brother* Bsttif hewiUmt henr thee . tt:H take with thee one 
or two more y thdtinthemonth^f tyro or three witrsflfcs every word 
Wdy be ejldblified : And if kefljuU ne^UCtto hear ihcm^ tell it tsn-- 
to the Chnrch j bnt if he negUil to hc^r the Chfirch, let him be nntd 
thee At an Hedthen man or a Pnl^li^d^ "j i Cor. J, f^r J verily dd 
dbfent in body bnt prefent in |pirit,hii^e jndged ifiready as thongh I 
were prefent concerning him thdt hath d^nt thut deed , that in the 
name of omr Lord ^efus Chrift when ye are gathered together, and 
my^irity with the power of our Z,ord fefns Chrifi , to deliver ftocb 
nonetoSatan^forthe deftrnSionof thefiejb^ thatthe fpiritmnybe 
fdved in the ddy of the Lord 7i?/i«i— Know ye not thdt n little 
ledven ledveneth the whole lump f Purge out therefore the oldled* 
ven No^ I have written to yon not to keep company^ if nnip 

^dn thdt is called a brother beuformafor^or covetous^ or an idota* 

.... 



(^n. .: 

ff r, 9r 4 Kdiler^ if m "irnnkird^ erdn fxt$rtiener ] ypitb fitch d one ii 
m$t u idt^ thtnfore fm away fr em among jour f elves the wic* 
l^ed ferfin^2 *Thcf.3.6, 14. [ Now "We command jon^ irethren^ 
in the name of our Lord feftes Chrifi^ thatje withdraw yonr felvei 
from every hother that walkfth dif orderly^ and not after the traditi- 
on which he receivedof mr— — oi/fnd if any man obey not onr word 
2 t hie Efifile^ note that man, and have no company with him, that 
may be afbamed, ] 2 John 10, [If there come any to you, and 
bring not thudoSrine^ receive him not into your honfe , neither bid 
him God ffeed : for he that biddethhim God if eed^is partaker of hie 
ovil deeds. \ Jam. 5- ^*. [Confefs yonr faults one to another.'^, 
Jofti.7. ip, [Give, Ifraythee^glorytotheLord'Godof l(c^t\,ana 
make confejjion unto him, and Pelt me no'^ what thou hafl done *, hido 
it not from me.2 Prov. 28. IJ. [^He that coventh hU fins fiail 
not prof per, bup whofo confeffeth andfor/dkeththemfiuill have mercy."] 
Doth nota!lcbis juftifie cbecxercifeof DifcipiiMj and condemn 
tbcnegledof ic? 

9. But ( faith che impious perfon ) why make they fuch a dif- 
ference between themfehes and other men f extolling themfelves d$ 
the only (ervants of the Lord , and condemning others as ungodly 
mnd children of the Devil , and terrifying mens tonfciences with tht 
fears of hell f 

Jnfw, If any do'fo /ffiiiifj? fucb astrc fanSified and rene^ed^ 
and have ihe Spirit of Chrifi, and live to God, tney deal unchariL 
pablyi and if you diflikc their cenlbrioufnefs, fo ii» /, andfodo 
all thefober, cooHderate fervants of the Lord. Bur if it be only 
dfainfi the carnal unfanSifiedworldlhttlhtf do tbos , it isGoa 
that maketh the difference and not they. Do yea not find die 
wboleScripmredividingallcheworld into two ranks, the godly 
and ihttmgodlj-t the regenerate tXiA unregenerate t che convert^ 
znd unconverted f ihefanQifUdund unfanHifi^di the carnal and 
the ffiritual f the earthly-minded'eind the heavenh-minded f the 
pardoned and unpardoned f the jnftified and unjufiifitd f the chH'^ 
drenof Cody andthe^jifw^^ of Godf iht fervants of God, andof 
tfae2)«t/i7? tht heirs of heaven, o^d Ox heirs of MH ToprOTe 
sbis would be to repeat the Bible. Read Pfalm i. & 37. & 15. 
it le. Mattk$, Rom.S.fph.f. JUatth. I^ i foh 3. 8cc. 
Do yon not find Chrift himfeif acquainting you before hand tbac 
^nefort (hail be (etat his right hand in judgement , afndi the oiAtr 
u mlefts'^^ and^ono 0irt ient to l^t. evnlafiiu^, and- the oth«r 



(96) 
UiverUjiUpmiifimnt f Match. ^5. Do cbcy TpcakftAV ^^^^ 

nnqmnchdhU^ then Chrifi him/elf h/uhdane ? Match. 13*^ ThcG 
i.&c. D05011 lofC to be jJ^mrr^ into Hell } %ndde€iivid ia a 
macter of cverlafting conlequence f Is it not better for yoa M 
fedr^hjom^ heart J, tna try wbciherjf^M hdvt the ffirit $f Cbtijt 
or m^^^and then fcarch th$ Serif tMrt , and tty wfaecher any loaa 
\>t hUtbdt hath fiQt his ffiri$^Rom.%. 9. or can be faved that 9 
net converted and born again of the ^^irit, Matth. 18. 3 • John 
3. 3,6. [^ Exdmine your ftlvis 'wbethir joube inthe faith : Pro^ft 
joHr o^nfelves. Know ye not jour ownfettfet how that fcfta ^hrifi 
uinjonexetftjomberefrobatts} zCor, I2. 5« 

la But you will &y, chat the Reafon of yosr diftafte agaiafl 
thefe that are fo forward in Religion is, that thtj an inwardly m 
tad as others ^ and as proud 4tnd worldly ^ and why do thej natex' 
cell others in good works » sis mnsh as they do in their dev9^ 
tions } 

- An(y. I . So they do, according to their abiruy .- Twenty years 
tryi^ and nore I have had of them (ince I was a Mioifter of 
Cbrift ^ and I can truly fay, that ordinarily I have known of ma* 
fiy aihilling, if not pounds , chat have come from the porfesof 
thefe that you call Pnritanes and precife, for one groat or penny 
that I have known come from moft others aboHt me of their 
rank, to any pious and charitable ufe. But all that are godlj^ are 
4iot rieb : and though ChriftestoUech the widows f^o mitts, the 

fandsrs hy regarded them not : Matth. 12. 42. 4). 2 Cor, 8.12, 
If there hfirfi a willing mind , it is oca f ted according to that a 
ma9 bath^nd not according to that he hath not. "] And he that hath 
^^9 C Takf bet d that yoM do not yotir alms before mem to be fetssof 
thtm\ otherwife yoH have 00 reward of your Father which isin 
ieaven^ Matth. 6.1.2 hach hereby kept bis fervancs from making 
cbe world acquainted with mstch of their deeds of charity : And 
• for the fins of the heart that you charge them with, they are 
known to none but God, unleis they be difcovered in their lives. 
But malice iiHilUges back been ufed to fuch unproved flaoders 
of the fervaqts of the Lord. 

2. Bat fuppofe them as bad as malice doth imagine : Is that 
tuy reafon why both they and you Ihould not be better ? It is 
Hi/Mrr/iiafid not /fiithatlam pleading for. IsAmgodiinefs and 
care of their falyatioA ntceffary^ or not ? If it be^ why 4o yoo 00c 

imitate 



J 



hnitate them in thdf f and if yoa know any fatilc in tfifem^ take 
warning and arofd ic : But be noc fo mad as to run into Hell ; 
feecaufeibme fall in the way ro Heaven , or foinemifs the way 
that feemcd to go thither. Imitate not the fuJas in Chrifis fam'u. 
ly , bet the reft of his Difciples , and chat noc in their falls, but in 
their faith and piety. All that (hall be faved, hare both Holinefs 
towards God, and Juftice and Charity to men. The mfdomfrom 
ahve u fir fif tire , then fedceahte^ gentle^ eafie to he entreated , full 
ef mercj and £$od frnits , Jam. i. 17. If yoH want the firfi^ you 
9Xttingodlj:^ if the /4/fr, you are hypocrites : And if the hype-^ 
€rite and the nngodly will ftand (narling here at one another, they 
ihall peri(h together, in thatmifery that will convince tbem that 
meither of them were the heirj of life i when Saints indeedy^ni 
none but they, fhall live with Chrift. 

Ob je A* BMt it id bnt a few that are of fofiri£l a mind and life ; 
W Jballnone hefavedhnt thefefew ? 

^n/w. Chrift hath told you whom he will fave : He will noc 
falfifie his word, nor take the onfandiiied into heaven for wane 
of company. He hath told you that the gate ujtrait^andthe way 
narrow that leadttolife^ and few there he, that find it , Matth. 7. 
13,14. and that it is a little flock, to whom the Father will give th$ 
Kingdom , Luke 12.32. You (hall not want company in heaven^ 
iior An^ comfort in your company in hell. 

But if you would have the number of the godly to be greater^ 
why do you not increafe it by your joyning with them ? Why do 
not all the Town and PariJIf agree together ^ and bind tbemfdvcs 
in a Covenant to ferve and feek the Lord , as the Ifraelites ; 
fo/h. 24. 2 C.hron. 1 5 . 1 2, 1 3 . O happy people chat will ctms ac- 
cord, and heartily perform it. 

And now,Bdoved Hearers,! have finished this firft Part of my 
task , and proved to you the Neeeffity of a Holy life •, That One 
thing u needfnl, while you pittifully cumber yourfelves about 
many things, is the meflage that from Chrift I have been hitherto 
delivering to you. What fay you ? Arc you yet refolved to feck 
this One thing with the chieteft of yout aefires, and^are,and la:- 
hour, or arc you not ? Dare any one of you fay that you have 
not beard that which fliould refolve a fober confideratc man ? 
I think you dare nor. "But if you dare, I am fure yon (hall never 
be able to make it good, and luftiHe your words, to God , or ta 

O . your 



(9«) 

fborConftiencei At laft, or to any wife impartial ptrfocr; Novr 
uke yoQf <boicc , whether you will now be SAINTS and 
forevcrlike ANG E L S^^o^no^\>t\\)i^3 RVT E S. and 
for ever like DEVILS : lot one of thcfe muft be your cafe 
as fare as y ott have heard cbefe words. . 



_ »» 



»■!<** 



Fl^lS. 



. 1 



f • 



•^P" 



■ « ■ ■ ■! ( " ' ' 

mm^^f^ ^— — —i^ 








OR A 





U T E- 




Clearly Troving by ^fafon as well as 

* Scripture : i. In general, that Holme/s is ^eji, 
and Neceffary to our felicity, i. Particularly, 
that it is Seji^ i. For Societies • \' For indivi- 
dual per/ons . And more diftindly > i. That 
it is the only way of Safety* i. Of Honejly. 
J. The moft Gainful wsiy. 4. The mod Ho- 
nourable. J. The moft ^leafant'. And there- 
fore to be chofen by all that will obey true ^ea- 
forty and be Happy* 



LOUDON, 
Printed Anm Dom. i66i. 



'* * > ? « 



J 



■ i J 



SOI 




moino3mmn 




A. Saint or a Brute. 



t^^^^^mmmm^mmmmm^mm^m^^m 



T& Secoml Tart^ 



■' I I ' I ■ I 



CHAP. I. 

MiUnifs M$d its fruits are tbt Beft pare : Wherein the Hap' 
pinc&i/ SMnts s^nfifiethf. 



take 10.42. 
BiSt One tttngii Needful: mi/ Mary ha^h cb^fen phe^good pdrtl 
■ JMl not he tMkfie ^niMjfrem her. ^ 

HoBgb I have befbre^caken up thb Utterpart 
of tnc Tcifrby way of MocItCv in the GOft- 
duSon of cbc/0ni9f rP«ri of this Tredtife ^ 
I am very ioto cbac a fab]e<ft of fo greac 
imporunce ihould be foHgbdy paflcd over;, 

^^m^^^mMS9.m ^"^ therefore by Gods affiftance, I (hall at«« 
W^SRBmSv tempt a fuller handling of it. The Neceffitj 
of Heliuefs I have fpoken of already : It is dicGoedueff of ic that* 
I anr next to fpeak oh 

Aad before Tenter opon it^ fet me mtreattbee Reader » wfao^ 
e?er tbon arc that openeft this Book, to remember that I am* 
writing and thou art reading of the greatdl and higbeft matterr- 
in the world ; and therefore come not to it with common affe^ 
MS. and read not this as thou wonidft do aHtftory or a Rheto«r 
riciii- OratifH). to find- delight for a comw mind -^ bsteonftt^ 

P 3 fing 







2 OS AS4int»rdBr»te. Part II. 

fing thy felf a Scholar to Chrift, with reverence take thy Leflbn 
from htm, at that which thou camcftinto the *roi W to Leam^od 
•which all thy comforts, thy hopes, thy fafety , and thy cverlauing 
bappLnefs depend upon. 

And here in the entrance , I "WiU freelytell you what moveth 
me to fall upon this fubjeft, and be foearneft with you in this 
point. One thing it the obfervacion of the <:areUff^efs an^ wil^ 
fnlneff of the moft, ttet IHrc in the negl.A ot Hohtitft and 
Evcrlafting Life, for all that can be faid to perfw^de thcQ to a 
wifer courfe : While they all profcfs themfclves to be Chriftians , 
and to take tlie Scripture- for the Word of God « and confeA 
this Word in particular to bo true, thax it is H^ven and Holincis 
that arc the moft Nfcceflary , and inoft if^'kedcfircei and fought 
iifcer, ycc will they not be moved to Zrjz;f according to this Pro- 
ffffion^ nor to Love that Mofl which they confefs to be the Befi^ 
nor iofeek, that /Ir/? which, they coftf^fs to be moft NeedfnL They 
have the cafe her^ decided by tl|c mouth of thq Lord Jefus Chrift 
hirafelf, and as plainly^ and-fiilly,]andpferempt^liy*'dtcid«d«s 
they could wiih. If they were Infidels^ anil 4iii'de«;ll^d bat the 
Law of Nature, eyen Re/ifpn might tell them that there is'no 
doubt of it, but that Eternal Life is more to be fought after then 
tJanfitory things : And yet- they live as if the cafe had never been 
decided by Chrift or byrcifon ^ or tsifrthcy.b^I neytt: heard of 
any Life but this ; Look.into moft Tovwis,:«nd kt Wlietl^. tlverc 
be not more at Marthas work , ("and worfe ) then at Marys, 
Look into moft families , and fee whether they be not with 
M^irtha^ tro$$kling themjfelves ytithmdnj things , whtn the ^d 
part if almoft caft afidc. Even in the FaraiUcs of L0r^, Kffigbt$ p 
and Gentlemen, that arc doubly obliged to'God.anrfptd*^*^ 
be wifer then the ignorant Vulgar,* the inattJers ol th«r fa1«ilfei^n 
are turned out of doors, or thniftinto a corner, and the matters 
of their bodies do take up the day. How many Martha siot 
one^ Marj^ Aaltwc find among, both Bidbaod Poor l; •/ m -^ % 

Yea that is not the worft, but they that ar6 fi? bliOfl^^i »^H^?^ 
« tb thoofe thtnorfer foftihmfelves, woold^havc all am^^titieoa 
do fo too ; And as Martha grtidgedat Afi^rj'^pr adice^d a^ 
plaineth to Chrift againft fact , fo thcfe repine at the clioicc of 
the Godly, and think them but mdaqcholy crack-braind people^ 
that miikc more ado R>r their fal vatbn tbe& tbey need ; An^ ^bcy 

trcnoc eont^ t CO keepiach ungodly thougbte in chei^ brqf^^ 
^ - ' - to 



Part II. ASamttrsimfi. io| 

totheir Om^^i damnation, b&c they nmft &iK the DevitnnoQth to 
^k reproach in ihe face of Hoiincfs, and confcqacntiy in lIic 
faceof Chrift^asif theybid defiance to the Lord,, and would 
make it their employment to jeere and fcorn mens fouls from 
Heaven. If one in a family do vikhMary choofe the '.better 
part (though without any negleft of their malting in the 
world,) the reft make a wonder of them, and fome deride them : 
and fome hate and vilifi^ and threaten them,and few vrili imitate 
them:and who more forward to diftafie and defpife them then the 
Mafters of the Families that are bound'to teach and lead them 
intliatway / fo that a poor foul (<^enm:aLand and Age that 
councenancech Holinefs more then aimoft any other m the^ 
world j canfcarcely fitat thcfeet of Chrifl,afid Learn his word,- 
and feek his Kingdom and Rightecrufnefs firft, but they are gazed' 
at^ and cen Aired and derided,, as tf they did fome very fooli(h,> 
needleff , yea or wicked thing / As if it were the only foliy for a 
inan to follow Jefus Chrift, and obey bis God, and fave his foul,: 
and do that work with greateft diligence, for which he is a* 
man, for which he hath bis Life, and Tinte, and Mercies, anil-' 
whidiif he neglcA, he is loft for ever 1 The Lord have Mercy* 
upon the poor deluded world / whence comes this general dampe 
and dottagc upon the nnJerftandinis^s and^ the hearts of men ! of 
Great men^oi Lt4rnUmen\oi men chat are accounted wife in 
the world / 

lti% Gc$d and Evil thzt cor\K\t\xi^\]x all that wonderful ^tlfifi^- 
r-cnce that is between the ReafonabU creatures, bosh here and- 
faeteafter : TheCw^of Holinefs^ and the evil of fin do make 
the difference, between the Codlj and the yvicktd: che G^od of 
EverUfiing Hafplnefs^ and' the Evit of EvtrUfting Mif^rj » 
doth make the difference between ihtGtoyified and the Damn- 
id. (7(7(7i»f/> in General is fo naturally the objed of mans will, 
that£t//7as ft/// cannot be de^red, and Goed as Good cannot 
be bated. What then is the matter chat tew attain the greateft 
good, and few will fcape the greateft mifcry ? It is be- 
c&Hfe they would not Chooftthit Go^dy and refujt th^rp'aj and 
caufe of Mifery. But how comech it to pafs that mei^ will make. 
no mhrt choice f U the cafe fo doubtful that they cannot be. re- 
folvedinit? every man would have that which he thinks is ScP 
for him. Why do meh follow after wealth, or plcafurc, or credtt 

in the world, but beciufe they takcit to be £efi for them ? Why . 

dO'> 



»« 



104 " "ASMwdirutt} Partita' 

do they fcffo light by miinefs, and Chrift and Hcarcn, but be-; 
caufe they apprehend them not to be Btfi for them ? Would 
men refufe, and obftinately againft all perfwafions refufc a 
Holy life , if they took it praAically to be Befi for them ? 
what / will they contrive their «W« deftruEHon f do they 
Jong to do.ihcmfclYCs a Mifchicf, and the greateft MiC- 
chief in the world ? No, thats not the cafe •, Bat the matter is 
this : Their fen[es draw them another way ^ Their eye, their 
car, their tafte, their feeling, every fenfe hath a Pleafiire of iu 
0>r«, and this fenfe or flefti is violent and unreafonabic, and 
would fain be facisfied : and Reafon that was given u? to Role 
it, 1$ bribed and blinded and perverted by it, andfo is ready as a 
fervant to obey it, and to take its part ^ and the fleftily mind 
difcerneth not the things of God, for they are fpiritually dif- 
cerned : the Will alfo and the AfiTcdions are by the byas of a 
flefiily inclination corrupted, and habitually lean to the fle(hly 
part : And that which men Love, they will fafily think well of, 
and are glad of any thing like Reafon t6 defend it ; and tbac 
which is againft thtf Inclination of the Will; will hardly be 
thought well of, and any thing^like Reifon will ferve againft it. 
This depravation of the mind ^qd i^ttl of man, enflaved and rated 
by the Flefhorfinfuality, is the very caufe that moft men will 
<iot cboofe the Better part, and fo th^ caufe of their perpetual 
mifery. And till the Holy Ghoft fend in a heavenly light of 
Wifdam into the mindio ihew them the true difference between 
The Good and the Evil, and a new Inclination into the Will^ that 
(hall turn their hearts from the Evil to the Good,they will ftill go 
€n,and the matters of God will feem fooIi(hne(s to them.and they 
will take thofe men for the verjejt fools that follow the Wifdom of 
the X©rJ, and provide moft carefully for eternal lijc^ and they 
will take thofe for the mfefimen^ that are moft contrary to the 
God of Wifdom, and that dare leap moft fearlcfly • itito HcU ; Or 
if this be not their Opinion^ but €onvi<%ion force tbem to a wifer 
kind of langHagCy yet will it be their PraUip^^efiimdtion and 
their Beams j as their Choice and Lives will ea(ily [declare. For 
that which /^ horn of the flejh is fiejbj 4nd that which *> torn of the 
^;Vi>/i/]piriV, Joh. 3. 6. The flefhly man will have a f^ejbly mini 
and willy and openly or fccretly will Live sfterthefiejiy ?nd fuch 
are the heirs of death, i?(>w. 8. 5,7,13. JFlefUy rgenpration 
cannot make a y/H^i>)i^4/mW or bear tin any, but it muft be by 

^iritttal 



PmtL jiSdhtirkSruiel io^ 

ffirhiuU SeginirMthn : and therefore fAf«/f 4 man he fdrn a^aim 
tf f/v/]pin>as vdlasof wafer, he coffnot enter intff the Kingdom' 
•/ He/tven^ Jo.b.3-3.5. . , 

Th'iMittwzrd difference ^f Inclinations i^ the true ciafe of the 
inference of the jndgements and the cottrfes of men, about the 
maccers of God and their fal va tion . 

Thid is it that makes fo many to think none mfe bat thofe that 
are mere dnngeronfy mad then men in Bedlam > and that makes * 
{omzny others fiand in donh as men nnrefohed what to cboofe^ 
aad what courfe to foUow ? As if it were ttally a difRcult point 
for a man tobe refolved in. Whether it be [efi and ^ifefi to fol- 
low the teachings of God^ eg? of the fiefi : and to fee(^ firfi the 
Kingdom dnd Rigbteonfnejs of God^ or to make a pudder for 
notbint in (he werld ^ and to daw this itching fle(h a while 
tbou^ they moft fmart for it for erer^ or to mailer the flefli and 
live to God / 

la a word) the world are half unrefolred, ^whether it be bet^ 
tertobeHohirithGods fromifo of Sternal Glory ^ or to take the 
Fleafttresoffimforafeafon^andnegUR thk Holinefs^ though this 
catsrfe be tireatned bj the Living God^ith BverUfting torments Q . 
This is the tme litatc of the Qgefiion, which I fay §ne part of the 
world doth fcem to be mfrefolved in, and another part are refol* 
vedm the W9rfer fide^ againft their folds and a Holy fife ; and on/j 
tbofe that the illuminating fanftifying (pirit bath refolved, do 
€biofo the teeedfstl btHer fart. 

Thereafonof this dsftraRed judgement of the moft, ts mthin 
themf elves. It is not becaufe chat there is any fnch difficulty in 
tbeca&.asihooldpatawifemantoaftand ^ Nor it is not be- 
caufe they bave not fuffcient evidence in the word, or that God 
denyedtbem Teachers, Books, oranyNeccffary Means for their 
toformation. The Light is among them ^ but they Love it not 
becaufe their bearts and deeds are evil, and their darknefs doth not 
comfrtheniit | and this is their delujion^ and their condemnation^ 

Job. 1.6,7,8. & J. 19 • 

When I am preaching toa congregation of many hundred or 
tbouftnd fouls, if the fahratton of ail that people did lie upon 
unjot her fUiJHmnQ harder f ben tbuibntwt have in* hand, fo it 
were fuch as flefhly iatereft, and corrupted mipds and wills bad 
ao quarrd againftr, bowea%, howfureh Ihbuld I iave the fouls 
of all that beard mt / Reader/ let me have tby jndgenenc. If 

p the 



jq$ A Sdm §r s Brme. Part If/ 

the Qaeftion were. Whether Light or D4rk!fefs he the Better ^ 
Whether a Jisd f9rfs he better then a Living mun f JVhether a cot- 
taiefordddjyord Rich hAhitation for term of life he hetter t Whe- 
ther as much drink^ oi^iS make thee JrHn\^ or a nights lodging 
with A zvhore^ he hetter then Lands dnd Lordjhips for thj life 
time ^ or ford fhonfand jearf i Whether one fWeet cstf with 
Pisme dnd hegltrjdH thj life dfter^ or one hitter drdught with 
ferpetudl frojperitj; fionid he rdther chofen } Whether a Jick, 
mdn were better take dn nnpleafing medicine tjgdt ^ould cmrc 
him, or a pUdfdnt fojfon that would kiH him ? Whether he ^ere 
hetter faj a little to the Vhjjicion^ or dye to fave his money ? 
Whether that Frince. he wife that wiU fell his Kingdom for 4S 
cuf of wine^ or for childrens rackets ? Or whether that chiU 
he vertuons that cannot abide his Fathers fight »r honfe eir com^ 
mdnds^ hut loveth hetter to do thdt which he kpows difpleafetb him, 
or to tumble in the dirt withfwine ? I fay, if dnj of thefe were tbt 
J^e^on to be Refohed^ znd the fafvdtidn of Ml that beard me 
lay upon the true Refoiutioo, I leave it co yoor own judgements^ 
Whether I were not like to fdve the fouls of all that heard mei 
And yet in aeafe as clear in ii^felf, snd much more cledr^ how 
few do we prevail wub ? Is not the Qgeftion [Whether God $r 
the Creature jHolinefs or Sin,Edrth or Hedven^Short orEiferUftiteg 
fleafures Jhould he preferred ? 2 - V V^i^^ ^0 a wifc man as any of 
thofe that I mentioned before ? Is it not as plain a cafe to a man of 
judgement, t lVAf/A#r Hl>A'w//. luith Everlajting joys ^he better 
then pfhly pUafnres ^ith damnation ? 3 sis whether a Kingdom 
be better then a fdjlc, or Gold then dirt, or hedlth then fieknefs > 
Yet do ypur falvations lie upon tkie ^neftion^ihis' eafte Ujfefii- 
on, . I muft again repeat it ^ AUypurf^lvasionfllif^^m the frar 
Uical refolution of xhis eafie SlueAion^' Be bat S^ltblved once 
that God is Refi for jou^ and Heaven is Befi for yoUj and ac<- 
cordingly maks Jour Refolute Choice, and. faithfully Profecute itj 
and Gpd will be Toters^ Heaven will be yours as, (ure as the Vr<msift 
of God is /nvr. But if yok will not Choofe Gkd.^vA Glory <s 
yoQrjfff/.butwill Ci&(H/; the world aoi umple pleafntes as.^^r- 
^ ter for you, you (hall have no better then you cbofe^ and (haU 
Tuffer a dauhle condemnation, for negleiSingand refaGng /# great 
falvation.^ 

Vofi hear now b)^fliens talk, and you fi(e by tbeir Kves that the 
world is divided upon this Qjieftion^ fFbarit is that isSeftfirs 

mau^ 



mMn^Mndwhich is hit Befi and ^ifefi conrft ? One pdrt ( and.thc 
grtater) think in thir heart jtthu frefcnt fr^lferitj is hfi^ht^ 
jcaufe they think that the frdmifed bapfwifs of ihc lifc^ to 
come is a thing ttncertdin -^ or if there te luch a thing, rJErfjrmay 
have it after the pleafarcs of fin j' Thcfe arc the Infi- 

de//. 

jtmther^thtYCziufcrRcisl^tiidOjMion that Heaven and 
Holitrefs.are £efi : but the Love of the flefti and the World 
lyetb deeper at their hearts^ and beareth the greater fway in their 
lives: andtbefeare the H;f0m/// ; that is, Chrifiians in opi^ 
nion and FnffeJJion^ and /T much of their PraBiee as will ftand 
with ihtirfiefily interefi^ but Infidels in their FraBical efUmation^ 
and at the Hearty and in the reftrves. and fscret bene of their 
lives. , • 

Another part, being illubiinated and fanftiHed from above^ 
Believe the Certainty and Exeellemj of Glory, and fee the va* 
nit J and vexation ot this life, and tafle the f^cetnefs of the Love 
of God, and perceive the Necejpty znd fweetnefj of that Holi- 
nefs, which others fo abhor, SindiiQrcupon£iveMpthemfelvefto 
Cod^ and fet themfelves to feek, for the Immortal treafnrt^ and 
makeitthe^riW^^/ care of their hearts and bnjinefs of theic 
lives to eicape damnation, and live with Chrift in cndlefs 
Glory. 

All the world confifteth of tbefe three forts of fflen, Infide/s^ 
Hypocrites^ and trs$e Believers. Now the Queftion is, fyhieh of 
thefe three are in the right} Both the Other do condemn the HypO'- 
m/f thathaltetb between two opinions ; and Om thinks that 
Baal is God, that the fTorld is Sefi^ and therefore be gives up him- 
felf to it : and the other thinks, that The Lord is God^ and Heom 
ven is beft^ and therefore be gives up himfelf to it. And if ic 
would do any thing with thofe thai:^ doubt, towards tHe turning 
of the fcales, to teu you which fide Chrift is on, its told you here 
in my Text, as plain as the tongue ol man can fpeak [ One thing 
is Needful : lA^ty^hath ahofen that Good part^ which fidll not be 
taken away from her. 

THe DoArine which I am now to handle to you fromthp 
plain words of the Text, is this. 



10^ "dSdnVtrAirmtl Pare 11. 

Do*. Thdtthoft that frefertbe Ledrffing rf the "ifcrdtfChrifi^ 
to guide them ly Hilinefs t$ EverUfitng H^fpimfs^ief^re mil 
the Itwer wdtters ef this world , are rhej that iheofe the Sfftter^ 
fMrt^ iventbdt which JUI never be tnkgnfrem them. 

If now the word of Cbrlft alone would fervc your turn^ I bad 
done my work : I needed not to go any furrier : You would be 
now refohed^ that Heaven and Uolinefs^ is beft^ and would/rr your 
ktarts and lives iofetl^ii \ and fo it would be your own For 
even But this Text hath long Rood in the Gofpel, and men bave 
bcar4 and read it often', and yet the mofiare not' perfwaded ; 
and therefore I muft trytoopcnitalinle&rther to you , and 
plead it with you, and work the Reafon of it upon youc 
minds. 

Reader, our biifinefsisbut to enquire. What it is that is Btfi 
for Man tofet his heart on andfetk. ^fter in his Life^ and Enjoy f^r 
ever f 1 fay, it is the Everlafiing Enjoyment of God in Heaven : 
FoY thrifi faith fo. lUhoH think otherwife^fet us debate the cafe. 
If thffH believe as I do. Live an thou profeffeft to believe. If men 
did but deeply and foundly know what it is that is befi for them^ 
it would fet r^hc their hearts and livet , and make them happy, 
Bntnotknowingthis,isittliatkeepeth(hemfromGod and Ho- 
linefs^ TOd everlaftingly unidbes tbeip. 

Though \ hare often opened this heretofore on other occafi- 
ons, yetmyprefentfubjcftnowrecniireth , t. That I tell you. 
What that 14 that here is called [^TV d^odfart. 1 2. B^t iti 
tkit is fet againfi it, and bj fle/hlj mifids^ preferred before it ? And 
having briefly open.ed ihefe two things J (hall come to the Com* 
farifon.m&'b^jo^wbich^ii^^ , 

I. That WlrichChrift calls bete [;/i4;jf#£»W;tfr/^ is i^ p^/j^ 
tifallj, the end of man, or our everlafiing Happineft with God in 
JJwtven. 2. Snbordinateljt iht Means by which it is attained. 
B . That Happineft which is the end, comprtbendeth in it theft 
particulars, which if you diftinftly apprehend, yon Will much the 
better underftand the natarc and excellency of it. 




his belijeving appre hen pons vf iht Fdvour of qod^ the Grace o£ 

'* * ' CAriJ 



part It" JtSdhnirstrite: lor 

chip 9 and the Bdfpinefs wbicb in Ht^vtn he fiiall enjoy foe 
ever. ■ 

a. KtiiMth.tht fonts o\ true Believcrtdo^tftaCAr(/f^tn4 ea- 
ter vpon a ftate of Htppihcfs. ^ 

3. Ac die U^ ddy. the body (hall be ratfed jtnd united to the 
fool, and the Lord JcfusChrift will comem glory to judge the 
world, vrbcre he will openly abfolve and jufttlic tne Righteous, 
when be condenineth the ungodly , and mil h glorified in his 
Sgimti , and admired in all them that do believe , and the Sdnts 
fbaUalfo jndge thewirld^ and be tbemfelvei adjudged to everiaft- 
ing Glory. 

41 Theircverlafting habitation (hall be in the Heavens, even 
aear unto God, and in the prefence of his Glory. 

5. Their company will be onlyBlefTcd Spirits, even the holy 
Angels and gtoriHed Saints, with whom we (hall be One Body, 
and conftttttte the Nev femfalem, and be perfedly one io God 
for ever. 

<S. Their Bodies ttizllb^ f iff e£led And made immortal, Ipiritna/^ 
incorruptihle 9Lnd gloriotes bodies, (htning as the Stars in the Ce- 
leftial Firmament : No nqpre. fubfeft to hunger^and thirfl/or 
cold^or weartneis,or(hame,or pain , nor any of the frailties 
that now adhere unto them, but be made like the glorified body 
of Chrift. 

7, The JW/ of the Saints united CO tbefe Bodies (hall alfobe 
fepf4Qed, having far larger capaeitj to know God and enjoy him 
then now we have •, being freed from all ignorance, errour, un- 
belief, pride, bard-hearted nefs, and wbatioever fin doth now ac- 
company us ^ and perfcded in every part of the Image of God 
upon.us. 

8. The ejes of the Glorified Bodj (hall in Jlrdven have a GUrj 
to^beholdih^i k/mtahle to their Bodilj capacity : Heaven being 
Mt 4 place where the Effena of Godis confined, but where a /r#- 

• fared glory will be manifefied to make Happy the Angels and 
S^iinia wiifaCfarift. And whattv^ other fenfes the Glorified 
Bodies ^U then have, ( whether formally or emincQtly we 
cannot now conceive what they will be ) they will all be fatisfied 
mtl^ fmtabkDitigks (torn Cod. 

g. The BUjfUperfon of out Bedeemer in our ^afnre Glori^ed^ 
will there he Che Everlafting objeft of our delightful iustiitiom 
^nd fruition : An oh}e& faitatle to the eye of the Glorified -Bodf' 

P 3 ' It 



k felf. :Wc (hall for ever live in the fight of his face , and ia the 
fcnfe of hii unfpeakablc Lovt. 

10. TbcGHotiiitdSoMi ( whether mediately or imoiediacely ) 
ihall iehold the Infinite mofi Bis fed God, and hy Showing him ^ be 
pcrfeded in knowledge : As we (hall fee the perfon of Jefus 
Ciirift, and the glory of God with open face, and not as in a 

Slafs a$ now we do, fo we (hail know /# mush of the E fence ef 
be Deity as we are capable of, to our felicity* 
1 1 .With the Knowledge of God and the Beatifical Viiton will be 
joy ned a perfeU Love unto him, and dofure with his bleiTed wiU ^ 
So thtt to Love him^ will be the everlafting employment of the. 
ibul. 

1 2. This Love will be drawn forth into everUfiing frdife •, and- 
M£ will be oor wqrk before the Throne of his Glory ^ to magnipc 
the Lord for ever. 

I )• In all this Love^ and Prsife^ and (Slorj, and in the full frui*. 
tion of the Eternal God , we (hall Rejojce with full and ferfell 
foj, and we (hall have full content^ delight and refi. 

14. In all this Ble(redne(s and Glory of the Saints , the Glorj 
of God timfilf will p)ini^ and Angels (hall admire tt^and the con- . 
deftined fpirits with angui(h (hall <fifcern it , that God may be 
Glorified in our Glory. 

15. In all this Hnpfinefs of Believers, and his or^n Glory , the 
Lord will be well flenfed^ and that BleffedlV/if which is the Be- 
ginning and the End of all^ will be accompli(hed , and will have 
an EteruAl fomfldfency^ as the Saints (hall have an endlefs com^ 
fjAceucy in God. 

This is the Glory proroifed to tbeSaints ; This i$ that Good f art 
which they choofe. I cite not the Texts of Scripture that prove all 
this, becaufc the things are all fo plainly and frequently expreffc4 
in the premifes. And I (hall have occafion to dofomewhat<tf 
this anon. Andfo (in brief) I have told you what the GoU 
fart is. urfT 

z. We are next to enquire, §rhM'tl^t is that is put ty f^^rldy, 
enrudl men^ into the other end of thefc^s , and is fet up in compd- 
rifon withdll this EverUfiing Glor0^ict what it is chat is f rr-' 
ferred by ungodly men before it ? What is it that fin and the 
world will do for men? What i^othey findih^iUfetht Lord? 
What do they get that mifs of Heaven ? What do tbcy r *M/^,that 
Tffufe the Needful^ Better pdrt / 

And 



Fart II. A Saint it a truu. r ix 

. And here I am ev^n amazed at that which I muft give yoia ^ 
sccoum of ; O wonderful aftonifliing thing, that eve( fticb bai^ 
unworthy trifles fhould by Reafonable men be put into aiiy com^ 
parifon vj/ith Go4 / Wonderfal, that fo much madnefs and wic. 
kednefs can enter into the mind and heart of man, as to let go ail 
thjs'GIoryforacby? And yet more Wonderful, that this ikould 
^e the cafe oi the greateft part of men on earth / And yet more 
wonderful , that fo many make fo mad a choice, even when the 
cafe is 9pinfi to them, and fUinlj opened , and frequent Ij ^pemd < 
and when they are eamefilj entreated to bie wifer , and import tined 
to make a better choice / . . 

' In a word. All that is fet agtiinft the Lord, and All that is pre- 
ferred before this Everlafling Life , and All the Portion of un-^ 
godly men , is no more th^n this •, The Pleafure of fin for a fen- 
fin : ThefAtisfjingof thefUJh : A little cafe , and pelf, and fair 
words from men as miferaole as themfelves • and all this but for a 
little,avery little time, ^h^n Temperance is ^ fwee^ at lead-, a 
little that \s excejjtve or fortidden , in wealth, or meat, or drink , 
or doathes, or luft,or other flefhly pleafures, is the Joy, and the 
• Heaven , and the God of the ungodly. The flefnly pleafurcs 
which are common to the ^f///, and a little vain-glory • among 
men, and this for a fhort uncertain time» (and then topafsto 
cverlafting puniihment J thisisiht chofenp&rti^noi the wicked. 
Thisjy :^// for which tbeyrefufe the Lord, and for which tbtry 
refufe a Holy life : This u All for which they part with Chrift , 
and part with their Everlafting Peace .' This is All that they 
have for Heaven and their falvation / and AHtot which they feH 
their fouls / To thecverlafii.n&{ham]c.of finand finners, it {hall 
be known that ^/b«nir4irj^/// To the abaling of our own foult^ 
that femetime were guilty of this madnefs, I ftiall tell you again 
''ihit thid ii All ! To the bumbling of thebeft, to the confound- 
ing of the wicked, and the amazement of us all, I muft fay that 
this is All / This dirt, this dream , this cheat is tAll, that the 
wicked have for God and Glory / This Nothing is All^ that they 
obftinatelypreferrand cboofc, before bim that is All in All I 
O wonderful madnels, fiupidity, and deceit / fo common / A> 
' wilful / and fonncureable / till tender mercy and grace ftall 
. cure it, inihem that (hall be faved. 

Well , the badlailce is now fet before you : You fee what is 
in the One end and in {he other ; You fee the Part that believers 

choofe. 



ill Si Snintifi irntel Pare II. 

choofc ] ind the part that is chorcn by the reft of the wocU • 
And are yw not yet tefolved which is Bcft f and which to 



cboofe? 



TWo (prts I look 10 meet with here, to whom I (hall apply 
my fclf diftin Aly, before I come to the comparative work. 
Tirft fome will tell me that all thefe are needlefs words ; and 
thai there is ho man fo fenfelefs ju t$ thinly that Temfct^ 
things are better then EtermU^ $r the wwU then Qei^orfim then 
Uolinefsn 

Anfn. O Hiat this were tme / bow happy then were all the 
world ? I gratit that many trt fnperficiaUj cenvietced^ that are ooc 
€enverteJi'^ axMl that many have a flight opinion that Heaven and 
Holinefs is bcft , that yet have no Love to it , and will not feek 
ic above All. But their fr^ical juJgetnent doth not go along with 
thtit Opinions. Thy nr/i> the world as /ir^ffr/umo them. In the 
frtvuiling deefefi thoughts of their hpar^s , they let moft by the 
pleaforq^ of this world ; Why elfe is cbe'rr Heart moft towards 
cbem ? WH^ elfe do chey choofe them, and refmfe to Live a Holy 
life i Why have they no delight in God } and why have we fo 
much ado with themt to bring them to a heavenly mind and Jtfc; 
and all in vain ? What /will not men be perfwaded £<» choofe thstt 
which they knew is hp for them ! 

ObjcA. Tempt 0ttions are ftreng^ and men are weak^^ smi /s 
men go againfi their kfiewledge. 

An(^. I . What do Temptations prevail with you to do ? Is it 
not to thinkjmell oi finftU pieafnres^ and to think more hardly of 
the wayes of God ? Is it not to likf a worldly fleflily life better 
then a Holy life f If not , how can you follow chofe temptati- 
ons ? And if it be fo^ then they draw you for ttiat time to think 
that iieihiy plcafures are the better part. 

2. Biat if indeed it be as you (ay , you are the m^ftuneioife'- 
able mifcr^a^itsin the world. What / do you knew that Gcd is 
befiforjou , and yet will you fly from him i Do vou kfnm that 
heaven is the only happinefs , and yet will you (cek this world 
before it ? Do you i^p j» what isBeAforyou, and wilUot have, 
it i and what is word, and yet will keep it i^ Will you go to bdl, 
and j^ww whither you are going ? And willyou mn fromhea- 
yttn and damn your felvCf » and kf^w that yo^ do fo P Yea , and 

ihac 



that while we day by dayentretceyoi] to the contrary } If this 
be the cafe of any one of yon, the God of Jufttce (haill teach you 
CO know what yoa are doing, by his ererlafting yengeance z 
HeavenaAd earth (hall be witnefs agatnfi yon ^ your own Con- 
fcicDces, indfoch Confeifions of yoar own (hall bear wicneis 
zg^in&yon^ itAtyotij»filj peri fi ^ and are damned, becaufe yoa 
wffn/W be damned, and are (hut oat of Heaven, becaufe you ^ould 
nit be perfwaded to come thither. 

Objed. JSmwi b0pe weimsyhdve Both ^V leaf ure here smdHeS' 
ven here^ter : emithdt we msy be f wed by the mercy of God and 
thehlopdof Chrifi, without the fMnBificdtion of the f^iritt and 
thoMgh we do not live a Holy life. 

Atifw. And who gave you thefe hopee t Is it God on whom you 
pretend to trnfi ? or the Devil that doth deceive you ? Cer- 
tainly ncflTSod ^ For be hath told yoa over and over, that be will 
fave none but the funSified^ Afts 26. 2 8. and that except 4 man h 
born again ^ even of the Spirit m well mef wattr , he cannot enter 
into the Kingdom oj God^ John 3. 3i5. and that withont hoUnefs 
none fiaU fee the Lord^ Heb. 12.14. And is it God that perfwadeth 
vou that his Wordisfalfe i Doubtlefs it is the Devil. When God 
bad told jfdam and Eve, Q That in the day that they did eat the 
. forbidden fr nit, theyjbonld die thedeath'2 was it not the Serpent 
chat gave them hopes of livings and tQld them that they Jbonld not 
die f If you be at that pafs that yoa will take on you to tmfi in 
6od^ and yet wiU not believe him , but your truft is but trnfiing 
that (aod id a har^ yoa are as fotti(h in your prefnmption, as Hea- 
thens are in toeh: Infidelity .* For who is worfe ? he that believeth 
that there is no €od ( as Atheifis do ) or he that beKeveth that 
-^od ii a LyoTy which is to be no God and worfe f * 

If therefore yoa do believe indeed that Heaven is Beft^ you 
muft heeds believe that Holinefs is Neceffary ; yea and Mefl too, 
when Heaven conlifteth fo much in perfeQed holinefs. And there, 
fore yoo maft chooft and feekj^^^ greateft diligence, that Happi- 
neCi which you confefs is Beflfit never hope that it will be yours. 
O did you at the heart believe it to be Befi^ and that foryon, you 
would love it, andfeekit, and be a holy people without delay. 
Yon cannot fo turn away (rom that which you heartily judge to 
to be Beft for yoa indeed. 

But the mottthat I htveco deal with, are they chat cannot be 
perfwaded at the hcart/bstthat feafiing|, and drinking, and luft , 

o and 



rj 



114 A Silnt»r4 tnrel Faft IF; 

and wealch, and worldly honour arc Settirfor themthtn a Holy 
life, with fach promifcs of Heaven as God hath left us. Vov^si or 
iwo^ ungodly men have ibis perfvrafion next tbcir hearts, whctlicr 
they oWerve itfand know of it, or not. — 

Nowwithfucb deluded unbelieving (buls, I am next to ptead 
this weighty caufe. If thou that Readeft this be one of them^ 
that takeft a worU/jfelicitj^yf^hh Gpds threatmft£s , to be Better 
9ind rather toiechojtn^ then H^Iinefs with his Fromife o( (mure 
happinefs, I will now debate the cafe wifh thee , and undertake 
by the light of Chrift, to open the horrible folly of thy cniftakc : 
And if I do not give thee fuch found and weighty unJienyMe evi- 
dence, that no man of Reafon (hould refift, to prove the chiia 
of Holy ferjcns to be the mlefi^ and their fArt the be^\ I will give 
abee leave to call me a Lyar, and a deceiver for ever* 



CHAP. 1 1. 

Wha in iesf^n ke mufidt tbst wBuU he eertdinlj refihtd 
whicbu tb< heft pare *nd way. And wb$ {bsU k 
^ttdge. 

T3 Ut before we come to the debate, X have two ^efthnsio pVt 
-*^ to thee, that in Reafon muft be firftfrefalveel. • 

The firft is. Whether then art willing to kno^ the Truth ^ 4ni 
refolvedto ehoofe the ktfi fart when thou knowefi it t It is in vaia 
for mcor any man to Reafon with thee, if thpu vonUfinot kntw j^ 
and to Jhew tbeethe Truths if Ao^hateit^^ni wilt not acknow^ 
kdge it when tbonieeft it ; and to bring thee in she cleared ligbr, 
if thou be before- hand refotved to (hut thy eyes. And if toou 
' wilt not choo[et\M,Wj\iiA thj^confcience (hall be convinced thou 
ihouldft ehoofe^ as being abfolntelj befi y to what purpofe then 
illoukl it htnvealed to thtti fVonldfi thou be a hapPj man oc 
mt t Wouldft thou hate Joy or Sorrow f Good or Evil ? fiop 
bere« and before thoo goeft any farther, make me thia promife^ts 
before the Lord, [^ That thorn "^ilt not wilfnllj re ftfi the liibt^^i 
t hat thoH wilt cboofe; and frefentlj, and refolvedlj ehoofe that fart 
thas tijspnffiencefball tell thee upon certain evidence Js the Btfi^X 

Rromife but this , which 00 man of Reafon 'Oiould refufe ; 



J 



Part 11.^ 'JSdhttraBntff. ^ itf 

and th^n we may make fometbtng of ciir debate. 

My fecond Qucftion Is, [ Wh^it U ihdt Jhall be Judge tetweem 
W/ in thu ditsie ? tff whefe witnefs it u that jqh will takf ftr 

lam wiliiogto (land to the Judgement of any that under fland 
the cafe^ and arc impMrtial. I hope yoo will confcnt that wc 
ihall take the fnoft competent witneffes and Jad{!e. And i f (o^ 
t. Yob know that the Devil u n$ cmfetent fudge. It is he 
that perfwadetb yoa that prefent delights are the tetter furt^ and 
rather to be chofen then a Holy life. But he it Gods enemy, and 
therefore no wonder if hei)>eak againft him.- He \%jour deddlj 
enemy \ and therefore no wonder if he would deceive you : He 
IS csiSt out of hearen himfelf, and would not have y^u poflefs the 
room that he hath loft : He is a wicked lying fpiric : and there- 
fore is not to be believed. He is a murderer from the be- 
ginning, and therefore will not fpeak for your falvatton, f&h. 
8. 44. If the Drt^iV be to be believed, then none are wifer then 
the ungodly fenfual worldly men ; and none are in a worfe con- 
dition then thofe that are defpifed by the world for Holinefs, 
and that fuffer all things for aLifeunfeen. But the enmity 
that is planted in your very natures againft the Devil ^ I hopc^ . 
will help you to confcfs, that he muft not be the Judge. 

a. And truly Ignorant ung$dly men are unmeet fudges. And 
it is I hey that bawle againft Religioni and fpeak agsunft they know 
not what. i. They are Blind by nature, and n^ore blind by 
cuftomary fin : And muft a Slina man be your Judge or wit- 
t)efs , in a cafe of everhfting moment ? 2. They trt nnexperi^ 
^0rf<itnthewaysof God. How can they judge of a (tare that 
tbeymi-# never in, and of a way that they never went ? Th^y . ># 
yeever tryed the work of the new birth, nor never iryed the holy 
exercife of faith, or Love or any Grace •, and therefore you may 
as well take the Judgement of a (hnple roan concerning anochcr 
c«untrey that was never there, or concerning Navigation, that 
never was at fea,or concerning Learning that never read a book, 
or concerning Mufick that never toucht an Infttxamcnr^ as the 
Judgement of an unfaiidified man concerning HoUncfs.^ 'and 
Communion with God : unlefsitbe tbofc thu have a common 
convincing lip^ht, that caufeth them to approve of that whicli 
they negleft themfelvesa 

3. And certainly 70W own fen[uAlity nndfltjhlj minds are unfit 

Q^z Judges 



iitf ASdmffiSrme. PtrtIL 

Judget of the cafe : Tor cbey fttfo are Slini sni Hntxfmen$ei • 
They are noc fuiced unco fpuritoal things. To whtch I may add, 

3. Tbac cbey and all ungodly men are Pdrtial'm cbe cafe; and 
therefore nnfic to be witneffes^or Judges? All the Scripeore fpcaks 
againft the Dcvil« and the wieked, and the lufts of the fleih : and 
therefore they arc 4 ^iirr7,eren the party thai is to be cjeAed.. 

4. Yea they are enemies, and therefore tbeir teftimeny or judge- 
ment is not to be regarded.Aod what elfe will fjpeak aword agaioft 
a Holy life, but the Devil, the fltfi and mekfd menf Not any. 
And therefore let it be concluded that thefe are incoippetcnt 
Judges in the cafe. 

Sue wht them fidUtef^get Let (7^^ be Judge, IctChrifi be 
Judge -, Who can^vehoeUreitfuk thief Milgef Refofe btcn not : 
for none but he is fit and competent i Refufe him not • for be 
will be Judge whether you will or no • and therefore your refs^ 
fal will be Tain. i. He it mofi wife, and knowetb all things^? 
and therefore cannot be deceiTcd*. z. He is Infinitely Geod, and 
therefore cannot do any wrong : \k is impdnidlMd refpcdeth. 
not theperfonsofthe greateft ; He is mofi jnfi, and therefore 
cannot pafs an unjaft fentence. j.He only ii cKe Judge tixtt hath 
fffll Mthoritj to make a final ^ecifion of the cafe. 4. And in a 
word, he is to dhfelnteljperfe&i xkgtbt is lyaUe to no juft ex- 
cepcioDS, nor can men or Dtviis baTt any Ibing to (ay a^nft 
his judgement. Are yon agreed then that God ihail be your 
Judge t Will you take tbac for the better fart, which he Mils bet^ 
terf If fo.theconcroveriieisatanend. TheliYtng God bath 
gircn us his judgement long ago. If yoti ask rae. Where 1 He 
tell you anon, when I have examined fome of tbc wiemffes or the 
cafr.. 

And though lam refoived to #w»flo proper final Judge but 
God, yet under him there are many ntf/w/r/ that arc worth the 
bearing. Indeed Urn content to cefer thc.caufe to umi mie that 

^oihhat know whst he fMitb,Jkn^'ve net mnfdtbfia^ (rcfcrviagto 
^od the final jttdgement.) 

And I. Go to the wyi^men on«itb;aiMl let them ie wie- 
nefes. What think you of all tbc I^ophecs and Apofties/and of 
all the auttent Fathers of the Church t Were notthcfc men 
wifer then you, or then the fottMh fcornera that revile the ways ^ 
which they never went,andfpcak evil <tf that which they under- 
Aan4i«>t.M( Prefhets Mi jtf^fi/eswtvt not ferOe/m/^eig^ 



A Sdint §r d truti. ijy 

^ftrjhly mrUij Ufi^ then I will be of your mind. Bat if thcj^ 
all as with one heart and mooch do cry down (in, and cry up Ho* 
k'nefs.why (faould you cbenxcfufe tbc^Tcfiimony ? Are you wifer 
ilien all chcle? . ^ 

2. What think you of all the gcilf Ah Minifttu of Chrifi 
A^t trcjtpwMlive, or ever were f Arc thej not wifer then j^iv, 
and a few drunkards that have fcarce wit enough to do the Devils 
iervice without fuch foctiihnefs as (hames his caufe ? Have none 
.of Chrifts Minifters, that fpend their days in ftudying and fearch-* 
ing after knowledge, more wit even in the nciattersof God, then 
a carnal Gentleman, or ignorant malicious wretch, that never 
afed Ehe means for Knowledge as thefe have done ? In any other 
matter yon will allow meq that have made it the ftudy of theb 
lives to know more then you. If you want connfel for yow ft Mtei^ 
you'i go to one that bath ft^Jied the Lgn^. If you 2jccftc\, you 
will foonerfeekadviceof one that hath made it the bufinefs of 
bis life to nnderfiand difeafes and reqiedies, then to one thai 
never ftndied it. YooM fobner-taiLe the judgement of every 
trMdeftm^ft in his trdie^ then your ^wn or anocbers that never 
learned it. Allow but thofe men to be competent witneires that 
have bent their thoughts and prayers and cares this way, and 
Che controverfie is refolved. Por what is it that all our Simons 
plead for butH#AV»f/i in order to E^ftrUftlui Hdffinefs i What is 
it that fo many tlv>ufand Books are writtenror ,butfor Holineis ? 
Open the Books of the wifefl men, and fee which fide it is that 
they are on ? Go to the wifefi ableft Minift^rs, and aske tbem 
which is the better part ? 

?. If Wifdom fuffice not, let the hft and homBift men be wit* 
neffes. Who tttar then Chrift, then his Apofties, then all the 
boly Martyrs and Confeflbrs of the Churdi, and all the Do- 
ftors and faithfbi Mtaiftars of Chrift ? which fide think you were 
tbey tm that laid ^wn their lives for the caufe of Cbrift?iure they 
that would rather burn as a ftake, or fufGer all the fcorns and cor-- 
mcnts of the world, then forfake a Holy heavenly life, did take it 
to be better then all the pleafures or profits of the world. Sure 
ill the boly Doftors and Paftors of the Church that lived fo Holy 
lives tbecp^felves, and fpent their days in Praying, «nd watcbingt . 
and meditating, and preparing for the life to come, contemaing 
uH the vanities of the world, ii think that thia was the Better 



ii t ^A Sdnt tf 4 3ruu: Part If; 

p^rt, which they followed after with fo much diligence and pati- 
ence af they did. 

Hcgr me a few words, yoa proud aiid fclf-conccited finners, 

tb-< will plead for your ungodly ways, and plead againft a holy 

life, aod qoarrel with the moft faithful adminiftraiions o( yout 

Pidors : It ti a matter of Everiafting moment that jc^ and we do 

differ about : and which of us is liker to be in the right f I con. 

fe(s I am a weak and ignodinc man ; but is the fotciih ungodly 

quarreller any wifcr then I am ? How camcft thou man to thy 

knowledge, that thou thinkeft thy fclf wifcr then me, and all the 

Paftors of the Church ? My Knowledge that is but little, hath coft 

me almoft forty years hard ftudy ? Haft thou read and medita. 

ted and ftudied more ? Hadfi ttiou better helps and means of 

Knowledge? God nfualiy giveth his gifcs in the painful ufe of 

means* If I (hould tbtok my felf Wifcr in thy tiade, and abie to 

control chee , thou wouldft judge me a felf-coneeited fooU What 

baft thou done for tliy knowledge that I have not done ? Haft 

thou prayed for it day and night i So have I. Haft thou bad 

any private way of Learning that no man knoweth i Truly I 

have marvelled at the faces of many ignorant carelefs men, that 

they do not blu(h when we hav.e tluis cxpoftulated with them, 

^ when they quarrel with their Teachers, and fet againft them with 

^^ as brazen a face a» if they, were all Dodors, or had ftudied forty 

years, and we were as they are; Yea as if they were wiier then 

all the Apoftles, DoAors and Paftors of the Church. Were it noc 

a wonder indeed if God (hould give more knowledge about the 

matters of falvacion to a fenfaal voluptuous Gentleman, or to 

an idle droan, or a fellow that fcarce ever read over the Bible, 

and to fucha^ live a worldly ile(hly and ungodly life, then to aU 

Jiis Minifters and Servants that Jove his Laws, and medicate in 

them.day arid night, and live in Prayec, and other holy exer* 

cifes, and make it their daily care and bufinefs, to conform 

-their hearts and lives to the holy Doftrine which they ftudy ? 

Surely God will foont r reveal his mind to a diii^ent fearchcr^ that 

fmre tkSindUveth him ^th^ti to a iajlfui Eficnre,, oradrankcn, 

fwcaring, worldiy ibt. He that every day abufcth the Holy 

,Ghfifi that iboqld.bc his Tueher^ is not fo likely to come to 

Knowledge, as he chat humbly Uameth and ohj€th him. It is a 

flrange evidence that mofl: wickgj^mn do give t^Sjto prove them- 

kUt% wifirthtn their Tesshfrs : when they can fcarce give us a 

wife 



m^i aecount of tl>e princifles <AK^\\^on eonttined in a C^rr- ' 
shifm^ they will provt Ehemfelves mk by def pi f$M£ wifJom^tni 
railing at ihc Wife. Th^y prove themfclves Learned by re- 
proaching the /e^r^^^ : They prove theoifeives £0477 enough to / 
be favedy by hatini^nd/cGrMing them ih^t are Godlj '^ and prove 
ihemfclves the fervoftts of Chrifi by fpcaking.agaiaft his /rr* 
vice \ They prove thcmfclves wife enough to Teach or quarrel 
with their T^rA^r/, by refufingio LeArn^dXiA\o be any wifcr, 
and by babling out their finfoll folly. And when they have 
done, they prove that f/^^iV.A^^r/x for ail this are at ^ood as xhe 
frecifefi^ by prating againft that Holinefs which is the only health 
and goodnefs of the heart, and by (hewing us to our grief that 
they neither kfiow what Goodnefs is, nor what is io their heartr. 
They prove to ns that they have Hofes for ail this^^ of being 
fated and feeing the face of God, by hating then that are 
Fnre in heart, that have the protnife o[feein£ hisfaee, Mat. 5. 8-. 
and by reviling or forfaking the way of falvation, and by (hew- 
ing us on their fouls the open Marks of the wrath of God^ and 
of a fiate of condemnation* This is the Devils Logick. And 
this is the wifdom of the wicked. They may next go further'^ 
and prove that they are ehafi'e by reviling chafiitj ^ and 
prove that they are foier by ipeaking againft fobrietj i and 
by wallowing in their vomic: or prove that they kpom alUrftr 
and trades , and fciences by reviling them : And as they oow 
prove that they are the freemen of Chrift^by (hewing us the Dt^ 
vilsfeturs upon them, io if they held out,they wilKhortly have 
nothing to prove them/elves in Heaven^ but by (hewing, us the 
/i4«;fi of Wr// which they endure. 

K therefore all the Holi^/i and mf^t^m<m earth maybe ad* 
mitted to be witnefles, then HMnefs muft be your Befi, and all . 
things elfe be uothing worth in compariibn of it; : 

5. Moreover, if yet you would have more witnefs, (hall tbOfe 
be heard that havt tried toth ^aites ^ the ftate of Sin^ and the 
ftate of Holinffs ? and thai have goM hth wMjei ^ and therefore 
are able to fpeal^ to uf by exferitnse ? 

If you were to take advice about any worldly bufieefs, ym 
would choofe a man of Experience foe your Gounfcllor 1 ai^-^jT 
f$rienced PhyBcion foryoar bodies c and an experienced Tradef- 
man for your work. Yop will fooner bcJitv* a Travelter that 

hath /<•/» the p'aecs that he fpcaksof.iCif b<? hebqnfft ) than 

--" ■ * ^" aa^-. 



.A 



tie jf Ssht tfr d tfutf. Part lU 

another \ godfy m^ bave tryed both wtyct , Alas tbcy liave 
^ knowm, and to$ m0€h known the way of fin •, and they have trycd 
the Holy way that yoo difltke. I chink tberefoee cbac they arc 
cotopetcnt Witncfles .• And if their witncfs be worth any thing, 
the caufemufl go againft the ungodly, for their Lives itU you 
their hid£ement, Tbcrr hatred to fin, their diligent feeking 
after God, their confiancendeaTonri in a Holy courfe, their faf* 
ferine any thing rather then forfake this Holy way, when once 
they have fincerely chofen it; all thefe do fiilly acqaaincyon 
wito their jndgement.Do yon think it is for No%hing that tbeboly 
fervants of the Lord, do ftick fo dofe to him , and labour io 
confiamlyinhisworkf furely if they bad not found that this 
way is beyond comparifon the beft, you might draw then fr^n 
it, into aftate of ungodlineDs ag^in ; at leaft fire and fword and 
torment Might perfwade them to foriake it. Something be 
iindeth init that is good, that will let go his life and aU the 
world for it. . 

What fay you now / have yo« any juft exceptions againft 
the teftiraony of ihtk Sxferienced ims? Tht Mn£$Mj cannot be 
competent witneiTes ^ for they have cryed but one fide : They 
bave had experience of a profbdne, a pfilj^ wcrUijJife : but they 
never yet tryed a HqIj life. And therefore bow (hould tbej be 
^c to tell you, wbat6oodis in the way of God, which they 
never travelled in ? Or what Gain is in the Heavenly Treafert, 
wjtiicfa they never traded for ? Or what Beauty is in the face 
of Chrift and Glory, v^ich they never had an eye of Jaitb to 
fee ? Or what fweetnefs is in the Hidden Manna, which they 
never tafted ? If you fay that many thtn have, tryed the wdj ef 
G^dlimifs , hdvi turmd from i>, dnd art dgainfi it I I befeech you 
areigh my anfwen 

I . It is not One of 4 btmdred that doth fo,no not in thefe dpejtd- 
tizing times ;mhtTL allfeducers are let loofe. And is one mans judgc- 
tuent more regardable then a hmtdred , yea , ntdny btmdred f 

2,Nay^itisno Om at all I Tbofe that jem fdj turn otf^ are 
only fuch as tryed dn Opiniondtive ReUgi^ufnefs , and forae of 
the Omwdrd duties of Chriftianity, but they never tryed the 
fower of a living rooted fdith^ northe fredomindnt Love of God in 
the foul, nor a lAvimg Hope of the Heavenly Glory ^npr tbe/n^i^r 
nefs of a Heavenly life ; nor the mortificdtion of the fU^ly interej^, 
^^ true felf^denydi Thdtutthtvitdl fdrts of Chrifiianity, 

which 



wbtch thefe few Apoftates ncTcrtrycd^ though fome of them 
have hid fome acquired counterfeits of them, and feme good 
gifts of conunon. grace, and chink that none had more cben 
(hey bid. \ 

Sinner, Ibefeechthee for the Lords (ake, deal faithfully with 
thy poor fosl, when all lies at the ftake.. Wile thou take the 
« judgement of a fwaggering Gallant, or a fcoffing, worldly or 
ungodly Sot, thatnoneof them ever truly tried a ftate of Holt- 
neb: And wilt Ihou refufe the judgement oi Goi^znA oi all 
hisfervants that hvt^ try edit} Go to any Godly man^ and ask 
him which of ihefe wayes he hath found by eiperience to be 
beft ? and bear what he will fay tor thee i He will be afhamed 
to hear thee make a Q^eftion of it. He will tell thee |^ Alas 
jriendy I woioncf deceivid hj pn^ and deaivedwith the /pleafjires 
fif mjfUfi, 4nd the glittering gl&r J and rithes ^f this world, as 
yw arenow ! I once was n jiranger to the life of faith , itnd the 
Hopes of Henvin^ and the HoUn^s of the Saints. But it was by 
thcfneerdelnfioncf the Devil ^ and it "^as the frnit of the Hind* 
nefs^ and dismffs of my heart. J knew not what Idid^ nor where 
1 Jiood, mrlthu Icbofe^ nor what J fet light bj ! I never wei 
confidered of- 4^ matter, bnt cartlefLy foBowed the /way of my 
-fiejbly inclination and de fires I But now I feee I was the Devils 
JUve^ and my Pleafnres were my fetters, apdmyown corrupt af- 
feSlions were my bondage ^ and I now find f hat I did but delude my 
foul 5 1 got nothing by all that the worjd did for mejkut frovifion 
./ir my after-forro^s c I had been now in Torments if I had but dyed . 
in that condition. I would not be.ngain in the cafe that 1 waa 
in for all this world, or a thoufand fuch worlds I That life that 
once I thought the bejty hath cofi me dear ^ even the breaking of my 
heart : and a thoufand thoufand fold dearer would have coft me^ 
if the dearefi blood, nnd recovering Grace ofmydeareflLordhad 
had not prevented it, O had I not been unfpeakjtbly beholden to 
the Mercy of the Lord, even to that Mercj which I then mads 
light of^ I had been undone for ever*^ I had been laid under Ever- 
lafting defperdtion before this. Now I find that there is no life 
fo fweet as that "Which 1 then was Jo loth to choofe I Now' it is 
my only grief that I was holy n'ofooner, andean be no more Holy 
then J am. O that I had more of that quickning ^co mf or ting , favlng^ 
Grace ! Othat I "Were further from my former Jinful fit Jhlj fiate ? 
that J could get nearer C^d^ though J parted with all the pro- 



iit jtSdimtrdtrta*. Part II. 

tberitj of tbit 'World I I now find what Ilofiby mj continmngin 
fin fo long I tut then 1 kpew it not. O friend, m jou love pur 
fonl^tdkf darning Ifj m$, andm^ke nfe of my experience^ nndgixfg 
Mpjonrfelf to God betimes 1 1 T his, or co thispurpofc, woold the 
anlwer of an experienced perlonbe, if yoo (hoold ask him^ Which 
is the better way ? 

Buc if you fay, that thns we wonldhe onr felvts the fudges^ and 
bring the matter into onr own h^nds , I anfwer you, i . It is trne . 
we would be onr f elves jonr Helpers, and do the btfi we voutd for 
' your falvation : And if you will neither help jonr [elves , nor 
give us leave to help you, taJte what you get by ic ; we hare done 
our part. 

But, 2. 1 will not yet fo part with you. I will further make 
you this reafonable offer. I demand of thee , whoever thou art 
that Reidefl theft words. Whether thon know of anj man on earth 
that thoH tkinkefi to be a wifer man then thy f elf f If not, thou arc 
fo like the Devil in Pride, that no wonder tf thou be near him in 
malignity and mifery. If thou do know of any wifer then thy ftif\ 
go with me, or with fome faithfel Minifter to that roan, and atk 
him, Whether a diligent holy life^ be notmnch Better then any other 
life on earth? and if hedonotfiy as l[ayhere\tvA as Chrijl 
faith in my Text, that [^ the godly choofe the better part ]} or el/c if 
I prove him not a very fot before thy face, I wiH^ive thee leave t# 
brand my underftandlmg^m thy efteetD,Witb the notes of ihhmj 
and contempt. . » 

Yea more then fo, I will allow thee to go to one that , difereth 
from me in the way of his Religion ; Ask an Anabapift^ if thon 
xhink him more impartial, whether A Holy and Heavenly heart 
andliffbenotthebefi f and try whether be will not fay as I do. 
^sk thofethac you crfl Epiffopal , or Presbyterian, or Independ^ 
etits^ or Stparatifis : Ask an Arminian, or one of the contrary 
mind : Yea ask a Papifi, and fee whether he wHl not fay as- 1 do ? 
ic is true, they are every opt of them of minds fomewbat diffe- 
rent about /ow^ ^ewj iji ^the orirr and manner of their- fceking 
God. Buc aU af them, chat are but/9*^r men, will cotifcfs as with 
One mour h.thdii Qod/hiuld be loved fbove all,zndfoMght andferved 
ahve all, and r^iar all Oxould live a Holy , Diligent yHeavonlj 
life. • "^ 

2. Biat yet if al 1 1 bis will no tfatisfic you, I will come yec low- 
ex : Wiio is it that you would have to be Judge ot-Witnefc in this 

cafe? 



VmW ji Sdht 0rd Srifie: 123 

cafe ? Is it thy malignAnt , cr worlJlj , or drnnken^ and ungodly 
friend / I am conccnced that tbc cafe be referred even to him, and 
CO At many of them as thou wilt, upon condition thac he will but 
fi rft Try the way that he is to jndgc of. Let him but make an un>^ 
feigned tryal of a life of Hoh Faith , and Love , and Obedience , 
and Self'denyal, as long aslnavc done , and we will receive his 
Teftimony : Nay laore, let him thus try a life of Holinefs , ( in- 
wardly and oatwardly ) but one year , yea or but one monecb, 
or day , or hour , and we will take his Teftimony : But to be 
judged by a man in a matter of (alvation, that fpeaks of whac 
lie never kpew nortryedonehonr y but fpeaks againil he knows 
not what 9 this is a motion too bad to be made to a very 
Bedlam. 

6. If yet you are not refolved which is the Setter pare and 
ir4jf,towbomdovoude(ircto referrit ? Shall Heathens^ fews , 
and Infidels be Juages ? Why if they be, they will give the caufe 
againR you. fews and mofl or the Heathen world do profefs to 
believe a life to come, where fomeare happy and fome are mifer* 
able ; and they commonly profefs that all men (hould obey thcit 
Maker, and make it their chtefeft care and labour in thislife, to be 
happy in tbc next : Heathens will confefs this. And yet I fuppofe 
yoo will cafily confefs that thefe men are hone of the fitted 
Judges. The way to Life by Jefus Chrifi they do not ondcrftand : 
But that the world is vanity, and nothing to be preferred iefor^ 
our baffinefs in the world to come, this they will commonly ac- 
knowledge. And if the lives of the moft or them contradii^ this 
profcfiion, yet ftill they are forced to confe& the truth : asd 
truth is not theirs truth , becaufe they that confefs it will not 
obey it. Nay what greater teftimony can you wift tofilence 
yoBr unbelieving thoughts^ then the witnciTcs of the enemies of 
ehetrmb^ who ^$ they condemn themfelves by bearing wknefs to 
that which they refufe to pradife , fo (hall their witnefs aggra- 
vate your condemnation j if you wilt live below ir. What, are 
yonChriftians ? and yet refuie to come up in your choice and 
lives to the doiftr ine of Heathens and InHdels ? 

7. I know you will think at Icaft that tbofe Heretickj^ that are 
daily herebawlin^againftus, will not bc partial on our lade : If 
you think that thisDodrincis contrived by us for any ends and 
interefis of our own, hearken then to our enemies. Thefe railing 
Sbtahrs that can fcarcc tdl how to fpcak a word of the Mini- 



1^4 ASdht^rdBfHf€i> PirtlF/, 

flers of Clirlft, but what is the fpawn of vcncmousv fiery, bitter 
malice', do for all this cry up Hdintfsof life. Though they cor- 
rupc the doftrine of Cbriil ioodiouily , and fpeak like HeacfacM 
in R9any of their extaHcs and writings-, yet do they openly cry 
down your fenfual wwrldly wayes. Do you. not bear how they 
rail at ns for your fakes that are vicious and ungodly ^ and cell us 
that jQH trt the fruit and JidWiof onr Minifirj ? Though thefc 
words bethe/rjtfi> and /&4iiir of their malicious Herefie (for alL 
the world may know, that it is oilr dailj^worJt to procure youe 
Converfion, and that you keep your (ins, and refufe.a holy hea.n 
Yenly life , in defpight of us j yet I mufl tell you, that tbefe 
wretches (hall condemn you. The {hreets and Congregations 
bave beard them cry out againfi your ungodly lives : and ycc 
you wilt not tuirn to God. Muft good and bad , muft Minifters 
and ragingjiereticks give in their teflimony^tgaiaft you., andyec 
will you not be fatisfied andcome in ? 

8, If -yet you know not the better pdrt^ to whom will you ap* 
p^al ? Will you go to the^ MHltitude and put it to tfaevote , not 
only among Chriftians, but throughout the world ? Truly there 
is no great reafon for this, when moft men are fo blind and wic^ 
ked : but yet if you (hould, they would go againft you, twenty, 
if not an hundred to One. I know, well enough that when it comes 
to pralliei ^ they will not live a holy Life , and (hew thereby a 
root of bitternefs : But if you ask them what their j^diement is» 
Whether G§d or the world , whether He4ven4>t earth , whether 
BoUnefs or fin be ^r/and to be chef en, raoft men are againft you, 
and would give it you as their judgement ander their hands, tbu 
God and everlafting life (hould be firft fought .- Though by this 
Confeffipn they conitmn thimjelves, yet is it their Confefsim^ As 
I told you before, the Jews arc for this dodrine ., the Tmrkj and 
other Mahometans are for it • mofl of the Hedthen world is for it, 
dcSlriftsllj ^ though they will not praHice it : Only there arc 
three for^s againft it in the world, tnat ever . I beard of. One fort 
are the Cannibals that eat mens fle(b, and go naked , and live like 
beafts, and never heard of another life . and fonje fuch favages 
is they. Another fort is afew^oi xht Htathen PhiLfofhers and 
and theirfollowers ^ that di&r in this from all the refi. A third 
fort is here and thevcadehaMchedafofiate , that by the rightegas 
judgement of God arc fo far forfaken by his Grace, for their 
pride aad /aiOiood againft the truth, that they have ioft the be- 



Pirt 11. A Saint er 4 smii tt$ 

Itjcf of a Life CO come, and liveundcrtbeYiiible plagues of God 
ttpon their fouls , as men that have finned itrilfully againft the 
truth, ^ndhsLyc Hom^refacrifieefofjin^ bm m ftarfnl l^^kjng for 
§f judgement and fire that Jh^ll dtvcnr theadverfdrj , Heb. 6. 6, 7. * 
&:ia26. and are near the date of the Denils themfelves, ibae 
are referred in thechainaof fpiritual darknefr to thejodgement ' 
of the great day , Jnde 6. f$ixi. 30. And will you take the 
judgement of here and there a forlorn wretch; adeplorate apo* 
lUte, an Epicure, or a ^untrey of inhumane Cannibals^, before* 
the judgement of the moft wife and godly, and of almoft all the 
world ? What excellency haih the underftanding of thefe {ingu-< 
lar men, that it (hould be fotalued above all others ) You know 
partly in tbisflaa^ who they be that dre of this Opinion : Andt 
is their Number, orWifdom, or Converfation fuch as (bould 
move you to be of their Opinion ? Shall half a dozen defperate 
tpoftates of ungodly lires^ feem wifer to yon then all the world ? 
And yet I am perfwadcd that if you go to any eTexi of thefe few 
apoftates, whatever they thinks they will coi^efs that a Holy lift 
iihefi': And yet bare you. not witnefs enough againft 
you ? 

9. Who then (hall betbe Judge ^ Sballwe appeal to the Tery 
Things themfelves , and to Uie daily experience of the world ? • 
You fee that ivorldlings labour for the wind. Yeufee that all 
their care and pains will not avoid the ftroak of death , that 
turneth the proudeft fkfli inta a clod , and maketh dirt of the 
greateft Prince. You fee that wealth and honour do but mock . 
men, iu}d leave thein in the grave, to darkneft and corruption. • 
And when yon artrfure that this will be the ujrfhot of all yov 
flefhly pleafure and worldly gains , are you not fatisfied pail 
all doubt , that the fmalkft hopes or poffibility of ano- 
ther life ihoold be fought with fat: nore care then 
this ? 

10. If none of thefe witnefTes be regarded by thie; I know 
not whom to appeal to, but thj felf\ And wilt thou needs tbj 
/^//decide the cafe ? Haft thou knowledge an4 experience, bo- 
neiRy , and impartiality enough to fit thee ta be judge 1 If thoH 
hadft, thou wouldft make no doubt of it, bat have been refolved 
for Heaven and Holineis ere this. Thy stnrefolvedmfs't^vts 
thee blind and partial, and very much forfaken by the fpirit of 
light ; And ihould luch a one be judg^ ? ^ot go t^^I will touch 

" R 3 referrcv 



j%6 "A Sdhi if d Brute. Pitt IL 

refcrrc thy cafe to thy k\( (rtktY'ing ftill che final jodgcmeot to 
the Lord ) apon thcfe jufl and refonablcondiciom. 

1 . Wile thou firft thy fdf but ufc thofe necefTaty means foe 
knowledge, in Readiing, Tailing, Praying, Watchmg^Meditation, 
Conference with the wife, andlucb like, as all thofe do that come 
to ripe and faving Knowledge ? If I referr my health to thee as 
my Phyficion, chon muft not reftife to try my pulfe, and fee mv 
urine, and ufe the means to find ont the difeale. Wooldu 
thou be my Lawyer, and refufc to read my Evidences, and ftudy 
my cafe } And wilt thou needs be judge thy felf of the matters of 
thine own felicity or mifery , and yet refufe to r$ad and hear and 
pray and meditate^ and ufe die neceffary means of under(Und- 
ing? Wilt thou lie in bed and work out thy falvation ? Wilt thou 
ffiakeafeof no ones eyes bat thy own, and yet wilt thou wink 
or draw the Curtains, or (hut cue windows, and caft away tby 
f(>cd«des,and neither come into the funibine, nor «fe a candle? 
This is but to £iy, i will willfully condemn my foul, and none /hal 
binder me. 

2. But yet another condition I muft propofe . If thou wilt but 
C as I fatd before of others ) a while make Trjal of a hely lifi^, 
andtryinthy felf what p4>V^, and H^fr^and Chiritj arc, and 
try what felfdenyal is, I wtU then referr the matter to tby feif. 
Go back from God if thoa find any Reafon for it : and i^urn 
ffomChrift and Heaven and Holinefr if thon do not like them. 
But if thou wilt needs be the judge, and wilt not be pcrfwaded to 
trj the thin^^ thou art a partial ielf-deceiYing judge. 

3. fiutit this much cannot be obtained, at leall be Confide- 
rate in thy judging. If tbou wilt but take thy felf tfide from 
the noife of worldly t!tni(ics and deceiu, and conimune fcA- 
ouflywith thy heart, and bethink thee as before the Lord, and 
as one that knows he mUft (hortly dye. Whether Heaven or 
Earth (hould be fought moft carefully, and Whether God or • 
thy fleOi fhould bedSexved moft refolvediy and diligently -, and if 
diou wilt but dwell fo long upon tbefe manlike thoughts till they 
are digefted^andfrutb have time to (hew it$ face, I dare then 
leate the queftion to thy ftlf. The next time that the Sermon or 
any affli&on comes near thee and awakeneth thy Confcience, do 
bat withdraw thy .felf into fccret, and foberly bethink thee of the 
matter, what hofes thou haft from the world, and what tbou m^ift 
hwf from Cod : what Timt is, and what Ettrnitj \% , and give bu c 



Part IL J Sdiat *r 4 imi: \%^ 

Co;f/miy^#Uaf€tofpeak»trHl(hen I will yemnre ihc ifTue upon 
thy Cenfcien^t I For/i^il mean^ chough I nauft flick Co abcccer 
judge my fclf. Doch noc Confeknet fomecime tell cbec, thtc cbe 
Holycft perfons arc the wifel^, and chac thy labour is iiker ac lalt 
to be loft and repented of, than theirs ? Doth noc Coofcience 
foBieciine make thee with that thou were buc in as fafe a cale ai 
chey : aod chac thou mighceftbuidie the death of the Righteous', 
and that thy lad end might be as theirs ? 

4. But if all this will noc ferye the turn, thou /&4// ^^ J^l^ 
thy {elf : but it (hall be when thou arc m0re cafakit of juciging: 
If God by Graci fhall Change thy heart, I will ftand co chy 
Judgemecc : If he do mt^ when chv gracelefs guilcy foul (hall 
pafs one of chy pampered dirty flelh, and appear before che 
dreadful God» I will then leave cbe cafe co chy Confcicnce to 
judge ef. To all Ettrnitj ic (hall be fmlj left co ditjmdgement 
ef thy Cenfiience^ whecher fin or Holinefs be ietter ? and whether 
Saints or cattle f s finmrs were che ytifer i and whether it bad noc 
been bc'Cerf(orchce CO have fpenc chac life in preparing for chy 
Eodlefs Ufe, which chou fpeutft in flightiagit, and caring for che 
world and fk(b. Then thou ihalc be Judge chy felf of cl^fe snac- 
ccrs : buc under a more feyere and righteous judge : And fo 
as (hall make thy cearing bearc co with with many a thouiand 
groani, that thou hadft jit^^^^ wlfelier in lime. 

But becatiPe that Judgement will be co defperadon, and coo 
late for hope or any helpjet Conjcience (peak when chou lyefl £ick, 
and Aeft tb&c thou arc a dying man ! Then judge chy fcif whether 
a Holy or a worldly life be betcer ? and whether ic had hoc ;beeii 
thywifercdurfetobavefowed t^cbe fpkic, cbac ib tbou Aaift- 
reap c^erlaftinfi life, then tobavefowedcoxbcfldb, froB^wfaicli 
thou now lookltco reap no becter then corruption* .Be not dr*' 
ceived v God is not mocked ; whatfoever 4 man fowsth, chac 
fliall bealfo reap, GaL6:^j. 

' Bm becaufe ic will be very late co ftay till chy.owaDeatb draw 
fo oeer cbee, go but to chy mighbomrs chtc he in fif kne&, looking 
A>r t ne ftroaUc of death \ YeasotbycompamohstnfiiraAdfoHy, 
and 47i^tbem then which way is htfer f Ask^ tbeia. cbrn which is 
the bitter part ? Whether now they had rather' he the Holyeft 
Saints, or fucbasthey have been ? Whether now chey liad not 
rather ct^ had fpeoc their time in cbe moft careful taking finr 
Everlafting )ife^ chen in d^ing as they bayc done^ Sayvco &by.oU 

companion 



] iS A Uint 0r 4 Brutf. Part 11. 

Companion now , ^ " Brother, I fee you arc near yonr end / the 
* * mortal ftroak of death is coming / you are now ieaying all the 
*'plcafurci of this world: I pray you cell me now your Judge- 
** menc, whecbec mirth, and Iporc, and feafting,and drinking.and 
'* wealth, and honour be more to be fought then life eternal ? and 
*' whether Hearing and Reading the word of God^ and Praying^ 
^' and meditating, and flying from fin^ be as bad or as needi^fs % 
*^ fhingas we have formerly taken it tobe?Had you rather appear 
*^ before the Lord in the cafe of thofe that we derided as Puritans 
*^ and too precife for making fuch a doe about falvatton, or in the 
*' cafe that you and I have lived in ? ] Ask but this C^eftion to 
thy old companions, and try whether the Confdences of almoft 
all that approach their end, do not bear witnefs againft ungod- 
linefs, ^nd do not fuftifie the holy diligence of the Saints. It 
is but two days fince a poor drunkard of a neighbonr Pa- 
rifli, being ready ro pafs out of this world , did lend hither 
/"and to other Pariflies) in the terrours of his foul, to de fire 
vur Congregdtions to tn^e warning bj him, a9td t$ ftrive with 
Cid if foffihle^ for fomi mere] for bis font , that wst faffing 
in ttrrours . into anothtr worlds ktcanfeof tht gnilt of his oSont 
^«.] 

Well firs, I have gone along with you to all the creatures in 
this world, that have any fitnefs to judge in this cafe; and if all 
chefe will not ferve, we mud go to another world for Judgement, 
or ftay till you come there. 

1 1. And really do you think if we could fpeak with Angelsov 
iefartiA Souls ^ that they would not content with God and all Be- 
Heifers in their Teftimony } O how they would rebuke their 
madnefs, that make any Idot^i of fo great, fo plain, fo fure a 1 
truth, as tbis of the neceffity and the excellency of a Holy 
life. None are fo fully refolved of this queftion as they that 
liavetaftedtheEndof botb,and paft the righteous judgement 
of the Lord. They that are feeling the anguifh of their Con-* 
ieiences, and the tormenting difpleafure of Almighty God, are . 
fatisfied by this time : whether the Godly or ungodly wei« the 
Wifer men, and whether fanftity or fenfuality were the Better 
courfe ? They thatare re joycing with Chrift in Glory, arc fati^ 
lied perfedly of this queftion, and arc far from repenting of their 
choice. Xjvit I fi- Chrift tells you enough, in the cafe ouhe Rich 
laan and Z^^urnr/^ bow men judge in tne life to coznc. 



1 2. BM if tfl tlitfe wicncffei will not fcr? e yoti^ wtnt (hall wc 
fay CO yoa ? Wbom will yoa choofe to be yonr Coufellor ? There 
is none left that I rcoieinbcr , uiileft you will go the Dtvil for ad* 
vice. BHt againft tbit I have told you enough before. Will ht fpeaJc 
for Hctinys that is a fpirtt ottmdedmtefs ^ and will he fhew thee 
Hm^^ thatlaboiretfa ptrrpofely to bid€itfr$mthceji&x!tiOuhwt 
Idft it?Or win he let thee fee the odfonfnefs and danger of thy fin, 
when it is the fnare and bait by which be hopeth to undo thee^Buc 
yet for Ml cbis^let me tell thee, that thou mayft teurn eren from 
the Temfrini Enemy bimfetf*, the Truth of that which I am now 
tjORrrtiBg. ¥or as the Deril himfetf beliereth it, when be per- 
fwadeth t|iee not to believe it ^ fo the very nature and manner of 
1^ Ttmftmkns, mny help thee to perceire that Heaven is actaina* 
ble, ana HcOnefs is the only way. Would be make fo much ado 
^bMtit, to keep tbeefrom the believing it, and feeking it, if 
(faere were not a Heaven for tfaee to find ? why is hefo eager to 
draw fbec unto 6n, if fin be not bnnfnl to thee ? Dofi aboa noc 
/€f/ the importunity of bis temptations? Its eafie to obfervf 
cbem. Why is be fo much muc^ againft a Holy doftf ine, and a 
Uoly life,and a Holy people, if it were not that be knows the Ne« 
cefficy and worth of HoUnels for thy good ? The aftions of a 
Kdowing Eaemy, may do very much to acquaint us with the 
truth. Befides this, be bath ott appeared in bodily fliapes ( as 
I am able to Drove by undenjable tfidmci;) fometime to en- 
tice men to no, and fometime to be Gods eiecutioner to afflift 
them forie, acid (bnerime to make aCovcnafiC with wiiahes ao4 
Conjurenfor tbeir fouls, u manv a hundred of theo} have con- 
feffedat their death. * And why ttiouFd he ^e fo de(u:ou of thy 
Ibri, if thouhadft none to lofe ? or fo^ defiirwfi tO deciiire thee, 
ind deprive tbee of fiilvation, if dKti Were nooe for thee to 
lofe? and if this were not the chief co n eern m ene of thy foul, 
why fhould thy chief enemy fo much rettrd it ? Thou feeft that 
leis Q^tfocitelid todeprive cbet of my iMhly j^lcftfure: He 
tveth not ho wdBub tbon baft of flHs : The more the glktton la 
pteafed with his €lttar,aiid the mote the drunkard deH^titeth in 
bii cups, and the more the fotnicaror is pleafed in his nltbioefs> 
Mti every voluptuous perfon in bia vohqnuoufnefr, the l>^ m 
pleafod fo mucb cbe more He care^ not if thou have att 'fhe 
Kiugdooia of tbt^woddvif hecan deprive thi^ «if the fl¥cflia« 
lagKingdofli: NorwiUheccttdgethce tbegloKTasd*Ma»oi ^ 



I3« ' jt Sdifftir /L Brntfi P«l IK 

the world., if be can but keep thee from tbetsetvinly Glei^y. 
He will allow chce the Hypocrites Reward, which is the appiaule 
of men, if he can but keep thee from the Saincs Reward , which^ 
is the favoer of God. Me cares not bow much of tb^ Good 
tbingy thou haft here , if he can deprive thee of the Everlafting 
Good. It is his de(ire that thou have thy PortUn in tbu Hfi^ that 
thou mayR mifs.of the Betiivert PwtUn in the nest. Certainly 
the Devil hlmfclf by his Temyatioas , Apparitions, and Con- 
trads,dotb plainly tell us of a life to come, and wfaAt it is that 
conducetb moft to our Good ot Iiurt,0Br Joy or Torment ; and 
confcqucntly teacjieth m wimt to €b9o[i^ by tempting us fo palpa* 
bly .and eagerly to ^efufe it. 

You fee now what a Jury of Witnefles I have brought in, ta 
teftiHewbichistheJ^mrrpiir^ : The Devil and the wicked ate 
added to the reft , becaufe you will bear no better witnefTcr. 
4f yon will, bereare enow whofe ceftimonies are unqueftion-^ 
able. 

: BntwnenpltisdonepitistKcLprdtbatis tndwillbe f^/. 
All thcfe are but whmfato difpofe thee to receive his ffntence. 
Thou zn»o Beliiver^ till the Amhoriiy of the Word of God^ 
will fer ve to l^tislie and refolve thee. 



t » 



M»il frttf ( in tmetttii Q^feries ) frm Retain U felf tha 

; there k t, Uft u ctme^ mtd tttUneft it the wsff l# // ^ W 

tht tetttr fm i Jndthdt the Off el it the terttin iVtrl 

. ^ Gtd (ittfifietitCi^ctmmre ) ffitb Anfpert t4 $ht 

A Hi by tlibtiiwl comeioffiewbtc nearer to tbe litpet, ni 
an ready tQ aafwer^Us&tc^going Q^eftion , Q Whenfi'^ 
IfipAthe f.uilgumnt or Ttfiimay tf the Lord't"} O , faith the 
Unbeliever, ^ j inrt h»t fttn tiM thtnwtrt Uft bertsf'*'' » 
irAew thegoMjMi$dtktwiek/dJhUlhdifermfyXeWMrded , 4» tbt 
SmffMrtS^^^thtnlmt^vutftfrhtinrt m htttr thtn 4 mtti 
wliufib4HmtiidfrifitihMjnrld,ar-mifitl/yii9timfi» , 4»d womU 
>m (ttk^S^gm wkb Milhk miikt, md it stutimiin H^in*It m 

tke.- 



Part U; • A Sdifrt ird trwte^ if^ 

thefirmeJtSMint ! BHtlamnotfm that this it tnie^dndthat 
then u Mj fnch difference after deaths to U expected. 

Jm/w. Alas poor wretch / Art thou at that pals / Haft thou 
foftr loft the Knowledge of God, and of thy feifytndoi thy end 
«nd infimfs here, and of the word and works of God , at to torn 
worfc then few , or Tnrk,^ or Heathen, even to think thy felf a 
iiafi, that hath no life nor happinefs bat this ? If this be thy cafe, 
I caooot now ftaod todeal with thee according to thy neceffity. 
I tm now dealing with them that corifefs a Life hereafter : 
And becanfe we cannot in alt our writings repeat orer the fame 
things , I defirc thee to perufc what I have already written for 
inch as thee , in the Second part of The Saints Rejt , and in t 
Treacife called The eenresf^aUenefs rf Infidelity ^ and at pre- 
itnt take only fome* brief ad vertifinenti for thy conviftion. 
'. I . And firft^ vdiereas you fay yoa are notjnre tif a Life here- 
after , I demand of you. Whether yon arefnre that there it no fnch 
life f l^mfnre yon ^tc not. If you rAi>^.yott are, ( which none 
but a debauched man can think. , that bath put out the eye of Na^ 
tssral Ughf) let us hear your Troof,tnA you (hall foon be told the 
vanity of it. BvLtifyoMarenotfma that there ie no fnch life, then 
1 would know of you, H^bether nfoffibilirf of fnch Everlafiini 
things deferve not greater eare and Mligenco then ie nfedty tht 
flolyefi Saint on earth ? You lay , Yon are notfnre that there un 
Heaven for Smnts. But What if it frove tme^(ts nothing more 
trm ) will you fit fiiH, and tofe it for you l^now not what ? or for 
want of a little care in feekinjg it ? You iay , Ton know not whe- 
ther there h a Heff for nngodlj men, or no : But what if it prove 
true ( as certainly it will f where are vou then ? Will you ven- 
ture your felvesupon the Poffibility ot fnch an Endlefs Lofs and 
Torment, which nowyovr mi^c on reafonaUe terms efcape ? 
YouwiUeonfefs that ^PoJpMity of a Xi^ri/aui fhould be more 
regardecf , then a Certainty of a fin or ti feather : A nd a Poffibih- 
fy of fome Tormenting difeafe but for twenty years , (hould 
more carefully be atoided then the Certain Ringing of a 
Hettle. 

£ier. 2. You fay. Ton art notfnre that there is a life to come ! 
But arejonfnretocontinne the T^e yon have? Or it itany^rMr 
matter that you tttcaKed to lofe,\ox the obtaining of thatUfe that 
youf are not fnre of ? You kfiow the contrary , or eafily may do. 
Tou arc/j»-# tbatyou have not long tobe here. Notfiing more 
• . S z J'^ 



/0re then thatydo will fliordy die. And yo« nn not yfcrr but ic 
may be CO morrow. And while youtre heretic is ootbuifi wortb 
the naming ( but whac hath reference to another life) that yoa 
do poSck. What have you to your flcih ^ but meat, and drinJt , 
and deep, and laft , and toch kind of bcaftial delighis / Wbidi k 
it betcerbeiyf>iEH»iy^theni^4fFf , if we could alfobewitboiic die 
need of them* Can yoH eall theft by the Mtn^ o( Hdffiffefi ^ 
without reoouAoog yoar Reafon and Experienee i Yoa &f , 
Tmv l^Mom Mot whst G9dwUl da f$r jau hen^ar : BttC yott Icaov 
what fin and the world will do for yo« here : Even Nothing 
bot hold yoa in a tranficory dream $ and then difinifayov into 
rottenncfi and duft,. If yo« Wir$ n$$ $irtMim of finoiher iife« u 
long as yoa are n^oft aruiinot the vdnity of ttis^ 49tb aoc Rca- 
Ion cell yoo, that a P^ffiUe £virUfiif9£ Ql^tj' j ifaoilM be prefefi 
red before a CertaiMvoMj f If you were aoi frnt to ie$tny 
thing by God and a Holy Lifet yet as long af you arc //vrf » ties 
as/«r«asyoQ live^ that you can Ufi mkiMihy ic , cbac is w(mli 
thetalking of, is^jioctM.<;aiiBdien rcfolved, which way ta tiie 

MiUiT i l{y(mUy,wnJlkitU/tj^MrfitJUf^fk4^m0i-ilu 
iThey are not wortb tftt having. Th^ (dcii&ltt docb twt coutcer*^ 
vailthe trouble : noipare tbca tbe delight of (eitcbiog (at I 
£iid before ) doth eoontervail the trouble of tb« iccb* Mooef «^ 
tion and temperance is fweeter tbea exce^ V tm mmb be kattf 
then emmgh^ andth^t which hurtitb 0sm^ hmfiK tt^ that 
which Uflfi$h it^ thta ftlf-Jtirpjimi and ^gfitipg agamftiKiM 
bodily welfare^ would be; fc/, k not a teaperjkcemealnore fkm 
Sgnt then a gluttonous furfei, that ia worfe to the fuUvg oS f be 
glutton the next day ? Irnot common food that coitcth noc 
much, and kindlech no cronbiefoapi itch in a mans af^itt^ more 
fdeaiant then eaciciog coftlydaincies>? Is noc fo mudt^d^ok if 
uature re^reth. much better tb^ ^t wbtdi mafcet the ftomck^ 
fick, the braiu witlels ^ if nottbepurfcpennvie6 , and brcedech 
many noyfom diicafes to the flelh , and hafttneth death » thac 
hafiethof it felf?By that time the gawdy apparel « tbedatnty 
fare^and drink is paid for ^ and by that cime the fieih hath .(uffer-*^ 
ed all that pain and ficknejs that are the ordinary foUowtrs of 
excefs, methinksyott(hoal4^yf that if there were noHdU^ 
yoar fin were a puniihment it iieJf, and that m tkit Ufa it brings 
more pain then pleajbre » and that fuch kind of pleafurc is not. 
v«onbdx(J(^Ptnfi^ (9 thcbuvdof tbe kafi Poifihility of m 



Fait I L ASmwfmUtmtf. ij; 

* Everbftinglife; ' Wouldft than oAdcr thy hand and fml give 

•way thy hopes and poffibiKty of CTerIaftin;;life^ and run die 

haxzardof an ^vtrlafttng Torment, for the Plcaftircs of fin, or 

to avoid the trouble of a Holy life ' Why then thou maiA at 

well even fell it all for pins, or points, or cbildrens rackets Then 

thoB are as fooHfli as the worft of Witches, that fell their fouls 

ta a tying fpirit^ that, whatever be doth promife them, do tli pay 

f hem wftD liotbiDg butt calamity and deceit. When tbon comeft to 

know better what it is that the world can do for thee, thou wilt 

then confeft there was nothing in it, that (hoold not have been 

flrightedfor tht/mdltfibppifot zn Everlafting life. . Doft thou 

tbink the world will be much better to thee, (or the time to come 

than hitherto it ha.cb pro ved ? Deceive not thy fell^ it will prove 

the flime : yea and worft at laf^. Look back now tipon ail thp 

fttafbres of thy life, from thy infancy to this day, and tell me 

what the better thon an for them. If tki were the hour of thy 

4tatb,s would all the profits or pleafores of thy Mfe, be any 

comfort to thee, tn make thy deatb a whit the eamr ^ Have the 

dttftoriKinesoftheCarkafksof Voluptuous finners, any com-^ 

fort or benefit now^by all the pleafare of their former un i Surely 

I need ooti^ll tbcfe words to a miin of common underftanding, 

to^ codvtMt him that if Heaven were as unctruthk as the Infidel 

dotb imagine, t man of Reafon (hould venture all that he hath 

0pdn the meer foffihHtj ; becaufe bis AB indeed is NcfUft^^ 

And be if fmn he can be no hfir by the bargain ; it being noc 

foffiueh IS the venture of a pin for the Poffibility ot « 

CSn#wn. 

Aj^r. }. Bat thats not aff. What if I fliatl prove to thee 
fiftSil denyai, that ^ven in thid lifu Bolhefs A &r \ft^ moft 
^li£h^^l<tifinfnl^ hononmih life, and that the ungodly live in a 
ceodnual nuiery } Will not this ferve turn to convince the): tbac 
aHolylife^ ihould be undertaken for zvottt FoJpHlky oLBfd^ 
Mia, if we had no more ? Read bnttheproofsof tbisanon,9od 
if 1 make it not good to thee, call roe. a deceiver. But if I prove 
thatHMfW/ris tbt fwaufi lift oh Emit, 4nd Hedv^M th fure 
MiWMrd hertifter ^ and that yfn is a mjprjitfilf to the finner,and 
H^f the certain pnniihment hereafter^ then fee that thou con-" 
fe6 that 0)d ts a wkkI Matter/ and tbtf Dcril a bad oac j for at 
bft. tboQ (halt be mrced to confefs it. 

i^.4» W^lti TWi% Tt^Ugrt mt fure thu Oirrudm^ 



»J4 ASdtttfdtruU, Put If, 

ther life ftr man. Bat hwt you tifea thi Mt*ns *# muks ♦'» A»» 
toj$ti, Mtdt* b* wtU-rtfolvtd} If yoohare, then you bare iia- 
ptrtially fearched, and prayed, and njeditatcd on the Word of 
God and beard what can be fatd by Wifer men, for that which 
yoBfay you are not fureof j but if you hare truftcdto yo«r 
own underftandihg, and negleAed Meditation.Prayer, Enquiry 
and other needful means, what wonder then if you be nncercaii* 
Eyen whether there be a Heaven or Hell f Its no di&rmcc to 
Pnyfick, or Aftronomy, or Mufick, or Languages.pr Narisation ' 
bat to you, if you fay that you ucMmcert4i» of all their wnclu* 
h'* !'f*"yo" "<ver ftadicdthem, or at leaft nercr fiodicd 
tticm with that diligence and patience at thofc maft 4o chac will 
attain a certain fatisfying knowledge. 

'^f- S- Moreover, ifyou are to ««f/r^rfwofa Life to comt 
I wouldaskyoH Whethcrin all jonr fcarcb MHdfiMJj,j,Mh2 
tehMved »0r feha a, Learners, 0r rather *i frtud felf-ctnctited 
men , thattknk. themf elves wife enough before thejlLe, to^ 

wonder if you be Infidels, if you come with fuch a difpoTsioa 
to read a Book of Aftronomy or Phyfick, you wiU neveuS^^ 
IfyougotoanySchoolmafter, or to learn any Ungnafic orfci- 
cncc.and thmk your felres able before you havelSFnt them, 
to try and mdge your Teacher and all the Books you read. u4 
Jo will reied all that you do not underftand. oragreeth ooi 
wuhyouformer conceits, you will fooner prove dSting'fooIi 
ie^n??*?' "dfooner be thederiflon of Rational iMn.Xo 

Chr^School as little children in meekneft and humiUtyanda 
mlTrS?/^ b«.t«8ht. and patiently continue inXlK * 
Si. f^tZ'^ «**'<«-rf«-/,beforeyouthinkyoBt fdves 

If fo ( whif h ite l^n flv ««1 • *i"l y?"F ^""^ confcienccsf 

« 10 I watch us ten to one » your cafe ; it is no wonder if wou 



* • 



*^- *rc 



Part IV ASdht ir d Briite. 1 35 

are Infidels, forlaken of God whom you j?rjf f^rfiokj &nd giyen 
up to Pride and Self*deceic. 

^£r. y. If Man have no Life to live but this , and no farr 
tfaerEnd of his Aftions then a Bead , nor any farther account 
to give» then he is indcfd tut om of the higher fort •f Bti^fis^ 
dif ering but gradually from a Pog,as a Dog doth from a Swine. 
And if thi» be indeed thy judgement of thy fdf • I demand^ 
Whether erne then be content to he nfelm 4 Besifit Wilt thou not 
take it ill to be called or judged a Bufi by another ? Or wouldfif 
thou have«/J!r^r/ judge better of thee then thy f elf I Wouldft 
thou have no man regard thy frofriety, or Life any fnore then* 
eiSesift is to be regarded ? A Beafimth noProp^ktyyiiO oot of that 
which Nature hath given him. You accule not your felvesof 
dioing him any Wr#«;f , when you deprive the fteep of his fleece » 
Bor when you make a conftant drudge of your Horfe or Ox. 
AnddojQuxlnnkii iawfnihrfore God Jor anyone that can but 
ffM/rr jw#, to do the like by you? to ftrip you naked, and to 
sake pack*horfes of yoo^ and ufeyou as their (laves ? VTe take 
it to be no fin to take away the lives of Sedfis^ if it be but for 
BUT own commoMty : WekiilOxen^ and calves, and (heep, and 
fwine,. and fbwle and fifties for our eUily feed. And is it lawful 
beforeGod for others to do/^yfjjtfiv f Should nothing reftrain 
tbtmhMtV^antvf Tower to overcome you? If you fay that /^n 
en^e Bidfij^M BeMfisyoti fhodd be ufed. 

Sjter.2. Moreover I would know of you. Whether you think;^ 
thdt there is any ^t her world^ whkh ffiritnal inhMhitants Je fejfefs i 
If you fay , \Y#, you go againfl aH Medfoutind experience. Againilr 
Experience : becauK that many a hundred Witches^ and many 
'jtppdritions and hdnnteidhenfes have pot the matter out of quefti- 
on ( for all that many reports of fuch things have been faife.) 
Andagainftii#j{M/^ • becaufe we fee that this inferiour world 
if everywhere repleniftied with inhabitantt : The edirth hath men 
and hed^s^ the mre hath hirds^, • the wdter hath pfies ^ And can a 
min ik mmwm Bjedfon then think that the fnperionr Begiom 
■rhich we/r# 4ind which we fee not ( which for«reatneisand for 
i^)endor and excellency are a thouumd fold above this earth) 
AonXdeWht mninhdhited and deflitutel and that there are not 
creatures alfo therefor excellency and Number incomparbly be^- 
yond the inhabitantt of this leffer hwer world? Certainly no- 
^bingvemddeie^^uimvVM^t^ works of God fo monftroufly 



difpropof ttoned and difcompbfed, as for the liJfUr fdrts to be 
only for thtbaftr. The Heirens that tre over us, tnd all the 
vaft tnd moft excellent parts of the Creation^ hare a ufe that is 
anfwerable to their excellency. God makes not cottages to he 
ii^abitedy and Pallaoes and Cities to lie waft and dejierc to 

no 0^4 

B«t if you gram ^i^^ri ii another world proportionaby thus 
repleni(hed with creatures, you may e^fily foe frooi thence a 
Tr$ikHHtj^ that man (hall be traoflated thither. Why not the 
fottlof naoi as wcUasthofe fpirits that in m fumed fiaptj hvrc 
made their tifpedroMces unto man t As all thingi ripen co tbeic 
perfcftion, wny ffaould it feem any more improbable tfatt the 
uml (ball pais hence into the world of feirics, then that die 
chicken (ball come out of the (hell, and the in&nt out of the 
wombe^ into fo wide and light a world as this» when before they 
were (hut up in a narrow darkneft, and never heard nor knew 
any thing of that world^ which they enter into ? 

J^t*. 9« D$j0m i^w Wbfit u tlmt God hnh £ivf» mm fJkm 
kpowkdi^^^nd fr€e^ifHi^Ma€0ifMcitj t$ fe$k.m$§tbtr lift, wlfifb- 
hdfis have noi, if h h itnendtd fer m eitber life thin Im^t t 
KGoiht DO neefiWife^ht 19 noiGod. If he ^^ then he maketb 
not kefceeUent fdcultia as thefein vdn, but fitteth all his Crea« 
(ures to their iij/>A fvery wori^is mil dQ lb by htsw^ri^. Why 
isBJ^m/^madekeen^buttprarr with ? Andwhatarethe wkeeb 
of your watch or clock made for, but to (hew you the hour of 
the day ? Look now into the whole frame of the (bul of manj 
and judge by its duitude what it is qiade for. 

1 . Man is4:qpable of Kno^iteg that there k a Gad, and knowf 
ing bis %^ttritmts^^}exd\ Bedfiiutwi ; becaafe they be not 
made to enjej htm. 

2. Man is capable of knelring his Relati$n to tkk Goi^ that he 
is oar CrMr0r,and wa his Cr^^^iirri; he enrL^rdu^ we bis Omn ; 
be our Jin/er^ and we he Snl^eSs ^ he our BtntfdBw^ and wel» 
Bmif^iarin i And we ve capable ^f Zwrtf^ wr Untj in 
shefe fereral Silstionf. And certainly aU this is not fl 
Vain. 

3* Al^if is capable of Kntntfing^l the EvtrUfiing Lave of 

God is that alone that can make him H^ff^t And why would 

GodJ^W him tbis,if *he were nor capable of enjejing ic ? ftcu* 

Ion tells n^en tbii nethiifg here can make m Happy, and that God 

nndoit. 4 Mao 



J 



Part II* 'A SMntw d Srutel • 137 

4. Man is cipabie of Knowing ehac certain Duties Ire to be 
performed in order, to the PleJ^ng of hU Lord^ and y^^bdt thoft 
Dntia are: ivhicb would not be, if we were not capable of 
Pleaiing him^ and fo of being happy in bim. 

5. Man is made capable of Dr/Jriirr after the EverUfiing Love 
ff God I and (bat above all things in this world. And God bath 
not made fucb Dejires in vain. 

6. Man is capable of Laving Godonzn Objeft Everlaftingly to 
be enjoyed^ and that abore all other things. 

7. Man alfo is capable of referring all the ere^tnres nnt$ 
'God, and j^yfiar^ all things but as Me4nJ to this EverUfting end^ 

Thus do believers , And furely all this is not in vain. 

8. Man is a Creature tbatr4iiif^fr/'j^jy/4r/; be moved accord* 
ing tobis^^tj^^^to the performance of bis Duty to God and 
Man, unleis it be by Motives fetch t from the life to come. Take 
ofTtfaat poife, and all bis orderjj motion will loon ceafe. No- 
thing below (u€h Everi^fling things zvc fit or fufficieot j|/«- 
rallj to govern hia , and cauftf Bim to livi as roan fhould 
live: 

9* He is pofleiTed of Mandl fears of Sverhfiing Pnnijbment^ 
and (hall never perfeftiy overcome thefe fears by bis grcatclt 
Unbelief, . 

id* He is enable of feuhi^ll his higheft P leaf teres from the 
fore-thoughts of Evtrlafting .Boffinefs^ and receiving from 
nence his encouragement in well doing and foretail of toe Re* 
ward. Now this being the Natural frame of man, as is pail 
denyal (when Brutes b^ve ao fucb thing at all, ) let Reafon 
judge whether the God of Nature have made this nature of loan 
in vain that we fee hath fuited evtry other creature to its ufe : our 
borfes to carry us, and our Ox to draw for us, and the earth to 
bear its feveral fruits for them and us : And hath he miftaken only 
in the making of man^ and goae beyond his own Intention, and 
fitted him for thofe ufes and enjoyments that he was never meant . 
for f ThefearenotlmputationstobecaftuponthemofVwifeand 
gracioDs God. 

. ^ner. i o. Moreover I demand of you, 9rhat is the End of 
man and all thefe f^ecial faculties, if there be no Hfe for him after 
thisi Either he. hath an End which he is to intend, or he ^4/^ 
none. If none, then be bath nothing to 4o V the world, Wr all 

aftions of mao are nothing elfe but the Intending of A>fAe End, 

X "^ and 



13* JhSgimiraBHti^. Part IT; 

2nd tbe thoifiixA ufe of mtMns for \bt iituining k. Man nmft 
He down and fltepout bis days, if cbis be croe tbac he hacb n9 end. 
Nay fleep it ielf barb fame. And he cannoc choofe* but Inccnd 
fmi End and feck it, if be would never fo fain, unlefs he wiH 
cake fome opiate Aapifyiog potion, or run mad,An4 he that made 
him alfo and placed him here, had fome End in it: For if nan 
had thfu n$ End^ he eould have m AiAkfr or Efkiuft c^ft : For 
every Rational efficient intendeih iin end in all fai« workf . ( And 
he that madt men Rational, is Eminently much more Knowing 
then his Creature ) And if we hard no Msktr^ then we have na, 
Itting^ and fo are no Min. . 

But if i^/i«9l.nnqlleftionabty hAV9 dn End^ it is either feme* 
thing that is Nkbler or B^ftr cben himfelf, and fome ftate tbSc is 
Bitter <^W^f€ then that in which he feeks his ttA.Bafer it cannoc 
be : for that were Mmjltons^ that BMfir things iho»kI be the 
E'nd of tbe more NMe. B^fs are made for M^^ and there- 
fore not MAnlot Btafis. Tbe Eaftbis made for Bt^fis and 
JklfMyMA chef eibrc we «rc not- made for the Birtk ' Our 
Mcnns is not cnr End. If you grant that we are made for God 
thumide^j^^ (as nothing more lure ) then How is it chat G$d 
sanbeomEnd if there beM Hfekmnhii ft. Here we treiot 
in fecial bim^ and ftill are forced to complain that we fall fliorr. 
Here w^ stelae in the nfa of immm/« 2. We find tim ouc 
K«»0<«ledge, Defireay iind Xove^ willbdre rtachnoliigbertben 
CO carry sa on towards that perfeftion {bat is in our eye, and 
not to facisfie tbe fool. Tbe creature that dotb attain bis End 
hath Bifi in it, and is tetter then before. But we bavt nothing 
here like j^f/, and fliouldbein a worfe condition hereafter, if 
we had no mott. 3 . HWfe we fmagainft ihe L^^rd, and wrong 
him more then we ferveliVan : we know but liccle of him and bis 
work ^ and fcrveand praift him bnt a little, and not according to 
the capacity of our nature. And tbereibre if be baye not a 
higher end for us, and we a higher end to feek then any is in this 
world to be found ,,our.>I(itQres fcem to bein vain. For my part, 
though it be in weaknefs, I muft needs fay it is my trade, and 
da hy work toferyemy God, and feck after an immortal bleffcd- 
iiefs t And if I thougnctbat there were no fuch thing to be had^ 
andnofscbnfe for me, I muft needs fiand ftill, and look about 
me, or ia my praAiee unman my fclf by a bratiih life, as I bad 
bi^^cd my Ielf ifl my cftimation andlncention. For whaf could 



Paft IT. ASdintir i frnte: t j> 

I find to do in the world / Whatihoddl do with myHcafoh 
and Knowledge, or any faculty above a beaft, if I bad no higher 
a work and end ihtn bedjis ! Verily , if I had loft the Hofts df 
Mother life^ I knew not wtiat to do with my felf in the world / 
but nraft become fome other creaeore ^ and live fome other kind 
of life, then now I live. 

j^fn II. Moreover, I defire you to confider, VTA^firyilf^/ 
€redibtetod mAncf Rcaf^ ^ thsttGoimaiehUnoUeP creAtUj^iin 
tk$6 world ^ith a Nature that fliotild ie a Necefarj Aftftrj and 
Vexation to it felf akeve all the mferj of the bafer creatures f and 
that the wifer any man is^ the more miferable he muft needs be ? 

This is not credible. Yet thus would it be , if there were no 
life but this. For i . the Kno'^ledp that man hath of a fuperiour 
Good ( which beads have not ) wouM Tantalize bhn and torment 
hifti : To know it, andmvftnot fartaks of ir, is to be ufed as 
a Horfe ttutt is tyed neti his Provender , which he muft not 
reach. . 

2. The L9ve^ and Defres^ and Hofes , that I before defcribed ^ 
would ail be our Vexation. To Love and Deftre that which we 
cannot attain , and that with the chief of our Affc^ions, is but 
to make us miferable by vcrtoe. 

3. Toufeall^fei^rM/^anddotheDirHr/ before-mention- 
ed in vara, whtii wc are not capable of the End , is bat co rollat 
Sifiphm ftone, and to bemadeto wafh Blackamores ,■ or to fill a 
bottomlefs tub ? 

. 4. Nocreatureherebutman^hatb J'Mf/ of any mifery after 
death, and theeefore Aone would be here fo miftrable. There is 
00 Infidel but muft confefs , tbac/or ^j^it he knows there may be a 
life of funifimtnt for the wicked. And i\\is ^majbe"^ will breed 
morc/Mr/inaconftdcrareman^ then Death it feU alone could 
do. 

'5. Or if there were no Far of that, yet Man bath ieafon to 
thinly bef(fre-hand of his Deaths and to think of his abode in Dark; 
nefs, which Seajft hare not. To tbinkfif being turned to a ftink* 
ing carrion, and to a dod, and fo continuing for ever , without 
any Hope of a Refurreftion, would be matter for continual hor- 
rour to a confidering nan » which Srutes are not molefted with. 
And wife men thMtOLtiforrfee , would be tormented more then 
fools. All this is inaedtUe, that God fliould make his nobler crea- 
rwfto be JY4r«r4//jrmoft miferable •, and givchia Knowledge 

Ta " • and 



f 40 ^ 'S^ifH %Y A "BfuHi Part I V. 

«iid JfeEltoffs 9 and fee a Certain Death , and ^Poffible Torment 
co^itinually before his eyes, to Torment him ;witho\xz any Remeijl 
And befides the Hofed Life hereafter, there is none. , 
, ^Mtr. 12/ DojoHthinkjbattht Belief of another life ^ if need- 
ful or nfefnl^ to the well governing of this worlds or not ? If you, 
fay HI , I . Why then do Infidels and Brutifis fay , that Religion 
u bnt the device of men for the Governing of the world } and that 
without it fnijeSs wonld not he Ruled f You confefs by this your 
frivilous ob jeition, that the world cannot be Ruled well without 
the 'Belief of a life to come. 

2. And it is mofl: maoifeft from the very nature of man ^ and 
from the comwtof^ eTcperience of the world, i . If man be well' 
governed^it muft be either by Laws containtng Rewjtrds and penalr 
tie j^ or without. Hot without. For, i. All the world doth find it 
by experience , that it cannot be ; and therefore every , Common- 
weal th on earth is Governed by Law^^ cither Written^ Cuftomarj 
or Verbal. 

2, .If the Love of Vertqefor it felf.lbottkl prevail with •neof 
a thoufand , that would be nothing to the Government of the 
world. 

3. Nor could any man be effedoally induced to love Vertue 
fpritfelf^ according to^hedodrine of the Brutifts : For Ver- 
tue it felf is made no Vertue by thcra^* but a deformity of the 
mindy while they overthrow the EnA^ and OkjeSt , and JLawthsit 
it is meafared and informed by f as I (hall more jully open to 
you anon). ItisthereforemoftcertaiQ^thac no Nation is or can 
be Governed as befeemtth «i<«^ withoiit Propofed punijbments and 
Rewards, 

And if /o, then thefe miift be cither temporal punifhmenu and 
benefits, or fucb as arc to bc*had in the zJfe to come! That Tem- 
poral punijbments and benefits cannot be Motives f undent for any 
tolerable. ( much lefc perfeHiyt fufficient ) Government,. is<a moft 
evident Truth : For i. i/^/jfiFffwefee. by experience, that no- 
pcoplc Mytlik^ iwf» thatbe not* Governed. by the Belirf of ano- 
9icr lif(^. The Nations that believe \tjioi,%TtSavages almoftaU., 
living naked and beftially , and knowing nothing of vertue or 
vice , but as they feel the commodity or difconunodity to their 
flcfti : They cat the flc(h of men , for the moft part , and live as 
brntiftly as they believe. And if you fay that in China it is not 
i% I anfwcr, one part of xhem there believe the Jmioortality p{ 

the 



Part II. J Saint cfdBrute. 14X 

thefdul, andmoftof them take it as frobAkU ^ and fo the Na- 
tien haih the Governmenc which ic hath, from evcrlafting Mo* 
tives. 

And if you fay that ihtantient Rirmmt had a fofficient Govern- 
mcnr, I anfwcr, i . Themoft of them believed a life to come,and 
fC was but a few that denyed the Immortality of the foul : and 
therefore it was this that Governed the Nations. For thofe thae 
believed janbtber life , had the Govemmehp of the few that did 
notbelicveMy ot tMtthtC^vernwnnt itfelfhzd been more cor- 
rupc. 2. And yet the faultinefs of their beliief appeared in the 
ftoltinefs of their Government. Every Tyrant took away mens 
lives at pleafure. Every Citizen that had flaves ( which was com. 
0ion ) at pleafnre killed them , and caft them into the fi(h-« 
ponds. Tbc fervants fecretiy poyfoned their mailers, and thftt in 
io great numbers, that Seneca faith, EpiJL 4. ad Lncnl. that the 
^Nftmtercf tb$fe that ^ere killed bj their fervants^ thr^ghtrea'^ 
cbirj^deceip^orferce, woe as gr eat ^ as of them that were killed by 
Kings 3 s which was not a few. 

2. It is apparent that the world would be a Wildernefs, and 
men like wild and ravenous beafis, if they were not Governed by 
Motives from the Life to come. 

' I . Becaufe the Nature of man is fo corrupt and vicious , that 
we fee how pronethey are to evd, that everlafting Motives them- 
felves are too mvch unefTeftual with the moft. 
' 2. Every man natBrallyis/r//;/&, and therefore would meafure 
all Good and Evil with referrence to themfelves , as it was com- 
modious and incomsiodioiis to. tbem. And fo vertue and vice 
would not be known, much lefs regarded. 
. 3 . By this metns there would be as many Ends, and Laws^ or 
Kesles^ as Men\ and fo the world would be all in a Confu^ 
fion. 

4. If Neceffity forced any to combine, it would be but as 
JRMers,uAJlren^thvffm\i^t their Z«ir and Jufiice ^ and he 
that coald get hold of another mans eftate, would have the beft 
iTitle. 

$. All tholethathad bnty^rffff^/Ertodo mifcbief, would he 
under no Law, nor haye any fufficient Motive to Reftrain them. 
What ihould rcftrain the Tyrants of the world, that rule over 
many Nations of the earth » if they believe no Ponifliment after 
deato , but that their IJiwi and Pradifes fliosld be as impious and 

T 3^ ^ beftial. 



fs4i A Sdhrt if d IrMu Pat IL 

befiUl, ts tbeir lufts can ccmpt tbem todefirc ? What ihouldrc^ 
ftratn Armies from Rapes and Cruelly, that may do it unpunilh- 
cd } Or popular tumults that are fecured by the multitude. 

6. And there would be no reftrainc of any villany chat could 
Ibut be/r^r/^/; committed. And a wicked wit can eafily hide the 

•rcatcft mifchiefs. Poyfoning , ftabbing , burning houfes, de. 

iming^aduicery, and abundance the like, are eafily itcptfecrec 
by a roan of wit, unlcfs a fpecial Providence reveal them (as ufuaU 
ly it doth )• 

7. At Icaft, the probability of fccrecy woBld ht fo great, and 
alfotlte probability of finful advantage, thacmbft would Yeih; 
lure. 

8. And all thofe (ins would be committed without fcruple^' 
which the Lmw of man did appoint no punifhmenc for : as Lyii^, 
and many odious vices* 

9. If one man, or two, or ten (hould be deterred from poy- 
foiling you, or burning your houfes, or kitiingyour cattle, e^r. 
by humane Laws , a thoufand more would be let l^oft add 
ventnre, 

I a Aif the fins of tbe htart would have full Liberty, and a de* 
filed foul have neither cure nor reftrainc. For the Laws and 
]^(fgmeRts of liaen extend not to the haart. AD the world then 
mi^c live in tbe Hatred rf Gcd^ tnd of cheir neighhms^ and in 
daily Murder, Thefc, Addtery , Blafphemy of ch^ htjuri. WitUm 
they might be as bad as Devils^ and fear no puafluncnt ^ for man 
can taitttnocognizanceof it. And ic is the ibf4ri that is the Mom. 
You fee tfant what perton5the.iir^4s/x and Brmifit would ham 
us all be / What hearts andiivesmainkindjQnHildhaveaccordtng 
cotbctr Xiiva [-"^bitlkvih within , and murder , and deceive, 
and coflifeitadbltedy^iimttcb ai you will , fo yoa bav«e wic to 
fcape the Gallows , and you are Schollars fit for fuch bdlttl 

XI. Yea let me add this one more mtfchief : Herebf they 
would deftroy all Charity and G^od imrkf^ except the very beftial 
Love of thofe that pleafe mens lufls* For no Laws of men coo^wll 
men to the L»vi 0/ God or trnm : Nor much to Go^i w$rkf 1 Who 
would do any thing comparatively , that believed not a Meward 
and Fwtijhme$tt hereafter i If we give'' all shat we have to the 

E>or , we can ben h^yttfc Reward % but the breath of a Ban« 
^ owb^ Vbicfa at death we im der ftaiid wx. Talce down tbe ttut^ 

iafiing^ 



Part Ih A SMnt^f 4 Brme, 141 

Uftimg Ends andMcHves , and all fjiod vorkj \ and inwdri vir^ 
tmes too xhH fhould produce ibem, are uken down.. 

And by this time you may fee, what a litcer of bears, what 
apack of ravening dogs, what CannibaU the world ihquld be 
turned inco« by the doftrinc of the Brutijij, that deny the iifi 

Wdl! hiic perhaps you will by tlits time bav« fo mucbfenfe^ 
as coconfefs'thac Thteatnings ^ini PMniJhmenu^ Hofes ondFtars 
tf $he St^tof anothtrLife are necfjfdrj to the ivtil gifvtrfiing of 
this world. And if fo, I defirc no more, to fatishe any man 
that believes that there is a God, ( and that is any r^ thac 
bath not drowned hiswiisin (in.) For i.lbi^wiU ^enihew 
that the J^#?arr^) of man, is formed (or another Hfe: and God 
did not make him fach id vai^. 2. And certainly if cverlafting 
Aiotives muft be put into the Laws diat goKrn us, and into 
oar Hopes and Fears, then it is not poflible, buc fuch things 
thtre ^reto beexpeAed. For any man to imagine that God 
Vrouid make. a world, which be cannot Coverp^ but by faI/€* 
kood aniL deceit ^ .this is to fay thac G^disno God* For all lying 
and falfliood comes either from a want of Power fir Wijdom fit 
Gonbtifs^ when men either cAnfiot make good their words or 
otbcrwife attain their ends ^ or when they have not wit to k?o^ 
what is, orwas^or willbc ,. or when they are fo b^d as to be 
dif^fid to deceive. But be thac aCcribeth any of thefe to God,^ 
doth worfe xben CO fay that there is no God.. If 1 hate deceie 
and Lying ii»;yii/; the God that gave me all that little Good 
fvbicfa I Imve, muft hace itmore* Drt am not of any but a worm^ 
or fool^ or impioBf tyrant, that needs or loves i/rmi and /^/ji^s^. 
CO attain t heir ends. Judge by t lie Icame^f Heaven and £ar tb, 
and by that lictks Goodtbac is in Good men^ wbethei; the//* 
ving G^d be one that needs fuch Helblh Engines to Rule the 
world. 

If therefore in $rdirtOLtbe Gorernment pf mankind we nnft 
need& Believe 4 l^ fc cwm 9 it is certsinlj True •, And why 
d^ not jom Relieve that which G^ertment reqitircth yom to ie* 
lieve. 

£Ih&. I j. Moreover I demand of you^ Whether yw tsikeGod 

mdoed to ke the Govtrnoter of this worlds or not l Ey [Go^ernomr^ 

I mean property. One thMt Rnleth the fytiwul Creettnrt m fmchy 

4? Aior^d M^ns^ even Ji^vtf ^d \£xefmio9j. I exHeed^ oot his 

fi^emtAl^- 



b 



J 44 ^ *^^^' ^^ ^ ^^^^^' Part IT J 

PotentUl^ EfficMclom dferdtionj^ but conclude a NeTjfitf o(M4* 
Tdl Government. I know a fdf-concei ced popifli I nfidel hath cih-. 
deavoured to perfwadt the world, that Gods Soveraignty and 
Moral Govcrnmciit arc Metaphorical cxpreffions, arifing from 
the mifconccivings of weak men ^ and that Wifer men Hkc him- 
felf do conccite of Gods Government only as of an Artificers 
difpofal of his works, that Phyfically accompliftietb all hia Will 
As if Gods Natural Caufgtions, and his Moral were incon- 
(ifient •, Or as if God were not Wife and Good as well as Almigb^ 
tj\ or iMLTiOt\Vi\!i\%Government of man demonilrate h\%'fafir 
gnce in his Laws, and his Goodnefs in Attractive Benefits, as well 
as his Power \n meet Natural Motion 1 Or as if man were not 
a Rational Creature, and a free-agent, and were not cohego* 
verned according to his Nature, by Objeds fuitcd to his, Intel* 
leA and Will : but muft be ufed and ruled like a ftone, or bead I 
Or as if God could not infallibly attain hit Endshy ^ Safientiat 
Government, and by preierving the liberty of the Will, as well 
as by a meer Necejfttdting caufationl This man wasfo enamoured 
upon his fuppofed skill in Phyficks and Metaphylicks, that be 
not only lolt his Morality, but grew to be fuch an Enemy to it, 
as to blot out alltrueMorality,Civitity,Policy,Oeconomyata 
dafh ^ and fiands with the rett of the Proud fraternity, as a 
Monument of Gods juftice againft the Proud, fo deplorately for- 
faken even in the Reafon that he glorieth of, that children may 
perceive his folly. He that is all for Operations of Power, as 
excluding Sapiential Governmicnt by Laws, and their jufl: execu- 
tions, doth think furetbaca h^tfe hath snore of the Image of 
God then a man .• For be is mudi ftronger. Braitilh ioctt would 
be more excellent then the Attra Aion of Goodnefs and the 
ConduA of Wifdom, if the Government ( which is no Govern- 
tnent) that thefe men dream of, were the mod excdient. As 
he will allow his^y^rr/jS^^r to (hew as much at leaft of his wit,* 
by making a Watch or Clock that (hall, though by a neeeracy, 
move without the finger of the Workman continually moving it -, 
fo methinks he Ihould allow the Infinitely Wife and Gracious 
God, to be neverthclefs Wife or Gracious, if he Rule the Ra- 
tional-frce-j^ent. Without a forcible Phyfical Neceffiration, by 
^ Gracious Attraftion and Sapiential ConduA, agreeable to the 
Reafon and Liberty of the Creature, as long as we exclude not 
the Co^working of Omnipotency, nor deny the infallibility of 

Divine 



Tm 11. ^ ^^i^* ^r d Brute. * 45 

Divine Pccacfinition, which may be/ccured with the fccurity 
of the Creawrcs Liberty. 

to aword^co deny God to be thcSoveraigivGovcrnouroJ 
the world in proper fenfe, i . Is a denying him to be G^^ • <^ 
being a term of RtUtion, comprizing doyernracnt, and not of 
m^t Nature : When it is commanded ui that we have no other 
Gds^ and when we are required in the holy Covenant co tJ^ 
ihiLord foromrGodt and give up our /elves to him as hisfeofle^ 
it moft plainly cxpreflcth chat li\%Gevermng Amboritj , or his |f 

Soverdignty is comprehended in the term God. And indeed . ^. *• 

having made a RatieHAl-freerereMture, whofc Ndturo rcquircth ^ "?#'' 
Mordt Government , it followed by neceff^ry refnltancy that ^ ^ 

he that bad fole Authority and fufficiency, muft be his Sove^ 

rMtgn. 

z. Thefe Proud Blafpbemers that deny Gods frofer Gcr 
verumtnt^ do contradiA theverydrift of Scripture, that calleth 
him our King tnAG^vemour^ and reqdireth ourfubjeftionand 

obedience. 

3 . They deny the being of Gods Laws, both the Law of jY^- 
tmre^tnd the Written Laws, wdfo blot out the Word of God, 
and the Tenfe and ufe of all his works. Though they allow them 
a certain Phy(ical operation on us» yet as Laws they do oblitc*] 
rate them : that is , as they are Norma offeij & judicii^ our 
Rule of duty , and expeftation , and Gods refolvcd way of y^ 

Judging. 

^« They hereby overthrow all Div// 4^ /jvriSr; and make Good 
aftioni to be but as the motion of the arrow that hits the white, 
and to have none but a PhjftcM goodnefs in them. For there 
can be ao proper obedience^where there is no proper Government 

or Law. 

5. Hereby alfothey deny all Inwttd J^irtue : For this alio 
can have but a Phyftcal Goodutfs, if G^^ernment and Laws be 

down. , • . 

. 6. Hereby they deny the Being of fin : For where there is no 
Xd^ ^nd government , bat mcer Phyfical necdfitating motion, 
cbere is no Traufgreffam. And therefore when they make a 
deal of talk about P nrrfiar 4^47 j{« , it is not fin indeed that 
they mean ^ but a meer Phyfical difeafe to be Phyfically ex* 

pugned. r /-> J k 

7. Hereby they deny all the ffofer Judgement of Cj* ^ 



14^ ASdhi erd ttute^ Part IL 

Chrift actbelaft day, and make his ^ii^f eimr «# to be tiQching buc 

ExecHtioH., 

Yea , «nd 8. Ml proper Exicnthn is denyed, as Vindiaive^ 
or Rtmnnnative^ and fo all Juftice, 

9. The Authority of every prinee on earth is overthrown. 
For there can be no Af^thoritjhwi from GUsSovtrdign A$tthoritj^ 
any nore then any Being without derivation from A^firfi bein^. 
They may talk to the ignorant of ContraBs^ and PtofUs Wills 
being x\\tOtiQ^f^9\QiG9VtTning Authority , tnddfifie the iwjviri- 
t$tdi and make ihcm givi that which they nevtr hdd-^ but a mean 
nnderftanding may perceive their folly. 

lo. Hereby they defiroy all hftmmi Laws « that muft receive 
their ftrength from gois Ldwi, or have none : and fo they ab« 
folveallfubjfds in the world from confcientious obligations to 
obedience. If Gsd have no proper Grunning JUws but Phyfical 
motions, then we are no further obliged to obey men, by any 
Xmr of God^ then we are tffiBuMj moved to it , and then we 
do obey them. And if fo, then we can owe no more obedience 
to Parents, Matters, or princes then they force ds to 1 If they can 
ayxil^.^ us obey them, well and good: If not, we break no Law oi 
God by difobedience. 

~ Thefe and many Cdcb tike are the eonfequentf of that htafrrid 
dodrine that denyetb God to be the Sovir^ign Ruler of tht 
world. In a word, it daiheth out at once all Gdvernmenf , L^fws^ 
fufiiee^ Otedience ^ GoedW^rkj ^tnd bI\ Momlitj^ diffolving the 
whole frame of the Vniturfdl Menarchj of the world, and dinj- 
i$g God to be our God^Knd man to be mM and his fkbjeS. 

But if you yield tbat^^W u the GovernoHr of the wortdjx is tbeii 
tttoft evident that there*! 4 life to come. For if he Gotferm m ,it is 
by X47r/, nnd fndgeinent : And if by LawSy whieh are thej } 
There is nothing known among Rational men, by the name. of a 
Law of God, which containeth not Promifes and Thrtatningt of 
Rewards and Ptmifimtnts hereafter. He hath no Laws for the 
GoveroingofthtP' world, that contain no Motives but from 
Temforal t\m^. Andlihewedyoubefoce^ that hfe need not^ 
he cannot govern the worU by falfliood iind deceit. And we fee 
here by experience, that there is no fuch Execmion in tbiilife^ of 
ite Laws of God, as are fofficientto the ends of Governmenc. 
The wicked profper, and dcftroy the juft : The bell do moft deny 
tfeeir flcih, tindarc oppreft by others. You fee this yqiar fdves, 

and 



, Part II, Id Siht if dlruif. r^j 

and make It an Argomenc for your Infidelity. But flay a liecte 
till the Aflizes conoe. Itfoll9w$ Hot that there 19 noGoTern- 
ment or Juftice, becanfe the Thief or Murderer is not hanged 
before the Aflizes, or as foon as he bath done the fad. Eternity 
IS long enough for their punifhmenr. If God then be the Cover- 
noor of the world as moft certainly he is, then is there a Reward 
and Panifliment hereafter -, and (/^^/IM; will come, when M4ms 
isp^ft, 

^^^r. 14. My next Qaeftion is, fri&^ri!r€r j§h thinly tk^t God 
Jh99Ud%€ Loved^AndObejtd^^r notf If not, then certainly nont 
fhbuld be Lcred or Obeyed. For none deferves ir» if be deferve 
ic not, from whom we are, and have ail our benefits. But if he 
be, then I further Qgeftion yoa. 

Whttktrittilikfljirfojfiblty tbdtMnjmdn^or 4t leufi 4II th$ 
lefi people in the world^ Jhouid be lojers by God, snd their Love gttd 
obedience to him f And whether it be Credible, that Goodnels 
and Obedience to the Lord, fliosld be the conftant certain way 
to mens undoing, lofs or Aiifery ? I think yoa wilt fay, if yoa 
believe that there a God,tbat this cannot be. ^ For certainly, he 
that fets Qs a work, will own ns in it, and fave us harmlefs. An 
honeft muM will take ic for a difgrace to him, that bis fervice 
ihonld be the (hame and mifery of his fervants, and he (honld 
make them no fatisfaftioo. U God ht not Able to bear as o«r, 
be is not God. And his Wifdom and Goodnefs aflbre «s that 
be frill do it. So that there is no Poffibility that Goodnefs (bonld 
be muns lofsy and any ihonld finally be lofers by God, On this 
aflurance I am encouraged to lay oat all my dme and labour, and 
dare boldly ventere all chat I have, in the work of God : Fori 
am fure I cannot lofe by bim. 

Bet be thou judge thy felf whether bis fervice wonld not make 
us loftrs, if there were no life but this ( chough I confefs the lots 
would be fmall and Ihort : ) Who are fo hated, and perfeoiced 
as they that ferve God beft } How many thoulands of tbem have 
been fain CO give up their bodies to Tormentors, and their lives 
to the devouring flames? The very work of God confifteth in 
ficfti difpleaHng things : To deny our felves and contemn this 
world,and live foberly, and righteoufly and gpdiy in tbe.world, 
and to be for this tbe fcorn of. men, is the lot of che obe<# 
dient. 

If you lay, Tbie is not tbe Lot of any bnt thofi that are twr- 

U z righteoHs, 



V • ■ 



t4* ASdht »r 4 Brutt: Pirt IT,. 

rlgiiteoHf'^ 1 aiifwlpr i. Wc cannot be over cieMefff to God. 
2. You concradift cht experience of all ages* Even the form of 
Godlincfs is hated by the Profane ^ and temperance by tl>c 
drunkard ; and hefliallbe||^ir fcorn tbat runs not with them 
to eice/Tes of ryot : SeniCdtc\l$ us that it was fo even at R^mt 
among the Heathens, th^lie was cheir derifion that would not be 
«s baa as ihe reft. If tberefore^in thi^Ufeonly we had hope, we 
.were of all men moft miferable, i Cor. 1 5.19. Wot but that efren 
/r^rf we have the/^r^mrr life then wicktd men: But that is be- 
caufe it favoureth of the life u com to which it hath relacioii. 
Oiherwife we ihouid lofe onr credit, eafe, pleafure , profic 
in the world, and have nothing for it; FaithAiUy labour for 
God, O my foul ; and never fear being a lefer by his- work. 

SlSfr, 15. I further aske, whether jonimfdi be ^l^ne of f his 
trutifif Ofinion^ or wotdd yon haife all others ^ J^^^ ^**^ ' tf 
you would not have others Believe as you do, it feems yoa think 
not well of your own opinion but take it to be naught for aien 
to botd. And why (hould not all men bold it if it were true I 
But if you would haveall of that mind, it were time for you ce 
look about you. Certainty the Law makers would make other 
Laws then now tbcy do, and men would lead other kind of lives^ 
AAd what fecurity you would have of your goods, or hooifes, or 
lives a week, from the malice or ^ vetoufnefe of others^ I cannot 
imagine. You would not dare to travel by the way, or look out 
among men : You could not tmft your fervants» nor your wives,', 
or husbands, becaufe there would be nothing but temporal pu- 
nifhment to reftrain them, which cunning might efcape. t do 
notthink but you would ratherhave fervancs/or neighbours or 
busband, or wife, that believe a Life to come, then thofe tbat da 
not, \i you had tryed others but a little while. And feen how little 
they were to be trufted^and confequcntly bow bad. your opi^ 
nionis. 

S^r. 1 6. And I would know. Whether joh pretend to any 
hi^mefij and C^nfcienee^ or not t If not, you will give us leave 
to judge of you, and truft you accordingly. If you do, then 
^onvihat ^onndisit poffrblefor jontohhone^ ? If you believe 
no life to come, you muft take your pleafure beve on earth for 
your chiefeft bappinefs : and you cannot believe. any proper 
Governtneot of the world by the Laws, Rewards, and punifli- 
Hbentyfufficient to reftrain men from. their. jirc' Virtue can. be 



Part li; A Sdlnt tr a Bfute. OHf 

no Venue, if God no more regard it | ind fin is no fin, if againft 
no Liur. Indeed while you live among Belierers, where vice is in 
difgrace, you may for yoar credit/irw to be virtuous ; But your 
Profe/Iionallowecburto judge that yoQ a void no evil that yoQ 
dart commit^ if it do but fuii withy^our pjUlj inttuft^ He thac 
< believetll no Life to come, and celisme fo, doth bid me^ in effcd , 
CO fuppofe him reiblved for all the wickednefs imaginable, fo far 
at he dare, and hath temptations and opportunity. Are you of 
this Brutiih judgement / 1 (hail expeft from you then no better 
then a brutifh life t and truft you iels then I would do a brute » 
becaufe you have more intercft Md temptation to do evil , and 
more cunning to perform it. Are you BrMtifisin opinion ? Then 
you are alreddj haHtMlIj ferfidi^m , crnel^ avetoHSy maliciom » 
murdirers, yflMrctmngers^tbievts^ IjarSy and worfe, if any thing 
be worfe / For h^nefi you cannot for (hame ezped that any (hould 
efieem yoo. I will not believe a word you fay, further then fome 
intereft of your own is concerned in the truth of it. 

^. 17. 7/ ithtnotthtvtrjU^ht and JJC^ of Nature that 
teacbcth and obligech a man to believe a life to come , h^w comes 
it r* fafi:^ that at the world^ except a few Saviges ani Cannikals , 
and here and there an Afojtate among ns^ d^ unvverfaUy frofefs r« 
believe it f The Jews, the Turks;, the Heathens of mod Nations, 
befides the Cbriftians , do all make it an Article of their Belief. 
We differ indeedabout the. way ( andyet are all agreed that God^ 
line ft tnd Hone fly ; fearing ^W, and doing Right eo nfnefs ^ are 
neceifary ) ; but that there is another life^ we are in almoll all the 
world agreed. Aiid will )'ou go againft the light of humane Na- 
ture itielf ? Or with what face can you e zpeft tHat here and there 
fuch a wretch asyou,ftiould beihougb wifer then all the world, 
till you give us better evidence of yourwifdom? Andfaowjaftly 
do they perifli that will follow you ? 

£Sfr. 18. Are net thofe thatJBdieve the Life to come of fioljer 
lives (for thegfneralitjS then thofe that dg not i And whether 
is it /fi^ that God (hould reveal his mind to them, or unto wicked 
wretches? and is it /ii^rr that he (hould forXake all the holy per* 
fons of all Mgcsi and give them up to de(;eit in the greatell mat- 
ters, who tnoft diligently ftady and pray for Knowledge, rathec 
then forfake thole fenfual wretches that wilfully fotiiE^t 
him ? 

^mr. 19p Is there n^t in thy own Confcience ^atleafifomer 

U 3: timesi. 



I50 :,*f^V*«r<*r*;^ 'Pare I" 

timtJif«mtf(*r/y»tifff4lifitoceme t 1 bcll«vc there i* : 8n 
when tbou haft iont thy worft, thou wilt hardly pcrfcdly ovci 
come them. Doth not corfficncefay, okntvehat ifthtrtjbetn 
ht A Hell for tkt tmioJly T Whcrt *m Irhcn i Hearken then to ti 
Confcience. 

^iier. 20. Defi then btlitvt that Sfiriti in herrewtdjbdfet htn 
eft dffmred hhu men , Mitdin voUtt iposkin 10 ihtm, tt drAW titti 
to/in,erto;cr4itiom T If thoo dobelieTcit, ihoBmaifteifily b< 
Iicve ihic there ii a Hell which they trefobuiic to perfwadeui tc 
and a Heaven of which they would deprive as. If thon believ 
not that there haye been fuch jlfvaritiinj, I am able to give the 
undenyableieftiiBODiei. RetdwnatI hare faid inmyTretiif 
againft InHdcliiy of ibif. Read Rtmilim, BatUn, Dmimm, Afsi 
. leM Malefictrmm, &c. of Ffinhtt ', and Read a little Book caj 
led The Divilcf Ma/cbh , where is abandant tefiimony ol hi 
Vocal conference, foraboutaquarterof a year together, in thi 
houfe of a godly Minifter in a popHloo* City , before Papiftt 
Proceftantt.andan. Many I coutdgirc you that were done her 
at home. 

In thefe twenty Qoeftiont 1 have bst endeivoured to frefar 
jfim ta "Seliivefby {hcvungyot the very Light af Ndturt : Butii 
IS a lively faith in tht vord ef Ctd that cffedtually .prevailetJ 
againft infidtlity : and therefore next let 01 come to that, Imt 
not fo much iole my time as to cite particular Texts of Scriprare 
for that which is the very work and drift of the Scrlptare. Btii 
bccaufe thou canfl have no (htfc in the world for thy Brattfli on- 
belief, but by denying the Scripture co be the Word of God , 1 
referr thee ro that which I have written in the Books foremenii- 
onedco prove it : A(\d at this timtflull add to what it then 
&id, but thefe few Q^efiions. 

Sli;. I. Jf thtScriftMrthenotthr Ward of God^ Haw Cfuldh 
ttUmtf them*kinf^e>f thfmn-U, irndftethlik* things, which ntme 
intGadalone could tell ^ I know yOB will fay , ] knnv not whetber 
it tell m trm* or nat ^ or ■mheiher the world -iter t not ^ m Ariftotle 
thoMght, from eternity. But tell me this then ( to pafs by the refl 
now) Hew camti it ttfafj that in M& the world, there *re no Saokt 
or Monumtnti k?own of any longer fiandingthtn the time that Scri' 
ftmreajJignethtothtCreaticn i It itnotOx thoufand years fince 
the Creatiou.. If the world had laftedthoafands and millions oE 
years bcfoM , U it pofiible that all its Antiquities Aould be Joft , 

and 



Part II. A Sdint tr 4 Srutf, i!t 

and not one to be fecn, nor mentioned by man in all the world i 
( For the fabulous tales of fomc in China, witbouc all proof , arc 
not wortbihe mentioning. ^ Certainly feme Book would Lave 
been faved, or fome Cities, or lafting piles or ftony monuments 
preferyed^or fomc fign or tradition kept alive , of fome of ati 
cfaofe many tboufand years. 

If yoo lay , that writing $r Printing -mere net then kfldw^ -, 
you come to that which confounds you more. How isiepof&ble 
chat in fo many hundred tboufand years , the world grew to no 
more experience , and Arts and Sciences were ripened no more ,- 
when new they have ripened in a fliorter time ? How i> it that 
Printing and Writing were not found out ? and that all Sciences 
and Arcs are of folate invention , and as it were , but in their 
* youth ? Certainly Knowledge is the daughter of Experience ^ ^ 
and Experience the daughter of Time ; and therefore if the 
world had been from eternity, it muft needs have been many a 
hundred tboufand years ago at a far higher fiate of Knowledge 
{hen is yet attained in the world. For every age receiveth the ex* 
periences and writings of the former , and hath opportunity flill 
t<$ make improvement of them. At Icaft.the world could not 
have been ignorant fo Iong,of Printing, Writing, and a hundred 
things that are certainly of late invention. It b therefore an in- 
credible thing that an Eternal world ihould lofe all the memorial ^ 
andmenumentfef^tsAntiijMitj,htfort thcScriptUTCMmc of the 
Creadon. And therefore doubtlefs it began but then. 

^. 2; And if God were not the Author of the Scripture , 
k0W cemefo manj clear and net able Prephefies ef it to iefnl filed / 
I^ow ponAually doth DmvU^ and Ifaiaif ( $i.) delcribe the 
fafferings of Chrift, and Daniel foretell the very year ? and fo of 
many others ? 

^H. 3„ And bow comes it all te contain tnt one entire frame ^ 
§onffiringto reveal the feme ddBrine of grace and life , ( at firft 
more darkly , and in types and promifes, and afterwards more 
cieatty in performance ) when the writers lived at hundreds and 
thoQbnds years diftance from each other } 

^. 4- And if thou hadft nota blinded prejodiced mind, thou 
wouldft perceive an nnimitablt Majefif '4nd ^tnalitj in ihe- 
S^iptftre, and wooldil favotir theJpiriP ofOM m it as its author : 
and wouldft know by die image and fnf^jf^ipti^te , that it is the 
Word of God. . It beareth unimiubly iht Image of his Power j 

and 



'.^(idWi/Jom^tndGoodnefj '^ fo tbattbe blefTed Author may to a^ 
faithful fool be known by the work. 

^H: 5* If'^l^f Scripture cdmt fiotfr$mtheSfirit^ itc^Unot 
give or cduje tht ffirit ; and if it bore nocGods Image it feJf, 
Sow could It print his Image upon the fouls of fo many thoufands 
as it doth ? The Ima^e of God is firfi engraven on the ful of his 
. holy Dodrine, and thereby imprinted on the besrt. There is no 
part of that bolj chMnge on 9tMH , but what chat holj DoSriue 
wrought. If therefore the tbdnfe be of God, the Di^rine that 
wrought it is of God : For bocii of cbem are the fumo Imdgt^ 
anfwcrtDgeach other , as that on the feal and on the wax. But 
it is mod certain that the JJolj ehdngt on the foul, is of God. 
The if^/i^rf of it (heweth this -.'For iocoivfiftethin thedefirufti- 
s. on of our (in, andthedenyal of ourfelves, and the raiiing the 
heart above this world, and the total Devoting ofour felves and 
all (hat we have to Ood^ and conformingour Telves to his will , 
and refting in it, and feeking and ferving him with all oar power, 
tgainfi all temptations, and living in the fervent Love of God ,. 
and of our Brethren, anddefires after cverlafting life^ and a 
taking Chrift for our Lord and Saviour , to reconcile us to .Got , 
and do all this inus by his Spirit : And furely fuch a work as this 
iDufl needs be of God^r If it be (7 W, it muft needs hcOrigindllj 
from Hsim that is mofiC^^d : this is undenyable. (-And be that 
will fay, this is £t/i7, is fo much of the Devils nature and mind, 
that it is no wonder if he follow him, and be Srutified ). And you 
cannot fay, that the Workj%good, and the DoBrine M t For the 
Work, is nothing but the Imprefs of the DoSlrine : Add God 
doib not ufe to appoint or u fe a frdmt of fdljhoods and deceiu^ as 
his ordinary mcdns to renew mens fouls , and work them to hia 
Will. , 

Perhaps you will fay, that yon fee no fuch change made by the 
Word, nor any fuch fpirit given by it unto men, but only the 
effe As of their own Imaginations. Bat, i . The Q^ftion is. Whe- 
ther they are Trm or fdlfe Imdgindtions f Gods truth caiifeth 
thdt Imfrefs on the mind of man , which yotfcaU his Imdgindti- 
ons : For where (hould Truth be received, but in iht mitui /and 
how Ihould it work, but by cogitation /They are cogitdtionst\>ow 
and contrary to thofe of flelh and blood , that are wrought by 
this holj DoOrine. It is neverthelefs of rhffirit , becaufc it nK)- 
yitih mitihy conJidir4tion. 

2. And 



Ran IV Ji Sdnt tr a Sranl i y 1 

2. And if yoa fee noc a work on the hearts of the regenerate 
appearingin their lives, which raifeth them to a far better ftace 
then others , it can be no better then fir ^ngenefs or mdliee that 
can fo far blind you. 

3. Bnt if irbc/ir "^Ubym^ give leave yet to the ftrjons iJ&Sr 
1(now this holy change in them/eli/es , to believe the more confi-. 
dently the Word that wrought it. We k»ow that we are nnev^ed 
andpaffed from our former ^tritual death to life : and therefore 
th^tit^dsiht Truth of G$dthttdid the Worl^of Gcd upon us. 
Hoihinghut Truth cMfdttiUfie : Bat the Word docb fdnSifie : - 
therefore the Word is Truth. 

. Indeed the Holy church of Cbrift throoghout all ages of the 
world, hath been his living Image j and fo a /#vim^ Witnefs of his 
Wwd^ as (hewing by their lives the tranfcript of it in their hearts. 
It is eafie for any that know them, except the malicioufly blind , 
to perceive that the true fervants ofCbriftare a more purified^ 
renned, honeft, confcionable, holy, heavenly people then the reft 
of the world. For my part , I am folly convinced of it ^ I fee it ; 
thereisnocomparifon: for all their imperfedions which they 
ant I lament , I am fhlly fatisfied that there is much more of 
God on them then on others. And therefore there is much more 
of God in tbeDodrine that renewed them, then in any other : 
lhtOamch\%l\\et living Serif ture y the piar and ground of the 
truth, I Tim* 3.15. ihtLaiu is Written in their hearts^ HekS. l o. 
better then it was in the TaUes of ftone^ 2 Cor . 3 . 3 • And by their 
holj Love and Pf^orkj , the vorld may ki^ow that fefus Chrifi ^^as 
fern of the Father, and may be brought to bdleve in him^ by cheir 
Vnitj^}9hnij.2i;X2^ti* Matth.$.i6. God would noccon- 
oirrl'oapparentlyandpowerfolly witha/4//f doilrinoy to nialvc 
fo great a change in man ^ nor fo far own it , as to ufe it fot rfce 
doing of t&emoft excellent work in all this world, even thega. 
ihering him-fuch a Church, and fanAifying to himfelf a pccuitajc 
people, zealons^^of good works. Tit. 2. 14. 
* If yon fay that fome of the Heathens have hen as good : I arr 
Xwer, I. The Geodnefs found in them, is but in rempcfancc^ 
^^r/iVj^andfuchlike ^andnotaholy fpirituality,or heavcnJincr?* 
no nor a through-confciencioufnefs in what clicy knew. 

2. That good wu rare \n comparifonof that which the GtC-el 
workctb, as well ^tfmalL 

i\ That ff9d which they had^ was wrought only by fomc 
' * X fcrap'3 



^ 



fcraps 6r pdrccUof tb€ fame holj Truth tfijit is contained in Ac 
Scriptorcs. And therefore even fo much Truth among the Hea- 
thens as profited theni to any Reformation, was the word of 
God, and owned by him.. 

^mr.^. 1>> j^H hlieyt thit fifus Chrifi did rife alain from 
the dedd, vr n%t f and thdt he and his Difiifles did workjthofe many 
nnionttalled Mirntks, or mt t If you do belicye it, then what need 
you further tcftimony to prove the J#fifm#to be tf God? or 
CO prove that there is a Life to come i Shall the Captain of our 
Salvation himfelf Mife from the dedd^ ind coft^tter deaths and 
dfctnd Hf into Hedven, to Jbev us that there is a Life to eome^and 
yet will yon not believe it? Or would God lend to any man his* 
Power to confirm a falfe dodrine to the world ? If fo, then 
I. It would be God himfelf that Ihoutd miflead OS : For it is be 
thatworkfith the Miracles, or granteth fpeeial Power to the in- 
ftmrnentto doit. 2. Man ihouldbe unavoidably mifled. For if 
a wdnrife from the Dedd^ tnd rdife^hers^tnd give to thoufdnds 
the guifts of Ldit£ud£es, hedliug^tnd the like, and aU th{$ hare no 
greater contrary evidence from God offomt contradiflion or 
controllmenr,lamir»4Vw<if^/7 deceived \ and neither my jfr^^r- 
tfi innocenej , ot diligence^ er any other help from men, couW 
poffibly relieve me. And be that can bcHeve {hit the Inpntdj 
Poi»erfHlyVife^dndGood^\% e^il^ttnecefflmid^vdiffofed to deceive 
tlie world, and Rule them by deceit ahdYalftobd^ and to lend his 
power to confirm a dodrine that he hateib^ and is agaiaR himk\£, 
this man indeed believeth not that there is any God. 3. Even 
the Brutifijit hem ff Ives Sinii2i\ the Infidels vrtth whom we talk, 
will confefsthatif they (hoxkld feeChrifi Sife^ or fee fuch Mi- 
>4f/<p/^they wottW believe: and therefore they do confefs that 
they are cogent Evidence tO thofc that know of them. • 

Obj. "Did not the forcerrers in Egypt T^erk^ Aiirdcles f 
' 'Anf. T. W&nders they did, but not Mirdclet. 2. They were 
€ofitrolleddndJhdmedanddifownedtj God, by Aiofes his contra- 
didory conquering Miracles. 

Ob J . But feme wight bdvedjed ht7»een the M^glcidns wonders 
dndlAoksfontrolment^dndfohdveieen undveidablj lofi. - Anfw. 
I.. The time was neer, and that not likely of tbofe chat knew 
of thcmt . 2., At the firft wonder of the Magicians, Mrons Rod 
f Riallowed up their Rods, Mxod.j.iz. and therefore the conqueft 
obliged thOT to fufpend belief of the other. 3, The Miracles of 

Mofts 



ipm IL ASamt w s smte: irf f 

jiffis^atAMtOXtKtal^niwdiSnMe i>ff4lv4iUm tliAC could 

noftoihcrfrifcbeteown ; but ptftiy eo coovincc FlurMtb chac 

the Lord was God,and pirily to caafcbtm to Ictgo tbelfraelitcs. 

The peoples ftlvationkynoton the titer -, and i£e &Nriner cbey 

had abundant means to know by the works and itgbt of Nacore 

it ieif. And the Magkinns wndirs were not to reveal a Niw 

falfi Mbrint any liirtber then to contend againg At^fes Mird- 

cUi ; and if they biU^ yet being againft the dodrine of the 

whole Creation, that revtaleth the Creator, no man could be 

jxeufdHtfor believing tncm, becaufe God hath given fo f$Ul a 

^teftimonjbef^n Mgdnfithtm^ £0 that this objedion is plainly but 

an impertinent caviL 

But I doubt noc but you.will £iy, that pu 4r# n$$ fmrt thai 
Chrift rofi a£4m^ 4»d that iv$r fiuh MirdcUs v^tn tUne, I Ask 
tho'efore, 

^Sfr. 7. Whether it k fcffiUe^ tbdt /i many 4ni fo wife snd 
gedlj mem ( as their writings prove them ) fiamU give Mp tkeir 
IPvetMi all tkst tbey kdd and (0$Ud bave'h^ed fvt in this wvrld'y 
toferfwddethi worid that iher fdw Ckrift Sife»j if it werefal/e * 
^nd u dfx» tktm tchliew dfdflmd thM vmded to the worldly ruim 
pffhemdlli 

^Mr. 8 . And is it peffiUe that if they bad teem fo bad md mdd^ 
thiUpttmdny thomfsmds would bnve believed tbem^ ^bem tbeir own 
freeimm.Mirdclu^ l»Angn4ge^ &c. were the witmefs of tbeir fi* 
delityto wbichtbeyofenhdppedled? dnd thie in tbe very dge did 
fldce where dll thefe things might edf$ly be confmed if smtrne ? 
}( I thoold pretend to convince the world by Lmtpsdges noc 
learned, and by othr Mimcles and gnifts which I never had, 
would countreys, or any fober perfoos believe me ? or ftouM I 
not be the common fcorn ? Would the Churches of the world 
have been planted by pretended Miracles that never were i would ' 
they aU have given up elates and lives upon an evident lye ? It 
was ^e for them 4// to /rf and irrnr whether thefe things were 
done ear not. And therefore he thzt fetth thofe Churches which 
were the |)roper effeSls of JMiwdtlei^ may know the Cduje -, A 
real effcd had a real caufe. 

Sjffr. 9. fyns it poffible thdt fo mdny hundred or tboufdndper^ 
fons^ di^rfeddbont the World on dfmdden^ iould without coming 
neer encb other ^ dgree both upon one and tbe fdme fdlfe doSirine 
throughout^ dnd on the fdme prdSices to deceive the world ^ 

X z Jiuer.iSfi 



I f6 J Saint or 4 Brut el 'Part If: 

^Mtr. to. Is it po0lethdtam^j[fo many thiuffmis^tbAttn'^ 
mentSy §r death, or common Ugtnmty , would not have forced 
.fome to have re fen ted^ and opened the deceits of all the refi ? 

^nfr. II. Is it foftble that fo many Heretiekj that did fM 
from them-andfet again fi the trne ^foft lee ^^ould none of them have 
difclofed the deceit jif realty the Miracles had not been done } 
- Sjt^* IZ* Js it fofjible thai none of the Je^s^ their Utter E»e^ 
mies^ nor any of the Learned Romans of that age^ would have dif* 
covered the frauds and hy writing confuted' the matters of fafh, 
iiing ftAliky a»id iffdlft, fo eafily confuted ? Where arc the 
Books chac ever any one. of them wrote to dilprove any of 
thefe Mirtclcf ? If yon fay. The Chrifiians burnt them •, give 
us the leaft proof of ic if you un. When did any Jew com- 
f)lain of fucb axliing? Nay. howxould the difperfed perfecuced 
Chriftians deftroy the writings of their reigning enemies ? 
TbjC writings- of Jews and Romans then, writken remain to this 
day, and had. fuller humane advantages of prefer vacion ^ 
then any that are againft them. No Jews or Romans 
complained or to do this day complain of fucb a things nor 
fell us of any fuch writings of theirs, that ever were in the 
world. 

£ijter. 13. Nay the Jews confejfed the Miracles themfelvjs^ 
and had no ihift left for their unbelief , but by Biafphennng 
the Holy Ghoft, and faying.ibat ibey wereilone by the Power of 
the devil. 

^uer. 14- AH the dif^rfed Churches dnd Chrifiians - of the 
worlds have univerfally concurredln delivering us down thefe mat- 
tirs of faS^ and the ffritings that contain them ^ and this t$ a thing 
that they gronodedall their hope of Salvation on, and for which 
they, contemned this prefent world : And the Enemies that 
gainfard thek dodrine, did not gainfay thefe matters of fad: 
Could this be feigned f 

Siteer. 15. Hdtve Inot fully manifefled in my Mool^ again fi In^ 
fidelity ( to wbicb I muft again difmirs you ) that there is a foil 
gild infallibie.Evidence, that this Scripture was written by the 
Apoftles, and Evahgclifts, and thefe Miracles done, as there 
i» that any of the Statutes of this Land arc the currant 
Statutes of thofe Parliaments that are faid to CMke them ^ 

And.yourLaDdsund Lives are held by the. credit of thefe^ 
Ssatutes;. 



^art II. A SsinftrdSrtfti^ f ;7 

• A word or two to the ob jcdions of a Jktdtkfd Infidti of ii»^ 

Saith he^ Men bt not commanJed t(^4iluvft^ejSS4tuui cnpMin 
4ff ddfMstkn : Thtrcfdre the c^ft if not liks- . 
.. jtn/wJRnt mcq are commanded to oiej fhtm ttfonfaim ofdeatb^ 
and believing is prerequifite to obeying ; therefore the cafe is like* 
Death is the utmoft penalty that man can tnflid : or if there be 
greater, it all runs on the fame foundation'. And fare that evi<> 
dence that prove» men rji/^4^/r for breaking i^^iir I^vs^ muft 
pifivc him cnlpable for breaking Gods. You have no other eyes 
to read the Lmwj of God, then tbofeby which, ypu read muns 
Zaw/^ And doth it follow that God muft not condemn you for 
breaking bi$]Laws,wben men do but bang yon for breaking theirs;? 
Sure Gods Laws and mao^ may.be printed in the fame Charader^ 
aad ridd wkhihn fame ej^, and both have the fame Natural 
means of delivery , and yet the fin and punifliment differ as the 
Authority doth. 

Objedton. But ( iaitb be ) Cm tho Mimcles confirm 
thi Serif ture , -mhetk it is tjtt Seriftnri thdt rtprts the Mirom 
xlesi 

Anfw. J. CznnotKSutnte tell you what Parliamtnt made iri 
and what matters of fad were theoccafion, and alfo what ihal 
be your duty upon pain of death ? fo that the i)/4i^«ri and/^^Fk 
iluii fytt force unto the Z4ir, .and yet the Law reveal the 

WMksrs and falis i Do not Cbttrch Cjtsrfiitntions do tht 
fame? The Scripture hath two parts : the Hifiorj and the 
DoHrine. May not the Hifiorj^Qonfkm ifae doilrine^ and that do^ 
Urine oblige us to our d/nji 

X, But you fuppofe tnat the Miracles and- fadr'ean onlj be 
known by a Divincbelief of the Hifiorj ? But that it falfe. The 
eosnmon SvidgncethztM Statutes, Hifiories, and Adions in tht 
world have to make them certain to pofierity^t iz$ Cicero son 
Virgils Writings , or Cafars^ Reign, &o^) the fame have tho 
Books and Miracles of Scriptnic ^o us^ And by theft we can 
know them defMo to be fucb, before we believe them by a 
Divint faith* And as tb ! Scripture is a Hift^rj that bath the 
fame Evidence as the be{ ;' of- Hi^^riVi have, fo it may concua 
with abundance oi other Evidence ( which Ihave recited in my 
iny. Determination againfl^ Infidelity^ and in, my Key far fntho^ 
Uckj^ to prove the J^f?) : and then th9fe EaQs will fuHy prove 

the 



tbcTroth of-att theDoartncs which they attcft , and confc- 
quently , we (hall add to our humane Patth and Knowledge^a Dv; 
Tine faith cooceroing the H^/^^rj it fcif. 

Objcft. 3. Bm$ Uaitb Wr^rrr) If God hdd miM$ thut the 
Serif tun Jbouli ht alA^ toM% he w^kld not hdve imtitiHA 
isngmigt which they underfdndnot } 3 

Anfw. Anything will ferve to make an Jnfidtl. when the 
mind ii corrupted and deplorate. Were they no Licms which the 
Jt0ji94i»/ wrote in X4/iif, lor the Government of all the Nations 
of the Roman World ? It was enough that the KuUrt of the 
Trovimts canfad them to be fo farunderfiood by the Peo{rfeas 
was necehary to a righteous Government. I mean, thofe Laivs 
that were added to the proper Laws of that people. 

2. Was there any onoLdngmrt then that all the world uo^ 
derftood? And was it not enough that God appointed the ^i^-' 
rnpmal Offia f nrf of elj to freferve itnd fuUifi this Gofpel to the 
i^orld from generation to generation ? And is not Trdn/Lning 
f whether. by Voice or Writing) a part of that freshing or 
explication ? Did not the Minifiers of Cbrift preach the Jkmg 
doFlrim to the world then, in thtfeveral Ungnnges of the Nati* 
ens where they came ? And were not the Scriptures prefently 
cranflated according to the ufe of the Churches t Upon hosir 
^lly a pretence then would your (itly Imperial Majefty impofe 
it on the God of Heaven , to write bis word in as many 
Languages as are in the world » if he would be believed ? 

rie trouble yon with no more fuch wretched Cavils : Thefe 
three are the main ftrength of three Pamphlets written againft 
the Holj Scr if tnrei. and me jhy this Afofiate, Their fom 11 [] Afjtn 
is man : therefore we 4renot ftsre thatScriPts^re is true^ or^thst 
Cod is God • 3 I mean ^ Men canvot nnderpsindthe minds of others 
tnt bjfigns: AUftgns whether Words or deeds Jhavefomo dmi^gttstj, 
9r IjMinefsto m^nnderfidftding \ therefore nothing cdn he ^nowm 
concerning God or nUtn bj figns.J Thefe are not his words ; but the 
true fcope and Ufe of all the Writings of him and^ll the Jnfidel 
Seekfrs. 

If you chide me for troubling the ^/^i/ff^njtr^^r here with 
fo much againft the Infidels and Brntifts : I an fwer^ i . I did it be^ 
caufc that fort increafe, and threaten the Land* 2. Becaufe the 
ftrengthening of thic Belief of the beft Chriftians , is the remo* 
Jing the Caufe of all (heir wcaknefs and complaints. ^.And 

principally 



Pirt Ii; d Sdint tr 4 Vfutil 15^ 

Principally^ bcaofc when once the certain Tratfa of another Life 
\i manifefted, he mud be a Bedlam or woric chat will not be 
GbMj , or that will open bis mouth any more againfii a Holy 
Zife. What / is it poflible for a fober man to Believe that he 
is fo near an EvtrUfiing f^y^r MiferjL^ni yet to negkd it^and 
oppofe them that make it their chiefcft cart and labour 10 pre« 
pare for it i The Brutifi hath Jr^'^ed his Reafon *, and the C4re' 
Ufs Pr$fcff$r laid it to fietf v the MalichMs ft^g^ily Profeflbr of 
Chriftianity pihts dgainfi iti and only ike ftriotuHoljChriJiian 
doth ufe it for his Everlafting good. 



CHAP. IV. 
HtUnefs is 3tfif0r all Soeittksl 

RBader', if thou be but a man that baft the free ufe of thy 
reafon J have already removed the greateft impediment one 
of thy way, and faid enough by confuting tby InfidtUtj, to prove 
%haxgodline[s is the Sttur part. Thou haft nothing left now 
to Alv againft it,but what fignteth againft Kesfcn in the ^pcnliiht^ 
andtnereforelfhall find an eafiertask with thy underftanding 
in all that follows, though with thy corrupted Wril and Concu-' 
pifcence the conflift yet may be as ftrong. 

Well / if yet thou art not refolved , that Diiigent Seri$Ms 
Godiinefs id that Qocdpart tbdt hU flfould choofe^andhtttr tim 4U 
thy -morlil] fltafHta^ I ihall now difcover it to chee in tbefe par« 
ticulars* 

, I.I (hall (hew you that Codlinels is BiP for all SmttM. 
2»That it is jj^y? for every Prr/i». And that i.lc is iht faftfi 
way. 2. It is the Hontfiefi wmj. 3 • That it is the wtcfi g^fui 
way/^»Thatitisthe moj^ Honottrable ^^y x and5«That itischc 
flufant and D:lightful way. Yea, that there is no other true 
Safety^ Honefij^ Pro^t\Honofir or DiHght but what is to befound 
in this way. I lay not only all the reputation of my underftand* 
ing, but all the hopes and happinefs of my foul upon the proof 
of thia»|K>inr. If I prove it not, I will confefs my felf a fool 
jind undone for ever. But if I prove it^ let ihc ungodly mako - 

{hia 



f£6 A'SMintsr d Smel' Part IIJ 

this fad Confdfion^ and cboofe the Better part while chef may 
hive it. 

!• And firft.That GoMintfsis the' Befifor dUfocieties,(ihttziC 
juft ) I prove thus. 

I . Oodlinefs doth Vnite cr Center aB Societies in the Only Hedi 
Md Center of Vnitj •/ thdt if, the Sleffed God himfelf. A Corn- 
mon-wealth will nerer.have Feace in a fiate of Rebellion againft 
their So vertign,(cuiieis he Scone that they can overcome :) Nor 
Souldiers in a ftace oiMminj againft their General: nor Schollars 
in (hatting out their leader. God is the only Soveraign of the 
whole world. The godly all unite in him. Ungodlineu is Re* 
bcllioo againft him. The Rebels are alwayes in his Power. There 
is no Peace nor fafety therefore, nor any Unity, but an Agree* 
roent^n Rebellion for a while, to any that are not by Holinefs 
united inhimtandLoyalfub]eAstobim,Ifa.48. 22. There uw 
feace, fdlth the JUrd^ unpothe wicked. ] 

Objeft. Bat do ve not fee that the main Viviftons of the world 
dre dffoHt Religion } Anjw. I. Its true • but nor by the irnli JEc-, 
ligtoHs, The great quarrel of the world is Agdinft Religion in 
the life and pra^^ce of it. 2. It is unholj men that cannot abide 
to be accounted unholy^ that are the chief dividers. 3 . Among 
the truly Godly , there is no divifion in ihtmain^ but only diffc* 
rences about the fmaller Branches of Religion , which are Nn-^ 
merom^ and Ufs difcimdbte , and ttfs necfffarj then the common 
Truths. They arc all jigreed of Truth enough to bring them to 
Heaven ^ and therefbroenoiigh to nnite them in dear j^ffe^iofl 
upon earth. Nay there is not one of them that hath not a fpc- 
cialloveto all thathedifcernethrobethcfervgiitsof theLord. 
If any be without this, he is ungodly. And we arc not to anfwcr 
for the mifcarriagcs of every Jnfidil or ungodly man^ that will put 
on the Name of Chrifiianitj and Godlinefs. If there (hould be 
fallings out among the godly, they cannot reft till they are healed 
end fet in foynt again. But you muft not then be lo unjuft as to 
conclude, that we can have no Vnitj , till we arc in all things of 
a mind. May not men of various completions* be of one So- 
ciety ? Arc not the multitudes ofVeins and Arteries in your 
Bodies, united in the trunks and roots ^ it not the Tree one^ that 
hath many branches ? • . 

Ob jeft. But Cod whom jou will needs unite in^ ufdrfriitHs/ni 



Part li: ^ 5^^ » 4 Mruti: /x fit: 

bis mind MnkjawM^ Mudfa u nop the mini 9f Princes : and therefore 
. 'Pfe cannot unite in God^ 

jtnfw. In things Necejfarj to our fntnn Hdfpinefs and frtfent 
nuitj in Special L^ve , the mind of God is more plainly and fully 
opened c^ us^ then the mind of any Prince unto hisfubjeds. 
What precepts can be plainer , then to Love God dbove nt^ ^and 
cur Niighhour as onr felves^ 3j\d firfi to feek,the Kingdom of God, 
and to Repent and Believe in Chrifi f How plain are the Articles 
of our I^aith and the ten Commandments ? Divifionj have been 
about iTf^riV/ *, I hope God will call back hii Cborches to the An- 
ticnt fim f licit J and PraaisalGodlinefsftni thei^ the Chriftian 
world will be agreed p except the wicked. 

2. GoMine/jprofonndeth andprofeiutethtlte we^^fi Vniting^ Ex' 
ielUnt^ ttmerful End^ for aU that dmy that Jiould advance Secie- 
ties : and therefore mufi needs be Befi for, all Societies. G^d and 
Heaven is the coounonEnd of all the Godly« They are Agreed 
crery man of them in One Endi andfo are not others. Their End 
iiith thac Power in its atrrafttVe Excellency^ by which it can do 
the greateft things that are to be done with the will of mta. 
The Ends of t be ungodly are fmall and childiih coy es. OnrEnd 
'albisastbe Jm^fuflicient forall^ and therefore not a jpatter 
of contention : All may have God as well as One, without dl- 
itainHhing thebappineils of any. 

3* Godlinefs takss aw/n the S4UI of the yforlds contention^ thnt 

Jets men ever jvAere together hj the ears. It teachetb^en to flight 

the Honour and Vain*glory that the Gallants will fight and die 

for : And to contemn that wealth, that Towns^ and Countries^ 

and Kingdoms are divided and deftroyed by. It ceachecb men to 

flight that Money, the Lwt of which is the root of all evil^ i Tim. 

is. to. It (hewetb men a better Tireafurc , and not only Verhallu 

but EfeBstallj teacbetfa than to trample upon that which tbe 

tumultuousworlddotfa lb much fcramble. for ^ andfeekby fuch 

rapine^ ofprefllon^ djDC^C4UK| blood. If all the Ambitious climera 

'andSute-tro«blcrs,,iyarfnnaly godly, tbey would quietly fe^ 

for higher HAonrir. If all fbe. covetous Nobleaen, Squldiers, 

''Landlords \ and Rich menjwere truly Godly , rbey woi:rld never 

Tet both City and Coontrey into combuftions, and poor qprprcflfed 

farailie^|o complaints , for the ,Love of Money. If tbicv^ 

, cntfct^dQr^yott mig)b; travail fafcly, and fpare yopr locks, and 

keep your purm* If Tradefincn were all truly Gpd)y , deceit 

T would 



te JSdhi w 'd BrutK , Bart IT. 

would not fe break their peace. What is there for Societies to 
ftrivc about, when the bone of contention is taken amy , and 
Godlincfs hath eail down the Idol of the world,, thatdid difturb 

4 Godlinefs ukss down the greiLt dtfiwrbing and divUing Trin- 
ciplc in mans foal ^ and that is, Sclfijhnefs . jindit both command- 
ttb and workfthfelf'denjaLBy£Ty ungodlj mtn hath zpnvatt End, 
and a private Spirit , and Intenfir, that is dearer to him then any 
other, so many ungodly men as there are fo many Ends and In- 
terefls : AndhowthencantherebcaPoffibihty of Unity ?TBc 
wifeft Law^giTCrs could never yet contrive an effedua! couric f^r 
the uniting of all thefe. If Jr/flMA werr down, Iftarccknow 
what ftiould trouble the peace of Kingdoms, Cities, Families, or 

any other Societies. Thou fialt love tbj neighbour m tkjfelf • 
^/ V^T'lionJbaltnotcovet'y'v^ihtixxmmtztiii condufion of all 
the Law of God, concerning our carriage one to another: And 
it is Go<i«w// and nothing cllc that ffrfffl/jr teadeth, and truJ/^ 
(ihoBghimperfeftly here) effeSeth this Self'denyjtli{JimQ£ 

tfiis elfcwhere. ) i , 

<. Godlinefs bath the moflf erf cEi Rtghteom Laws \ and then-' 
fore is belt for all Soeieties. If God can make better Laws then 
man, then this is paftaU<itt€ftion. His Laws require nothing faijc 
whatisformcns,good. t^cy prefcribe nothing that is dilhoncft 
■orun jttft : They promifc the greateft Rewards to the obedient .- 
They drive oh the backward by the tbrcatning of the greateft 
puniftiments. Their Authority ishfcheft and moft onqueftion- 
able; They all proceed from one ablolute Soveraign, and are the 
(ameto all thepeople of the world : They change not , butar^ 
to endure to the worlds end. Whereas ill the Laws of men , arc 
limited to their own Dominions , and endure hut while their 
power can enforce them. They arefubjeft to.errour and inpftfcc; 
and are not thefame in one Countrey as in another v or in one 
'*^ge as in the former : and their Rewards and punifliments arc 
but temporal : and therefore though nndir the* ^w/ of God ^ 
, f hey are ntctffity for the Government of' Common-wealths., 
ytt Without Cods Laws they would be utterly infuffident. 

6. The TPfayof Holinefs is contrarj^to alt Evil what foever , and 
thtrffore hath nothing U JUfitirb -a Common- wtalth : l( iHP^> ^^ 
cannot lay fo of the pjtrfon}^ becaufe they sfre but imperfSMy 
iiA^fied. . Were they in all tWngs/Wc ifc'astheir XVri-, tndXtsIe ^ . 

and: 



and KtilgUn do require, they wonldbaye nothing chat might be 
injurious to any. Bat furcly as a ^r/t man or a Ume^ is better 
then a Jesdc^rps *, and as a man of w^m mderftdnding is better 
then an iitoty and a mean Sthollar better then the illipitMi ^ fo a 
mznimferfiaijfdf$aified, is better in a Common.wealth , then 
the uni$ilj. Yon blame not the Laws of this Land, becanfe that 
Thieres and Murderers break them : The Laws are Good, if they 
oblige men to nothing but what is Good, though bad men break 
them. The Rules of Cbriftian Religion are mo^ perfeft » and 
direft or command men nothing that is e?il. There may be faults 
in us, but there is none in the holy Laws which we dc&re and en- 
deavour to obey. Religion therefore is the way to the perfcding 
and fecuring of all Sodctief » and the waac of it fubycrteth 
them. 

7. Helintfs d$tb not onlj till men of 4 right wsy, 4ndfiew rj&iM 
tbiir dm J , int dlfo tffiSnullj Diffofith tkiir very minds to the 
ferformsnce of it^ and oknfeth them to wnlkjhetein. The nature of 
it is, to be the very Right Difpefstien of the heart , and right or*, 
dering of the life. The truly gracious foul is hiAitnstty an enemj 
CO all known fin, and addifted to obey in all known Duties t And 
furely perfons thus hdhitnsted, are liker to live according to their 
Difpofitions , then others to live well that hate the good in theit 
hearts which they (hould praftife. Ifen^ Laws can commandgood, 
but cannot give men good hearts to pra Aife it , as God doth by 
his fervants. If you cannot tell whether wicked men that love 
iin, or godly men that hate it, are better members of a Common- 
wealth, you know not what Societies are for. 

8. Hdinefs defiroyoth the root of inujnity^ snd tedchetb men to 
hdte evenfeoret finsy wbick are in the heart , or which none can fee, 
hnt God alone. The Laws of men reftrain the Subjefts but from 
open injuries : but Holinefs reftraineth men from doing the mod 
fecret wrong toothers, or once thinking, (jpeaking, or contriving 
any evil againfl: them. It rtachetb the conlcience ^ it deanfetb th^ 
heart, from wtience all evil doth proceed. 2 Sam. 12. 12. JJent^ 
27.24. JP/4AN90.8. Bcclef 12. 14. A man fearing God, as 
fncfa , dare not deceive or wrong another , thoagn he wer^ 
fare that it would never be known on earth ; For he knowetb 
that i^Zofd ie the avenger of fnch things , i Thef 4. 6. 

^.^mlinefs eementetk tke members of all Societies with the 
frongejt cement of endeared Love, U bindeth them together in the 

Y a bond 



y 



T#4 ^ASdnt$fAtY§t4. Fart IF. 

bond of Cbarlcy. He is m^ G^i/; that Loteth not all men, even 
his enemicf , wich that common Love chac is due to hufnanicy , 
and that Loveth not aU chat fear the Lord ^ith a fpcciai Love. 
Pfklm 15. 4. }$h. 13. 34, 35- * 15. 12, 17. I J9b. 3. 14, 23. 
&4. 7,11,11,20. Z»i^f<J. 27. 

10. Holinefs makfth Princes and Rulers 4 d^mtle Ueffi»g utbtir 
ftofU. It makech rtiero the more Divine, and bear tbeasoreex* 
cellene Imfge of God : How^ fhretiOQS is the name of a Bwid^ aa 
Hcjcekj^h, a 70/r4J&, t Ctm^nmim, zTke$do^m, { tboagb cbey had 
all their falls ) in comparifon of the name of a Sdnl, a ftr^ham, 
m Ahah^ a Ntro, a 7i»/iVi» f Ohow fweet is tbe JMm of a (?^jr 
JTi^i^iQ tbeSabjed^tnouchet ?Even cbofe \ixzL txt immies to 
GoiRntfs as ill themf elves ^ ( becaufecbey cannot eadure tobe 
carbed and troubled with it ) do yec ufe to admire and honour it 
io their iftngfand Govemour^. Authmtj ^od HUinefs coq junft 
are two fuch rayeaoftbe Heavenly Mdjefijmd Gwdnejs as p4ace 
man in the ftace of bi|faeft excellency qn earth, and caalie him 
fD much to refemble his Creator , as hath given fnch the ^igbeft 
fMace in the efteeo^ and honour of the^orld, of any mortals 1 
And ir is not eafit for a people to vahiefisch Holy and Pious^pn a* 
CCS and Governours-too highly, or to be fiifficiemly cbankful for 
them unto God. 

1 . Ihlinefs eflfeftaatiy teadketh Govemours. la hdc for God : 
To fe t htm higheft, and make itt heir work to ieek his Qhrj , and 
CO ayoid all felfi{h contradidory interefts *, and to own fiotfaiag 
that ftands at enmity with bis honour : but to judge that they 
have moft happily attained the ends of their Government and 
lives, if they havepromoted tbeGofpeiandKingdomof Cbrift,^ 
dnd the work of Holinefs in the woridl 

2. Holimfs will caufe Rulers to preferr Gods La wsbcfoce their 
own ; and to be examples to their Subjefts^ of obedidice taGod ; 
and to d«(ire that alt meoffliouldftandinfar greater awe o£ G^d 
then of riEr^M^ : Jt will make t hem aareful to form all their Laws 
and Government to the p!ea(ing'of God, and. promoting mem 
obedience to his Laws • and:t6 ta/te heed tbatkheeetfe notbingin 
Aem injurious to Chrift, or c<»ntniry to his WiiL Ic will teach 
them with Z>4t^V to ei»^f>e(/ G^d, and make him their Ca#«* 
feUcur I And with l^fikh^ tefearckthe B49l^9f th Z^m^ and 
immbte tbemfehts wben they have violated it. And wiS^yi^, 
JiQt tojtiffer it tp dtfdr/ ifStt of tbtir mus^hes^ bs^ H mditsue im it 



Partli;: AU$Mi»4.Bmi: 155 

JUj mdmighfy tbdttik} m^y Hfirkfi to. dot^ M$UfM$$i r» MtlthMt it 
ynitfin fh^rtm : A^ad ifaen God hith pBOmifdl ro niak« their -msj 

3. //tf/iirr/i Will caofe the RuJersof die world ro Lore ibofe 
tbac are Holy^ and copromou die Communion of Si\ni% , and' 
CO be Nurfing Faibcrsto cbe Cliarcb, even cbatparc of i»he Holy 
Ctth^lick Cborck which they are encruAedwicb-- andco pro* 
cr^ cfaem from cbe Yioience of men :• Ic wilt^jcevp tfaemfrora cbe* 
fins of f€'rokcam that corrupted Qotdsworlhipc, aiul puc forttv 
hk band againfl the Propbec chac fpoke a^inft it : Wbereby^ 
Gocl will be engaged co be their Proxedor m Peace and War : 
\Vhen Princes and people thkt fall out with Hoiimfs and cake pare 
with cbe fleih, aadifeetfaemfelvesagahiftthefcrvam^, tbewor- 
fliip^ and the wayes of Chrift^ do pat cbemfelvef from under bit 
procedion^ and pur cheaafelvcs under the battering and piercing 
ftroakcs of bis difpleafttre : Atidr-Jt^o to hinftb^ firiveth with hid 
Itfaksr^ and th^t kict^agai^firhi friikfof his fcverity, //mS-9* 
jt[h'9. $.8czS. 24. The faui ruine of the Kingdoms of cbe 
World, or at leaft cheftnatrQirre of cbe perfons, is from cbeir en-^ 
mitj and ttheiMn Mgninfi tht Lord , aod becaufe they will not be 
kii Kingdoms J^^hnto and qfutrrd with bis wtijts^ and perfecucc 
bis fervanis^ : And Godlinef$ prefcrvcib Princes and Magtflxatea 
from this^Hn and riling*' 

4.' Htf/;/M// fsili caufe cbe RuI^s.fo huttfitt in chemfelvesand 
others, and to remove ch^abomintble thing from before che eyea 
of Gods fealoufie ^ tnd to dri'tft dwdy tht frowAird -^ ^d mt to 
kn0Wthcwi<kfdMf$dtbefroud^ Mdto cut of the fidndenr^ and 
the }»i^iiod <toef\t , and to fit mo mcl^td thing hefort their eyes 4 
P£d.m 1 01 . In their get A ^ilt ft9^0H wiflAi conttmnod , hnt they 
ypill honour them that fear the Lord. By this means their. X»*i^-* 
dnno may be HU} , and^God will deUghc ui them , and dwell 
toongtbem, and ic fliaH4)e iaidof. them , as.Jrn )*i. 23- \^Tho " 
LordUefsthee^ O^diitatioHpf f^n/ti^o^dmdtnoMntmmof Hetifttfj.'^ 
And when Ifrdeiis (^ ^HtfHnefs to thoJMrd'\ all tkM dtvottnc him 
JbaUofftetd, ovil JtalJctmott^thim, fkith the Lard.'} Jef^^'j; 
JbtM/yoxdmflAf » and -holy Goveffmnenc of God/y Kki^sand 
Magiftrates, will draw che hearts of the peoDie to HolineUt and * 
came it CO flovriih in theXahdi : Whereas the wicked examples 
andgofArniheircof she«n|^piiiyjtbndecfacQ4^ 
Wickedi F,or,ai SoUmon iwbiP^^.^9* iTi^l^lfmStttifkem^m 



Uliis,dUhi0ferP4f$Pidre,>»ick3d.2 An^ tbcd tbey are fiidlfor 
tbe wrath of Gq4, both at tfjfiTffirr/, and as tfkmiesi Por they 
willbeftilirebdliogandoppoftfigbim i and t^rndl inttrefi and 
rirm>7 will perrert tbemtoufe the reproircrs as %/tfd^ and Amd' 
jcUh, and ferotesm, and Jt^hl^ and f mj2> did ; and to think 
with SmI that D^^*/ was the bcft fubjed that would kill the 
Srieftsat bis conunand, and tbofetbe wocft that would jQOt be- 
tray tbem, or deftroy tbem : and to fay to falfe accafers as he 
did to the Ztpbites, l Sam.23 .a i . Bklei be jtt «f the Lord, for 
yeeb4vex9mp4ffloncnme.] And faith ch9Lord,Iiai27.4. [a^b^ 
wmli fct the brier s tmithinms dgdin^ me in bsttei i I w$mii£§ 
throHgh them^ 1 vfauU bmm tbem tegether. 3 

5. lf<?/iJif/} will fa ve Princes aud Rnlers from the great and 
dangerous r^mf^^Mifi of their Riches, and Honours, and Power^ 
and Pleafures^and will teach them to morcifie the flefli, and live 
after the fpiric (jRtfus.S. 1^,13.) and will keep'them hereby 
from thofe fins that would fub jed them to U^e confuming wrath 
of the injpartiai God, and will bring them to Heaven notwitfh- 
fiandiflg all the impediments of the world, even as a Camet 
through a needles eye, by the power to which all things are poC- 
fible. And ^oubtlels that which makcth men moft acc^cable to 
God, and tendeth to the everlafting happine£i of the perfons, 
muft needs be better for all fociett^ then that, which preparetb 
them for damnation; and keepeth tiiem here undev the iadigna- 
lion of the Lord. See 2 S4m. 23. 3, i>tr. 25.46, 53, 43« 
7/4.32.1. itm. 3.4,5,^. & 11.8. 

II. And as H«/iw// i^us makeththemoft excellent ^rinas 
ajid happy 6r^t^frMiKr/, foit maketh the moft L$jal and obeMemt 
SnbjeSs,Bni is the mw powerful prefenrer of peace in all So- 
cieties. 

If any ihall fay, that the pecfk that are aceemntei Hdj bdve 
eanfed gs great contentions and rebellions in the worlds ae anv other ^ 
witnefs the ^ars in France, Savoy, Bohemia, Scotland, Eng- 
land, C^r.] lihallfirfipFoVeandeoyablyfromtheMfisr^ of tfie 
thing, xhtztrneGoMinefs muft needa make the beft if ir^jrfi/, and 
tend to the happinefs of Common-wealths , and then I (hall 
more nearly aniwer the Objedion. 

I • Holinefs effcftually ceachetb fnbjeSs to kfvw themfehes ; 
To know their weakgnfs and wfomtefe and nnwortbineffi^nd to 

^'^f^r^^4^^H ^!^^^^y^ f^^W^* I( ^^!'' ^^^ ^^ ^^^ 
t. " .>.-*--- - , - -- 0}akef 






Part IL ' A Saint §rd Brute. iSf 

makes men think cbat none «re fo 6t cd Rule as thty'l and it 
makes them fo bumble fls-to tbink themfdves UQWortny of pro- 
' rcftion in cbe meaneft fiation. And alfo ic fo takes tfaem ap witb a 
fiigher ambition, and fees their heart on the greater things, that 
they are dead to the Ambition of the world, and can eaftly leave 
rhefe things to others : Their Kingdom is not of ibis world : 
^ They are taogfit to cxpeft affliAion and perfecucion, and not to 
afpire after crowns. No man can deny that this is the leffon fee 
them by their Lord, and the Cotenant which tbey make witb iiim 
when they become his Servants. Whereas the ungn^Mj having 
their portion in ttM life^and reliihing^ and minding .moft the 
things of the world^will fnatch and fcramble and tofn every 
^one and do- any: thing within their reach for worldly bo* 
nonrs. ' ' 

2. Htf/Zw/r teacheth ffftjeSs to fee G^in their Rklers, and 
honour and obey them as hu oncers, tycn with an honour and 
obedience furticifativelj Divine -, And no men can give them a 
higher honour xh^n ttiey t^t thus honcmr tbem oh GedssjtccjaMnt i . 
and no men can giife them fo full and firm and conftant obedience^ 
as they that eiej G^^in their Governonrs : No man can give them 
Higher t>V/^/, then they that take them to be tht Officers of God. 
Carnal men obey tbeirGoter nours meerly as men that are abhs 
to do Aiem good or hBft.- If ihisy were fure to receive no danh 
wagehy contemning tfaem^ ibey tared not xo trample thAn in the 
dirr. Though that people finned in defiring a King,.yct when 
they had chofen that kind of Covtrnmtnt, and Skulyiti fet over 
them, thofe that went with htm were fucb [^whofe hesru God bad 
toMchfdr iurtheCMirenof V^tMfaU,H(kw Jhitt thU^mnfave 
urt anithej de^fedhhi^4iUi^fight hiw^ MO prefei^es'}^ i Sam^ 

16.27. ' •• ' ' •• ' '• •:••' •' 

3. Helinrfs czvS^ti}'fMijellslOohj and fmbmit iot cenfcience 
fi^e : They doi^becaufe G#J^)2//hath commanded tbem to do 
it. They pay tribute, and dve honour and obedience becaufc it 
IS part of titeir Oke^iiictth &^,^ veqvind'of ' thcD) iff the ^th 
Commandment^ which is thefn:ft*.with promife 2 Outwud pro- 
fperity isefperiallyprdmifedto them that jhoabw their Parents 
and fupcfrienrs. And the tommandraiid prMufei of God witb 
thebondsof Gonfeience do tiemen faftcr:to tbcir4oi9> and re^ 
firainie more effeftualiy from difobedience then the wor.ds of 
toen alone can d^. Co^fdacohoUeih.y^rMfT^ ztA^mfi^tiy \ 

and. 



as A Sdnt tin trkti. Pare IT; 

and it hoidttb U well in feeret as to pubiike I fo that if a auia 
were Aire to do a mifchief and neyec Qe difcovtred, he would 
oerer the lefs abhor it, as bring not unknown to God and con- 
fcience. A man that fearetbnot God and confcience, will never 
ftick to do a mifchief, if he may efcape the eye and revenging 
tiandof man : JP«iiv:ewiHfetfiretotbe train to blow up King 
and Parliament, if he fee but a probability of efcape. But be 
that feeleth the bohdsof God upon himi dare not rebel. 

4. Hotinefs itfkroycih Self-lovt which is the Spring of aII^/« 
contents^ and iifoieMence : and teachech a man to own no Ends 
or intenefts bnt what ftand in dtu fnhdinsiiopt to the -bom^Mr af 
Codzndthcc4mimn£§$d'^ and indue cewn^^JM^ip* wi(h the Wr/- 
fMreo! cvtri9Ki£kkaurs t Whereas the mg^j are/eyery man of 
them an Idol to faimfelf : fclf is the only Z^r^j and Law^ fet up 
againft God and King and Cowttrey *, And if God or J^ini^ or 
^oM^fjr be ferved by them, it rs but in fubfervi<;ncy to toem- 
^Ives^ as they look to attain fome.weal((h pr difioity 01^ honour 
i)y ic The/d//-/^e'^rasMisfMthftdandtxuI^y to no man but 
Tiimielf* And the ftlfdififmg «^n bpitb no great temptation to 
beunfaithfoK . 

5* H^/iir^// doth partly C9ilffi o{ chdritj^ and teachech men 
•to do as chey would be done by : Aod how cast it jgoc ill with any 
ibcicties 'wh^De X^f prevailetb^ sufd men ace as loth to wrptfg 
as CO ^ wrmged^ and. td/ do hurt (o others as to tbeui- 
fclves/ 

6. /7<>/Mvr//brinp down Gods bleiSingon each particular fub- 
jeA : and maketbm people tbe.deb|^ of Qod ^ and brings them 
under the ftronil^ of Jbis ^ favbar. G^dUiufs ^ \frsfitMUi /o 4U 
things: iavi^ tke frmifa^.tbkslffi.^k^: ufw u^ MftdlafthAt 
^hich u to eome^ r Tim. 4. 8. What abundance of jpromifes are 
thereto the obedient? Jfs. 1^19- 2>m^,30^ Jsx,h1. zi^zi. 

; 7. \rtl»Mif/^!iaakinH]Henfleekaiuf piatieiv.a^ 
je^iiiae'sotQikeibofgifacawuriMrof ^Qjfinj^^^ that is done 
them ^ nof to omfacttmnranradtably the a Aiens of their fupe-* 
rtotffs I t\w rd MiraMriahdl flir up fdifcontents I l)Qp qur« 
etiy tO'b^r ^all'iac obedience to God^.Md for the common 

S. /Mbr^f/' dift^^ VMJ^MiC(msarJ^^^dii as 

much 



'Part Ih "A SMni ir d BrutP. . iffp 

much againft J^fcord and divifim as hcalchful natttf e is againft 
.wounds and (icknefs. Whena are "Wurs^ kkt from thelfifis that 
war in jour members ? Jaa).4. !• The fcrvant of the Lord tnuft 
net firive\ Iht t^ev^ Command of fpecidl Love toontdmt her ^ztid . 
the Grange forbearance, conceffion, condcfcen^on, fbrgltiog - 
and loving enemies themfclves, required in the Gofpel, tnutt 
needs do much if truly pradifed to prcfcrye the peace of any 
, nation. , 

p. lidinefs affurcth us of fo great a ^e^Mrd to thofe that 
obey their Aiperiours in things lawful , and offereth us fo 
much tetter thiMfsuyonont fatiencej and fubmiffien^thcn ever 
^Ifobedienee or rebellion can attain, that hereby it muft needs tend 
to the quiet and benefit of Societies. He that is bound to n- 
yjcednd be exceeding gUdm\x\sferfecHtion^ becdufehu reward in 
heavenifff^ent^ haith imsXitcafon to conirirc^or fight, or Jin to 
ifcape the perfecution together with the reward, Macth. 

lo. Holinefj teacheth men both to continue obedient and 
faithftil againft all temptations, and alfo to propagate the fame 
rcfolutions^andtodrawall others to obedience with us. It was 
the excellency of Chrifts example,'tbat be would be obedient even 
.when he was falfly accufed of treafon, and charged as an ufurper 
of py^r/ right. If we(hould be called feditious, difobedienr, 
rebellious, when we are mofi loyal^ it muft not move us from our 
loyalty at all. In all thefe ten particulars I have (hewed, that in 
the nature of the thing » it is undenyable that Go/linefs is 
the firength and bedntj and fafety of Kingdoms and of all So* 
clecies : in that it engageth the fubje^ as well as the Governours, 
in all that tendcth to their peace and wellfare. 

And now you may fee by what is faid, that there can be no 
weight in the Objcoion which pretendeih from the Cafe of the 
Waldenfes, Albigenfcs, Bohemians,French,(!^c. to produce ex- 
perience a^inft what I am proving. Health may as truly be faid 
to be the caufe of ftcknefes^ as Goilineffe to be the caufc of 
treachery ^rebellion ov difioyzlty ^ there being nothing in all the 
world except God himfelf , io contray to thefe as Godli- 
iiefs if. 

But you will aske. Whence is it then that we have the fore faid 
inftances ? lanfwetfomctimenotaachority but malicf and cru- 
elty drivctb poor Cbriftians to a ftone-wall, and if tney turn 

Z again 



attain when tb^y caii fly no further, accufcth them of Rebellion • 
As ic was with ibe Waklenfcs, the Bohemians, &c. Somedme 
Princes and Scares fall one among themfelves^^and cannot agree 
about their Titles, and the Bounds and degrees of their Power :; 
And then whoever the people are againft, they are fure from that 
(ide CO hear the nu>ft opprobrious Titles, and be ufed accordingly 
if it be in their power. Sometime the right of Government is 
not ea(ily or generally known : as in the contention between the 
hottfes of Tn'k. ^nd LanUfter here : And then as one party 
conquereth one year, and another the next, fo the people muft 
be called Traytors and Rcbells by each party that prevailechjf 
they obeyed and ferved the ether party againft them : And if 
chcyrefufe to obey and defend e/riE^fr of thera, they will be con- 
demneth by both.^ Sometime the Politie of Empires and Com- 
mon-wealths is fo imperfeA and obfcure in the conftitution^ that 
the feveral parties that pretend to iniereft, cannot agree about 
their Rights, nor the Lawyers agree among themfelves : And the 
people cannot be choughc to be wifer then the Lawyers jn the 
affairs of their profeflion : If iV^r^and the Senate of Jb^ had 
each of them comnianded the Chriftians to aid them againft the 
other, it would not have been eafie for the wifeft and bolieft of 
the Chriftians then to know which part they (hoal4 have ad- 
hered to and ailifted .- Pkni thought not meet to decide any 
fuch concrover5e : He commanded every foul to be fubjed 
to the higher powers, and not refift: but he tells them not whe- 
ditrCdfaror theSenate was the higher powers in a cafeof conteft 
and divifion, fometime a Traytqr ufurpecb the Gorernmenr, 
and Chriftians think when they fee him fetled and in pofle/Iioo, 
that, though they hate his ufurpation, vet they are bound to 
honour and obey him as being poffeffed of the Government ; 
Thus Gregory the great too haftUy and flatteringly owned and 
applauded Phcas : and the Chriftian Bifliops ordinarjly fub« 
jeded themfelves to the Emperours that came in by blood and 
violence .• Thus the Bilhops of Rome, and of ether Churches in 
Ifdlj and the adjacent parts, fubmitted themfelves (I think too 
foon ) as foon as they perceived him to be conqueronr / to 
Hheodmem : and fo they did to other conquerours. Sometimes, 
as the General Councils of 3afil, Confignce] &c. determined 
that a Council is above, the pope, and declared the contrary to. 
be ji damnable Herefie, and commanded the Bifliops tod people 

to 



to obey tbemagainft the Pope t fo Senates and Parliameoti an() 
theMtforicy of the States roen and Lawyers may tell tbc pedple 
that are nnacquatflted with fach Law- cafes that in thif or that 
they are bound to obey them, upon higheft penalties, and that 
they (hall receive to themielves condemoation if they refift thefti ; 
and fo may miflead fnch as intend nothing but to obey the 
higher powers for Conscience fake. And though the erroar 
and eomnanda of Councils and Parliaments excufe not s M$zn 
illiterate Laicke that underfiandeth not tbofe matters, yet furely 
untd it is fome excufe. 

And fometimcoppreifion maketh a wife man mad, Ecclef.j.jl 
And fometime imjKittence prevaileth with the weak to do things 
unwarrantable: & humane paffion blindeth^Reafon : & fometime 
cmptations prevail in this as in other cafes ; And fometimes Hy* 
pocrites, that never had any true Religion, do (hew their carnal 
difpofitions, and nnmortified lufis and pa(fions and pride, by 
their rebellion agatnft their lawful Governours : and then Re« 
ligion muflbear the blame of the aftioAs of thofe that counterfeit 
Kcligioo : «nd of tbofe crimes which it doth moft prohibite and 
condemn. 

In a word,Be theaccufatton againft any particular perfon juft or 
vnjuft, nothing is more fure and clear tnen that he is moft un juft 
that will charge the Cbriftian Religion as guilty of Countenan- 
cing any Rebellions, Confpiracies,fedition, difobedience, fadion 
or divifions ^ Chrifi went before us in his own example to pay 
tribute to C^far : and commanded us to give to Cdfat the 
chingis that zxcX^^f^rs : and their falfe accufing him and con- 
demning him as an offender againft C^t/^r, did no whit move him 
from the duty of his ftate of humiliation. What can be more 
tgainft all Treaibn and perfidioufneft, then thai holy dodrine 
¥mich commandeth us the exadeft performance of every lawful 
promiie,mucb more of our Oatbs,aiid duties of Allegiance ? what 
can be more againft Rebellions then that holy dodrine whkh 
tcacheth us a life of patience and meekne(s, condemning pri- 
vate revenge, and commanding us rather to turn the other cheek 
to him that fmiteth us, and to give our coat to him that taketh 
away our doak, and go two miles with him that would compell ut 
to go one, that is, to fuffer yet, more, rather then revenge our. 
lelves or break peace, or order, or raife wars, to efcape fuch in- 
juries ? It is a crnciikd Chtift that conquered by fuffciing, that 



17^ USaint0r4tfuf$: P>" Hi 

h^ our eztropk ; And our Religion is bat oar Conformity to 
bim in his fufferings and bis hoUnc6. He bach made it (»rc of 
onr duty to bimfelf to obey Kings and Rulers^and all Superioars^ 
not only tbe good, but tbefroward^ and to takeit patiently it 
we fufter for well-doing, tnd not toireturn fo mtieb as a reviling; 
diihonouring word, or marmoring , rebellions thought. * Ic 
is noc fighcing for ouv^felves, butiollowingbimwithtbcCrofr; 
and forfakingail chat we have, that Chrift haib made the work 
of his difciples , and the neceflky condition of his promife of 
falvation, Lttkj 14. 3 3 . There is no Mafter in all the world that 
fo ftrlAly comn^andeth Patienceand forbearance^ and forgiving 
and Love, and Peace and fubmiffioin to^ne another as Jefos , 
Chrift docb; He fetsthe hearts of all his fervants on another ) 
Kingdom, and. tells them they have greater things to mind then 
riches or honours or domination upon earth. He taketh the 
bqne of xontentionfrom before them , and bids them leave foch 
things as thefeto the men of the world, Ihat have their portion 
in this life.. You may as honeftly Xay that the Sun is tbe greateft 
caufe of darknefs^^as that Chrift and holinefs are the caufe of 
feditions, rebellions, treafons, or perfidioufnefs in the world. 
All the .world fet together hath not done fo much as he hath 
done againft ihem. If men threaten hanging and quartering to 
fuih ofences, Chrift threatiieth damnation in hell fire to them : 
And would you wifli him to inflida {harper punifhment, or 
more feverely to manifeft his hatred of the crimes / . 

I tell you therefore if you ihottld find Rebellion and Sedition 
among Chriftians^ it is but as you may find corruption in tbe 
bodies of the living, which is contrary to life andhealch,andta 
be found tnueh more among the dead. I am cot here pleading 
for individual perfons, but for Chriftianity and Godlinefs. U 
any profeiTed Cbriftians forfake the way of Patience and Subjc-^ 
dLon,ind turn to Rebellion and difloyalty,they do fo far forfake 
Religion and Godlinefs, and much more wrong and offend their 
heavenly mafter,. then their King and Governours.- Plead who 
will for the wickednefs of fuch men •, for my part I will nor. I 
am fure Chrift will not plead for their /?/• which he condcmnetb.- 
He may ;«/f j^r them from ir, npon repentance ; but he will ne- 
ver juftilic them for it and in it. Jit is notbecaufe they ^to godly 
bu{ for w4Mt of GoMiftefs^ that any men have ever been guilty of 
rebdl^, or r^ing Lawfuil powers : As Dr. Wjird hacbfdly 

^. ' " proved ., 






proved in his-Scraon on Rom. 13.2. Nothing more tcndcth to 
ihc ruinc of Rnlcrs and pcoplc,ihcn to hearken to the DctU and 
the Enemies of Upline fs^ that would perfwade the world into 
a conjunftton with tbcra in the Enmity againft the way of 
Godlinefs andthefaithfialfcrvantsof the Lord, upon pretence 
that they are adverfaries to Governotirs and Government. It 
isaweigncy truth' that the forefaid Doftor begins His Serroonr 
with [^*' Among alltheftratagcmsofthe Devil, tending to the 
"undermining of Religion, and the fubverfion of the fouls ofi 
tten, though t^cre cannot be any more unreafonable^yet there 
""was never any more iinhappily (uccesful then the creating and 
" fomencingan Opinion in the world, that Religion is an Enemy 
" toGoYernment, and the bringing fincerity and zeal inReligi^ 
'•dninco jealoultc and difgracc with the Civil Powers.] It was 
•* by this Jealoufic blown into the heads of the High Priefts and 
*''the Sanhedrim amongft the Jews, and of Herod and Pontlm 
'* PiUti, that Chrifthimfelf was accufed, condemned andexe- 
** cuced on a tree : By this the ApoQles were haled before the 
** Governours of provinces ^ forced from one City to fly to ano- 
" ther : for this they enaured bonds and fuhdry kinds oi 

death. It was through this fancy that the Chridians for 
••lhree.bundred years together endured the rage of Heathen- 
^^Emperours, being deftitute, a fflided aud tormented .- Our 
*' Lord CbriftVas traduced as an enemy to C^far^ a manre^ 
•' fraftory to the Roman taws, and a .Non-conformljt to the 
•' Religion and Laws of his Countrey. ] Thus and more ihit Au- 
thor. So that it is no new thing for the moll innocent and holy 
and excellent per fons to fuffcr as enemies to the. Government 
where they lived ^ nay it hath been thex:ommon cafe : nor is it 
ftrange to hear Religion and HoUnefs charged with thefe crimes 
which they are moll againft. : 

As forthemilicious. (landers of the Papids againft the Re-^ 
farmed Churches, as if they had promoted, all their Reformat 
tions by Rebellion*^ they have been confuted fufficiently'by ma« 
ny. At this time, I ihall only defin- thi Reader that ivould h 
farufiedin thu, and underftand the ProufiM^ -d^Qrine in thefe 
pints, to read Biftiop Bilfons C Dlfferente between Chriftian /iiv 
jeHion^and mcbrifilAn Rebellion .-J Efpecially pag. 38zr and fron» 
494. to 522. Alfo Hookits Ecdef. Polk, the laft BoQk (lately 

puWiflKd.; ■ ._ 

tl/ ' And 






And if he wotild know whether it bean Article of the very 
Religion of the Papifts, thzt th Vofitnay giveaway the Dimini" 
ons of Temf or aI Lords rb^ deny Tranfuhftantiatlon^ or hold fmh 
liks pints which he Cdlleth Herepe, or that will not exterminMt 
all that holdtbem out of their Dominions^ and that he may difcharge 
their fnlfjeEls and vafals from their Allegiance : I only intrcac 
bim with his own eyes to read the Decrees of their approved 
general Councitat the X^r^r^ir^ ander Pope Innocent 3* ^d let 
him but believe his eye- fight. And for their cafe and confutation, 
let him alfo read King fames his Anfwer to Perrons Ora- 
tion. . 

Having thus interpofed an Anfwer .to their Objcftion, that 
fay. Religion hath brought forth Rebellions ( which I confeis tba^ 
Religion which teachetb Rebellion hach done ^ but the Chrifiiau 
Religion which condemneth it , and engageth men againft ic as 
aforefaidydochnot) I now proceed to fomc other proofs, that 
Codlinefs is the greateft fecurity and eflablifhment to Kingdoms 
and all Societies. 

12. Codlinefs above all things epgageth men to be true to their 

Covenants ^ to keep all their Oathes and ProrQifes of Obedience 

to Kings and to other fuperiours • and to be faithful and trufly 

ttiall their duties to one another : So horrid is the fin of Per/ury 

ind^Coveoant-brealcing, that God bath condemned it, not only 

in the holy Strictures, but alfo in the Law of Natare. He will not 

bear with it in the Greateft Princes -, how then (hall PerHdioos 

fttb jefts fcape ? What fair etcufes had Sastl for his breaking the 

Vow and Covenant with the Gibeonites ? He might haveUiid , 

1 . They procured it from fojhna.z meer cheat. And therefore no 

benefit belonged to them from their own fin and fraud. 2. That 

fojhna not knowing who rhey were , ignorantis non e(l confenfm. 

3* That God had torbid to fpare any orthofe Nations. 4. That ic 

was not S^nl that made this Oath and Covenant , but fojtsts. 

5. That Saul did it in zeal for the people of Ifrael. Yet for all 

this in Davids dayes there was a famine in^ the land^ for this fin of 

Samlj which Wis not Mpiated till feven of his Tons ( a pofte- 

rity ) were hanged at the Gibeonites requeft : *And though 

DM^ij might well fee that ^ might be ccnfured as contriving all 

this bimff If (ot the extirpation of the line of Saul^ yet would he 

Hot forbear the execution, zChron* 21. And when the people 

murmured at 'fofbua and the Heads of Jlrael for fparing tnem ac 

' ^ ** ~ firft^ 



Part II. ASdint^ABfute. 175- 

£rft, they are ttUvftxnA with the Obligatioo of the inviolable 
Oath, J0fb. 9. 

So though Zedtkjgh was the King of Bahjions Captive , force- 
cottid not cxcufe his per jury and Covenant* breaking, but God 
fcverely condemned and avengtd ic 

So that every Subjed that bath but bound himfcif in Allegi- 
ance tp his Soveraign, is under fucb an Obligation as to a true 
Believer is more dreadful to violate, then it is to fuffer 
death. 

Yea God hath written fucb a Law againft Perjurj^ even in Na- 
tureit felf, that he mud needs be dfr^ulof it , that is not a flat 
Atheift , left his appeal to God, do bring the vengeance of God 
upon him : And in this life the perjured ordinarily meet with 
that Divine revenge which is the fore-runner of eternal venge- 
ance : The perjured are unfit for humane Society ; hated by 
God, ami never more to be trufted by man, till found Repent- 
ance make a change : Which made Aninfiine determine, that he 
that urgeth another to forfwear himfcif, is as much worfe then a 
murtberer, as killing the foul is worfe then killing the Body.. 
Seeing then that Religion dotibleththefe facred bonds , and caii- 
ctb Hell-fire into the face of the perjured and perfidious, it muft 
aeeda be a fingular preferver of Kingdoms and all Societies, which 
fall in pieces where thefc bonds are loofed • and fall into the 
bands of God, who is a confun)ing fire , efpecially to perjured 
men, 

1 3. Mcrewtrit id only GoiHuefs thatehjtth unth true LojmUj^ 

smdcarrjeth 00 idl work} mtth^dicdlly for the comm$n G$oJ. As be 

chat will obey every Jullice of Peace in all things that he com- 

mandeth, without refpefttotbe Laws or will of theSoveraign 

Power,maybefooner aTlr4j/or then truly oMient -^ (for every 

Jnflice or Lord may arm him againft his Prince) fohe that will 

obey the Priucej of the earth , without refped to the Will or In- 

tcreft of the Eternal God, will be but a Tray tor to God, under 

pretence of obeyingPrinces , that are but his Oificers and Ser- 

-Vants. But the godly iegiu Mt QU iir their obedience ; and there- 

.fore they proceed methodically , and obey men upon right 

grounds and in their proper places. It is not the m^fi ^hjoluu 

obedience to man that is the kfi. He that Ihoutd command men 

caufelefly to fire his Coumrey , or to deftroy the innocent, or coi 

r»\Qi Virgim or meni Witcs^ w«:c notto be obeyed , as lyr 

obeyed; 



If « A Ulnt if 4 truti. Tat tl* 

. obeyed SmhI v but God is fir ft to be obeyed. It is he that begins, 

Eroceeds, and ends with God , that is furc to do no wrong , not 
emiflcd, 

14. Holincff pojffffeth men with a fnHiki {pirit , and mdkftb 
I the cafe ef others to be our own , and teachtth ns to do as we would 

it done iy; and giveth every man that hath it , a compafiion to 
others in their diftrefs, and an earncft defirc after their welfare, 
and a rejoycing in it ; when ungodly men are all for themfelves« 
PfalmilJ. lOr. 12. 25,26,27. & 13. ^fif/2.44. i»/rfr, 7.12, 
Mark^l2.7,i. 

1 5 . Gedlinefj engageth men in Doing good , as the very hnfineft 
of their lives , which is to be RewArdedwith everlafting Haffi* 
nefs : So that befides what is forced from men by Law , they are 
to be ftiil in the exercife of Charity , and to be z.ealom of good 
works \ and to make it their Rudy to do all the good (bey can : 
And therefore they are certainly the profirableft members in any 
Society, that are moft truly Godly ^ Ltt^e to.29, jo^&c. 2)eMU, 
j^.g. Lnke6.ii.Gal.6.9^io. 

16. Moreover Holinefs teacheth men to forgive Wrongs ^ andio 
Love our enemies^ and to let go our rights rather then to breal^Peace 

: and nvenge oar wrongs I and to forbear even going to Law con- 
tencioufly , and where oer putting up injuries meerly to our 
felves, may fuffice for the avoiding of in Lnl^ 6. 27, 28, 29. 
Mat. 6.14,1$. I Cor. 6. 7. And what conten ion can there be 
where thefe Rules are pradifed f except when the ititereftofGod 
or others is violated ^ which is not in our power to remit. If yea 
fay, that Thefe things are good if thtj were praSifed: I anfwer, 
I . You confefs then that Holinefs is good ; For the Rnle is Good, 
whether it be pradlif;d or not. 2. I anfwer , that fo macb as any 
fi)an is fandified,h^ doth pradife it.And therefore if any man live 
. not according to the Rule which he profeflech to liTe by , that is 
from the remnant of tbatiin within bim« which the wicked plead 
for, and for want of more of that Godlinefs which you diftaftf. 
J4ike him more holy, and be will do all this. 

1 7. Holinefs fecnreth every Society , and interefieth them in the 
wofl inspregndb/e defence -, even in the L^vo anii favour of the Lori\ 
aisdin his wanjfure and precious promt fes. He hath engaged his 
Almightinefs and Fidelity for fu(;h, and tendreth them as the apple 
of his eye, and hath promifed that he will be their defcn<e, Zacif. 
2.S. PfalmS^ XI, icy.lQ, &59.P1 \6, 17. 6c6z, 2. whereas 

. the 



« 

*e utagodly trt under bis curfc, Pfalm i . 6. & 3 7. And which of 
ihcfc Societies is liker to be happy ? 

18. Codlinefsuthe/Hrefiwaj to fMrni/h every Society ^ith all 

^ the hlefmis th^it are truly geodfor them^ For they have the favoar 
and pr6mife of hioi that is the giver of them all. Rom. 8. 28. 
Pfalm 3 4, 1 0. & 84. 1 J . & 2 3'. GodUnefs U profitable to all things^ 
kaving tise fromife of the life that novf is , and of shatwbUh is to 
tome^ iTim»4.S. &6. 6. Mat. 6. 33. But wickednefs is the 
certain way to ruine. Even onefinner defiroyeth much good, EceL 
9« 18. and one godly man hindreth much eril, as the cafe of Jo- 
feph^ Mofesy Daniel, and many others tells you. 

1 9 Moreover it is Godlinefs that is the honour of all Societies : 
Without this their wifdomismeerfollyy and their Riches are hot 
the fetters of their flavery^and canker to gnaw them and teQifie 
againft them , and their greateft viftories may be bnt murders 
which fliall damn them : and their fplendour in the world is but 
eke jGgn of their mifery in the eyes of all fore-feeing men : prov, 
^4- 34- C Right coufnefs exalteth a Nation , hut (in it a reproach to 
any people. 1^ What Glory can be equal to the Glory of our in- 
ter eft in Gocf, and of our being his people, and doing bis work^' 
0nd having his prefence ? 

10. Lailly, How can that he worfi on earth , that is fo good im 
HcMen] f The perfeRion of Holinefs hereafter , with the Holy 

LoTC, and Praiies, and Enjoyments of the Saints^ will be their 
Glory. If you think this worft in your Societies on earth, what 

^o you bnt renounce it t If Heaven be worft for you , come noc 

thither. If the participation of that which i% the felicity of the 

jglorified^ be not iht felicity of zU Societies ^l defire none of their 

fc/icitf. 

What if Saints from Heaven would come dlown and dwell 

among vou here on earth? Ibefeech you as men of reafon,anfwer . 

me thcie two Qgeftions. 

1. Whether ycu do not know or terily believe 1 that thry 
would be m^ore Holy, and Pure, andExaA, and ftrid, and aore 
averfe to all fin, then any of thofe arp that now you diilike as too 
precife ? 

2. Whether you would therefore call them Poritanes , and 
hate them , and caft them out , or tmprifon them , or take them 
for the troablers of your Countries , or ratho: for the honour 

A a ud 



r 

17S ASdlHttfdlirute. Part If ^ 

and blclBngof your Countries ? What you would do hj them, 
that do tj thofe that comf neaccft to them among you. 



CHAP* V. 
Times ofHMntfs dretheSeJI TimeC 

AN D now I have given you all this Evidence, I dare Icavcit 
to the judgement of any man that is fit to judge. Whether 
it be the godly or ungodly that are the Betttr M^giftrates^ or 
Setur Pdftirs of the Churches, or Betttr Members of the Co»- 
mon-wealth, or of any Societj^ f Judge now whether the FUces 
iknd Times ace not Befi that are mcjt QoMj f And whether it 
be the GoJ/j or the VngaMj , that are the TroubUrs of the 
^orld ? 

And yet it hath «ver been the praftice of ungodly men , to 
charge it upon them that Fear the Lord , chat all the troubles of 
the world are long of. them. We wertAll quitt, fay they , btjm 
th$6 Religion Mndfrecifene/s troubled sts ^ and this is it ^ thatfinciit 
$ame among m, hathfet nsall together bj the ears. 3 But if tbcfe 
men be yet reafohable^ I defire them to confider, 

I • That this hath altifajesieen the old^omplaint of. the tnofi miir 
ksdmen,^bi€hGodhimfelf bathtefUfiedagainfi i When Lot dui 
but gently admonifii the abbminable Sodomites to forbear a vil' 
lany not to be named ; Gen. 19, 7, 8, 9. ^Jprajjou Brethren^ 
TiQtfo vficksdlj ^ What faid they to him ? and how did they take 
It ? Why [^thejjaid.ftandbaeki andthej faid again ^ ThisOftt 
fello'm came in tofo]oHrn^ and he will needs be a fnage ! N^w viH 
we deal worfe with thee themepith them.'] Is not this the cafe be- 
tween us now ? How are we unpeaceable ? Becaufe we are againf 
Jin / If.we would hinder nacn from wronging God, and froiti 
condemning their oij^ofoulssanddthers, then forfooth, we arc 
^iiclrtroublers.Mdfrejndgethem^ and we diflHrb their Peace? 
jGft like the Sodomites , iThefefrecife fellows /ay thej.willmedt 
be our fndger^ and wt mnfi bereUedbjthem ^ before tbej cami 
stmpnr Hs pe had none of this ado ; 3 But did not God, think yoB» 

decide the controverue aright ? Hellrft took Lot aifd his family 



< 

Part 11. A Sdht tr 4 drutel tj^ 

away, that the Sodomites might be troubled with that pricife and 
iufie fellow no more ; and then he fent fire from Hearen on 
Sodom t^nd confamcd them all, msJ^ng themanexMrnpleyfuffirinf 
the vengeMce of eternal fire ^ f tide 7. Orasicisfiilly fet forth by 
the Holy Ghoft. 2 Pet. 2. 6, 7,8,9- {^TtirninJi the Cities of 
Sodom and Gomorrah into ajhts^ he condemned them withanover^ 
throw ^ making them an example to thofe that after fiould live un* 
godly : ( Mark this ) And delivered jupLot^ vexed ^ith the filth j 
ionverfation of the 'picked {For that righteous man dwelling 
an^ngthem% in feeing and hearings vexed his righteous foul from 
d/y to day with their unlawful deeds) TheZord knoweth how fa 
deliver the godly out of temptations^ and to referve the unjnfi to the 
day of Judgement to he punifbed. 3 

And now who is it that was troublefom^ and the caufe of evil ? 
WasitXc^r^orwasit^tfitfi^ f Take heed left God take the Lets 
that trouble you from among you , and when you arc rejoycing 
that you are rid of them , he fcrve you worfe then he ferved 
Sod^m. 

In the daies o( Noah, no queftion bot thac?reacber of Righte- 
oufnefs feemed to the world a Angular and a fe!f-conceited fel- 
low : But did not God decide the controrcrfie whether ic were 
Nodb, or they, that were the trovblers of the world f Saith Peter 
zPet.ZjS. i^God ^ared not the old world y tut favedtiozhthe 
eighth perfon , a Preacher of righteoufnefs, bringing in thefUod 
upon the world of t he ungodly - ] 

When Ifrael fell before the m«n of Ai , it was a doubt who ft 
was that was the caufe of that calamity ; but God proved it to 
be Jchan.^ who is ftoned upon this fentence of fofiua, Jojb.y.z^. 
^ Why haft thou trtmiled ns i the Lord Jhall trouble thee thu 
day. 

. 2. And conHder I pray you , jvhat a ^ittnefs it is that yon 
have^befcreyouaretrouhlediy tht Godly f It is a ^ietnefs-inrhe, 
high way to Hell : You had the privilcdge of damning your fouls 
without difturbance from thefe precifc controllers. Hath not 
Chrift told us, that the Devil is thus like aft/ong man armed^ that 
while he k^epeth his Palace ^ his goods are in Peace i tut when a 
Wronger then he Jhall come upon him and overcome him^ he taketh 
from him all his armour wherein he trufled^ anddi*videth the ffoils.l 
Luke II. ai,22. The hearts and the Nations that are not con- 
Ijutred by Cbrift, arc the Devils Gatrifona and polTeffions. Do 

Aa z you 



1 8o A Sdht if i 3imtt. Vm !!• 

you tbink that it is bell tluthc poflcfi ihem ftill in Peace ? Or 
that chc Preachers of Chrift , that plant his Ordinance againft 
them, and batter them, till they are forced to yield, arc therefore 
bujGe troublefom fellows ? What is it for, but for your delive- 
rance , that are SMons cdftives a$ his mil f 2 Tim. z. 

25, 26. , 

3 . And might J QU not $n this ground alfo account Ch/ifi himfelf 
thetrcnbUrof theworld^ asmuch^AnddthoufAnd times more then 
us ? Tor it^ doth more to diflurb men in their fins then any of 
we ; and be doth more for Holinefs then all the world befidc;. 
And in this fenfe he confefTeth and fore*rells us , that, he came not 
to [end Feace^ but divifitn into the world, into Towns, and Coun- 
tries , and Families, Luke 12. 51, $2, SJ. If we can hare no 
P^ace with you, unlefs we will difobey our Lord , and ferve the 
Devil and the flcfh , and damn our own fouls, and fuiteryou to 
do the like^ then keep your Peace among your felves ; we will 
none of that Peace : we have no rbind to buy your friendfhip and 
good words at fuch a rate / If jour fe^ce will fland with our peace 
with God^ and peace of Co^fciencs , we will gladly accept of it : 
If it will not. we can be without it. Your fouls are like fores that 
may not be fearched, or a broken bone that muft not be fee, for 
fear of hurting you : You are like men that muft have that 
which would kill them •, or like children that will cry if they be 
but taken out of their dung, or kept from fire, or frgm knives. 
If we do but crofs you in the way to Hell , we trouble you, and 
we break the peace f Yea, and if we will not cafi away our fouls 
everlaftingly for company ? And is this the cafe ? Is this the 
breaking of your Peace ? The Lord will (hortly be a Righteous 
|udge between you and us , and tell you , who it was that 
was the Troubler of the Towns and Countries, and of the 
world. 

You ftnd Ahdb and Elijah at this conteft. Ahab takes him for 
the 7'r(?»^/rr 0/ i/riir/ when a heavy famine was among them : 
Mlijahfmh^ No'^ hv^titvns Ahab and his Fathers houfc that had 
troubled Jfrael by their wickednefs, i Kings 18. 17 , 18. 
And which think you was in the right, the Prophet or tbe 
King ? 

Why Sirs , What is it that Godlinefs doth , that it (hould be 
taken for the Troubler of the world , when ungodline/s is taken 
for your peace i la it oar perfwading or lundring you from Hn 

that 



P^rt Hi A Sdim 0r 4 Rrutt. X5t 

that tronileth you ? And will not the crcrlafting fruit of it 
trouble you more ? Then even fay, that walhing you, or fwccp' 
ingyour houfcs, or. curing your fores, or fickncfs, or perfvrading 
you not to kill your fclvcs, is ztrouilini of you ! Or is it, (as 
the Lord bath told us it will be, Matth. 5. 10, 11. hhn 15.- 
18, 19. I /r^4. 4>5. J becaufe we are noc fuch as yoii, aod 
t^iil not do as you do , and be. of your opinion^ and fprfake out 
Lord to keep you company ? Isitnotwithgoodrcafon? When 
we know you cannot fave us harmlefs : and will noc anfwerfor 
us before the Lord ? Wc kp^v^ that every man mud anfwer for 
himfelf, and therefore w| durft not truft you, if you would pro- 
mifeus to bring us off : Itisbeftforyoutoftudybecter how to 
anfwer for your fclves. But if you are refolredon it , that un- 
godly you viU be , and that you will venture on Hell to fcape a 
holy life*; why fliould not you give us leave to piety you , and 
to forbear your folly, and to lave our felves } Will it do you 
any harm chat ethers (hould be faved ? Or that «tW/ fhould be 
Godly ? Your owi^faxidificacion indeed cannon {land with your 
iuds and fleflily plealures Tbut another mans may. It will cake 
none of your vain-glory , or wealth, or fenfaal delights from 
you^ that another man is fanAified , or devoted isnto God. And 
therefore be not angry with us, if we obey the Holy Ghoft, that 
callethtous, ^^/2.4o« ^ Save yomr felves from this untoward 
gentratUmi^ 

Objeft. 6 but ( faich the ungodly crew ) it was never 4 
gBfid world Jince there wdtfo much Keligion , and f reaching , and 
freci/enefj , and fo tnuck ad§ about ferving God ! It ^oi a better 
world' ^ when we had but a Jbort Service read, on Sundaits^ and 
played^ and merrily talk} together the reft of the day I There was 
more Love and good neighbourhood then amongfi men then there it 
now : There was not then Jo much deceit ^and confining^ and of f re f^ 
fing^ and cwetoufnefs in the world : There wai nwre peace, and 
flentfy and a better world it was then now. 

^dlatcersof peace and plenty change often in the iamc age» 
And certaiply you have as little hin^erance now ,. from being as 
good as yoii have a miod to be, as ever your fort- fathers bad« 
Two things I have to lay to your Objcftiont 

I. If this be true that the world is fo bad^ which fart is it ef 
the world that you, mean i Jjitall^^r fimi f Not all lure; thac 
were too horrible cenibrioufnefi to fay» Tbca God wonlA pre- 

A a J ' • fcntly 



i^i A Sdht $T 4 Bruti. Pit tlL 

fently deftroytbe world. Sodcme had on$Lot\ and bit family in 
ir.Weil ? it is but fome then chat are fo bad. And which part is it F 
Is it the Godljy or the Vugodlj ? If Godlinefs be naughty then 

, BenviH is naught, where there is nothing tlfe •, And then take it 
not ill to be ftiut oat ? If It be the Vngodlj that are naught, thats 
it tliat I am faying. It is time then lo leave it, and to turn to 
God. W\t not joH jour felvts thit make the complaint that 

, are the men that make t(ie world fo W / Is is not you that are 
fo Covetous and worldly that you bare nothing for the poor, 
and no time to fpare for the work that you were made for ? nor 
fcarce any room, to think or fpeak of. the life to come ? Is it not 
joH that have fo little Charity that you even hate vatrx for X*ti* 
ing and ferving God, and feeking diligently to fave their 
fouls ? Its true, that there was never greater vfickednefs in 
the world then (ince there hath been fo much Preaching. 
Bet What U thatwicksdnefs, and i» whom f It is the deffifmg 
and difehejing the calls of God ; and the hating and neg- 
leding of a holy life. Thofe that are faved by the Go« 
fpel, may fay that it was a happy mcffageunto them; but thofe 
that 'flight it, and willfally fin in the opcnefi light, may well fay 
that It IS a bad world with them : and worfe it is, and will be for 
ever, if they bcnot^onverteli, then if they had never beard the 
Gofpel : It i5 y ou, and fuch as you tbatdefpife the mercies of the 
Lord,thatmakeitabadworld ^ and then you impqdently com. 
plain of it, and charge it on them that will not be a^bad as your 
ielves : and take away thecandlegnd (hut the windows, that the 
light may not trouble you. 

2. Well / but fay you the wr/J was tetter r^hcn there was lefs 
f reaching, and le/s ado ahttt the ferving <^ God, and oter 
falvation. I do not telitye jott, and I will tell you ^Aj, 
yta^^hj I am certain that jour words arefatfe. 

i.BecaH/ejoMfontradiEt the Lnrd, God faith thofe times drehefi 
when there is mofl of the Light of the Gcfpely and moft helps for 
^\kxfdhiationy and when the people are moft Holy. The increafe 
of iight and Holinefs is a principal part of the Glory of the 
Kingdom of Chrift, and of the Promifes to the Gofpel Cliurcb, as 
you may fee. If a. 9, 2. rf* 36. 25. & 42. 6. ^ 60. 3 . Mat. 
4. J<5. Lkk. 2. 32. f**. 3.19,20. The word of God is the 
grcatellblclEng under heav<?ti: tog^ber with a heart to obey 
- and,praftifeir,X«r/^. 1 1. 2^. Bleffcd arc they that bearthc word 

"of 



ofGodandkccpit.lP/^/.io6.3.^n9.i,2.cf'i!i,a.GodhItnfelf 
pronouncetb them hkfkd chat medicate day and nighe in his 
Law, and due make it their whole delight , and becaiife of tl^e 
increafe of Light and Holinefs ezcolleth the times of the Gofpei 
far above thole oftbt Law, affirming the leaft in this Kingdom 
of God to be greater as to the honour and priviledge of bis Na- 
tion, then the Prophets, or fohn Jfaft'^^ Mattb. ir. ii, 12. 
And would you wiih mc to. believe fuch ignorant ^men as 
you , before the ; God of Heaven that ^ contradideth 
yon ? 

2. I will n$t hlieve j9n-^\>tcVB^(tyoHf tijtUion is nothing but 4 
BUjfbem9Hs Accufation 9f tbi Living God. If it were true that 
Preaching is bad,icisCbrift then that is bad that doth command 
ir.< But I am fisre that Cbrift is not bad : and that fuch as Blaf^ 
pbeme him, do it to their coft. It is he; that hath laid a Nectjfitj 
en^tu^ and Hfoebeunto mif ?^i f reach n$t the Gofpei, I Cor. 9. 16.' 
and thacchargetbttsitf feed the fUek, of Cod^ 1 Per. 5. 2. Yea the 
fpiritchargcthiis^f/!0rf (7«^ and the Lord Jefms Chrifi who fiali 
jttdgetheqtHck:4ndthededdAthij dffearingdttdhis kingdom ^thap 
wepredchthe XP^rd^nd^heinfidntin feafon^ $Mt of feafon, reprove^ 
rehMke^ exhort with all lonT f^ering and doStrineA If any one 
beto be blamed for all this preaching and fiir ior heaven, ic 
is Chrift that chargeth it fo ftrtdly upon us. And if thou dare 

Uy the bUtne upon the IatA^ /psakout^and (landtaic at judg^r 
menr. 

3 . I know it is falfe th^you fay, that the world is. the worfe 
for all this preacbig and GodIinefs,becaufe it is dgdinft the very 
0fice of Chrifi^ 4Utd of tht Holj Chop, . Chrift was a diligeni 
preacher himfelf, and dare yop accufe bim for it ? He. came into 
the world to bring ut the Light of heavenly Tnuh ^ and dare 
yovL fay that it were better be without it .It is the work of theHoly 
Ghoft to illuminate and fandifie men, and do you think that he 
doth us bart } Cbrift dyed . to wdfi sttd pnrifie bj the word and 
Spirit, the Church which is his Body, that he might prefent it 
fj^atlefs to the Fdt her, Efh.^. 26.17. And^'dareft tbou lay tbac 
Chrift came to do tis harm ? . By this thy def[)ii(ihg: of bis bene- 
iita, thou (heweft that thou baft yet no part in bim or in bis fa* 
ring benefits, but iart in the gall of bitternefs and ^nd of 
thy iniquitte$|^and thy . h«rc is .notngbc in the figh^of 

Goi . 

4,.>Ior<oYer . 



,t84 ASdnttfiPmel ^ PaulL 

4. Moreorer yo'iiare not to kc beUvcd b«caufc7oi^j(^^<ji^*jf-fii^ 

f *f exferitnctof ait the Prefhets and Apofiles cf Chrifi. Ddvid 
had father he ^ door l^eeferin the honf$ of God, then dwell m tke 
tefft/cf wickfdnefs \ and judged a day in hu Courts u> he ketnr 
then a th^ufand, Pfal.84. 10. and accounted tfacm the Weffcd 
men that might cycn dwell in the houfc of God, and be daily 
taken up in holy praifc and worftiip , TfiU. 65. 4 & 92. 1 3. 
& 23.6.When he was forced from the hoofc and pablick worfiiip 
of God, it was his daily lamentation, and he fainted) , and 
pantech, and longeth after the houfe and worftiip of God 
again, Pfal. 42. & 84. i, 3, 4, 5* [HoW dmiaile are thj 
Taiernacles O Lord of hsfis f Mj foul longeth, jes even faintetb 
for the courts of the Lord : Mj heart 4admj pjh crjetb out for 
the living God : — — Skjfed are they that dwell in thy houfe : tbej 
Tfrill be flill fraijing thee : Bltffed is the man whofeftrength is if 
theey in whofe heart are the ways of themll The Prophet IfaUk 
laith [^In the way of thy judgements O Lord have we waited for 
thee : the do fire of our foul ii to thy name^ and to the rememhrance 
cf thee : with my foul have I dtjired thee in the night ; yen with 
myfpirit within me will I feelithee early.] This was the mind 
of all the Prophets and Apoftlcs: and God hath told ns that it 
is the pradice of ail Uefled men, to Meditdte in Gods word day 
nighty Pfal. r. 2. And yet will you fay that it was a better world 
vt^hen there was iefs of this } O felf-^ondemning Hypocrites ! 
Why do yoa fo much profefs to honour the Prophets, Apofiles and 
'Martyrs of Chrift, if you think that they were the tronhlers of 
the worlds and that their doHrine tni praSia makes vsworfe ? 
Why do you honour them with the' name of s^iuts^ and yet 
defpifeboth their doftrine and praftice in thofe that do but tn- 
dearour ferioully to imitate them 1 Why keep you Help d^s in 
temembrahce of the dead Saints^ and fay that the }»orld m the 
Tfforfe for the living Saints f O horrible hvpocrifie / to k* 
uour their names, and hate their doSrinenmaourfeof life,nnA 
fay that the w^rld was never good fince it was troubled with fmi 
sn they ! Do we tronUe you with our freaching, and prayings 
and our fiir for bearen ? How would Chrifl and bis Apofiles 
Iiare troubled you, that went fo far beyond us in all thefe, said. 
made a greater ftir then we, and turned the world ( as their eur- 
mies ctmrged theaa) up 6de down / AS. 17. 6. fo bofie was 
Shrift in preaibing tnd doing the work of God, ihttb^oeg* 

leftcd 



Part 11. A Sdht §r a trntel tfy 

hftcd 10 cat tis meat for it, 7^4.4. 34. and his flcftily kindred 
would h^xc Uid hdnds en him as if he had been befide himfelf^ 
M^rkj ). 21. Icfecms if yoa had then tired, you would hare 
been among the wicked enemies of Chrift and of his Difciples, 
and bare Tatd Tic w^s never a good world, (incc thefe bu- 
fie fellows made To much a doe wich their Religion / 

5 . Moreover, jon ffeal^ again ft the inward feeling and eer^ 
tain experience of all true Chrtfitans in the ^cirld. They all bav c 
tafted and found that exceileAcie in the holy ways and Ordinan- 
ces of the Lord, that they value them above all the world. 
With David they edcem them above Gold' and Silver, Pfal. 
119.72. With ^o/#)fio» they fay that all the things that we san 
dejire are netf be censpared u them^ Prov. ). 15. & 8. 1 1. And 
With J^^tHeyvahic the word of God above their neseffarj foo4^ 
Jfob. 23.12. And with fdnl they eotint all things Lofs atU dung w 
comparifon of the excellent knowledge ofChrijt^ Phil. 3^7,8. They 
know that it is a thoufand times better with them, fince God 
converted ihciB to a holy life then it vras before, as well as you 
know tbacyou are better in your health, then y OB were infick* 
liefs. Try whether you canflhake men that ever were among 
ttiofe where plague and war and famii^eraigned, to believe that 
^it was never a good world^Hnce this plague and war and famine 
ceafed.3You may as foon make wife men relieve this, as make eic- 
perienced godly men^ to believe that itis worfe with them for 
cheir turning to the tord,and Kving,holy,heavenly lives.You can 
never by aU your doating and felf-conceited prating, nake tbofc 
believe whom God hath/ici^di/Eri, that they were in abetter safe 
iefore ;9thtn they were the flaves of Satan, and ferved (in, 8c were 
.under the wrath and curie of God,Tfaey/f^/that Aitkin them that 
will never fuffer them to believe yoa. The health of their re- 
covered fouls : their experience of the Goodnefs of the ways of 
dod : the comforts they have bad in the pardon of fin and the 
hopes of Glory, do make them know that you talke diltraftedly , 
when you tell them that they were better befort^, or that the 
world is the worfe for the grace of God. 

6. And we cannot believe you , when yoa fpeak evil of a boly 
courfe, becaufe joivr ^ords, are againfi all Keligion, and comweon 
reafon *, andmnch M#r#, dtfiritSive rf the Chrijiian faith. If God 
be not to be Loved with all our hearts, and ferved with our 
greateft care, then be is not God x or then there i^ no &cfa things 

' B b ^ 



|8^ ASsintiratnti: Part lU 

u junglon to be regarded. A God that t$ worfc then the 
Creature, is no God. If we rauft not feekfirfi the Kini^ 
dfim pfGod, and the Rightfufnefs thereof ( Match. 6. 33-) as 
Chrilt hath commanded! then it isin vain to feck it at all. If 
there be no Hesven or A//, let us lay by 4// RtHpon. But if 
rAw *r, that man that thinks it not worth bi$ great e/t care and 
diligence to be faved, doth forfeit the reputation of his reafon 
With his foul. Will you believe that man chat faith he believeth 
that there is an Everlafting Glory to be fought, and made furc. 
of in this life of our pilgrimage and warfare, and yet thinks it 
not worchour feekingfor above all, and wot thy all our coft and 
labour ? He fpcaksa grofs and blockilh contradiftion. A Hea- 
ven no better then Earth, is no Heaven. A Heaven that is not 
worthy the kbourof a holy life, is no Heaven. And a God that. 
is noc worthy of all thai we can da, is no God. Either plainly 
fay that you arc pagans and worfe, and believe not any. life but 
this : Or elfe live as Chriftians, if you will be called CbriJHans\ 
hy not that you believe there is a Hir/A if you think ^HoljUfe 
toodeartokapeit. 

7. Yea this is not all, but jonr mt^ds do tender Brmijhnejt 
itfiif. P^^4if> did believe f for the moil part) ^ life after thii. 
And Jplian that Apoftate Infidel himfelf doth prefcribe to all 
his Idols Priefts a vctyfiria and Religions life, according to the 
Religion which he owned ^ and profeueth that. all pure .and .xmr 
perance and piety (hould be ufed to pleafe God, and. obtain the 
happinefs CO come.And (hall men called Clrri//|f if/, take the very 
Infidels for T^nritanes. and be worie then Heathens Mf we have 
net another life to look after, then what are we but hafis that^ 
ferijb f If yo« think that you die like iea^s^ gall your felves teafis^ 
an d never more own the ndme of men. I fyou are not hafis l>ut men^ 
then have you fools to fof/e or lofe, to be happy or miferable for, 
ever.And isit qox woxth all our icare& labour tp look after them?. 

8. Another reafon why I will never believe you^ that (he world. 
was better when there was lefs preaching and Religion, is be* 
caufe you ff?ea( againfi the verj endand natnre of f reaching ani^ 
Religion. For the word ofGod is written and preached to this 
very end^ to make memhetter. And is that the way to undoe the 
world, to perfwade them to amend / O Impudent malignant 
tongues I What doth the word of God fpeak againft but fin I 
Poth it anywherffpcakag^inft any thing thai is (F^^^ ? or doth 

ic 



part IV jiSdiirt ir d triiil 187 

ic anywhere (iqnaraiand you any thing chat \%ldi} Let the bii« 
tercft enemy of God apon earthy fay fo, and prove it if he can. 
I here in defiance of the l^evil , and all his innrumenxs and 
ferfancs , challenge them in their bittereft malice , to fay 
the worft they can of the Gofpel , or of trne Religion^ ana 
prove that ever it encouraged roen to (in , or that ever any 
wasaloferby it / O wonderful / Muft the God of heaven in- 
dite fuchLaws a^nftall evil, condemning ic^ and threatning 
damnation for it : and yet will thefe wretches have theiaces to 
£iy that it is long of the Serif turt or of Religion that the world 
Is £vit} What I Will preaching againft^ your H^id^dnefs m^kc 
you wiikfd ? If it do, be it known to the faces of you, that it is 
j$m^ and not freneking that (hall be one day found to be the 
caufe. and be condemned for ir. Muft Princes and Parliaments 
make Laws to hanjg thievea and murderers / and when they have 
done^will vott lay it is long of thtm and their Laws that men are 
r§bhd tnimnrderti i Why this is not yet fo impudently unjoft- 
as you deal with God. Tor they threaten but hanging, and he 
tbreatneth everlafting damnation againft fin ; and executctb it 
on aH the unconverted , as furt as he threatneth ir. And 
would yon have him yet do more to teftifie his diflike of fin ? 
Tell me« thou that blafpbcmeft the holy commands of thy Crea- 
tor i Wouldft thou have him do more then tverUjUnglj t§ Jamm 
mmcmvirtid finners , to prove that he is no frimd or cdftfe of 
fif$t wbatuiottldhedo more? Is there a greater plague then 
Helt to threaten ? Or wouldft thou have him do more to the w 
bow much he loveth Goodneft, then to command it, and per- 
fifode men daily to it, and to promife EverlafiingChrj for cncir 
Mewardt U ihirtMny greater Riward tobepromifed f I tell thee 
. blafpbemer, to the Jufiifying of my Lord, that all the world hath 
never done the thoufandtb part againft mens faults , as God 
bath done. Never were there ftriAer Laws againft them, then 
his Laws. And never more terrible executions. And yet wUc 
thou fay, that its long of God, or Scripture, or Religion, that 
the world is naught ? If thou flay a little longer impenicently 
in thy blafphemy,till death have but given thee the mortal ilroak, 
( and its hard at band ) thou fliak then be anfwered in another 
manner, and God will eafily iuftifie himfelf, and flop all kth 
. vile and arrpgsnt moudbs, and conftire thee with an ererlaft- 
, ing Vengeance. Aemcmber that thou waft forewari\ed. 

Bb 2 9- Yea 



i$9) ASmt ¥t 4 ttniu Pait It*. 

9. Yea fbfthermarc, you nrr evi^t^edsmJi fif^mtdij jvwr tn»n 
cfimpUints. What is it chat ypu quarrel with the taw of God 
for? is ic not becaoic it is fo ftrili , hjmI f^rUidnhfiH , and 
ihrtAtneth dswrnadM for it i Is it not bccaufe iCTcquircch fo 
Qiucb f^d^Nf/i, and cclleth you ctiat none of the anconverted 
ungocUy fhallbefaved? And what is it that yoa qmrrd witb 
the fodljiov / Is k not for liervtiig God* and biecaufe they will 
not be as bad as others? And. yet the&mc tongues dare blaf* 
fheme the Laws^of God; and fay, ibc 'mrU is thew^rftfcr theml 
And the fajine tongoc dares r<vile the g$dly as the caufe that tte 
world is fo bad 1 What (hould one &y co Inch unreafonaM« isen^. 
that will at the ikme time muriniir at the Holy word and way cs 
' of God, becaufe they^contradid the wkkf^s<ittbc f^$rid,; 
and threaten them with Hell fire beetafe they refem m^, and 
yet fay it is long of this wry, mrd, aad the preaching and obey- 
> ing of ic inahdyiife, thst the worid growi worft ! Ottnpu- 
dent moBths 1 that at oncer ev^ the lervamsof Chrift, becaufe 
they will not htoiisd as others^ asd yet hy that its ^i^. that 
nake the world fo had. . God will tery fiiortly ftop focbnnrea? 
fonabie mouths. 

la And if jTfia^r worJi Wire trm^ tbtn itwnU foBovk that mU 
Qoii grtdtcfi Mirciii an w$rtb miking^jtd^that they are a h$trt to 
j^ and cnrfts rather tiumiiejpn£j. What is fbe Go^^rth^ 
if the reading, and preaching, and pra Aiiiog of it, do maketbe 
world worfe, and ooly trouble men ? What are all Gods Ordi» 
nances worth , if this be the frnic of them ? And why hath be 
appointed Paflors and Tfachersfor his Chwrcfa « if this be all 
the good tl% do / Nay what is Chrifi himfilf wtr/* to the 
world, if thofe are the worfiniBn that moft obey htm, arid fta* 
dyhisword^ anddiiigentiylcekfaimi Oiuiworrhy>fouls! is this 
all your thanks to God for a Cfattft when yoa are )oft by iin? 
and fortheGofpel that o&reth.yoaeviMrlailfng life? and for 
the Miniftry of your Paftors that Woaid teach yoa leeway of 
life? May we not take up the prophets exctamation , Ifa. t.2. 
Hear Q heavens ^andgi/ve ear^&tarth^ Ihavemienlhii andhrottik 
nf children^ andthty have reielMagait^'nH : The Ox kjtoweth 
hie Owner ^ and the Afi his Mafiers crih t ^tet thipeofte doth mt 
k^w the L$rd^^or Crmpder. ] Yoar beaft doth not take his pro- 
Ycnder to be noHght for him, and rather choofe to be witboat 
ic». And. y OB are mr/i then beafi$ in yom dealing with the 

Lord : 



SarcIL ]4SMl/fier4BrJUi. tip 

Lord : and when lie hitb provided you « Chrtfl: ^ a Go£pe^« 
Tcachf n ; and holy Ordinances , evtn tbc fffcdoafcft. tbingfi 
in the world , you uocbankfully rciiftfc cbem , ycaaiid cieproach 
tbeai; and (akctbem.co be naugbc for ^hmi, aodfiiy ebac it is 
lof^ of /i^rmtbat the world is fo.bad / O faorrid tfigracicudc / 
wbea floircrablc fouUarc k& the capcmty of (m and'&icaa^ a^^ 
wic^ifl a* Stw (leps? of everlaAing fire, thc<jod of Mercy fends bis 
Sob, bis W*ord, and Minifters, to help cfacni oac, and &t them 
free, and (ave^bes) from Hell before it be too late • anitwbac 
cncertatniBcnc have they / . They arcreviied by tbefe wretches as 
if tbey cameto majce tbem viforfe, and i(o tbem amifcbief, and 
not CO faveiliein 1 Righteous is cheLoNlthatiiondeinnecb fiich 
a$ fvould not be feved ,. and as took ialvationfor an- injury^ 
And fnft were <jod» if he froald takeaway the Gofpel, and his 
Minifters and bis pecf>ie, from to unthankful and xmworct^.a §&* 
ceration is this char are weary of them, and fay they are the 
tT$Mkkrs ffthe W0rtd^iid thjokthacccbey |do then nore hurt tbed 
Good \ and :as the Cadmrms by Cbtift , dtjkeJnm to. depMrt cttt ^ 
thiircoAfks^ M4ttb*^.l4. BeconoBEitawfaite, unworthy fouls -/ 
Yon (hall not long be troubled with a Chrift, or with the Go^ 
fpel, or. with Preaching, or with Praying, or with the company 
of tbefe precife people , that you Co mach ^sfltke. Sleep on but 
a few nights more, and pafs on but a few dayes farxbtr, and 
you ihallcome ^ a. place before you* look ibr it^ where you 
ihali never have their company more, and where yo« ihall be 
out of the nucb ofprt^uUng^ and Ff ^t/in^^and HoJwefs, and of 
Hofe^ Afld in the mean time, were it not for the fakes of thoie 
whom God wtU convert :and faiie, this tftAUf^mt Gojfel and 
Holj ft^h (hould be taken from you, and given to a people 
that wiU be more tbankial and mone fruitful , becaufe j^m pyt 
it from je0'jmd hm/e judged jtmr ftlvu mli9%nhj'^ ever^ 
Ujtmi lifi^ ARfii.A^. MAtth. ^i.^l. No .thanks to yo. 
tbst £»f^imd is noc like the Jadiana ^ aiod 4is miferable as you 
wottldhavbic. . 

I f . And why flioald we believe^ous^n: w fa th^tjon judge 
€ltM tomrjnily f$r jmriodiej^ them y^n dc fer jour fetUs i I 
hate never beard any of you firy, [ It wm never gt^ waHd 
fin€t •Bar Imd wm frmitfjUl , Md fitter fo nmck 'i>ormcsmtti the 
ti^mMtket^ It wmd tetter nonld when mem ^hdd mthingln^reou 
M feed^iL J JoA yet woidd yon i>eUieved, when ypu fay tha* 

B.b 3. it 



i>i "A tdnt » i %futf. Rut' li; 

it Wis belter when men had not fo macb of the Scripture , and 

of Qirift and hotinefs, the food, the life, the health of fouls? 

iz. And I the lels believe yon, becaufel^ndthac thu hath 

^ieen the common fpeech $f others in ai former Ages* They that 

lived in the dayesof your fathers, faid fo of the former tines 

. ( h WMi formerly a ietttr world them now. ] And if you had 

• lived in thofc dayes of your fathers fore-fathers , you would 

' 'have \\eexAthetm lay tbe fame. IcT common with men to feel 

xhtovU i)MLts frefent, and to praife the days that are paft,whofe 

< evil they felt not , or have forgotten. But hear what God 

tkith^Ecilef.y. lo. [^Say not thots. What is the Caufe thattht 

former Aajes were hotter then thefe f for thou Jofi not en^mre wife* 

ij conoerningthis.'} Ecclef. 1.9. The thing that hath heen^ ii is 

that iohichjball he : and that which is done^ is that which fiat h 

done J and there is no new thing nnder the Sun* 3 

1 3 . And little caufe have we to believe you , when we have 
frefent exUriense that jootr words are falfo. We fee that thofc 
are thehefi^ that are mqjt Godly. He is blind that fceth not aa 
exceeding difference betwixt them and fuch as you that fpeak 
«gainft them. Do not wt/ee that they are foher^ when fome of 
yon are drtrnkgn t and that they are feeking heaven wheayon are 
ieeking the worldf and that they are providing for their fonls and 
f leafing God , and iroployed in the mofi Iweet and heavenly 
works, while you are pampering the flefli, or making provifion 
to fatisfie its lulls ? Do we not hear their ffeeches are of God, 
and their falvacion , and things that edifie, while you curfeor 
fwear, or talk filthily, or idly and unprofitably like dreaming or 
difiraded men ? Arid yet would you make m believe that you 
are as good as the)\ a^d that Religion makes men worfe ? 

But you fay, that for all this they are fecretly as bad as others. 
Foolifh malice 1 If it be/errrr ,how do you i^imriV ? Ifyon/^wup 
fV,? how is it f^creti and its.marvail that yeu do noc make it 
known / Is it not calie tp £iy fo by a Jok^ or a Samsul , or by 
Cbrifthimfclf, '\i faying fo iDVj ferve turn, and a wicked ton^giie 
may pafs for ptoof ? Y'ou may fay that in fecret I eommtt all the 
«^ ^ iins imaginable t and bow can I difprove you, when i have iio 
witnefs, but only by defiring yon to prove tc if you can^ But 
O happy arc tl^e fervants of the Lord, that are even in fecret 
alwayes in the prefirnce of their Judge, who will bear witooifs 
for them, and juftifie them againftmialtgnantfooe&ei I ^ 

Bat 



Part III , ASMint^rdtruiil t9l 

Bqc you (rjy that thtj art m €9vn$m m 0tber men , thouibthey 
arempre RtUgUm. Bucchisisasftiameftilt (aUhood as the for- 
mer.. Do we not fee the contrary in the open fruits } C^vhohm 
men are the forwardeft co call others C^vMtom^ becaufe chey would 
have no body binder or crofs them in their Cofecoias de(ires oc 
dcfigns. And then they are faying, (^0 {neb a fn/ef^frufed me^ 
thm^^nifuchAone Mdthus'^'^ ftnd ufuatly they partially relate 
the cafe, as their own Covetous hearty eacline them paffionate- 
ly to judge tr. And perhaps they may meet with a worldly hy- 
pocrite that feemeth Religious ^ which is no more to the difgracc 
of Religion, then Ci^4j0»wasin the Family of Nonk^ or Jifolam 
inthehoufeof David^ot ^j^J^v inthc Family of G)rift. Donoc 
jroiycaUyourfeiYesCiv-i/?i4jyjyottr feWes? And yet ChrifiUnitj. 
is Qever the worfe^ becaufe you art wicked that profefs ir. But furc 
I am that the lervants of Chrift are not comparable to you in 
CiViMmfuefs. For as I find €od defcribing them in his Word , 
to be a people dead to the worU , -mbofe converfatiom is in heaven^ 
fo /fee that chey can fpare time from worldly bafinefs^ while tbejv^ 
4n4 tbeir honfioldj/erve tbe Lord i and fo cannot you : . They ar^ 
ieeking Heayen, when you are feekiog earth ; And we may itnowr 
what a man loveth, if we know what he feekoth* And again I« 
mnft bear witnefsfrom my own , eiporieoce , that' in this.place 
wh^re I li ve^ I havexeafion to believe , that wher^ odier men o^ 
their ability give a fepnj to ihe poor for charttabia «fe«» thofe thaCt 
yoa call frecTje andjthink too Religiotm , |do giv; ^\%t ^ noc ^^^^^ 
fix, and fome of them much qiore then I will exprefs. There are 
few weeks hjut we have occafion cotry it |>y volaatary coliedions. 
for .fQmejifedy.perions,or charitable ufcs $Naad tbepdtbre we^have. 
much opporcontty to knotj^i^befidfl^/'^otribati^ 9(..Sacra^ 
ments, and other publick occafions. ^ 

. But yoa fay , th^ in former tinusrtbo^e^Mi metro Loveam§ng 
neigb^our^.tken id now • Tbtn,:tbero.rW^^moro fsmiliaritj 4ndf 
kindfHfs^ ondLcp batfed^ Md^mMiu ^ snd contention^9. tben now^ 
I anfwer , Am I not fnro by. co^ft^t^ f^feri^^Ot tbac there if £ic 
moire love among !t he j{o^ then fimong yon 4 Do iflpt/ri bow^ 
4r4r^ tbej are to one another Nndhoiw fweatly and familiarly tfbey^ 
conyerfe together , and joyn in prayer and ty>ly exerciGes « and! 
l^onfcrr about their evcrlafting ftatc ? Do I tyotfee chat they ato 
ten times moreliberal to relieve each other in dillrefs , then yoto^ 
are 7 Many and m^ny a time I bate feen (hcm.givc ten or, tment^^ 

JbilUng^ 



fhillingi H! colJc<{Konf to f cJievc godly people In diftrcfs , wbrti 
rfiofe of J6}at tlwt ar« richer give but tw feme or a groat to jour 
comf aniens ^ rn the tik^ Colle Aions ? And what makes cbem be fo 
macb ugether^ if there be not Love among them ? I profefs to 
you, I neter yet fawany thinjg that is worthy the name of Love 
and Pea^e among any other fore of men. 

But perbapsfyon Will fay , that there tere contentieni Mnd dijfim 
rente f among them ahnt ReKgiete, which the uporU was never tUtt^ 
kled with bcfori. To which I anfwer , i . What differences or 
contentfont do you fee among them in this Town or Farifit f 
Among fii^e hundred peofle that you eount Precife , what one k 
there tmong os that is either Anahtftifi yOr Separatifi^ or Anting- a 
mian, or Arminiany Or of any other feB ? What o«r that feparat- 1 
etb from any Ordioaoce of ptibh'ck Worfliip ? What differences 
«. do yoQ know among us ? U there here any more Chttrches then 
one / Do you hear any contendings ? Do you fee any thing like 
a difference among us all ? For my part, I know of none : Nor 
but of one in the Farifi ( that is turned from ui ) which is a fim- 
pie, ignorant, barmlefeman, that turned jfnat4ftifi. Por as for 
tbe Apofiate Infidels that joyn with yon that are ungodly^ we have 
nothing to do with them, but lament their mifery. 

14. Another thing that hindreth our Belief of you, is ^ 
that we fee that it is only ignorant or Tricked men that are of this ofi' 
mon , and fay that tbe world A the worfe for G^dlinofs^ or tbe 
Preaching of the Gofpet. Noc a man faith fo that l^wetb what he 
faithy and that ever felt tbe power and fweetnefs of tbe Gofpel 
upon bis foul : But only thofe that are bKnded by the world, 
and ferve tbe fleih, and are drowned in luft, and know not v^at 
tbeyfpcaka^ainft* And (hall we rdgkfd tbt judgetaeac of fsch 
men ? 

1 5. And moreover, wfaen you fay that the world was better 
when there was lefs Godlinefsand Teaching, jom contrddiO all 
hifiory, and therefore are mo tohehHemd^ Yotf know not well 
what is before yoio \ much le& doyou know what bath beeniA 
youif fbre-fatlperf day^; Bie it known teyou, we bare as full ad- 
vantage to hno"^ thaty aa you have. Many and tnanv a targe Vo* 
Inmebavel irad^ concerning tbe ftate of the world before m » 
W(bichtell^sof fargreaterwickednefiin our fore-fathers diues^ 
then are in thefe. If you will not believe me , I will flicw it co 
nny of yon, that am read and underftand, at any time when yoa 

will 



Part Ih A SdintifdBrMf^ i^^ 

will come to mc : I will ihcw you the ^^pords of the Chroniclers, 
iand Hiftoriansof thofe ages, that make more lamentable com* 
plaints of the vices of thoTe times , and tdlus of far more etil 
then, and of a far greater fcarcity of good , then can be truly 
fpokea concerning us. And are you that nevtr fnw thofe daics^ 
to be believed before them thaC/nr thtm i 

1 6. And I am fure aifo that you fpeak falfly , hcAnfeycn make 
the m$fi tartar efts Heathens te he mofi bappj , astd the worfi yfmen 
h btthe hft. If it be befl where there is Icaft Religion, and leaft 
Teaching, or meddling with holy things -, then are the naked In- 
dians the beft, and che Cannibals thac live on the flefti of men. 
Thefe be they that are leaft ttoubled with Preaching and Religt* 
on. And if pu thinly that tbefe miferable fouls are hfi and bap- 
pyefi, I pray you go to them , and be happy with them. And by 
my confeatcheMagiftrate (hall promote your happinefs, tndL 
fend you thicber. 

J J. And would you have us believe you , when j6n eentradiEi 
pur {elves f Out of your own moutbes will we filence or con- 
demn you. It IS Chrift that teacheth us to be Holy. And do joh 
nvppretendjoHr felves to Relieve in Chrifi f That which youdif- 
like a^ troublefom or needlefs thing,is nothing hui feriom Chri- 
pianity it felf. And do you not fay your felves that you acf 
Chrifiians f Do not you profefs the Articles of the Cbriftian 
Belief f And what do we but praftice that which yomfrcfefs ? We 
do but $hj chat Gcdvfhomyou fay you ieUeve in , as the Father 
Atmighcy, maker of heaven and earth, and all things. We do but 
love the Lord our Saviour, whom you fav you ietieve in as yonr 
Saviour. We do but obey the Holy-Ghoft chat fanfttfietb all chac 
God will fave , whom you alfo profefs to believe in your felves. 
We praftife that Communion of Saints which you decide, and 
yet profefs that you Mieve. We feek after the remiffion of fin, 
and chat life everlalling , which you take on you to believe your 
felves. And will you profefs to Believe thefe things, and yet fay 
they are nau^t^ or that it was never a jood world fince thej were 
regarded^ni pra&tfed ? And do you not profefs to take cheten 
Commandments for the Law of God, which all men ihould obey? 
And what do we but endeavour to obey them ? All that which 
you bate as too much precifeneft , is nothing but the obejring 
of theft ten Commandments. And O thatwecould do ic bet- 
ter / And do you not nfc in the faying of the Lords trayer , to 

C c pray 



pray that the Jtami «/ Goi may ht HaBcWiJ , mhA hU KiMgdsm 
fome, MdhisWiUhe iont , yen even 4# it m dom in Heavem i And 
ycc will you fay with the fame mouch, chacic v^mverdgoad 
yporU finceG^isnMmtwM Hdlowtd y andfincchis Kingdom was 
sdvanctdy and bis Ld^s fo much regarded , and bis WiS obeyed ! 
O hypocrites / Is this your fraying ! and do you look fach Prajers 
ihoald be accepted , which yoH hate and fpeak againfl yonr 
felves ? You pray that you may {lot fo /^i/ inta TemptatioM^ buc 
delivered from evil ! and yet you run into temptation , and take 
that £vil to be Good. How ofc hajre I heard men , when the 
Commandnients have been repeated, which require as to tdks the 
Lord only for our God, and not to takf his Name in vain , and co 
Remember to ksep holy the Sdbhdth day, to joyn to it as their 
prayer , f Lordbavo mercy upon us ; and incline oetr hearts to keep 
iib«ri>)y 3 and when they come home, revile thofe people that 
are willing to keep it, and that will not/4J;e Gods Name in vain ^ 
<md forbear the kfeping holy of hss day , ts they do cbenafelves. 
Either give over profeffing the Chriitian Belief, and ufing tha. 
Lords Prayer, and praying that you may keep the Commandmsenu 
cf God, or elfe give over reviling th^fe that do it. Etcher fay 
plainly that you are Heathens and no Chriflians ; or elfe never 
lay, that a Chriflian Life is knrtfnl to the wvrld , nor make it 
the matter of your repr«acb» 

1 8. And I muft needs fay that I am the more afiured that your 
words againfl Religion are falfe, becaufe I ka^oW that they pleafo 
the Devil, vfbo is the Father of lyes ; andarejufi fnch a$ ho ^onld 
have jofi ifeak^ and womld ifeak. himfelf if he had best liberty^ 
and his appearance wonld not marr his eanfe. yfben thoi) art rail* 
ing at Godlinefs , and laying that this Religion is th< crMbkof 
the world, and that the fervants of Chriit are but a company 
cf bmfie hypocrites, fofifo ^onldthi Devil have thee ^eak,. I can 
prove it fully from the Scriptssres , and from his Nature and di* 
[figns. You could not fpeak more agreeably to bis nind. If he bait 
hiredyo^, and iifritten down every word wbich be would haveyoir 
fpeak,you could not more punAually obey bim. Do yoa plead 
againfi Holinefs^ and for a sarelefs anid ungodly life } Do you i^* 
ffife the righteous , and jnfiifie the witksd ? Jufi fo would ^ 
Devil have you do. If he ^ood by you and prompted you (asin- 



deed he doth, though you do not know it) thofo ate the very 
w>rds that be wottld^re yo«fiiy» Indeed when he ia fompfSfd^ 

"" ' ' " " the 



[• the T>ifnl himfc^ ipcakcih better then you : at in jfQj i6. 17. 
ii he faith, [. Thffe men are the fervants of the mofi high God, which 
ij» fiew unto Hi the way of falvstion 3 Thcfc arc i^etter words then 
years : Bnt when he is left to hitnlelf, and fpeakech of his own « 
ne fpeaketh juft as yoo do : and (ball we believe yoa when 
the Devil fets you on, and you fpeak the words of tbe lying 
ipirie ? 

1 9. And I the lefs believe yoo, when yon fay that the world U 
the worfe (or Preaehiitg and Religionfnefs ^ becaufe I kpow from 
whence this comes. Ton tdkf thdt to h the hefi, that is the worfi •, and 
thai to he the worjt J that is indeed the tefi. You judge after the 
ileih, and take ibofe for the beft times when you have moft pro- 
fperity, and may (in with leaft contr adidion and moleftacion, and 
be leaft troubled in your fenfual courie. Thefe arc jonr good 
daiesj which wife men know tohc yotsr fiaverj and milery. It is 
never a good world with you, when your confcicaces are troubled, 
and your lores are laneed, and Satan cannot keep his garrifon in 
. peace ; and when you canapt beperoutted to drink, and fwcar» 
and game, and revell without concr oil. And if this be your good 
worU^ I had rather have a prifon or a pair of fto^ks with Chrijk 
send the Gofftl which you defpife, and with the means and ho^es of 
the world to come, then to have your j^oo^ worlds which is but thee 
qmietefi pafago to damnation. Yoa are not yet to be believed : 
nay till you lee the end, and what cpmes of it , and then tdl us 
which waa the good world. 

2a Laft)y,.if all this wilt not fervt, I will filence yon and 
fhame yoo, if you have any (hame left. If Religion and lo much 
ferviog of God do make the world worfe, and thofe be the 
word times where there is moft of thefe , then^ Heaven would hp 
worfe then Earth or Hell , even the worfi fjace in att tbe world. 
For no place hach fo much HoUnefs as Heaven. Nowhere is there 
fo much ado about the Praife and Service of God , as there is in 
Hoaven. There they do nothing elfe but that which you revile, 
"^and chat in highefifervonr tnd perfeSiions The f Reft not Jaj or 
night faying. Holy, Holy ^H^ftLord God Almighty ;which WAS.and 
if^ and is to come, Rev^. 8. Doft chou know the man on earth that 
is moft preciXe, and holy^ andililigeiu fv>r God i Wjiy thtlowefi 
of tbe Saints in Heaven go quite beyond him. And in good fad- 
* ncfs^ doft thou take Heaven CO be the j^orfi fUce ? and thiak that 
fomuch HoUnefs will make ft trouhtefom /Bear witnefs chert 

Cca againft 



1^ A &dnt 0r 4 Brute. Part IL 

•gainft thy fetf, Oat of chy own mouth trttbOu condemned. 
Howcanfl thou cspeft to be adroicccd into Heaven, that takeAic 
for fo bad a place ? Thou te^chefi God to thruft thee back,and fay 
to thee , Be f^nt •, htrt is nothing hut Hdlnefs , ^hi^hy^u conU 
not abide : To^JhaHgo te M fUa where Religion and Holinr/j fidi 
not tr^uhle you. 

WcllSirf, Confider now as men ofReafon^of ail thefe twenty 
Reafons which I have given you, and then celt me, whether that 
be not the better world^ and tbc better foul , where there is mod 
¥4ithandHoline&.. 



CHAP. VI. 
HvUgefs is tbt $nlj wdy pf Ssfety. 

IHave proved to you that HoUnefs is bejtfor Common wedlths^ 
and given you many General undenyable evidences, to prove 
that it is BePfor all men in fdrticular : I ftiali now come to tfie 
fdrticuUr evidences, and (hew you wherein it is that it is Sefi fot 
nB men. 

There are three forts of Good that men have to look after. The . 
firftisthefecurityof tl^ir Life and Being ^ tbc fecond is their 
moral weU-heing ^ and the third is , their Natural well-being. 
^ Thislaftalfo is divided into three branches, and confifteth in our 
frofi^^ our Honour, and our Tleafure. 

So that here are five kycri\ forts of Geodnefs to be confidered 
of; and you will find that Helinefs is Bejt , beyond alt compari- 
Jfon , in each r^fpe^t. I. In rcfpcft of Safety, i. In point of 
Hone/fy^. 3* In poiot of Gain. 4. In pOtinc of flonour. And' 
5. In point of Plcafure or Delight. If r prove not every one of 
chefe, then tell me, I prosiifed more then I could perform : But 
if 1 dq prove them, I look that you that Read it, Ihould promife 
prefently to come in to Qod, and a Holy jife^ and faithfully per- 
form it. 

r. And that HOLINESS Jl THE SAFEST 

s> WATyl pro vie thus, i . That man is in a fafer ftate that isxle- 

kvercd from thepowe^of Satan , then he (hat is in his bondage ' 

and 



Pirt IL ASdifiterdBrute: tP7 

and t^ken captive by him at his will. But all the unfindiHed are 
in this captivity , and all the fandi/icd are delivered out of it;' 
■ as the Scripture moft exprcfly tells us, Efhef, 2. i, z. 3 Q ^^^ 
yoH hAth he ijMik kened, r^b$ were dead in treffafes and fins -, tvhereim 
tn time fa^je wsiked according^ t9 tl$e tourfe of this vporld^ accord" 
ingto the Prince of the Power of the^ir , the Spirit th.it nowworkj 
ethin the children of difotedienee : among whom we dlfobadcur 
converfation in times fdfl , in the Infisof onr flejb , fnl filling the 
Jefiresof thefle/h^ andof themind.Scc. ySo 2 Tim. 2. 25,25. 
I^ In meeknefs inJiruSling thofe that oppofe themfelves^ ifGodyrad^ 
venture will give them repentance to the acknowledging of the- 
truths and that the J may recover them f elves out of thefngre of the ' 
Devils who are ta\en captive hj him at his will. 3 And Ads z6^ ' 
J 7, i8. [_1 fend thee to open tneir eyes, and turn them from darl^ 
nefs to lights andfromthepo^erof Satan unto GoJ."} And CoU . 
1. 13. C Who hath delivered us from the power of darknefs ,^ and 
hath tranfiated us into the Kingdom of his dear Son. 3 Satan is the 
J(«/rran(l the fayUrof the ungodly, that leadetb them to (inland ' 
fo to dcftruftion , and kcepeth them for torlnents at the day of 
Wrath. And is he/«iff that is in the Devils power ? If he (hould 
' Appear to thee^ and lay hold of thee , thouwouldft not think thac 
tnou wtTtfafe. But his poffeffton of thj foul is far more danger. 
cus. Thou doft ivor MfVv^ that thou art in bis power : Bat thy . 
tlindnefs (heweth it ^ and thy enmity to the way of Holinefs • 
ihewech it ; and thy ungodly life doth fully flicw ic ^ and the 
Scripcore affirmeth it of all iuch : and what need there any fur*' * - 
ther proof ? But the fanHified are all delivered from this flal 
very •, and though ^he Devil may rage againft them, be (ball coc ^ 
prevail. 

2. Moreover, thofe that are Vnitedto Jefus Chrijt, and arebe- • 
come the living Members of his Body , are certainly fafer then 
thofe thac are yet /rM/fr/ to bim» and have no fpecial intereft 
in him : But all that ^rcfanSified are thuiunited to Chrlft^ 2i^d 
made bis members : andalltheiyxr//iii£Fi/!^i,havenoparc inbim* 
He that bath the Son hAth iife^ and he that hath not $he Son hath noe • 
Jife, I John 5. 12. [John 15.6,, 7,9, lO. Ifd man abide nu in 
mty he is cafi forth as a branch , and is withered » and men gather 
them^ and cajl them into the fire, and tbey^are burned* If ye abide 
in wH^ and my words abide inyou.yejball aski ^^^^ 3^ ^^^' * '^^ ^^ ' 
fin^bedoue uutoyou. .As the Father hath loved me^ fo have I loved - 

Cc 3 J^^t^'' 



VjS 'A Sdht 6r A Brwtf. Part I j; 

j9n ; continue In mj hve. If je kjep mj eommgndmeHtSy je fiuill 
^bide in mj love : J Tee are my frienif if je do whatjoever / 
Command jon, r. 14.] Eph. 5. 25, 26, 27, 29,30. [^Chrift 
loved the Chnrch and gave himfelf for it, that he might fanUifie 
and cUanfe it^ -with the vfajbing tf water ^ hj the w$rd : that be 
might prefent it to himfelf a gtcriotts Churchy not having ffot or 
irrinkje,^ or any fneh things but thatitfhould be holy and with- 
eutbiemi/b. No mam ever hated hisownfiejt^but nourijheth and 
^cherifheth it^ even at the Lord the Church. For ^e are Af embers 
of his Body, of hid f>efb^ and of his bones. 1^ 

Judge by thefe paflages whether the fanftiHed are not fafe. 
If the Love of Cbrift, and his Merits, and his Power cannot keep 
them fafe^ xhen nothing can. If the Saviour cannot fave 
them, none can. • Is not the very flefi of Chr,ijt fafet are not 
the members of his If^^fafe ? are not his friends ^ his f^n(t 
^nd behved fafc ? // Chrifi can fave m^ we arc fafe. For wbo 
can conquer him ? Or who can take us out of his hands ? John 
10.28. Ithcbe for us, ff ho Jbal I be again fitis} tnd if he juftife 
tu, ^dpho fljall condemn us ? Rom. 8.33 ,54, 3.5. 

Bat is it fo with the ungodly ? No : they have no p^rt i»tfr/rt 
in this matter^ but are in the gall of bit ternefs and bond of iniquity^ 
bccaufe their heart is not right inthe fightofGod,KSt.S.2i^23. 

J. Moreover, he that h^mofcapedthe Curfeoftht Law flnd batk 
his fins forgiven him, and is jaftified from'all things that couid 
by the Law be charged on him, is /if/i'y' then he that isanderthc 
Corfe, and hath all his fins yet lying onhisfonlj But tbcfirft of 
thefe is certainly the cafe of the fandified, and the other of the 
tinfanAified, Gal. 3. 10, 13. Js many ms are of the work/ oftk 
Law are under the Curfe : for it is Written, Cur fed is every m 
that continuah not in all things that are written in the book, of the 
L^wto do them.^^—r Chrifi hath redeemed us from the eurft 
of the Law, being made a Curfe for us ] Rom.3 ,23 . For all have 
fiftncd^ and come fhort of the glory of God 2 And Mark,4. 12. 
ihews, that the unconverted have not their ^;i//(?rfiwjirfcai.3 
Job. 3.18. He that hlievtth on him^ to not condemned^ but ho 
that bclieveth not is condemned already ^ And AA. 26. 1 8. 
To open their eyes, and turn them from darknefs to ligkt^ 
and from the Vower of Satan unto God, that they maj w 
ceive forgivenefrof fins, and an inheritance among them that art 
fanm^edby faith that u in me?i Rom. 8. !• There k no Coo/Jeun- 

* nation 



Part If. A Sdht sr 4 Mrutel 1 99' 

ndtion tpthtm tbdt are in Chrifi }efm^ that V4lk^ nd 4ftir thi ficjk 
f^Mt after the Jfirh 3 Abundance more fuch pafTtges of holy 
Scripture lioaJTureus char a!] (be tinfanSiified are unpdrdoned^ 
and all the fAnilified^T^fuftifiedftnddcliyct^dhom the Curfe. 
And which of thcfc arp in the fafer ftatc ? . 

Did one of you owe ten thoufand pounds more then be were 
worth, or had you committed twenty known felonies or mur- 
ders, would you think your icUcs fafe, without a fardon f Would 
you not be looking behind you, and afraid of allmoft every man 
you fee,left be came to apprehend you ? Owfaata cafe is that man 
in chat hach fo many choufands fins to anfwer for ? and hath fucb 
*a load of guilt upon bis foul i and fo many terrible threatnings qC 
the Law in force againft him ? Po yoa not fear every hour, Icfl 
death arreft you, and bring you to the prifon of the boctomlefs 
pit ? But the fanftiiSed is delivered from this danger. A thou- 
land Rm indeed were againft us ^ but we have a pardon of them 
all to (hew. In ChriH vac have Redemftidnt hroMgh hii Hood, the 
f ^givenefs of fins ^CoU^. 14. The law hath nothing now againit 
us ; and therefore we are fdfi. 

4. Thok ^te fsferth^tnre dearly keUved of the Lord^ and rf- 
€onciled to him^tndtik^ti for his Children^ then tbofe chat are 
bis Enemies, ^nd hated tj him^ and nnder his diffleufttre. But 
moft Certainly the yorjvfrr is the ftate of all the fanSlified^ and 
the later is the (late of the ttngodlj . 

* You (hall fee both in the words of God. Pfal. 5. 4, f^ Thots 
srtnotaGod that bath f leaf ure in mckfdnefs v neither fhall evil 
dweU with thee ; The foolifi fhall not ft and in thj fijjtt : thots 
bake ft all thevtorl^rsof iniqttity. ] PfaL 7. 10, 1 1. Mj Hefence 
is of God which faveth the ttfright in heart ; God jndgetk ths 
Righteous ; and Godisangrj with the fticksd every day.'} Pfaf. 
45-7- Thott loveft righteoufnefsj and hateft wkkfdneft. 3 L*«k» 
19*^ ?7- Thofe mine enemies that wonld not 1 fhotUd raign over 
them, bring them hithtr » and flay them before me* 2 Cp^^^* 
2. 3 • We were by tsature the children of wrath. 3 A bun* 
dred more fucb places, (hew you the (late of the unfan* 
dified. ^ 

But bow different is the cafe of the renewed upright foal ? 
2 Cor.tf. Itf, 17, 18. [Tee an the Temple of the living God > 
sit God hath faid J wUl dwell in them, dnd walk, in them, ^d 
J Will be their Cod^ dndthej fiutllbemj fe$fle .; ff here fore come 

4»t ' 



L 



loo -A Sdht ^r d Brute. Pare 11. 

•^m from among them^ dnd be je fef4rate^ faith the lAri^ and 
touch not the unclean thin^^ and 1 will receive jou^ and will be a 
Father unto you^ and je fiall be mj fons and daughters faith the 
. Lord %/4lmightj.] Job. i. il. But as wanj as received him j to 
themgavi he power th become the fons of God. 3 Rom. 8, I6^ 17. 
Tife fpirit it felf bearetb witnefs with our ffirit^ that ^e are ' 
the children of God: And if Children then heirs, heirs of God^ 
. -and pjnt heir s with, Chrifl,\ Mai. ;. 17. And they Jhall be mime 
faith the Lordof h'ofls in that day when I make up mj fe^els j and 
J ^lll ff>are them as a man ffareth his own fon that ferveth him. ] 
Hch.Z.i 2. ] will be merciful to their unrighteoufnefs, and their Jius 
and their iniquities will I remember no more.'} Col. 1.2 1 ,22. [Aud 
you that werefometime alienated and enemies in your minds by wicl^ 
td workj^ yet now hath he reconciled, in the body of hit flefif through 
death, ti frefentyou holy and unblameable^ and unrefroveable in hit 
fight7\ Pfal. 52. 1, 2. Bleffed is he whofe tfanfgreffion is forgiven^ 
whofe fin is covered \ blejfedit the man to ^hom the Lordimputeti 
not iniquity^ and fV whofe fpirit there is no gt^leJ^ Zecb.2.9. 
He that tOHchethyou, toucheththe apple of mine eye/] * 

Jud ge now by chcfc plain expreflions form the Lord, who iris 
that is in tht fafer ftatc, the godly or the ungodly. Is be the fafer 
that is hated by the God of hea vendor be that is mod dearly loved ' 
by him ? He that is under bis difpleafure, or be that is bis ddighr? 
Why man / if God be againft thee, thou art no wherejafe ? not in 
the ftrongeft Caftle / not in the greateft Army ! not in the bigheu 
c?ignity ! not in the merry eft company / Thouknoweft not buc 
a CommiffioQ is gone out for death to ftrike thee in thy next 
recreation, or fit of mirth ? How knoweft thou but death is 
rca*y to llrike, while thou art eating,or drinking, or talking.or 
flecping ? Thou baft no fecurity from an angry God. Till he 
be reconciled, thou art nowhere fafe / This may be thy fatal day 
or night for ought thou knoweft. And if once the mortal blow 
be ftruck,and thy foul be taken from thy body unrenewed, O 
man, where then wilt thou appear ! O wonderful ttupidity I that 
thou doft not eat thy bread in fear, and do thy work in fear, and 
fleep in fear, and live in fear, till thou be fanftified / 
jV^But CO the foul that bach God for his fecurity, what can be 
dangerous ? or what condition ( while he keeps clofc *to God^ 
can he unfafe f Tht Fdtther that gave m unto Chrift ^is greater them 
all^ andno man c^n take ut out of hishands^ Job- 10. 2§, ip.Con.. 

- qucr 



part II. :H SdifitiTdBrMte. • ioi 

tiucr Heaven, and conquer ihc Saints / There is their OVj, their 
garrifon, their cenverfJtion, Phil. i. 20. Hcb» 1 1. 10, 16. what 
enemy»whatpolicte,wbac power can endanger him/ that Gud 
i;rill fare and hath undertaken for? We were never fafe one 
day or hour, till we were friends with God. QDeut.33. 27. 
The Eternal God is thy refuge^ and undernenth are the everUfiing 
arms.^ Pfal, 46. i, 2, 5, 7. God is ourrtfuge and flrength^ 4 
very frtfene help in troi^le ; therefore will net we fear, though 
the earth be removed^ and though the mountains be carryei into 

the midfi $f the fea God is in the midfi of heri Jhe JhaM n^t 

te moved: God /bail helf her ^ and that right early - The 

Lord of hofis is with us , the God of Jacob is our refuge 3 
Pfal. 91 • f , 2, He that d^elleth in thefeeret place of the mo ft high^ 
/hall abide undtr the /haddow of the Almighty. I will f^y 
of the Lord^ He is my refuge and mj fortrefs • my God, in 
him will I tru/l. ] This is the confidence, and joy and glory 
of the Saints, pfal. 5p. 16, 17. I will Jing of thy Power ^ 
yea I will fing aloud of thy mercies in the mornings for thots 
hafibeenmy defence and refuge in the day of mj trouble: Unco 
thee O my firength will 1 Jing : for my God is m§ defence^ and 
the Godofmj mtrcie^ Pfal. 89. 26. Thouart my Father ^myGod^ 
and the Rod^ of my Solvation.] See Pfal. 27. 5 & 61. 2. & 6z. 
2,6,7. dc 94 22. Prov, l8. 10. The Name of the Lord is a 
flrong tower : the righteous run into it and are fafe J] Prov. 21.31. 
fafety is of the Lor d"^ Pfal. 4. 8. Quietly may we repofe our 
felvet to reft, for it is the Lord only that maketh us dwell in 
fafety.'] But is it thus with the ungodly man / O no : whe:^ they 
fay Peace and fafecy to themfelves, fudJenly de/truHion cometb 
upon them as travel ujon a woman with child, and they /ialt'not 
efcafe^ i Thcf. 5. 3 . L F^ ^heir Rock^ is not like our Xocl^, even 
our enemies them/elves being judges'] Deut, 32. 3 1/ Why clfe do 
they defirein times of dancer that they were in the cafe of the 
Servants of the Lord ? It they thought themfe'ves ^sfafe as 
the Regenerate, why do they wi(h at the hour of death, that 
ilcymigbthut die the death of the Righteous^ and their later end 
might be as his f Numb.23 .1 0. 

5, Moreover, be is certainly more /4/V, that is an heir of the 
fromifesi^nd hath ohe word of God engaged for his fafety^ then 
he thai hath ff0^oi»ii/f from (7o^at ail, nor any f«ch frcuruy to 
ihcw : But aU the faithful have intereft in the promifes ^ in which 

Dd the 



%o% ^ ASdnfirdtmtt^ Put IL 

the ungodly b&v€ no (hare. Sorely he is Y^/r to whom the 
Lord hath fr^mifed fdfetj. O what a f recious treafnre might I 
here open, to &ew you the fdfttj of true believers ? I will cuU 
out bur a few of the Procnifes for acaft. Frov. i. 32, 3 3. [[31fe 
tJirnifig d^aj of thefimfle Jbdll JImj them, and the frefpcritj tf 
fools fidll defiroj them. Bm -who fo hearkf^^eth unto me , Jbdll 
dwell fdfelj^ dni fhdllhe quiet from fear of eviL'^ Prov. 2g\i^. 
Who fo fHtteth hu trufi in the Lord Jball te' fafe,'] Prov. 3. 
21,22,23. MjSon^ let them not defdrtfrom thine eyes: kfep 
found wi/dom dnd difcretion ^ fo /ball they he life unto thy foul 
dud grace unto thy neck.: then Jtalt thou '0dlk.inthywky fdfely^ 
dnd thj foot Jbdll not fiumHe. When thou lyeft down, thoufinUt 
not be dfrdid : yea^ th^u Jbdlt lie down ^ dnd thy fieep fidllbe 
fweet : Be not afrdid fffudden fedr, neither of the defoJationef 
tie ipicksd when it cometh. ' For the Lord fialt be shy confi* 
dence, and (hall keep thy foot from being tdken. ] DeaC* 33. iz. 
Q The beloved of the Lord Jbdll dwell infafety by him^ tie Lord 
fiall cover him dli theddy long, dnd ht fidll dwell between hit 
fioulders, 2 P^^l^ 55* 22. Cafithy burden on the Lord^ and 
be Jball f^ain *thee : he Jball never fuffer the righteotee 10 
kf moved.} P(almi4. 5, GodU in the generation of the rigk* 
tiom. 3 Pfalni 34* 15, 17, I9, 2Q. The eyes of the Lord are upem^ 
tjje righteouiy and his ears are open to their cry. The rightecsa 
cry^and the Lordheareth^dnddelivereth them out cf all their trouhlt. 
Jilanj drethe dffliSions of the righteous \ hut the Lord delinenth 
hirn out of dlL He keepethdllhis bones * ' ■ *^Evil fikall flay the 
wicked, and they that hate the righteous Jball be de folate,'} Pjjif. 
37. 28. For the Lord loveth judgement , and forfaketh not hie 
Saints, they are preferred for ever : hut the feed of the wicked 
Jbdll he cut off. "X Ver. 37, 39,40. {^Mark^theperfeR man,and 
behold the upright: for the end of that man is peaie : But the 
tr an fgr effort Jbdll be defiroyed together : the End of the wieksd 
Jbdll te cut off I But the falvftionof the Righteous is of the Lerd^ 
he is their fir ength in the time of trouble : And the Lord Jball 
help them and deliver them from the wickfd, and fave themy he* 
Cdufe they trujl.in him.2 Pf»lm73.2$. ZMyfieJbamd my heart , 
fdileth : but God is the firength of my heart , sued my portion fer 
ever. ] Ifa. 49, 15. ICaua woman forget her fucking ehild,that 
Jbe finuld not have compajpon on the Son of her -wombi Tea, tledj 
nraj forget : jtt will mt Jforgettht] Hihdds faid^ I wUl seat 






Part I L A S4ii$t sr 4 Bftii, *^l 

fail tbet m^ f^^I^ '*^» Heb* I j . 5, Matth^ 6. %% . T^i^e n$ 
* thought for jofirUje^whatjeJhalleAt^ crwJMtyefijMiidrink^^c.^ 
Maccb. id. z8, 3P. 3 '• -F^^ ^^ ^^«« iri^'^ir ^b^' the B^J^ and 
are not able to kjll the foul ^""^Tbe very hairs of jomr head are 
alt numhred'} Ifa. 41. IQ. [^Fear thonwt^forl am with thee i 
be not difmajtdjor J amthjGodi I will ftrengthem theei Tea, I 
will help thee ; jea I will ufhold thee with the right band of my 
righteoufneft 3 See ver. 13, 14- 1^^,43. 1,2. Fear mt^ far I 
have redeemed thee : / have coiled thee bj thy name : thou art 
mine . When thou faffefl through the watirs^ I will be with thee ; 
and through the rivers^ they fiall not overflew thee \ when thorn 
walksft through the fire thou Jbalt not be burnt ^ &c. 3 The Lord - 
freferveth the way of his Saints ^ Prov, 2.8.3 P^'*'™ 3^»^3» 
L O Love the Lord all ye bis Saints : for the Lard freferveth the 
faithfully Pral.97. 10. be freferveth the fouls of his Saints-^ ke 
deliver eth them om af the band af the wicked 3 Pfalm 145. 18^ 
1 9> 20. The Lard is nigh unto all them that call upon him :' to all 
that call upon him in truth : He will fulfill the dtftres of them that 
fear him: he alfo will hear their cry^ attd wiU fave them, Thg 
'Lord freferveth allthem that Love him: but all the wielded wiU 
he defiray. 3 Proy.ao. 22. [] Say not^ Iwillrecomfence evil ; but 
waitom the Ldrd^andhe wi& favathce 3 ^th.io.xiHeisfaith* 
fuSthat hath fromifed.'] . 

I hope the believer will not be weary jo read over all thefe 
precious promifes, which are his fecqricy from God , for foal 
and body. I fumm vp all in that one. i Tim. 4. 8. Godlinefs 
isfrofitaile to aB things^ having promt fe of the life that now island 
of that which is to come. 3 JcMlge whether Godlinefs be the 
iafcll ftate. Can a nan of fo .many promifes be unfafe f Bnc 
indead of theft the unjsodly are chreaciled with everlaftinp ven- 
geance. 

6. He is iafer that hath continually a guard of Angels ^ ascer* 
tainlyall the faithful bave» then be that hathiroii^, but is apei* 
foner of the devil , as the ungodly are* 

Hear the Scriptures, Pfalm 34. 7. The Attgel of the Lord en- 
campeth round about tifem that fear him, and dellvereth them.2 
Pfalm 91. II, 12. He Jball^ivohis %/^ngels charge over thee^ to 
' ksip thee in all thywayes: TheyJkoB beai^ thee up in their hands 
left thou dajb thy foot againfi a fione. ] Match. 1 8, 10. ^ T^ks 
heed that ye defpife t$ot one af thefe little otifs : for, J fay unto you 

Viz '- ^^^^ 



1 04 ^ ^^f^f ^^ ^ BruU. Part fL 

thdt inhuvtn th^ir Anpls do dlwdjes Mold the fd€$ of mj Fd- 
fhtr which is in heaven. 3 Hcb. 1.14. [] Are they not mU minifiring 
fpirits Jent forth to A/inifier for them who fialt bt heirs of falvd- 
tiont And have the wicked any fuch attendance for cbeir fe- 
curicy i No : but a fearfal captivity to the Devil. 

7 Laftly , that if the fsifefi ftate where a man is fufe from the 
CrcAteft SviU Everlafting mifery i« the great evil , which che 
Godly are initially fnved from : They are IjdhU to afflUfioms 
as well as others ; but not to Damn jit ion , and therefore they 
are fafe. They mud be (ick and die as well as others : but they 
i^all efcape Eterndl death. Yea, they are already puffed from 
sleathto life ^ i John 3. 14. and have Eternal fife begnn within 
them^ John 17.3. Be that hath the Sen *hath life : I John 5.12.. 
[ John 5. 22. Verily^ verity 1 fay unto yon » he that heareth my 
'^ord^ and believeth on him that fent me , hath evtrUfiing life^ 
and Jbjill not eome into condemnation, bnt is faffed from death onto 
life^ 3 v^^* ^8, 29. Marvailnot at this : for thehonris coming in 
which all that are in the graves fidi hear his voice , and fhatl come 
forth ; they that have done good to the RefurrtSion of life, emi 
jhey that have done evil, to the RefnrreSfion of damnation. J Pfalm 
1, 4,5,6. The ungodly are not fo-^ but areJiks the chaff which 
the wind driveth away : therefore the ungodly fiai upt Jfandin 
the Judgement, nor (inner s in the Congregation of the righteomi 
For the Lord kpoweth the way of the Rigbteom ^ but the W4j of 
the ungodly fball firijh. 1 

If yet you are unrelolved whether Godlinefs^ be the only 
way of fafety , I dare fay it is becaufe you believe not the 
holy Scriprure?. For there ibe doubt is as futty decided as any 
©ne in all the world. O how bleffed is the ftate of the poorcft 
moft afflifted Saint, that may alwayfay,i»/7/<>/ir/i/4/f I ffmy 
health, or wealth, or friends begone^ yetapl fafeirom^v^r- 
lafiing mifery. Other things I (hall have as God f ceth bcft for 
bis honour and my fpiritual good .-but falvation I may be fore 
of, if I abide in Chrift, ] What needs he fear, that hath efcaped 
Hell / But O the dreadful cafe of the ungodly / that are paf- 
fingto damnation when they never think of it / Their Bodies 
may be ftrong, their riches great, and they may fare fiirap- 
tuoufly every doiy;Lnke 16. 19. But O what a cafe arc their 
poor foqis in / and where will they be when this mirth is 
ended 1 I^tiie i6;.zy, They arc notfafc from Hdl one hoar. 

CHAP. 



Pare 11. '^ Sdittt tr 4 Brute, 905 

CHAP, vii; 

JUlimfs k the enlj H9m^ Waj. 

WE E have trycd whether the way of Godlincfs or 
Ungodlincfs be the fafefi. Let us next try which 
i^ the Honeftejt, of which one would think we (hould never 
meet with a man fo (hamelefs as to make a queftion. Bttt 
experience tellecb- us that fuch there are , yea and that they 
are very common : Even in their reproaching of a Holy lif^ 
they will joyn ihc boaftings of their "own Honeftj \ and fay. 
Though we fwear or are drunk now and then, and make noc 
fucb a ftir about Gods fervice and our fatvacion, yet we are 
MLtHofiefisis thefe precifer people, that make more ado, and 
cenfure us as ungodly. 3 As truly and wifely as if a common 
whore ihould fay, [ I titmsHonefi as thefe precife people that 
will not play the harlots as I do : 3 And as wifely as if a Thief 
ihould fay. Though I fteal for need, I am a*l^oneft ias thcte 
precife people that will notfleal.]} But yet we have this advan- 
tage by thefe (hamelefs boafts, thitftill the Ndme o( Honeftj is 
^ ihcredic» and the worft men honour it, by pretending to it, 
^bile they diOionour themfelves by their renouncing the 7'i&»>X 
It felf and by the impudency of their pretences. 

Honeftj is nothing but true Virtue^ or the MotaL Go^dnefs of 
the MindoT AQUn : An HQneft mjin and a Good wdn, is indeed 
all oiic : *«AJjor ^n^^^^ya^if with the Greeks ; one fhatis both 
inwardly virtuous, and manifeAs it in tbecteanefs and integrity 
of his life*, in the^ghtofmen. All men for ought 1 can ptr- 
cciyc^vfouldhe MMnnted Honeft. This reputation H^ire/; hath 
•among its vtleft Enemies, that they approve the Ndme , and 
would not appear to be its enemies , till they have put fome 
•ther N^me upon it .• While they hate Honeftj*, Md perfccatc 
at, they would be called Hone ft mtn themfel ves. And therefore 
bytheconfentof all the world, friends and foes, that is the 
J9i*jf way which is the H^iff)^//. . . 

O that you would all but ftand to this , tn thie chofini af 
jonrcourfe , and inyourddilypraftice/ WUl you all agree up- 
on a Hi/i l^e. if I.provicit paift all doubt to ht ihc Hfnefte ft t 

Dd J O 



ao< AS4ktcr 4iruu, Pitt II« 

p chat yoa would /- Yci, if I prove chat there is no man trnlj 
Honefi in the world, that is not trMljCodlj} Ifyouwouldftand 
to chis, yoti would foon be chained. Indeed ic is nothing bac 
hut Difi^Meft) that we would have you changed from. And if 
you will not fiand to this , but will refufe Honefij when yon 
knowir, for (hame lay by the iV^wf of H^nefty^ and wi(h not 
mtnxocM you H^ej^ any more. Either he what you would be 
€dlUi \ or give meti leave to estll you as yon ure. Let us come 
then to the tryal, and fee who is indeed the H^ntfi wkm ^ the 
G^lj or the ungodly . 

1 . I have already told you, that God who is the mod infallible 
Judge, hath given his fentence on his peoples fide. If you will 
think your felves that it is not thofe that Thieves and Harlets call 
Hoftefi that are fo likely to be Honefi , as thofe that wife men and 
vertuoos men call fo : We have then far greater Reafon to con- 
clude, that it is n<)t thofe thityoH call Honefi^ that are fo fit to be 
judged fuch , as thofe that God calls fo. How fay you ? will you 
not freely give us leave to take Gcds judgements or Wwi before 
yours ? If not, vttm^XtM^le^ve. And G^^ calls til themx^ 
by the name of Evil and Wicki^va^^ 1 and the godly arc they 
that be czWtih Vpright^Geody^viA Hone A^ The whole Scripture, 
yon know, if you know any thing of it, Ipeaketh in this langvagei 
Luki 8. 15. It is they that i^4r the9Vorda»dkfepir^ and bring 
forth fruit witbvdtionco^ thdt receive it into h&nt^ and gooibtitrtr. 
This is the life tnat is nceeptdtle in the fight of God 9ur Sdvionr , 
whieh is C in all Godline/s and Honefij, 3 Tbefe are in(qMicable, 
Godlinefs and Hondtj. i Tim. 2. 2, 3. Indeed the Greek word 
here is that which ugnifieth^r^Wr; ^nd feemlinefs of behaviour t 
but that which is frequently tranflated Zgood 3 is it which figoi- 
fieth the trtUj Bonefi. And you know none of the mtgodly itt 
ty^T called Geod in Scripture, but dean contrary. Pr^v. 11. 6.' 
The rigbteeufnefs of the upright jhall deliver thJm, huptrdnfgreffen 
fidll fe takfu in their own unttghtinefj.^ Soverf. 18. 19; 20. 
ZThe fficktd workftb a Jeceitful worJ^, httt to him that (tmeth 
righteomfnefs Jhall he afure reward, As righteoufnefs tendeth f 
/i/ir , fo he that pmrfueth evil , doth it to hie Wn death . They that 
are of afroward hedrt are an ahomination to the Lord : hut fuch at 
etrestpriiht in their ^y^are his delight. 3 Everywhere yom fee bow 
. Qod aboorreth the ungodly , an4 eztolleth thofe that love and 
feirbiar. Cbriftcallcth the ungodly [f^/Vmi^, that em^ the 

evil 






ivil trtAftire of their hisrts Jo bring forth evil things 3 Matth. 
12. J5. All is evil ; the life evily ihc heart evil^ and the mMnevil. 
Frov. 12.26. 1^ The Righteom it more excellent then his^eighbonrt 
kmthewdjof the wickfdfedMceth them.'} And Pfalm 16. JDavid 
calleth chc godly [ The excellent in whom is all his delight. ^ It is 
znexceBentfiritth^zh'inxhcm^Dan.i. 12.14 and 6}. and an 
ej^el tent way in which they go, i Cor. 12. 31. afid an excellent 
4t«ow/tf4?r which the fpirits illumination caafech tbcra co atcain. 
Pin. 3f. 18. Mphef. J. 18, 19. You have Gods jndgementoi the 
care, if chat will facisfie you, who it is that isthe Befl and Honeft-^ 
efi man, the Holy or cbe unholy. 

a. D^ yea think thac man is an Honefi man ^ that will deny 
yoH your ^nr, and rob you of all that is your own f Or rather is 
not the fnfi man the Honefi man , that will give every man bis 
0wn f I know you will give your voices for the latter. O then 
take heed left you ci[Hidemn your felres / If you be not Holjf 
your own teftimony doth condemn you. I^or it is only the Godly 
that give God his own ^ when the angodly rob him of it .• Haft 
thou not thy Life, and Tiate, and Maintenance from God ? Haft 
cboo not thy Reafon , and thy AffcAions, and all thy faculties 
from him ? And (hould not all thou haft be employed for him ? 
Itoo arc a dijtonefi man that grudgeft^ yea denyeft him one day 
in feven, when tboa oweft him alL Thou art a di/bonefi man thac 
gtireft away thy Makers due nnto nis vileft enemies. That wafteft 
cby means or ftrength on fin : that fpendeft thy precious time on 
vanity : that abuieft his creatures co the fatisfying of thy lufts / 
and chat liveft to thy flefli , when thou (houldft live to God. 
TfaoH rohhefi him of alt which tbou giveft co his enemies ; and of 
all which thoadoft not ufe for his iervice. It is lefs diihonefty 
to rob thy ^f^n* that trufteth thee with his goods, then to rob 
the Lord chac%Qfteth thee with thy time » and parts, and all 
things. O blind unworthy ftnners / What makes you think him 
ani^mfjlmanthatr^^^fflrhis Afdker^ or denyeth him his own^ 
when you call him a dijbontfi man that rotheth but fuch filly worms 
n$yoUy thac in refpeA of God have nothing of your own I Art 
tkon better then God^ that it fliould be called difionefiy to wrong 
thee, and nodifione^y 10 wrong him^ or deny him that which is his 
own } God hath an abfolute Title to yoo, and that on more ac- 
counts then one. Yoa are his own, as yon are his creatures. All 
A/tf/4r#mwJasch the Lord, £«ri^ x8.4* And he hath Title to 



ic9 "A S4int cr d Brute. Pan I V. 

ihcc by Redemption, as well as by Creatiofi : ^otu thii end 
thrift dyed, and rofe^ and revived , that he might be Lerddf the 
deadandof the livings Rom. 14. 9- We drenotgnrowH ^ Wf dre 
tikght with a frice '^ andthereforeJhoHldgloripeQod inowrboditi 
and 9Mrjpiriis which are his, i Cor. 6. 19. 20. For if one ,djedf§r 
all, then ^ere aU dead, that thej which live Jhenld not henceforth 
live to themfelves , bnt to him that dyed for them and rofe again , 
2C«r. 5. 14, 15. And as you your fclvcs'arc Gods own as he is 
your Creator 2it\d Redeemer, fo all thatjou have is his own as the 
bejfo'^er, or ^ your Mader chat truAech it in your bands. 
Exod. 1 9. 5 . [ Now therefore if je will obey mj voice indeed , and 
keep mj Covenant^ thenje fhall be a peculiar treafnre to me above all 
people: for all the earth is mine."^ And faith God to Job, fot 
41.11. [^What/oever is under the whole heaven is mine*] pfalm 
50. 10, II, 12, [^ Every beaft of the Forreft ismine : the wiU 
beafts of the field are mine : the ^orld is mine, and the fulnefs tbtrt' 
of. J I Or. 4. 7- What haft thou which thou didft not receiue fj 
Thou haft not a minute of time which thou owed not to God: 
nor a thought, nor a word, nor a farthing of thy eftate. And is 
it not the bafeft in jailice and diihonefty to give thefe to thy flcfh, 
and deny them to him.and think his fervice an unneceflfary thing? 
If thou wilt give the world and thy lufts anything, let it be tfaft 
which thou canll truly call thine own. As God faith to the Ido- 
lacors , Ezek. 1 6. 1 8, 1 9. t l^ou haftfet mine ojl , ani mine in' 
cenfe before them ; mj meat alfo which I gave thee, &c. ") fo may 
be fay co thee : It is hia Time which thou haft confamed in idle- 
nefs and in finful delights •, and his Provifion by which thou haft 
fedthylufts. hvnthefanHifiedmanisdevotedtoGod. .Uisftudyii 
to give b.m hid own. All the bufinefs of his life which you account 
his ovcr-rouch llriAnefe and precifenefs, is nothing but bis 
Hone ft J to Godwin giving him his own. You look ^ur hor fc fliould 
travail for.you , and your Qxc (hould labour for you, and your 
fcrvanc work for you,becaufe they zxtyour owmknA (hall not we 
give up all that we have to God,that are much more his own?W\\\ 
yott Ai?»^ them that liktjour Ov» from you? and count them 
Honeft thzt deal worfe with God f Say not , IfChrift were here, 
we^ouldgiveithim. For hc hath told yo« how you (hould ufc 
all his calends in his Laws J and if you deny them to the poor, or 
any holy ufe that he rcquireth them , you deny them unto hini. 
Read iJ/^/. 25' & 10,40,41^42. 

3. Do 



f. Do yott Ainfc that tn nnnatur^ nMn is an itimi]l mam ? Onfc 
that will abrfe Hs F4r Arr or M9thrr^ and fcorn the bowels trom 
trbicb firfpruhg. • AH the world fs agreed on it, that fuch arc it/- 
fcwrqf « [ Hw(^arr thj father oHd Mother 3 « called t lie /Jrj? C(?«;*- 
mMtUmentwirhpromife' E^^od.zi 17. [ He, thdt cttrfeth hu Fa^^ 
ther $r Mother^ fi^Uflfr^j be ftit to dmh. 3 Sec Frov! 2o;2a & 
JO. 17. {^The ije thst mock^rkat hu Fsithtr^ 4mdd(^ife;h ti^obej 
bii Mother ,* rfe Ravens of the valiej Jhali fick^it irur: and. the 
pttmg Eaglet fiali eat it. To be [^withont ttatttral nfeSicns^ '* 
cbe brand of bigheft wickednefs^ Mom. i. 31. and 2 Tim* 

?' 3- 
And do yoi! not Jtnow rfiat it is worfe to be without holy aft* 

Rioms to the Godthat madejon^ and the Cbrifi that haght jom t 
tnd (o dcfpifc, forfajcc or abBfe the Lord f Thoubadft chj Being 
fcorc from him then from thy Partntr. They knew r\q\ bow thy 
parts were formed J It ^i$ he tbat gave thee thy immortal foul : 
It isr by ifim that tfaou baft lived until now •, much more then cii 
the food tbou eaicft, ortbc kijf ^bou breatbeft in. And art thou 
ib unnatttrai a^ CO be tmgodly , and deny him thy love, and carCi^ 
andfcrricc, that hath 1^4^ thee ? and to call a holy , heavenly 
Ijffr, a neediefs toyl ? Deur. 32.6. t l^yon thw requite the Lordy 
(yfo'itiih feofie and tenwife f Is he not thy Father that hath hught 
rkre f hath he not made thee and tfiaHified thee f ] If an unbo/y 
man be an h^tnefir man^ that is To tennatterat as to crofs the endbi his 
CreMfion^ and deny his fervice to the Lord that made him ^ then he 
is hotfrfi that fpitsin his Fathers face^and defpiredi his Modber that 
brought bimionh/ * ..... ^... .; . - . 

4. Do you think that he is an honefi man that is tinihan^fnl t 
It ts agreed on by tftl the wdrfd/ that knthdnklulnefs is ^ p-mcipai 
porm of difionejty. Hp is tio'bpnefi man that Wiliubufe or delpiCe 
thofeby whom he liveth'^ or that hare engaged him by kindncfs. 
If-yoo were fo ufed your ftlvcf ;by one Whole ijvcs or eftates you 
bkd prefenred, would you not fay, [ What an nnxtorthy rfretch k 
this f ha^ Idefervedthk ytfage athighandfT^Yfhj all the un- 
thanktolnefs, agalnft men in the world^ is not to be compared to 
tbyunchankfulncfs againft God. What are the Bencfics which 
pffan hath given thee in comparifon of his } Did ever man do any 
thing for thee thajt is comparable to (hy Creation, and Hedem- 
ption, and ojffering dice falvation from everlaftingmifery, and t 
room witb Angdrinrcrerlafting glory ? htfiia cvcary hours mer- 



a 1.0 A Sdini w m 3rM. Part IL 

cy that ever thou hadil here tn tUls world. And is that an bwffi 
manibac will requite this God with propbanenefs and wgodlt* 
nefs, and retura him jiji for alibis mereies^ and refiife tolivea 
bolylife ? Doth /i7JI</& deferve 4// thy care^nd labour , and is 
thii Gcdnnwotthy ot it, and doft thou call his ferrice a needleis 
work ? If ingrdtitudi ean make a man difiomfi , thou arc then a 
diflioneft man . Bat it is the bufinets of tRe ^odly to give up them- 
felves to him thatmade them , andto exercife their tbankfulffefs^ 
in rheir capacities, for thefe greateft mercies. 

5. Do you think that a crutl unmerciftd man , or a laving and 
mercifnl roan is the more honefi t Sorely I (hall here have all your 
voices. He that hateth tbofe that hurt him not , and would kill 
thenu and fet their houfes on fire, and carryer h malice in bis face; 
and fpeecbes /will be called an i^ifr/ man but by few. And he 
that is Xft'iiv/, and ftudyethtodoCr^s^toallaboutbimi will be 
counted H9fnfi : Why try the Hng$ilj and the &4ints by this : 
No more malicioi^s men in the world then the ungodly. They 
ffave an etMkj even to the God that made t|iem, C#/. i . 21 . and 
to the Chrift that bottgbt them, Lnks ip. 27. and to the Word of 
God that offereth them ialvatioo^ and would lead them to eternal 
life, and hate the Knowledge of the way of life , Frov. i.zz. 
They are enemies to th€ fnvdntsof the Loird , and hate the mpf 
right that defire their falvation, and. would but draw them from- 
their fins, Prov. 29. i o. & 9^. 8. They cwrfe thofe that Uefs tbem^, 
and ^^r/rrai/f thofe that ^r4/ for them, Mdtfk 5.44. Thefirft 
wicked man that was bom into the world , did kjU bu tr$ther / 
tec4ufehis$wnworkjT»^r€cvi/f andhiih9thersrighnoMi^ I f^hn. 

But this is not their greateft cruelty : They. ar& enemies co • 
their o»n f4lvdti9i$ : They will run into Hell in defpigbt of 
Ghriftandall the Preachers in the world. For there is bntMv 
way thither, the way of 9mg$diinefs • and that way they wi/J £#. 
Yea that is not all, but bloody wretches . they would have all the . 
Conntreydoasth)eydo,findbe damned with them. They sire. 
dffgrjwkh a man if he will not live an ling^odly life , and-tipple-^ 
and iWear, and do as ibey ; They re vile, him if be will not give. 
. oyer his diligent fervingof the Lord. : which is all one as to Cill 
out with men becaufe ibcy will not forfeit heaven, and run frocas 
God, ^nd damn their fouls, and all for n9t^0g ! When ihey might 
more mercifully fcorn us becauie we will not give overeating, 

or 



Part IL A Sskt §r d trutf. ii i 

or tbacwe will not ait our own throacf. And are thcfe cruel 
perfont ib^irrj^ men ? b chat merctiefs wretch an honefi mnn , chat 
is not content to caft away his own everlafling happinefs for no* 
thing apon bis fond conceits , but muft needs have others do fo 
too } That is not content to wrong the Lord , bit would have 
others wrong him alfo ? The Ikvil is Homft ff thcfe be 
Honefi. 

Bat for the G9dlj % ic i* their defire » their care, their work to 
fave tbemfelyes,and further the falvation of all others. O how 
thev long to bear of the Converfion of Towns and Countries / 
andbow glad are they when they hear it / Not for any worldly 
^commodity to tbemfelYCs, but becaufe they re Joyce at the good 
of others. And whatwcwldtbey not do to promote it, which 
cbey could do ? 

6. Do you think that a ferfidUMs mtfuithfiU mtn^ox a fmihful 
man that will not be hired to break his word« is the hone/ter man ^ 
Sure this is no bard meftioo neither. A Knight of the Poft, that 
will (ay and unfay , (wear and forfwcar, and will betray bis dear* 
eft friend for a groat, is taken by few for an homfi man , in com- 
parifonof him that will rather die then lye or be unfaithful. 
Why nothing is more plain » then that all you that are ungodly » 
are treacherous to the Lord himfelf : Yon are ferfiJ^ns Cove- 
nant-breakers : You owe him your felves wholly on the grounds 
that I before cipreffed : and yecyou are unfaithful to him. You 
hare all from biro, and you fervt his $Htmj with it : You call him 
jmr God^ and will not Love, nor honour, nor ferve him as your 
God, Msl. 1 . 6. You bound your felves to him in your Bapttfm, 
and many a time itnce, by a folemn Vow or Covenant s but you 
live in t^e treacherous breach of it continually. Yon Covenanted 
to take thi L§rdforpur God ; and yet you wlU not feek him, nor 
be Ruled by him. You Covenanted to tsiks JtfutforjomrfmAowr^ 
and yet will not be faved by him from your fins, MMth. i . 2 f . 
You Covenanted to rj^e ^i^ Ihlj-Ghoft forjomr S^mQifUr^ to 
, purifie your hearts and U ves ) and yet you retift hia holy motions^ 
and hate his fanAifying word and work , and ibme of yoa will 
iBock at Sanftification and the Spirit. And can the foul of man 
be guilty of greater unfaitbfulneis or treachery ^ Yoa Covenant^ 
ed to forfake the flefli, the world, and the Devil : and now you 
ferve them more tb^n Chrift , and think your time ^ better b#* 
llowed for them , ibca in tbofert^iceof cbcLord / And is tbie* 

Be 2 yput 




»i A>^itt»kmuk\ Put 

yoar CovetMnt*kscping ? No TrayUHs^ no fer}ili«df wfctthor. 
in the world are diflioneft. aien^ if cbtfe bft am dif- 
bonelK * •. r t r / • . . .1 

Eut i^ow i£ i$ the care of r W/j^nKn-coi^ff^ the C^ve^mttf tbcfi 
have tn^de wicb God. All loat wfakbyon reproach chem fosafi 
too mnchpreciiienef^^i&budhapcrforfiQMicc <f tbtir G^iifiDal 
Vow. And if you be againft the kgefing our Corenanri wiilf Go<^ 
ihoqidyodnocbe agaisr^il rbe'jaaking tbam ^ AreyouQoc 
aibamed to be (0 forward co engage .your* cfaildrea co God tii 
Btptirm» and whf n you have dooe^ «Myiildb»f cchcfl^ beiui0>diy^ 
aod break the Vewcb^y make PWiUymbyyout Rrofefficutof 
Cbriftianicy, aod e#ip^g.totbeLdrdf.T4aUe, nenew yourCowM' 
nanc$ with Cbrift yo¥n feiva^, apdyetjaQdie.110 c^nXeieftce fco 
break them^ and plead againft the keeping of tbenf? We-pr^ni^ 
HoliDcfi.and the fer^itigof Qod!;^Bd forfaldoig the iRwridvat 
cjrery Sacrament, «ii(I whcnerer ivt promlfe bvfi to be Cbriflia 
aps : Andire'.yQtfforitw wifA^^of thefe prOmiieff». a«d yctfie 
t\^ht*ki%^ cbcfl»,lA4rfvikrfof tbofejinteodcaTOur butta 
i^rf cbfin,? O fieariid inpudeocy hit this yo«r fi»mjlr> aod 
wpuM yoiikbave us alt as fattble6 and diflMNnefl*, eiiea.wiih God ) 
This was the prrfidiwftid(is of ilie Je^ , Bz^ l6w 8. \jIfwMn 
],u»tQ thiii^ . Atfd tmrtiiH^ ifCpvtmnti TMhthn^ mU: timm ln$Mwmfti 
nfim,'} W*9ihfMnitd'tn &a^inc4i thrift ^^i^^ ^ JAian 
trUlrth«world»LaQ4foi/akingWHfisbdDd^neiAi^b«^ Wlijf 

then what is,? : .; .r.^ 

• 7. Moreover,.Hlo you think ilutt.Afyrdim^ktn Imnffi VMt> 
I know you will fay JITd. .Why nothing more Aire rbctilkat vax^ 
godly men are murder trs of themfclvc$;» alidas I ftid , <would. un* 
do others. They h^tt their cwtf foldsi, ) faith - Gad ^- Aw 29. 24^ 
They dtfiraj,thmfdves^ Hof.-J i^ 9^ Tbicre« J**** one ^ay toiiett, 
and ch^c they will cake^tod that wheotthey are pjainly told of k^ 
li^ot a man in Hell , biic broogbr himfdf thither. And O ho«r 
rpany do their nocks, land per|iVafiGtn«^, « and evil enmpl^ 
keep ^ut pf Heaven, andbringxodiQ iaoie miftry iAndaretbefiq 

U^mfi^i • i . ... ' . 

. S; Ooyout4ketb«mu>heHsitf^iDentbatarti»iSflr«»efai«N 
eiv^ or ditdntri ^ and that in matters of greaceft yahie ? I timdc 
youdonot^ Why fvcharecfae ungodly : They Jecdmamd dn 
dJmvtd, TcTit. 3 •^ 13* ThejJuiit^tJttmfilMfssfisL 6.^{by. thiiifc*^ 
Uig^jdMaklvcifmfitia^wJten:^^ : They tiiake«iiatii«t 

• ... felves 



it\rtB bdt^tf thtt they hxve Hsn^j Miifkfhg'gcutmhm 
, thkylitYi^Mne- tad chat tbtyjifc ill a Qice of fiicvy and in the 
iiroirrof G^i, wben cii^ ave ndaif to cverltfting miff ry, and in 
€ods difpleaferf'. Add i\fli9 they ^ri^/ /iMr^,tfaough.therr fouls are 
^ the ftake, and the Qiftakc be ob^' greaccit hindkrance of ibeir 
^tortytrRpn ; and chough* Cod have fdainiy told chem in bis 
^ %otd,^faom{ve mil f^^e. aodii^tmA he will mx : Yet againft all 
the phiin dikoreries t A rae $Cr\piwtt and all cbe Marks of death 
'iipon tbemfehr.^, and^tlle'optii^n^odlinefsoft tbeii li?ei, and ail 
the warning of their ctacbert^t^ywil^ needs Jietietetbar their 
ftace is f|^fe,and chac chey maybe faved without conyerfiort*, Whiac 
evilfti)(/r//^^fvfri^tbe<e r their kitttydn diCikful Miwi 
##riErrHj^>^and thcjI^n^^JkemH&^^Jer. 17.9. And thus they, are 
%9tAtnri1^tkJkceUfiilniff0f cheirowoT^^jHcb.). 13. ftHRxSt 
dectivefh tbr^j and /o kiUffh tbeayRom. 7. x i . If they ivere 
idoc fimlifi jmd deceived^ chey woold not ferve their iMjts und 
'fli^wrts^ Ji^^.); Thefa aiifetable men did heter yet learn 
tSiatleiTon, i-CWIb. iS. wbichon^ wotid think chey fhould 
MHingly teai!A •[; Ut io^fhumdi^eivfUmfttf. ] they i^rtU neede 
think that they are Chriftiaiis, and bat rfb micb Religioir as wiM 
/ate them, rAtts God espreAy^tdlech fbr corfer, ftvearer ; railer, 
feorner, and all that lite ih wilfbU^iiti^ Jam. i . 26. that \^If uptf 
minftm tb M ^ti99tr4nd MM mt htf $ongm ( and fo for 
btbef wilM ^ ) SMf^emiktimm0nJk»n^ihkPli^^$ XiUgim 

: ' And as tbef D^mVf themftlves, fo chey are thuMmm cke^irs 
of tbe world. They tell them as froooth ataleas if aH were 
Air and Ti^bt, when ckyaf^{>leadiitgfi^ainOfGM,:^ and reafoni^ 
tng mcnvouc of their fafcb4ind^feafonf.W'hkii''Jlt^ b«i finned^ 
aempced ^^Mp. Thedrunkardwill tempt others to bebis-con^! 
f anions t and fo wiR itiii fofnicacors/aafd>tol4pxiaMfs fenfualifts, 
Theuhgodly will. per fwade tb^ieabdufliimjloW vbgodly | and 
when he bath hoc a word'of^ folidi'eafbn'€iyrpeak4r^aintft tte bioiy 
tfiKg^ee of c{^eSaiAt»i a jefcf^r kcfn Aiatf fertc'^u) deceite in^ 
ft«ad *F Reajon. And if lie; dare noa ik^tfi^ tsmfiik be iklib^ 
CO the face of a. minifter, or any bur tfte rgndranil chdt' einnM 
jMtnfayfaiin, h^ will cake liis time, and fpeak MMin nob^fane prtK 
lent that can contf^it^ htm. O bo<r anny tho»faHdl» aH new 
Inmifery that were cbelited Ihitb^rjby t1ie**ft:oiiiir wd'owt^ 
•f Mjgodly men ! And liowtaany tt^Ondi birir^loft aU bo|Ke» 

Et J , of 



I 



% 14 A Snim §r d tfntil .Part IT; 

of Heftven by their deceits / Ceuld you bat ask ntny thouCinds 
that are now in mifery , [] How €sme jon u chwfi [0 mtAaffj a 
wdjQ they would tell you [[ Wi wen diceived kj the wwit 1/ 
wickfi men ! The cavils anUi fc&rfts of ignoramt finners bscui 
cheated ms of omr Sdlvation/] The vei^ calling a diligent (ar« 
vant of Cbrift by the name of 9iV$iriunm Precifism, bath kept 
nany a thoufand even in Engiimd^ fron the fear and diligeu 
fervingof the Lord. Andfurely tUis is a filly argument* And 
are thefe Honefi men that are the faftors of Saun the 
great deceiver, in cheating tbemfelves and others into 
He» t 

Bat ' the Godly deal pluniy with themfelvQ Md others. 
They are willing to know the t rath of their condition, and nop 
to make tbemfelves believe that which God never made cbea be- 
lieve. They promife no^lvation to tbemfelves om any loweir 
terms then God bath promued it. They have no hope of being 
iaved withottt Holinefs. They fee not Gods mercy againfl bis 
Troth, nor the Medts of Chrift againft his Covenant. Tbey 
know that God is better acqoainted with the ways and effcdi 
of his own mercies then we are. And therefore thoag^ they 
hope to be faved by Gods mercy, it is by his fanOifying wurcy^ 
and not to be faved withomfaiSHficdth», that is, witboat fal- 
ration it felf and the necemcy means. They know that it is 
abandanc mercy to be faveflMi way of Holmes ^ and defire' 
no other faving Mercy. Ye ARy know that famOificatUu eimd 
£Urificathfihth,trtffC9tttmtr€ythtn Gtmfii^Miim al^e^ if it 
were pejfMe to be aUme* This is tbe doHrine that the Godly 
do believe, and this they fra&ife^ and thk they te4ch others, 
and this they have leArnt of God : «nd therefore they are no 
4leceivers. 

, 9* Moreover, do you think that he is an Honefi man that t$ 
an enemy tothefniW^e Go&d f Or rather he that is a comm0n kemi-^ 
faa^r ? The bcft of the Heathens thought k one of tbe higjbeil 
para of virtue, lo^ bei ferviceable to many , and devote ok 
felves to thtsmmon good^ But Wicked men are the vory pUgnes 
of aland. For their fai(fs it is that judgements come upon as. 
It is they that woold let in the plague of fin which would andoe 
tu. He that fets fire to the tbatch, doth do no worfe aninft 
you towns, iheoivickcjliilKn that would kindle the fire of tbe 
i^ttbof Cod by; their ciying fins. Read the Saipturet aa4 

fee 



, Pare II. ^ Sdint §r d irultl 1 1 5 

fee who it was tbit caufed Ifrael to perifli in the. ifrilde raefs, but 
nnbdiiving finntrh Who tritttUd Ifrael^ and made them fly 
hf^n their tnmiei^hni ont As h4f$ ijoftk.j. K»d what but (in 
Vraschecaufe of tbetr captivity, and prefenc defolacton ? was 
it Let or the Sodomta that brought down from heaven the fire 
of TCngeance ? Was it Nodhcr tbe wsrU cf tki nngodlj that 
broagbc down the flood ?- Are thefe Hmi^jI men that provoke 
God to forfake the Land, and are the vtrminc and dtftroytrs of 
our fe4€e and hdfpnefs i But you know that God hath promifed 
bis klcfftng to tbe Goilj^ and to tbe places where they live 
ofttimes for their fakes, as Jojifbs cafe and others tell us. 

10. That mancanbenoHMirj} man that wanteth the yery 
frineiple of H^n^//) and that intendetb not the Effd thMts ne« 
ccflary to make any adion. truly H^nefi: Butfuch are all an«» 
£odly men. ^ ^ ^ 

I. The TrimifU of true H^mfy, is the high tftum of God 
and ever lafling lite, in our undeftandtngs, and the ^f/*r/oi Gods 
revelations neceflary to (heatuintng of that life,and the frivsul" 
iffgLiVi $fGtd in th^ hearty and tbe Love of man for his (akc. 
Without thefe frincifUs of Homtfi^^ no man can be Hwejt. 
How can be be an H9nffi man that Bclievetb not bis maker } He 
that takech C0d for a /jery hath no reafon to be taken for any 
tetter bintfelf. For would he be thought ^/rrr then be. takes t 
Gi^d him/elf to h t nor can t^e in reafba be eipcAed to- be^* 
lieve^ir; mm elfe. : For nonecan be tetter them Ged, . And is* 
that an honeft man that profeifetb himfelf n Ljer^ and tak«th« 
dUmemtohc/i toot 

And bow cv that be an Honefimzn^ that Lovetb not God fo' 
wellashtsi^^/f /ji^and fle^Jme} And this is the cafe of «//. 
xhtwieksd. If they didnotZ#w their Hiohes and honoier^nA- 
finfHiU:fUMfMres more then (^^i^^tbey would not i^rr^them^gamfta 
his command, nor lofe his^ farous rather then lofe them, nor 
Itek them more carefully then they feek him and bis Kin^lpm,* 
and think of them and fpeak of thinn with more delight. And . 
certainly, he that Lovetb bis Riches* or HOuours , or filthy 
fins^ better then God and Heaven it felf, muft needs be thoogbt . 
to prcferr them before his neercft Friend^, or the common good; 
And is that an Honefi^mm that w^d rather caft oiFFather or^ 
Mother then caft off bit filthy fips^and that would rather for* • 
hkt his chiefcft friend, then foriake his vices? and'. would felU 

bis 



it4 AUimtfilrntt, P>ait !!• 

l^isTnendliOrcheCommonweahb, foralittk gttn, or pleafure, 
even for a whorCi or for <irunkcnfiefs or foch like things ? t 
think yoa wouM none of yoa fay cliat tfais were an U^ntp . maai 
thac would noc leave feftiatl a maeter for the life of bis friend; 
or for die prefervacion of the Comtnon wealth : And can yott 
cx{>eft chat he ^old prefer any friend before Ood and htsSalra* 
cion i If hewillfinasainft God, and felt b» falvacion for bis 
fin, can yon thiRk be fhbuld more regard any w^n^ bow dear 
foevcr? Jbere is no true Honefty in that man where fhc Love 
of Goddocb not command, 

Z. Moreoterif ihtlhneurin^ani Pieafing ^f our L^ra, and 
tbofaving'Of our fouls be not the £;iii and frinctfai mtive of 
our »fttons, there can be notroe Henefij., ' Ic is efiential to Bo^ 
ntftj cbac ^^ be our End* li you wonM know what a man is\ 
£rft know what be Jntendell^ and i^ketb che End zni markf, of 
hslife : And foyoa muft do if you would judge of bis dElUns. 
The End\% the principal tngredient tbislt makes them Goodot Bad. 
If a 71(!^/ Love God became be p^ofpctrth b?rn. in ftcaling, or 
becauie he j^iv^cK him ftre^gtb and bppdrhii^icy • 'this is a wicke4 
Lovebf God: If a drUnyardlL^vt God for giving him his dr\n\^^ 
arid a JfharemeHger Lovfc GM foi ftrdntbening him in his lujf-^ 
wiiJ*^'Ou call ibi* Hfnefyf Every wicked man doth make ni$ 
fmfMl fWfmt fftedfmre'hii prihcipiil End tKrongh ^9 his Ufe.' 
If he^tove his rftigbboQr;it khiiicarftktfj, as a dog loverh him 
tbat fieedech ahd ftroak^cb him. ' If he- fcemto ,bela^o<ii Cc»-. 
mcMweaUhs^ nr^^*- it is but for vdin^f^lorj ik c^rnfil dccpmmoddti' 
ens : and he fighceth for his Kin^ or Councrey biic as a dot doch 
foi bis bone. ' Jf Kc gfvc to tl* poor, ic is but thjji^^hich nc can. 
y^4r6 from his j?f//jp-, '^vAxt'xf't)^^ for 

4diMdpflwfe\ or be ch^ks 1^ ir to flop the mourn pf Jaftice, 
chat .God may let him alone'iii' tiis fins, or favehim after all bis 
wickednefs. This is nO'more ^n HbHeJt man, tlien he that makes 
z^tr^de ^f jteMting, ^nd will f^ Tjthts of all thtit h^ fteals^ or 
^ve.fome part cd the- Church or l>6or!, thisit G|bd piay pa'r-^ 
. don hi n», and fave hi in When be-'hath dorre. . AB ibfc Religion ^ * 
' and all the charity *of wicked inen, is h^ijprtiyem/etvesj and that 
which hath no higher End then Carnal (elf, isjrn(x no Religion or 
Ciutrhj : U is Only the ian6):ifi|d man th^t is Hpnefi : foric ts only 
hethat is de^foiedt^^G^d^ iniMth the wOrkf of his lift ri^'pleafe, 
and gtorifier his makers Tw?ei^ more*jJ#;rr/?;in the vrfry ^^r- 



.J 



Part II. 'ASalntlirdth^K ai«t 

ing%tiAMnking<^i the fanftified, then in the prayer and facri- 
ficcs and aims deed of the ungodly. Or elfe God would never 
hare faid as be bath done that {Vnio the Pnrt mB things ^e fure : 
tut tQ them that 0iTe defiled and mnbditving u nothing fttre, ^Mt 
€un their mind and Confcience is defiled^ Tit. i . i J . And that everj 
credtHTB ii fdnHified ty the word of God and bj Prayer^ i Tim^ 
4.4i S» And th^tthe prMjer and the facrifice ef thewickfd is abcr 
mindti§nto the Lord^ztyi be dbhoreth and loatheth them^ when the 
frajeroftht Hf right is his delight^ Prot. 15. 8. d- 21.27, Ift, 
1.13. Pror. 28. 9. & 8. 7. & 1 1 . 20. Por the fanftificd in theio 
very eating and 4rinking do make it their end to 6 loripe€$d^ 

. and CO be fitted for his fer vice, i C$r. 1 o. 3 1 . But the mngodlj do 
all, even in their doties that feem moft Holy, but for a (clfifli 
carnal End. So that it is plain that he that wantetb the necefla- 
ryPr>Wf/r/ifW^jiri, chat muft inform an Koiv^)^ mind and life, 
can have no Homfiy of mind or lifJ. [ Now the end of the 
Comrn/ytdment is Charity , out ef a pure heart, and of a .good 
confcience, and of faith unfeigned ^ 1 Tim. 1 . S . 

But perhaps you will fay, that there hath hen Hone fiy found 
among Heathens : and therefore this doSrine cannot hold. To 
which I anfwer, lAf tins were true , yet it is proved, that there 
is no comparifon between their Honefy and the true Chriftians.' 
2^ But indeed, there was never true noneft) found in any ungod- 
ly man. But fometbing that vsiH(e to Honejtj they may have. 
AfaseriaSy they may do the fame outward aas that Honejt men 
do i and this the world accpunterb Honejty, that feeth not the 
ifffide^ and the fiu^r, and therefore give the iMfWf to the Mat- 
tty without tht Form. Atad fticb mayt^ Honefi fecundum einid^ 
but not fimfficimr. An Amtiogical Hone fly they may have : 
aodbc/f/rWij&Myf/^lhen fome Others. Accd fo as Robbin Whood 
was called an Hornf: thief that would rob none but the rich^ and 

' fQmetimef brings yoake of Oxen that be bad ftoln and give them 
toapoprthathadnone^/amty a Heathen and ungodly man be 
Honefi. But men mtiift be Denominated ( and fo ranft thei r afti- 
oni ) accofdingca what \% predominant iti ihem. And therefore 
wemnftfiy, if we willipcaJi pr6pei1y, that no ungodly msin is 
Hornft. 

If you nk, How then it comes to pafs- that fuch are accounted 
Ifonefi men, Mi that thi ^Id difcermth net (be Hone Fly that con*. 
fifiethina.HJjMiti I^ufVkcr i. Becanfetbat all the ungodly 

- f( have 



^ig [ASdnt $r ^truti. Part IT. 

Xyistun Enmitjio HoUnefs** And malice bliDdetb.mcn, that 
tticy cannot fee the Good ibat is in thofc they hate. 2. Be* 
caufc they do w^ ^ifoir what Godlincfs *f, abd therefore know^ 
not the kofiefij of it appearing. in its Princiflts , En^s and^ 
RhIc. For it is not efireftually known by any but thofe that 
have ir. 3. Becanfe all carnal men do judge afttr the pfi ; 
and as they are to themfelves their higheft End, fo they do* 
judge of all things elfe according to that End, He is an Hontfl 
man with them, that is /fr them^ and furtliereth their eommiditj^ 
or anfwercth thir ieftre. Mark, them wliethcr they judge 
not (hofe CO be the HomBeft mm^ that fuit themfelves moft to 
their minds and witts, and fay and do air Ayr would have chcm. 
And fo among T/'uv/iibere is none (b hmeShmen as their com* 
f aniens. : nor among JrtjpkarJi none fo hone ft ^ they that 
will fit with them,. and walle their tinie, and prate like ideots- 
over a pot of Ale,, forgetting that death and judgement are 
pofting toward them while they (it. there : And among Har- 
lots their Mates feem. HoneB. So that elifioMefl tatn are no 
fie Judges of Hdirri?;. That which is futedto their corrupted 
mind is telt with t^em. And. this is their HoneSij- 

By this time yott may fea,.if you are not willfolly blind, that 
the way of GoMinefs is the only HfneSt way : and urerefore you 
mud either be (7o^/; or DiJbpneBy ^ni ,pxttcnd not anylonger 
(hat you are ifoiffi? while yoa are nmgpiij^ unlefs you will in- 
crcaie yonrfhame by. your contradiaions . . The Scripture dd- 
fcription of one that is Honefi is, that [[ in fimplicity and godly 
fineeritj^not in flefiljwifd&my hut ij the grace ef G4d, he bath 
his (onverfation in the -mpld ] 2 Cor. i •. 1 2, The Honefij wbkh 
theQofpelteachcth, and which God will own is tbis^ \^that de* 
njing elngodlintfs and T^orldlj Infie^ we live foherly\ rigbUonflj 
andgodlyinthisprefent world^ l^^kjng for that hlejfed hope ami ' 
the gloriotts appearing of the great God, andomr javionr fefoet 
Chrin^ Tit. 2. 12, 1 3 . [ a/^ GoUj Seed'} is oppofed to the 
fruit of Adnltery^ Mai. 2. 15, And when BavU lamenteth the 
decay of HontSij'xtiiht world, his language tells yott whom he 
took for HwiZ men, P(al, 12. i- [Help I^rd, f$r the Godly mem 
ceafeth : for the faithful faile from among the Children of men. ] 
and vjerf. 8. you may perceive, what ht thinks of others. 
The wicksd walk. •« every fide, ^en the vileSl )teen^ure ejealed J ' 
701 j^ferviGpd with reverence and godly ftars,. is the trme 

Honeftj, 



—J 



PartH. 'A:Sitint9r» Brute, ir^ 

Monefiy^ Heb. 12. 28. And now cboofe ^ou whether you witi 
ht Homfi ot utifod/j : hoc be fare cbatic 1$ iht Godly chat are 
cfteemed Honf)? and accepted by the Lord .• and how ever the 
world judgetb, [ Kntfw tbat the Lord hdtb ftt nf^t him that k 
Codlj for himfelf2 w hc telU you, Pfal. 4. 3 . 



CHAP. VIII. 
HcUntfs U the wtjl Gainfoll wdj. 

•tTTTEE have certainly found out already the SAFEST 
V V yf^y^ ^nd theHONESEST way : We arc neit to en- 
quire which way is mofkPnfitat/e. And one would think that 
^this ifaould be as eafily refofvcd as the reft. I am fure if God 
be wifer then man, and bis holy word to be beliered, the que-* 
{lion is decided,and beyond difputc.Saith pMU^iTim.6.%fi.Mtn 
of corrafi winds , dnddeftitme 9fth$ trmth^ ft^fpf^ ^bst Gm^ii 
godlittefs,2 or that it is better than GMntfs , and therefore 
their Godtinefj to be fiiited to their worldly gain • [_ Bm C it is ) 
Codlmfs with comtntwunt which u the great Gain'] Yea [^Ged^ 
linefs u frofitdtle to all thimgs , having tromife of the life tha$ 
nowit^ amd of thatwhieb u to come. ^ i Tim. 4. & 

But to what end (hduldi cite more words of Scripture, for a 
I)oint which all the Scripture proveth ? It is not pofii))|e that 
any man can be unrefolvcd in this ^ that underftandeth and bc^ 
lleveth the word of God. But yet becaufe I fee that Commodity 
2s fo much lookt after in the world, andalmoftall are for the 
Gainful vezy^ as they apprehend it^ and therefore its plain that 
Codlimfs is not PraHioattj believed to be themoft gait^tel^af 
for elfc men would follow it as eagerly as they do tneir worlit* 
ly g^tn^ ) I ^aU therefore open to you fomewbac oi then Gain 
that (7«^/iife// doth bring i and if you can fay that any otjMsr 
courfe will prove as gainful, and make it good, then take that 
courfe : But if you cannot, confider what you have to do ^ and 
do not refufe your own Commodity 

i.Thefirft part of our Cjih, which is thefumof all the reft, 
it Qod bimfelf^bo u become om' God, tbt^ttdi Jefm Cbrifi. He 

Ff a if 



f, 



!tic^ A Stdnt §r d dimttl Pact If • 

is in Covenant with all the Saints, (Pfaim$o.$.) and this is the 
Covenant [_I %iU h y^$tr (jU^ 411U jo» Hall be my Pwfle. 3 
Jer,7.zi\ Ez^kc 36. 2.8, fer. 1 1. 4- C^ 30. 22. Lev.z6.J^%, jz. 
\Ejc44. 1 1 . 20. €?• J7.23, ^* 2Ccr.6. 16. He is a G<>rftoothcTf 
as a King is a King co Traytors whom be will condemn : Bbc be » 
a (7(7^ CO his People, as a King is related to }^\%^ faithful fubjeSs^ 
and a Father co bis deareft child. When he caHetb bimfelf 
[] Our Father 3 be fpeaketh fo much of bischildrens Happinefs^ 
as is their admiration as •fvicU as their joj* But when he calletb 
bimfelf ^Ow G^d^ he fpeaks as much as mvch as can be 
fpoken. 

To be ^ourCai^ is to be \_the Infinite^ Powr^ Wifd»m ami 
Co^dnefs engaged to mfor ow G$od^ and to be otfrs according to otir 
neceffity^and cafacitj. jj 

Th»«, O ye worldlings, is the Riches of the Saints I This is the 
Wealth that we will boldly boafi of. Boaft you of your houfo 
and lands and money , and we will boaft of our G9i. Have you* 
Houfes,and Towns andCountreys at commind^ Beitfo: but 
the Saints have theOod^ the world, to be their God. Have 
you«Kingdoms atid Dominions ? We have the God of all the 
earth •, the King of Kings, and Lord of Lords. Set all your 
^iebes in the batlance atainft him* , and try what they will prove. 
Set ail the world, and tie Kingdoms, and Glory^ and Wealth o£ 
jc in the batlance, and try whether tney tre any more to God, . 
then one duftor feather 10 all the world; yea they are if^6iii;, 
md lefs thjem nothing • vanity attd lighter thin vanity i$ felf. Ifa. 
4^5.16^17. This one Jewel containeth all our Treifure. He is 
ours that hatbsW things: Vf^at then tm we needi P(al.23.l. . 
He is ours thttl^oweth^^ things : Who then-can overreach us^ 
or undo us by deceit? He js^urs that r^is^ ail things: What 
then(houldwe fear? and what power (hall prevaiUgamftus? 
He is OBrfxbat is (?#0^// and Leve it felf. How then an wc 
be miferable ? or what imperfedion can there he in our Feli^ 
city } *) They that- trmftin their malth^ dnd boa^ themfihu in the 
multkmde ef their richer^ mne of thtni can by any means redeems 
hie brother (nor himfetf) that he fieonld live for ever smd not 
fee corrnption,] Pfalm 49*6^7, 9 [^Bnt God will redeem us from 
the fo^er of tit grave ; for hefhatl receive m ^ Ver, 15. JLitthe 
Tfforkjtrs of inUfnity bodft them/elves a while ! ( Pfalm. 94- 4* ^ 
JLef the. wkks^bpaft ef their benrt{dcfire^ and bfffk^ thi eovetomt 

whoeon. 



J^ikd 



Part II. A Saint 0r A nritti. «tt 

rvhom the Lord Morrith.2 Praim lo. 3. A it the Lord that it 
Kinifor ivir and e^er\ that hearetb thidefira of tht humble-^ 
that fttfanth our hearts ^and prepare tkbu ear to bear. Vcr. 16, 1 7. 
Onr fcnls fhallmak^ their hafi in G^d^ Pfalm. 34.2. [^Otafi 
and fee that the Lord is good! tltffedostht man that trnfiethin 
him.'] But you cannot lav troly |^ Biejfed is the man that hath 
Lands and Lorjhip/ : Blejfed u the man that hath Crowns and 
Xingdamsr^'ic^^ truly may ^ oq hyj^Curftd,u the man that trtifit tb > 
inman^ and mdkethfUfb his arm ^ and withdra'^eth his heart from 
the Lord. ] Jcr, 17.5. ^ -P^^'' ^he Lord ye his Saints, for there is 
no want to them that fear him. ^ P^dlm 34•8^9, 10. But when 
you have all the world, you cannociay tbatyou have nowanr. 
Confounded then he the covetous idolaters, that hoafl themfeitirsof 
their Idols ( Pfalm ^7. 7. ) Bnt in God will we hoafi all the d.ij • 
lonf^^ andpraifehis name for evermore. pralm44. 8. What have 
joto but the gleanings of ootr harvefli and the crmms that fall ^ 
from the ehildrens tatle f Our God is be that givetb jou your pra^ 
fperitj: He droppecb^pin chcfe leavings, from tbc redttndancj 
of his Goodnefs^ when be bach given himfelfy his Si)n tn^all 
things to his own. All that we want^and ail ttutc our fouls de-« 
fir^, is in God. We Jsave none in heaven but him, ttor any in earth 
that we defire be/ides him, Pralm73»a5. His loving l^ndnef^ if 
tetter to tu then life : Pfabn 63^ 3. { Ourfkjh and ostr heart faih 
ethm (and all the creacuriK fail us) but God ii theftrength of 
cmr hearts mod -our portion fo^rever.'] Pfakn73.26. Venly tht 
Riches of ail the Pritices of the earth is lefs in comparifon of 
bimih^t isxbeTreafiireand Porcidn of the Stin£s» chen, a ftraw 
is CO all the earcb, or \ little dung to.rheihuiing S«n. 

2. Would you yet hear more of the Riches fn BeUeveitt 
( chough more then God tbcc^e cannot ^ ) The Lord hfus 
Chrifi is their Head and Hteshand ; their Saviour knd Jnterce^our 
at Gods right hand : They eixt Married to him I ¥ii$-Meriis ait 
theirs for all thofe ufes to which they need tbtffi. It ishe that 
fufiifeth t Who then JbaUtondemn ibem? - He ikatfptrtdnot hit 
aiam Soot J^ut gave him esp for utalL, haw fiall h(^ Mth^hi^ W/# 
freely give m all things } Rod). S. }2, 34* Chrifi isibe Pern I ef 
infinite value ^ for whom we have willingly ./0M 4//. Mtcth. 13. 
45 ,46. And what arc all v^arr TteWfmru to this Treafure f Ask 
P^Kf/aod he will tetlyou, that, bad trye4 bdtb,,Fhii. 3. 1^9/ ^* 
Gdiu is c^metk,Lofifo¥ Chi^rji0..Ml.ibint ht m^^eA 

¥f3 *« 



%%% A Saint $r d Brute. Pare I L 

hHtUfs.iiniitmg^ f&rtbB^txeellencjof the kfowledj^e cf.ChrifiJ^ 
It is Loveimomfrehinfibh^furfAjftngknowUdge^ that it revealed to 
MtinChrifif Eph. 3. i8, 19. The Riches of Chrifi are Mnfearch^ 
ithle Riches^^^h.i.Z, Ic is Cbrift chat kindeth up our hokfn 
hearts ^ that is the Peaee-maker and Reconciler of o«r fouls to 
God. What be hath done for us» and what he will do^ I (hall tcH 
yon anon. Bot the ungodly have no part in bin), nor hive they 
any foch treafure^tbacwill do for them wbarChrift will do for cu. 
Their Treafmre is the wrath of God . ^[hicli they are heaping uf 
againji the day of "^^h^ and revocation of the rightiOHs judgement 
of God J Rom. 2. 5 . ^11 the Treafnres of wifdom and knowledge art ^ 
bid in Chrifi yCol. 2.'^. And he bach them for us^ according to 
our mcafure : as being our Treafurie , our Head , and made of 
God to Uf Wifdom^ and Righteonfnefs^ and SanElification^ andRt^ 
demftion^ I Cor. I. 30. They are exceeding Riches of Grace that 
are fhewed in the ^indnefs of Qod throtigh Jefns Chrift, to all that 
are fanftified by that grace, Efhcf. a. 45,7, 8. Yea, that you may 
fee there is no comparifon, even that which you abborr in a •Chri. 
Aianscafe, and account his mifcry and the worfi of Chrift, \% 
better then che befi of your condition^tni then that for which you 
lofe your fouls. Vorihcvery Reproach of Chrifi, is greater riches 
then the Treafures of the worlds Hek 11. z6. And it is the reproach 
that we undergo for Chrift , that you mofi abhorr , and the trea^ 
fures of the world that you highlyeft efteem.It is greater Riches to 
be one of them that oxt (corned and^rided for the fakeef Chrift, 
then to be one of tfaam that hath the wealth of the world at his 
difpofe. And if tbe Reproach of Chrift be greater Riches then 
all yours ^ What then is his L^e^ and Love^ and Benefits f his 
Grace and Glory? 

< S , Would you have the Riches of the Saints yet further open* 
cd to you ? Why the Hoty-Ghofi is inCovenant with them sis their 
SanSifier and Comforter : And he is not only theirs himfelf, by 
Covenant and Relation^ but he alfo dwelleth in them by his graces^ 
«nd reftoreth the image of God upon them, they Ire che Tem^ 
fles of the Hoty-^iofi which is in them, I Cor. 6. 19. And by the 
Spirit, and by Faith, Chrift dwelleth in their hearts, Ephef. 3.17. 
Rom.S. 11*1 Cor. 3.16. God himfelf doth dwell in them^ and con- 
verfe with them, and write his Law, in their hearts,and teach them 
ftimfetf by this hb Spirit. zC<^r. 6. X6. Heb. 8. 10. & 10. 16. 
C HMby wrkfowthat he dt^tUetb in m by^fhc Spirit ffhich be bath 

given 



Part IT. ASsint ^ a Mrute. a a j 

given Mi^ I'fohn j. 24. Ytzhetbat ujojnednthe Lories One if i' 

rit^ I Or. 6, 17. For [[ the Lord is that Spirit , and where the 

Sfirit of the Lord ^, there isliherlj, 3 1 Cor. 3 . 17. [ Wp ^rf 4» 

babitdtion of God tbrcngh the Sfirit. Epbef. 2.22.] Q Secanfe we 

arefoniy God hmbfent the£firit of his Son into our henrtSy whereby 

we cry Abba Fktker.Gat.^^ 6.3 By tbisSpiric cbe Saints btre^ir- 

cefsnnto the Father, Ephef.2. 18. and by this it is that they are 

quickened to prayer and holy worihip, and their infirmities are 

heIpt^Efhef.6, 18. Rom. 8. 1 1, 26. By this they fight againft the 

fUfhy^vA overcome it y Gal. %. 17, l8. Rom. 8. 13; In this they 

live^ and ^alk:^ and^worl^^ Rom.%. i\$. Gal:$. 16,25* ^rhis 

Spirit is the Xtfiinfonj of their Adoption. Rom. 8. 16. and the 

fealandtarneflof tbeir heavenly inlftritance^ 2 Cor. i; 22. & 5.5. 

Ephef 4. 3 o. By this they are new born, fohn 3.5, 6. And pnt off 

the old man which is corrnpt according to the deceitfnl tufls, and bt^ 

in£ renewedinthe fpirit of their minas^dofnt onthe new man, which 

after God is created in Righteotefnefs and trne Holineft ^ Epbef. 4. 

22,23) 24. By thoitluminationoT this fpiric, they have anew 

underflanding, and arc brought ont of darknefs into thtmarvello$ts» 

Light of Chrift , i Pet. 2. 9. that they may k^ow what is the 

hofe of the Chrifiian Vocation , and what is the Riches of the glory 

pf Cbrifis inheritance in the^aints ^ Eph. 1. 18. In a word, by 

this Spirit their (ins are mortified, their fotits renewed, and made ' 

like to God, and they become a ^ly Priifi- hood , a peculiar people 

tmto Cbrifl^ and in this Spirit have Commnnion ^ith him , Rom. 

8. 13. Titi3.$. I Pet. 2. 9. Tit. 2.14, iCor. 13; 14. And 

what is all the Riches of this world, to this Heavenly Tteafure , 

the Sfirit of the Lord I They that have this Spirit , are taught by 

it to fet light by all your Riches, and to efteem one day e* Coni- 

nmnion whh Ghrift, above all the Gold and Glory of this world. ' 

And that which fetsihe foul^f man fo far above Riches, is better ^ 

then tbofe Miches. As your Lands and honours > do fet you above 

the ptDaand points that children cake for their treafure , and fee 

as much by as yoH do by yours'; fothe Spirit of Chrifi and the 

Life ^ Faith \, dothfetthe ibulsof true Believers athoufand- 

fold more ^ApvfjtfiiriliVif/, then you are above your chiWrena 

toyes. 

If yet you fee tiotxht Riches of Saints^ confider but the won- 
4erful espreffion, 2 PfT. z, 4. that they {^have exceeding great 
smdfreciom fnwif^s given them ^ that if thefe'thty may bepartaksyr 



itk U SdnHtA BruUl Patt 1 1, 

ef theBlvim ndtHre^ having if^dfed th$ corriipfkn that is im rAr* 
worldthr^ghlHfi.'\ Aiid can there be more on earth bcftowcd 
oo man, then to be made partaken of the Divine natttrc ? As tc 
would be a greater gift to a trnit^ tobci»4wfc4 man, and have 
manlj Riches, then to have ftorc of Provender fuitcd to his bm- 
tilhnefs ^ lo is it greater Riches to the ungiilj to be fanHified anA 
made partakers of that natHre chat is calkd Divinehy God him- 
felf, then to have provifion for unmortified lufts, and to have all 
the concencments of a fle(hly mind. It were a greater gift to 
an jJeot , to be made 4 mfe and learned man , cheo to be 
furniihed with feathers oc fticks to {d^y with. So is xc 
here, 

4. Every troly fandlfied man, hrefiored from the miferythaiht 

was kronght into tjjin. He hath aU his (ins forgiven him » and is 

freed from the curie of the Law ^ by the merits of Chrift, and 

the promife of the Gofpel. for in him Vife have RsdemftUnjlmmgh 

bis ihodt even the forgivenefs of /iir/.Coi. 1. 14. And hj him ai 

' that Relieve are j nfiified from all things^ from which tbej eowld nof 

be jnfiifiedij the Law of Mofes. Aifts i ). 39. H^hen we woredead 

in our fins, we were quickened with Chrijh, and had all our treffafftl 

forgiven tes,Co\. 2, 13. Ask a wounded Confcience that groan- 

cth under the weighs of iin^ and under the (enfe of Gods in« 

dignacion, Whether forgivenefs of (in bie a Treafure or not } I 

am fure they that now are paft forgivenefs^ and feel what finis in 

the bitter fruits , would giveren thoufand woclds^ if they had 

them, for the pardon of their (ins -^ and would account for^ve- 

nefs a greater mercy then all the Riches and Kingdoms ot the 

world. What a heavy carfe did the Spirit of God pars upon .r»- 

won MagHs^ fof thinking thatii»#iif;was a valuable tbtng to pvr- 

chafe the Holy Gboft with! AQs 8*20,ai. Thy money ferijb with 

thee, bocaufe thon hafi thonght tha^ the gift ofGodmayhe pssr^haftd 

by money : Thou hafi neither fart nor l(^ in this matter, for thy 

hfart is not right in the fight pf God ; repent shertfore of this thy 

wick^ednefs, &c. The name oif Simon Maim is odious to us all ; 

and yet I doubt that mofi^xmt\%n%exciidhim\Vi the (in fitir wttch 

he is thus curfed. For> thpugbt the gffi d. the hoMShofi to be 

better then his money, or elfe he would not have offered his money 

for it. «ttt mofi men take xhw.maney totbe better then the gift of 

tjie Holj'Ghoif^^ If hc^tha(^wpul4haye pstrchafed^JiolyrGhon^ 

y( » a lower zsaAiffs nepsg^ry gift of . sbftXpiriD , was pronoonced 

wicksd^ 



I 

J 



Part II. ,4. Sdint$rd'Br(tt(. :-^tS 

Wicki^^ ini enrfd uriLbfucb a heavy curfc ^ What arCJthry cbac 
fet more by their momj ihtn by tlxc fptcial gift of theH()ly- 
6hoft, yea chat hacf and deride it, and plead againft its Sandi- 
fying work ? The time is near when your Riches will fail yoa , 
and your profperity die, and your tins will live -^ and then chece 
is none of you all but will iay ih^t Fardan aniCrac^ areg^eaceir 
Riches chen all.tbe world. 

5 . Moreover, the godly have Aftgelj f attend them ^d be their 
ItMrd^ as I have proved to you before. And are horfes, and Jcinc^ 
and oxen , think you, greater Riches then the Guard aim 
Mioiftratioa of the Angels of God ? Heh. 1.14. PJiklm 91. 
XI, 12. 

6. And furely the veryC^mmunkn $f SaiHts and Ordinances 0/ 
G^d which in the Church we here enjoy » are greater Riches then all 
the world, Wc arc now no morefirangers andferreigners^ hntfel- 
Uvt'CituLens of the Saints y and of the honfiold of God. Ephef.2. 1 9. 
We are raeaibers of that well- ccmpered body ; where all the 
members are obliged and difpofed to have the fame- care one for 
another, that if one fnfor aH fnffer , and if one he honoured aS rt* 
jojce^ I Cor. 12. 25, 26. AsweakasChri(liansare,andaswortb- 
iefs in your eyes, one of their hearty fpiri(ual prayers, and one 
.word of their holy favoary conference, doth profit us more, then 
all yOor Treafures will ever profit you. While the Divine nature 
19 in them , fomewhac Divine will proceed from their mouthes^ 
and be fcen in (heir lives, which is worth more then all the Riches 
of the world. And O how fruitful are the holy Ordinances 
which we partake of, both in the Churches Communion^ and 
abnein Ourretiremenis / A poor Chriftiancan gee more in. e 
Sermon whkhyoQfleep under, or deride, then yoa will gee by 
your tradesor livings while you live. He findetn greater Trea<- 
fures in one Chapter of the Bible , or in one good Book , thea 
vou sanget out of all your lands or labours. The beft of your 
livings wiU no( yield youfo.mivh cooiQodity in fev^a years^ nor 
in fevan rboufaud years, jf you could Kb loogkcep them , as « 
believjug foul can gee Jfroiu Go4 in one hours prayer, even in f|» 
crec, mkere he is not by man obferved. You do not believe Uiis ^ 
that are ungodly : I know you do noc heartily bdieyait ; f<Hr 
clfe you would try it« and not continue in youriingodIificfe« But 
they that try it , know it tobexrac. Or eUa what siakei cbea 
continue in it , and live upon tb^ir holy Communiobwith Goi 

C g and 



%i6 J Sdint tr d BfMtel Patttl^ 

and bi$ ftr? antf . more rcfolrcdiy th^n you do on your Unds and 
labours. Somewhat you may conjedurc chey find in holy duty, 
tliac makes chem fo infianc in it as they are^ 

7. Another part of our ammoMtjhy Hblinifs^ is, thi Promft 
^nd jlj^^rdwce-of the Love »[ God snd of dttr [dlv^tUn • 4nd the 
' Peace ^f Cdftfcie9^CftbMt folU^ePhherettp^n.- All true BclieTcrt 
bzyc cijeRive ctrtdsnfj : that is, the thin^ is certain in it f elf ^ 
: ivbether they ferceive it or not. And they may hzvcfuijeSive or 
j1£f Mai cer taint J iathewfe he f/\ixhey do their parts. And is not 
*« certain Title to a LordJUp or a Kingdom , a creatcr Treaitire 
then ihtfeffeffiMot zfiraw f Much more is Gods promife 0( 
E verlafting Glory, a greater Treafure then all your wealth. As 
Hearen is in/initdybetterthen earth, fothe Promife of God is 
the teJf/ecMritjf: Though we ke not with Abraham^ J/aac Sind fa^ 
A»*, and do not yet fee the face of God , yet have we a Promife 
that fpeedily we fiaS h there ^ and Jlmll^ fee thac which they fee , 
ftnd enjoy all that which they enjoy. The pooreft Cbriflian bach 
all that in Promife under the hand of God himfelf, which An£eh 
-and Glorified Saints h^ivt in foffeffion. Theycan (hew you a fetter 
Title CO Heaven, thou^ tbey are unworctw in chemfelves, then 
any of you can (hew to your lands or houfer , in yourDeeds or 
Leafes. A% poor and fimple as that Godly man i^ whom you dr* 
ipife, he is an Heir of Heaven'^ and 4 ffllow-fhir with Chrifi\ 
Mom. 8. 17; Gaiji.29. He^ 1. 14. & mp. When we had the 
wa/hing of Regeneration^ and the renewing of the H^lj^hoft^ and 
were jnftifitd iy grace ^ we were made the Heirs of"" eternal life , ac^ 
ceding to the h^peihtit is given us by the Gofpel , 7Ht. 3. 5, 7. 
And God that hath given them thofe {^ Bitter things ibn^acconf 
f^ny faliuation^ is not nnrigbteom to forget their worl^andlahotn^ 
of love ^ if they ^dotnt fiew the fame diUgeneeto the full affmrance 
of hofe unto the end, and he not ftoatiftU^hnf followers of tkm, who 
throHgh faith and patience inherit the Promifes. 3 Heb. 6. p\ 1 o; 
11,12, For this caufe wof Ohrifitbe Mediator of the New Tefim^ 
^ent^ that hy means of death-jforfhe redemption of theTranfgref 
jkns under the firfi Tefiament , t hey ^ which are called m aj^ ceivt 
the PHmife of the eternal inheritance, Heb.p; 1 5^ And we f^^ that 
k is' faithful that hath pr$mifed^ And if your Bills, and Bonds, 
tod Deeds, and Leafes , be part of your Riches, we (hall madt 
more xikt thte< Ptromife of God^ for ouc cvaiifting liappineis in 
Heay tn^ to be far ^reacei: Richcs» . 

And. 



!PaftIL ASnht §r 4 Britel aaX 

. 8 . And yet we mty pvt this among our Riches^ or at loaft as th^ 
.^ver^fltu given hs by God, tbac wc bavc inner advaBUgi^ evim 
far the mditers of tUd Wirldj then tht ungodly kdve. For wc hare a 
Frcmifi thai wc (hall lark nothing that u good far ut.PfaL 34. xo. 
jind fo have not tbcy« Wc bairc warrant to c^fi dl owr can om 
Cody who by protnifc is engaged to care far m, i JP^r.5. 7. Wc are 
commanded to be ( anxioufly ) ^drefai far miiing , but in mII 
things to mukikfo'^n onr nqntfis to God^ as little children that 
care not for thcmfcWcs, but go to their fathcV for what they 
want.' T^hiL 4.-6. It is enough for ns whatever we wan t^ that onr 
kesvenlj Father knowitb thM wt want it^ Mnttb. 6. 32. who 
hath charged us to disburden our minds of t befe vexatious carcs^ 
and toJetkJirP hi Kingdom and the Mighteonfnefs tktreof, and 
.promilcdusthat«/£rrri&i«E;/^ic//^r nddod to ta, Mdt.6.$y We 

have alfo a promifc that nil things fiaU^orktogetber far ow good^ 
Snm. 8. 28. And therefore wc ftiall have more from the things o{ 
chislifc^ then the ungodly hare ; Yea more by the wnnt of tbtm^ 
ihen they by the foffcffion. For if they do us good in our graces an4 
communion with God, and in the matter of our falvacion, they 
help us to that which is of far higher value then themfelres. . P^ 
wrty to a true Believer, is better then Riches to the ungodly that^ 
deftroyeth bimfelf by them, when the Believer is helped by his 
poverty. Imprifonment to Paul and Silns^ was better then liber- 
ty to their perfecutors. And thus in thejfr^;jr and faying ^#f^/^ 
eillthingsnreonrs^i Cor. 3. 22. We have the Love of God witJi 
what we pofTefs , be it more or lefs, when the wicked have hit 
wrath with it* And who would huve their Riches on fucb 
terpM i 

9. Another part of the Gnin of Codlinefs is, that it fnts ns im 
to n Reddinefa to die^nnd nfitntfs todppenr tefore the LorjL Thottgit 
«i# the Godly have not foj(rr4^#re4i^#f/> as io defire to he fre^ 
fently difolved^ yet dUof themttc in a fdfe condition , and are fo 
far ready , that death (hall pafs them into a bleffed ftate. For w$ 
knew t hdt if onr enrthly boufe of this Tdbernule were diffolved, wa 
hdve d hnilding of God, nn honfe not mndtyeith bdnds^ etemdlin th% 
bcdvens. Andin this we grodnenrd^ly^de firing tobeclodtStdHpon 
with onr honfe which is prom hedven : jtkd God that bdth given sii 
the edrnefi of l^ie Spirit j hdth ^ronght in ns •, to be dlwdjet confix 
Jent (oratleaftgiycnoscftufe) knoieing thdt whilefi wedre ^t 
hopte in the hdy^ wi ^rt dhfent from the Lord ,( For. wo ,^dlk. h 

G g 2 fdith^ 



tn%: ASdnitn^tfMt. Pan IL" 

faith^ 4tUnot tjfghi ) vH Mrt €onfUent I fay 4mi Willing , rAtber 

U Ih ^tkfmtfromiht koif and frtfent mtb the I>9rd^ 2 Ci/r, 5. i ,2,^ 

8, 9. TboQgb chc d)odc of <hc g<M)ly in the fUflj ic iiftnJiy more 

need^ co tbofe about cfaexn, ycc co cbemftlves cbeir death ugM, 

and therefore cfaey bave caufe t« dtfin t$ defart^and be mtb 

Cirifi, oibtingfarh^ttr^VhA. 1.21, 23, 24- For fin which i$ the 

fiing of death is xnorcifiedi and the cBffe of the Law which is the 

ftrengcb of ic, is relaxed or nuUified to tts by the Cofpel : fo that 

the Belierermay triumph and fay« O death where is thy fiing f 

O grave where if tbj ^i&orj f i C^r. 1$. 55i 5^- ^^ to give 

thanks to G9d that give th nstheviSerj^ though tm l^rd fefms 

Chrift, verf. 57. Verily I would not exchange my part ( though 

alas too fmall or dtrk a part ) in this one pnviledge of true Be^ 

Kemerj^ for ail the wealth and domintons onearcb. O the face of 

Death will foonoiake the Giory of all your greachefs (ovanifti, 

and the beauty of your flouriftiing cftates co wither • and all 

that yoa now glory in, to appear as hoching. And then bow 

giadwoold you hoto change Portions with tlhe holy lervantsof 

rbe Lord , whom you now defpife / When once you hear » 

£ ThoMf9gl, this night Jball thej require thy fd$f/ 1 and whofe tbin 

etmai thofe things that thmhaft f raided t j Lnke 1 2. 20. then in 

a inoinenc you will change your minds, and cry out of the world 

as nothing worth , and wifli you had bufied your hearts and 

bandf in laying up a inter tresfHre, This, ts one difference , O 

Mgodiy wrerch^between a holy fer^rant of Godand thee / I>each 

cannot nnde him, but ic will mdo thee. It cannot lake biS Riches 

from him ^ for his God, his ChrifiM% Helinefs, iheTrswri/f/are 

his Riehes : bat it will feparatc thee and thy wealth for ever. It 

will pataticnd toallhistiroubles) Mdfears, and griefs : and it 

will pot an end to all thy proiporlty , and to all thy natrtb, and 

h<^, for even A godly man Wirf^ die ^ or if be ignoranrly fear 

ft, yet (hall it be the end of aH his fe^s : but thou darrfi nst die^ 

and yet thoQ^ia;/! : or if thou ignoranlly hope of a bappinefs 

after it,, yet willit nevenbeleh^nd all thy hopes, O what a mer- 

ay is it to br teady todit ! : 

10. ftK the great onipaakable Rk^es of the Saints is in the 
'Jdfetoeonse^ We have here the H^fr and the /iin^rit/ff; but it is 
only tbere^htit we (hall have ^m f^rtim. You fee what a poor 
©hnftian is according to his omw^rd offearant^. But you fee not 
^^ ^^ .uL ^jf^^^^xy^ ^'Jnn is the Kingdom for which we 

hop?,. 



PirtIK JfSgtat ir 4 Mr»u: «>• 

tiope , and for wbtch we run, and wait , and fuffcr. If God be 
true, and bis Gofpcl true, then Heaven ihall be the Portion of the 
fanftified. But if it were ocfaerwife, then we would confefs their 
hopes are vain : Ht^ven is oar Richest or we have mne. There 
fcarc we laid »p all our Hopes ; and 'mthefe H^fes we wiJl live and 
die , as knowing they wilt not mike us afhamed. Rom. $'.5. & 
9.^3. iJohnz,2%, Webel*evcthacw€ChalIlivc wiihChnftiii 
gfory, zndjbineasfiarsin tht Firmament iff oar Father, and be 
ft^ade likj to the t/lngels ^f God^ and^ali lee bis face, and praife 
his name, and live in his cverlafling Lore and Joy ^ For all this be 
bimfclf hath promifedut. i Thef. 4. 17 •iS. Dam, 12. j. M4t.- 
13.43. Lttk.tO 36. 2Jft;.22.4. iW^r.25.21. 

. And now, poor woriuiing, what is all your Onin and Riches'm 
cpmparifon of thclcaftof thiefc ? Do you tltink in your judge- 
ments that there is any comparifon / Or rather doth not fin and 
the world even brutrfieyou,and make yoH lay by cheufcof your 
Teafon, and live as if you knew not what you know ? Teur Tre^tr- 
Jure is all vifible, when attrs is unfetn^ and therefore I may bid ycu ' 
bring it forth, And letus fee it , whether indeed it be better then 
thcTreafureof thcSaints: Let u» fee what that is ihatisbetter 
then God, and crerlafting glory / What / is a liitle flcflilyeafe 
or mirth ? a little meat, and drink, andpieafure ? "a little more 
rnoney, orfpaceof ground toute then your neighbours have ; 
are tbefc the things that you will changefor Hearen , and prefer 
before the Lord that made you ? O poormifcraWe finncrs / Arc 
you not told ihat you have j^ttr g^ti things here f but what wiH 
you have hereafter when this is gone ? LmI^ 16.45. When your 
wealth is ^orfe, and your mirth is gone, your fouts arc immorral, 
and therefore your miferyaiidborrour win contioie, and never 
be gone. As the wealth of the godly is mthim th$m^ and ah^vi the 
reach of their enemies , and furer then yours , fo is it the more 
durable, even cvcrlailing : When all your Riches arc »pon the 
*wing, even ready to be gone, and leave you in forrow^ when 
you are moft highly v^^luing them, you have it now, butit it gone 
to morrow. \_ ^^fptdrvhAt uthe Hove of the tt^fbcfitt th^igh, h»^ • 
hithgained^T9henG(Mtal^ethavfajhisfonl ? WillGodhurUstrj ' 
when trouble comethupon him f f^h 27. 8, 9. Let the wordlaf' 
Ohrid decide the Controverfie, if indeed you take him fiM'ybur 
Judge. Q Afdt. 16. 24, 25, 26, 27. // 4ny msn wilt c^me 4^ttt 
tne, ia him denj himftif^ 4tiduks 5 hisCrefs , 09d fdUwme : 



fjd A Uint dfd tfiAf. ftttli: 

F0r whifoever wiBfdVi hii life JbMl hfe it, ^ni wbof§evtr vi/f ^ 
lofe hu life f^r mjfakefiMll find it : F^r what is a wmh profited 
if Mi fiatt gdiM the whole worlds and lofe hu own fitU f Or what 
fiaMdntdH give in exchdnge for hii fonl f For the Son of mdM 
fhdll come in the Glorj of his Fdther with his Angels^, dnd then hi 
fbdll reward every mdn according to his worlds. 

Well fir$, you chac arc all for Getting^ and for n^ealth^ jadgf 
Aoisr if yoQ bate not loft your Realon, iPirhctber a Helj or 
unholji, a HedVenlj or an Edrthlj lifc^ t« the more ProfitdbU 
way / I would not draw you to akiy thing that you fliould lofc 
by. If lfpeiaknotforyour(74i», rejcA my words a$ contem* 
pcuoufly as you pleafe. But if I do, then be not againft your 
own commodity. Will fuch filly Gain as the world affords yon, 
do fo mueh with you as it doch : and (ball not the Heavenly in* 
heritance do more? {hall all this ftir be made in the world for . 
that which you are ready to leave behind yoo, and will you noc 
lay up a Treafiire in heaven, where ruft and moaths corrupt not, 
and where you may live for ever } Mdttk 6. 20« What profit 
now have all thofe millions of fouls^ tha t are gone from eardi, 
by all the weahb they here poffefTed / Hear fmners, and bethink 
you in the name of God, You are ledving Edrth^ and ftepping 
into Eternity, and where then (hould you lay up your Riches ? 
Would you rather have your Portion where you muft flay hue 
a few days, then where you muft dwell for ever? O LJ^our not 
for the medt that perijheth^ in comparifonof thdt Which endmreth 
to everlafiing life^ which C^rift will give jon^ if you will follow 
him, ^0^6.27. MdkeyoH friends ff rJErjir wealth that the world 
p\>Xiitt\\tO unrighteomfneft^thdtwhen dtt fdils ielow^ yom mdj h 
received into the everUliing hdbitdtions, Luk. 1 6. 9. Make not 
your felvcs a Treafure of corrttf title riches ^ and fet not yow 
iieart on Gold dnd Silver, left the rnit of it be a witnefs dgdinft 
yoft^ dnd edte your p/b d$ it were fire \ dnd leB yee heap m^ 
another kind of treafure then you dream of, againfl the 
idfi days. How many of you have ^aufe to weep and bowl^ 
for your dpfrodching miferies , even then when you arc glo* 
rying in your profperity ? fdm. j. i, 2, 3^ 4, 1/ Arc , 
' you for Commodity t Refufe npt then the bcft Commodity t \ 
Be not enemies CO them, otto thofe holy motions^ that make 
for your cvcrlafting Profit. Take but the GainfuUefi conrfe for , 
jonr feives^ and we ar< pleafcd. If you know any thing becttr 

ihea 

i 



Part It. A iaint9r d truul 9 1 f 

then God and Gtory, and any riches that will endvre any longer 
then Eccrnicy, why do you not Jbew it nSy that wc may joyn 
withyOQ ? Butif you^^irp^, why will vob not hearken co the 
fcrvamsof the Lord, and joyn with tnem ? [^Wherefore, faith 
the Lord, dojdu ^tnd momj for that rphkh is not kre^d: dffd 
.jf9HrUhoHrforthiityfhUhfAtisfiethn$t f Rear kin dilif^tntly unto 
me, Mdeateye that wklcb'uggoa^ ami let jonr foul dglight it Jelfi^ 
fatmefs : EnclinepHr ian, eomt nnto me, bear and yurfenl fiaU 
iimiyamd 1 wiB makf an everlafting Covenant with jom,'} If^* 
55. ii 5. If there be not more to be Gotten by Chrift, and by 
prayer, and by the promifes, and a holy life, then there is by fin> 
er then there is by all your friends, or lands,. or trades.or eare, oc 
labour here, tlien take your courfe,, and (urn your back on God, 
and fptLVc nor. But if you are afliamed to fajfi^ be afliamed 
to tkinl^ fo^ or to live /#. 

Verily ftrs, if the Gofpet be true, you muft be every man of 
you Saintt or AHferabie. Helintfs is the only thriving way-; 
Yea the only Saving way* If you forfakc this way, you are 
XpA«; while you are Gainings and L^fing by your Gains. Yott 
are but making Achans bargain, that by his Gold did purcbafe a 
llorm of fiones that daihtout bis brains, f^fi.7. You are ruiv* 
i>ingafcerC7fA/«iVj gains • that thought he bad got Riches,iind 
it proved a Leprofie. You are trading with the- Devil,- tbougti 
you fee him riot, and will not believe ie, even as- certainly as tba 
miserable vitches^ that fell him their fouls for a few fair promifea^ 
and when they have done, have the miferableft life of Ati% 
Youare laying up but f9tdas*% treafur es^^ which <iuickly grew too 
hoi to hold, and too heavy for his confcience^ to bear : and be 
would fain rid hishands of it if he knew bow^ and becaufe ha 
cannot be hangs hknfelf, and rids himfelf out of the afties into 
the flames. O covet not fucb nndwng gains^ which you all know 
as fure asyott breath,, that you mufl let go. Believe but your 
Redeemer and you (hall know , that there are greater and 
better things before you. Gather not ftones when you may 
be gathering pearls. Hear me poor finner I If God and 
Heaven, if Grace and Glory fcem not better Riches then thii 
world, thou jqdgeft thy feltto have iK) part in them, . 






CH A 1^^ 



4)1 JSdiittirdlnte, PartH* 

CHAP. IX. 
HoUntfs it the nt»0 HonourthU Waj, 

•Vj^E txt refolded if Serif tmt and Ktafm can refolvc at, tbac 
^ Godlinefr istbc Sufefi^ihtHoMefiefi, and the GHtnfmlijt 
conrfe : I ftiail next (hew you tbac ic is the ^6/ Hommrdhk 
courfe. I know thcwW^ thinks ocbcrwife of it. in nioft pla- 
ces ic is a tnacter of r^^^ifrJb co be buc [erUm and JiiUgent in Gods 
fervice. And chough in this flase and ac this tinHy cbrough che 
great mercy of God^ic i^ not lo wich us.unlefs it be with here and 
there a foccifli drunkard, yec chere are too few places chac arc fo 
macb freed from this plague. And it is noc yec I fear forgorcen 
of God, fince the very praftice of a Godly life, was. a macrer of 
greater fcorn and derifion, cben co have been chc prophaneft 
fwearer or drunkard. If a man would noc have g^ne cothe 
Aieboufewith them, nor fworn, or fpoke propbaneiy as they 
did : and if he made any ferious mention of the Serif tnre^ or the 
life te come :^ if h^ reproved 2Lny grofsotfendor, if be prjijeJand 
inftrHSed\\\sfamily,tr\A fpenc the Lords Day in hclj exereifis^ 
this was enough co brand him with che oamc of pt$ritnn or 
'^reeijian^ and make him the common by«word of che town, 
And ( let bira be never fo conformable co Biflibpa and Cereno. 
nies ) if once he went under the name of a ^ricao, he was lookc 
<«ponas Let in Sodom^ by che open enemia of Piety, who in. 
Juiced over them, and lived fecurely in opetiwickedriefs.. This is 
the chiefefl (in tbac Ood haih been fcourging this nacion for, if I 
am able co underAand his judgements : I know men are ape 
to interpret providences according to their own incerefts ard 
conceits. Kiic I take the help of the Scripture and che aperi- 
«nce of former ages for my interpretation : and I am verity per- 
fwaded ( noc excluding other (ins ) chac cbc great nn for 
fvhich God bath plagued 'England by a (harp and bloody war, 
w;rs the common fcorn that was caft upon bis fervice, tt being 
made the derilion of too many in the land. I never came into 
any place, where weeer ferieus diligence for falvacion, was noc 
brandcii with the narnc of PnritMnifm and poq tnnch Preeifenejs ^ 

ftnd thofc that abAaincd from iniquity were as Owlcs among 

their 



Part'lL ^A Skint $r a Brute. 233 

their ncighbOQ«, circn the very wonder and the reproach of 

thofeaboetc them. When this is made a Privcifle thac all maft 

bold that ever hope to be accepted wich the Lord, in HebAi 6. 

th^i he u 4 SewMrder §f th0mthdt Diligently feii^him. This is 

the neiC point in our faich, to the Believing tbac there is 4 God. 

And yet among us that called our felves Cbridians, the Diliient 

ftekjng of the Lord was fo far from being thus etieemed of, 

that it was the (ureft way t6 make a man contemptible and odi. 

ousunto many. The jealous God did Img endure this horrible 

indignity^ but would not fiilfendnrc it from us. Mud be 

make a H^lj Li^w for the Government of the worlds and (hall 

the ^keying o( it he derided t Is he our Sovemign Lord, having 

by Creation %nA^Red»mftion the right oi Ruling us, and (hall we 

fs^rn them chat will be Rnled hj him f Tbofe that Wi// not have 

Chri^ rnle over them^ will furely be defiroyed^ Luk. 19. 27. and 

fhall thofeefcape that /r^rx bis fervice ? Holinefs is the Image 

#/ God^ and unholinefs the DtviU image : And when the Image 

#/ God is made a fcom^ and the Devils image had in hononr^ 

and that by them that call tbemfelves Chriftians, was it noc 

time for God toarife to judgement f Was it not enough thac 

God was fieighted by them^ and his fervice turned out of doors, 

bucitmudbe made a hy-^ord /Is there but one way Pleafing 

tinto God, and but #j«ew4jrtbat leadeth to falvacipn, and mul 

that one way htiht common /corn? For tbefe things God had a 

controverfie with this land • and he bath pleaded his caufe with 

fire and fword, and fpoke by.a voiee that will noc be derided : he 

hath entered into judgement with Pricfts and people « He will 

not always fupport and maintain a people to deride him. Oh 

JEngland^ hadft thou none to make the foot-ball of thy f corn, but 

the fervanti of the mof High God ? Did he not tell thee thac 

they were ib^ ^r^r^//, Mai. 3. i. and that he that tonched them 

did touch the apple of hu eye ? Zech. 2 8. Will he give hm [on for 

them, and will he Glorifie them with himfelf, and make them 

eqnal to the Angels , Luk. 20. 3 6. and didft rhou think he 

would give thte leave to make them the fc^n and vf-fconring of 

the world ? Hadfl thou none to make the football of thy con- 

itemptuous fport, but the fons of God^ the i^onfe 9/ Christ ^ yea 

bis members J and the heirs of heaven t Oh tooliih nation, badft 

thqu none to deride and make thy by- word bat ChriP him^^ 

{elf ? Yea » it WM Chrift himfdf^ UKHigh tb^tt will not be- 

^ Hh ^^ " "^ licYC 



»^4^ ASMl0t4rdtfute^ FmIL 

licveit/^Inst «iv€b ai choi SJfiit to one ofthi hjt of theft 
his Brethren, thou didft iP^Mnt4 him^ Mar. 25.40^ Jn mU their 
sffliOicni he wm ^ffiiSed^ Ik. 6$. 9. and therefore in all their 
re f roaches he wdi rtfreathed. All tbofe tbac were derided for 
Holine/s^ were derided upon Chrifis account. If Holinefs be 
vile and tohefcorMed,ihcnG§dhimfelf is vili and fo he fcerneJ^ 
and confeqi^cncly is jm Ged : and what greater Biafphemy conl4 
be utteced by ihe tongue of man ^ For G^d it Holinefsit felfX n » 
itisbutabeam^.frombiRi the ihining glorions Sun, If a Uu 
tie f^m^imperfcft worms be bated by t bee ^ bow wouldftt hois 
bate the ftrfeU Holinefs^ of God ? And if pe deferve thy 
fc^^rns^for our obedience^ (^^S ^^!^ ^^^ infferfeS ekeeUence} 
ic^ mvil fall upon Mm that made the Law , and gave us tbe^ 
commands. If bebef## ^rrr^that imperfedly c^ech God^ 
what will yon fay of God himfelf tba: conunandech more then 
any of us all performeth f and that cbargeth us on pain of 
damnation to obey bira. O bow much wifelyer would yoo^ 
daily do , if you daily fludied, and diligently obeyed tbofe Laws 
your felvcs Mf the Rulers of the esBih would remember him 
that is the King of Kings, and did ferre the Lord with fear, 
and rejoyced before him with trembling, and kift the Son to pre^ 
vent his anger, and their perifliing in the way, Pfdk 2. ir, 12.. 
O England / had thy difobedient inhabitants never beard, hour 
tf^in iMiT ra£e andimaginntUniwemld be, when they/rr them^ 
felves dndtool^ connfel 0gmmfi the Lord and hie dnnmmed^ f^^i^ 
let H0 treal^ their hands ^jnnier^ and cafi 41M/ their cords from 
US f Did cbey never bear that the deriders were derided hj him 
that fitteth in the hedvem^ and how be will fbortfy jfeali 
!«. them in wrath ^ that (peak agtinft bis ways in malice » . 
and will ^x. them in Im fore M^U^nrOf that vest bis fer« 
vants for the doing of his pleafure i Will they not helietfo till 
Hell have taught them that in defpight of all bis Eneffliei , he 
willfet his fon the King of Saints^upon his holy hill of Sion ^ 
Kal. 2. i« to 9f Had they never beard bow hard at laft tt will 
prove for them to kkk againftthe pricks ? ji(t. 9. $. And will 
they not know by any other means but feeling, that bo wiU 
deffroythofeoshuemmiis that woeddnnhave him to raign fvtn 
tb^m^ Luk. 19(27. and that be will hreal^ them ^ith n Ibd of 
pr^ and daji them in fieca Hkf n Potters veffel i Pfal. 2. % 

SkrSfflmrs^ did you ncvec rad hta words^ z S^tn. 2. lo^ 

CSnfrrjw, 



Pan Ii; ^A4^tir d^rme: "^ti 

[ Tbim thdt bcunr me J ^g boi$$Mr, Md thy that Jdfpift ^^ 
piMll bt liibtlj efte€med2 Beboldje di/pifir/^ mi wofukr^dpi* 
rijb : for tbii word (ball be fulAlied upon yon, and tbe work 
be wrought which you would not believe when God foretold 
it, and will not yet nnderftand and believe, though it be de- 
clared toyou^ j18s 13* 41. Thiak.not that tbe infinmtUs of 
che G^lj do juRifie your contempt of GMmeff. Think noc 
that a fMsldu in CbriSis famUj will Jaftific you for fBakinga/f^« 
of hisfamilj^ and pcrfecuting his di&iples ? or that a Cbitm in 
the Ark| or theHn of iVTMA will warrant you to make them as 
bid ai tne deftroyed worlds whom God had done fo much to 
iavc ? T bink not when you have jeered at a Holy life, that Ood 
will take it for a good cxcufe, to tell him that you had found 
a fault in his fervantt, or an hypocrite crept into his Church. 
He hateih ih6tfd$dts much more then you : but will you there* 
fore hate their icodmfs i Condemn the breMcbes of his Laws 
andfparenot; but willyois therefore condemn the ks^fing of 
chem? OEn^l^md! if tboahadft had the grace or wit to ufc 
Chrift better tn his waycs and ferrants , m would have ufed 
thee better, and dealt more gently -with thy inhabitants , and 
flames and calamities might have been prevented. Often waft 
chou told from 2 Cbr$u. 36. 14. what it was that captivated 
JfrMely and made their PrielU and people to be tbe Heathena 
ilaves \^fFbtmtbe LoriG^iftnt$mp$ tbim by bis Pnfbets^ becdmfi 
ht bad cQmfMjJion mhisfHfli smibrndrnttingtlMce^ tbej mQckfd 
tbe mffftmiirs #/ God , 0ni deSfiftd bis w§ras^ muI mifttfid bit 
7rOfbets^ nmtill tbi wrdtb 9/ tbt l^rd aroft Mg^nP bit People^ 
tiBthtrt wMt $t0 rtmedj. 3 But alas^ thou ball gone much further 
then this. Iftdel mocked the Prtfbets*^ but I remember not that 
k is ever faidof them, that theirs; a/ j:«4(/iw/> itfelfwasmade 
z common [corn among them .* butfiiU they gloritdim tbt L§rd, 
and in the LsWj and in ihtTempie^ and the Ho/j tWerfUf. But 
htrt^ if a man did but talk of heaven, or of any holylubjed, 
or reprove a fwearer, or not joya with them in their imfHedes, 
the common cry was ^Tbk ii mu of tbt boly Srtthrtn : btrt it 
is one of tbi Sdimts I It wiintvtr biWiMtitWe 4trt rid tf tbtft 
Pt$ritMj dnd PrecifidMs. '} How oft have I heard almoft thefanfe 
words from Engjifti men, as L$t did from Sodomites, Gen . 1 9. 9. 
([ Tbii om feMow Cdmi i$t to fojottm , ttiU be wiU needs bi d fndfeJ^ 
when they lived in tboir Ufihfiottfttefs , infts , excefnf drink.^ 

H b 2 rr- 



S3 ^ > SdJm srd Br»tti Part H.: 

r9veBin£s^ iimfMettiftgr^ and Mhmimatle frefbdnstion qj: hdj 
things , the J th$mght it ftrsmge thst we rdn mt with them f9 the 
fdwi excefs of. riot, ^eM^ini evil of m, but forgetting the 
^cettnt that ihcir fttdge was resdy to rcquircof them, i Pet. 

4- 3,4* 5> 
Well / have yoH jet takea Wdrwing by the Judgements of the 

Lord ? God hath begun to takj away the reproach of HoiineTs, 

and through his great mercy to us, ic is more Honourable in 

EngUni then formerly it bath been, b it Henonred by yon t 

Or are yon hardened to perdition ? I^eariull is the cafe of him 

whoever he be, that after alt tht gentle and terrible warnings of 

abc Lord , dare think or fpcak reproachfully of a Holy life ! 

Yet hear the calls of chc Eternal Wifdom,Prov.i.2o,2r,2a,c^r. 

^Howleng ye fimfU ones will je love fimflicity ^ dnd the [corners 

delight in [comings and fools bate l^owledge f Tnrn you at mj 

refroof. 3 Bt^t mercies and judgements are tofi "on the hard-hearted^ 

Ifa, 26. 10, 1 1 . Let fa'i^ur bejhewnto the wickgdy yet wiS henot 

learn right eonfnefs : in the land of tifrighmefs will he deal xnr- 

fnfilj^ and will net behold the Mayfly of the X^rd. When the 

hand of the Lor d is lifted np^^ they will not fee •, bnt theyfiall fee 

atU be ajbamedf<^ their envy at^ his people, and the enemies oWn 

frefiall devour shem. 3 And then as they/«r at nought bis coun- 

[ellwand would none of his reproofs but meeked them that feared 

God ^ ib will he alio laugh at their calamity , and modi when 

their fear cometh,*'^'''''^ For that they hated kjtowledge^ and did not 

€boofe the fear of the Lord^ 3 P^^^* i . 2? , 26-, 27, 29. 

I will add but this one word'of terror. To fcorn ai Hotit^fs, 

i$ tofccrn as the H«[; C?iir«/ » whofe ofiice or work -it is to Ian- 

Aific HS^As the Father baih commanded eosto it Holy as he isHvly, 

I Pet. 1. 16. and madeiti!ij/ Jmafe on us -^ and SLsihtS^ hath 

come CO defiroy unholinefs, 1 John 3.8. and give us ah example 

©f perfeB boHnefs , and fanSifie to himfelf a peculiar people', 

Titus 2i 14. fo is it the undertaken work ot the Heiy Gho^^ as 

fent therefore from the Father and the Son , to m^l^^ Holy all 

that God will fave. . And thouf^h I fay not tbftt itis the unpar- 

donable Bla^hemy againft the Holy Ghojt to fcorn his very work 

and ofice, yetl i^y ii is ^Bla^hemy again fl the Holy Gheft^' fo 

if#4r that which is unpardonable, that the tlioughts of itfhould 

bumble all that have been guilty, and make men fear fo horrible 

a fin. But [ Bfffed is. he that walketh not in tife Counfel of tfe 

Vstgodlyn 



_J 



XJng^iljyHBr fidniitbin tht^ay df fihners^ nor fitteth in the feat 
cf tht fcornfids hn his delight i^ in the Law if the Lord^andint 
kis Ldw doth he meditate day and night. 3 The cnrfe of the Lord 
is in the honfe of the wickfd^ tut he hUffeth the habitation of th^ 
jftfi' Snrtlj he fcorneth the f corners ^iut he giveth grace unt& 
$be hyfljy Prov. 3* 33i 34* Tbcfe are the true fayings of the 
Lord. 

I thought not aieettopafs by this neccffiry reproof of the 
contempt of Jiolineis, which cbis Land hath been fo gullcy of^ 
and which hath undone fo many fouls , and made fuch defo* 
Utions in the Land. And now you (hall fee, that I am able to 
make good the grounds of this reproof, and that Holiness is no 
JDipfononrable thing> 



I. The H<>/jr fervart ts of the Lord have the mo& Honourable 
Afafter in ail the world. This only is Sufficient to weigh down 
all the Honours of the wor(d« if it were ten thonfand worlds.' 
When the builders of the Temple were asked their names, by tht 
Officers of King B^rlm, Ezra $. lo, ii. iheir anfwer was 
[ We are thifervants of the God of Heaven and Earth 3 No King 
on Earth, no Angel in Heaven hath a more hononrable Mafter* - 
To b« the highelT Officer of the greateft Prince, is a Title as 
much more bafe then this, as man is bafer then the Infinite 
God. If God can not put fofficient Honour on thofe that are 
Related to him , tell us, who can i When Mofes went to Pha^ 
raohfor the Ifraelites deliverance, he was to fpeakin the name 
of the Lord • .and when Fharaohff^hke contemptuoufly of the 
Lord , as one that be knew not and would not obey,how wonde*** 
roufly doth God vindicate h\% honour & his people/ Let other saea 
be called Knights, and Lords, and Kings,and Emperours «, may I 
but be truly called the fervant of the Gjod vf Heavenyl Ihall not en-- 
vy them their bonourslOur relation to fo glorious a Ma jeAy doth 
put an uheapreflible Honour upon the pooreft perfon and the 
loweftworkf.A fervant of the Lord is more Honourable inraga^ 
in. a fmoaky cottage » or th^- meanefl ftate^then the Emperouc 
of Confiantinoph or Tartary is in all their Wealth arid Worldly 
Glory, And if you think not fo your felves, why do you fo 
much honour them when they are dead ? What was Peter and 
Pauf^ and the reft of the Apoilles, but poor defpiled men in the 



i^8 "AUlnttra^irMtf. Part ifJ 

world, tbit triirftilcd aixmt to preack tile Gofpcl > tad lAar 

wti tbett honour bac to be the Holy $ervao£s of the Lords ? Yet 

nof^ chcy are dead, yoaare defiroua to keepHoty dayet ia ui 

bonourabie memorial of them: and Kings and Princts revV- 

fence cheir names. What were the Martyrs wbofe memories are 

now fo Honourable with «s » but a company of bated perCiA 

ctticd men, that were ufcd by others as Butchers do their beafis, 

and worfe } But becaufe they were tbtftrvmtscf the IatJL, and 

{offered for his truth and- caufe, their names are honoaraUe, 

and the names of their greateft perfecutors do even ftiak. c to 

.iaid of C^fiantim the Great ( who himfdf was Greace^by bit 

Hohnefs then bisVidories j that he was wont tore vcreDcrtbe 

Biftiops that bad.been fufferers for Chrift^ and kifl^ tbe^pbct 

where the eye abode that one of them had ioft'^for the Go* 

fpels fake. I'be Chriftian Princes that ruled the world, were 

wont to Honour the pooreft mortified ^retired fervants of 

Chrift , that had aft off the world ; as perceiving that be 

is more Honourable that contemoetfa it, then he that en joy*^ 

ttb it. The neareft to God mdoubtedly are the moft Honou* 

raUc. 

2. Coniider, that as^tt is God that the Saints are thus Related 
to ^ fo their Relation is fo mar , and their Titles fo eicecding 
iilh^ which God himfelf hath put tipon them , that ic adranceth 
tfiem to the greateft height of Honour , that tatn on earth can 
reafonabiy expeft . Yea, with holy admiration we muft lay ic, fo 
wonderful is the Honour which the Glorious God hath put up- 
on bis poor unworthy fervants, thar they durft not have owned 
it, nor thought foch Titles meet for men, if God himfelf had 
not been the Author of them / Nor could 'they have believed 
that God would fo advance them, if he had not both revealed it, 
and given them faith to believe bis revelation. As if it were not 
enough for us to be his fervants^ he calleth us his friends ! Job. 15. 
M» I4> 1 5^ C GreMter Lovthstb no msn then this ^ that 4 man Uj 
d$wn his J^cf^^r hit friends. Te are my friends^ if je d$ wbatfo^ 
sver I command jon : Henceforth I call jon nos fervants : Fot $ho 
fervent kjtoweth not ^hat. hm Lord doth: tnt I have ^aMedjott 
friends : for all things that I have beard of mj Father ^ Ihavo 
made kitov^n nntojou. ] Jam. 2. 23* [ Abraham was called the 
friend of Cod. ] 

2/ And they arc called the Lords feirels^ WW. j. 17. 

3. They 



* 

futlh ASHnttrdtrtaf. %^9 

3. They are ctlkd bis Stliwd, and imrljIBeloied, Hem* 
3 3. I*- Pf^l't^ 60. 5. ft 1Z7. 2. C4»r. 2. 16. ft 6. 3. & 7. 10. 

Hilj^nd Beloved d,vt infcparaWf. Rom. 4. 7. [ Beloved of God 9 
filled toke Saints. ] Col, 3 . 12. £ /Af elek of God, Helj and Be^ 
loved.2 Tbcy ditt the dearly beloved of hk foul^ Jcr. 12.7. For 
tbcy are mceftedin the Beloved , Eph. I. 6. Even in the Beloved 
Son in whom the Father it well fle'afed, Mactji. 3. 17. & ^ 
17. 5. 

4. Tiicy are called children^ OT.adofttdfons y Gal. 4. 6. John 
1.12. hndhtdifdMinethnottoiecdlledtheir Father J Htb. 12.9. * 
Match. 23.9- * Cor. 6. 28. ^ / wi7/*e a Father to jon , andj^ 
Jhall he my fons and daughters^ faith the Lord Afneightj. 3 Mai. 

3 • 1 7* Hr T^iU ^^^f ^^w 9 a$ 4 man fbateth hk fon that fervetb 

5. They are called alfo the flfiW of Hriven , • Rom. 8. 1 7. A 
more Honourabk heritage then earth affords. 

6. They are called a peco/Uar people m the Lord, Tic. 2. 1 4. and 
hispeoHliartreafnre^^^iLod. 19. 5.Pfal. 135.4. 

7. JhcyzrccoMtd Kings and Priefis to God, Rev- i. 6. They 
arc a ehofen goner ation^a RojalFriefi-hood^a Holj Nation^ a pe^ur 
Jiar people, i Per. 2. p. ^. 

8. The fandified are caUed the Spoafe of: Chrift , C4nt. 4. 8. 
to 134 Bccaufe of the fimilicude of the hofy G>venanc which i 
they make with Chrift, to a marriage Covenant; and bccaufe of 
thcdearoefs of his love to them, and the nferncfsand fweecnefs 
of his Communion with them, Mat. it. 2, 4, 9'The Lord is laid 
lolse nhtrrifdto them^ Jer. 5,14. And their M^r calls him f elf 
^eirHtthand,lh.f^.$. 

9. Yea more, they are called the Members of ChriP , i Cor» 
6. 15. ic 12. 12. They are the Bodj of Chrift and members in par- 
ticular^ vei f. 27. We are members of his body , of his fiefi\ and of 
kishone^hved and cherijbedby him , as a man doth his own fle/b , 
Ephef. $.25,28,29,30. 32. They are kept by the Lord as the 
^plfof hisefOjDt^. 32. lo. And he thoiitoHcheththemtouchnk 
tboafpUof bis eye, Zech. 2. 8; What oearnefs / what dearncfsdo 
tboic terms exprefs / 

10. Yea they are iaid toht one with Chfi&. i Cor. 6. ij.XHo 
that isjoynedto tho Lord is one fpirit.^ John 17. 21,22, 23. 
C That they all may be one , sis thou Father ^art in me, and J in thee , 
ihatthey alfo msj bi One in m^tbat^ht mrldm^ Mievothat thorn 



t4o ' ASiintsr^tfutt. Part it. 

baftfeftt me ^ -^ that thj mAj be One^ even 4/ W^ dre tme^ I in them 
And then in we , th^t they W4J be wade perfeU in $ne, ] Not that 
they arc One in Gcd-head^ or fer/$nalitj^ or $ffice wth Chrift, but 
moll nearly conjoyncd as fubjcds to their prince, that make O^e- 
B^dj Polifick^t and as a wife to a husband, and nearer then thefe 
can ezprefs , in that they have the commttnicatioos of bis 

Spirit. 

Judge now by aU thefe wonderful Titles , whether any but ao 
Adietft or Infidel can deny, that the Gpdly are the moft Hon§Mr^ 
able people in the world. If it be noc a contemptible thi^ to be' 
thefonof aKing,muchlers/tobe the Tons of the eceraal King. 
Deny the Hojnour of thofe that are fo nearly related to him, and 
you deny the Honour of God himfelf , and confequently deny 
iTim to be God. Atheifm is the beginning and end of all. 

3, Moreover the ferVants of the Lord have the moft HM$nh 
abU Natures or Difpffitions\n the woT\d. And tlie Honour that 
arifetb from a mans intrinfecal Difpetfition^ is far greater tbca 
that which accrue^h to Ixim from his parentage^ or health, ot 
VforldljireatnefSf or any fuch extrinfick accidents. Many a proud 
and wortblefs perfon doth boaft of the NobUitj of their An. 
ceAors, and tell you what biood doth run in their veins ^ when^ 
(hey have debafei fouls , and nothing advanced them of their 
Anceftors, but their Riches, or the pleafure of fome Priiice ^ and* 
they know that the beggars at their doors did come frofn Noah 
%% well as they. The Surgeon findeth no purer blood in their 
veins, then in the beggars *, nor are their carkafTes anymore 
fwcet or lovely ^ and therefore if their manners are wor{e » they 
are more bafe then honefi beggars. It is iht mi^d that bearcth the 
trueftamp of Nobility. They are the Noble ft chat have the Ne^ 
Hep fouls. AlltheSilksand Velvets in the world, will not make 
an Ape as Honourable as a it^^n^ nor an Ideot as a ynfe man. 
^olomonin all his Royalty was not eloatbedlikf fome of the flowers 
in the field, Mat. 6. 28. 29. and yet he was more Honourable then 
they. A Corpfe may be moiXfumrtnoufiy adorned : A ^ro v» may- 
be fet on the head of slix image. Such a& chcif^fWis, fuch is the 
tran. And that the fouls of the fanftificd are more Nobly qualifi- 
ed then of other men, is eafily demonftrated. For, 

1 . Chrifi dwellith in them by faith , and by his Spirit^ Ephet 
l.iy.icZ.zi.Wearethe Temples of the Holy Chop, I Cor .<J. I-9. 

^ he new nature of the Saints bath no meaner an Author then 

' " ' the 



the Lord bimfelf. It is the Divine Power ditt girech as a(f things 
that pertain to life and godiincb, 2 /^. i . 3 . As it is the Honour, 
able work of God the Father to be our Creator , and of God 
the Son to be oar Redeemer/ois it the Honourable work of God 
the Holy-Ghoft to be oar Sindifier. And therefore as it is a 
Blafphemngpf tlie Creator to vilifk the Creation *, and a Blaf- 
pheming of the Redeemer to vilifie the Redemption - fo is ic a 
Slafphemingof tbeSanftifierto vilifie Sanftification. Thoaghl 
I fay not c£it it is the anpardonable Blafphemy , yet a fearful 
Blalphemy it is. O that tlfofe wretches knew tneir crime, that 
mock ac the fpecial work of the Hoiy.Ghoft. 

2« The new creacareisiUuRiinatedwithaHeaTenlylight,and 
cared of its former mortal blindnefs, and is h$ngkt^^t ef dark: 
mefs i»t$ marvelUus liiht^ £ph. I. x8. A&f 26, 18. C0/. i. ij. 
I Pet. 2* p. and is $4f^ht ${ God^ fotm 6. 45. i Tbif. 4. 9- 1 f^b. 
z. 27. And it is more Honourable to/r^, then to te bliud^ and to 
live in che open Light, then in a dungeon. And it is the higheft 
matters in the world that the gracious foul is faringly acquainted 
with« It IS aiore Hononrabfe to have the knowledge of profound- 
cItScicnces, then of fome low and poor employment, And it h 
more Honourable to have the favinjg Knowledge of God, and of 
the life to come , which the poordt fenftifiea perfon hath, then 
to have the moft admired fleflity wiftlom , or all the common 
Idirning tn the world. What high, and tzcellenir, and neceflarf 
things doth Grace acquaint the Cbriftianmtfi? He kfiwethltim 
chat it the cmm/c of all thinis elfe, having himfelf no caafe : He 
Jcnowetfa him that is kfy^hdgt it felf *, and that knowetb afl 
things : He knoweth him that is Etern/l i that never began, and 
fliall never end. That is Gr$aitr then the wbote world : that ii 
more gUrUm then the San : that com dd ^t things haeaafe faeil J^ 
mighty -, and yet can do no evil, becaufe he is tnoAiS^'dmd'HpIj. 
He knoweth him chat made the world and all things, and holdech 
them in che hand of his Omnipotency , and Ruleth them by his 
wiCdom, and doth all things according (d die good pleafureof 
liis will. He. ksiDWf ch iiitn jcbat is mani fekcicy ,* to know whom4i 
eternal life. He knoweth the Redeemer « and the Rtchei of -fail 
Grace and Promjfes. Heknowech the difeafesof his own foul, 
and their danger and cure. He knoweth what end he hath to aim 
ac,and che work that he was toade and Redeemed for to do : tbt 
Jempcatioxis which he muftitfiil; the ^ene^ies ^whiab4ieHAaS 

I i con- 



X44 ASdntwtWrutel Pmli; 

tben othcrt* Irii thciioiiottrible Title of the S^n litrordf, that 
ht[_iitbi Brifhtntfs #f his rubers glwj^Mitbe ixfrefs imn^t ef 
hii pirf$m 3 This if abore the honour of any « or of all the Saints. 
Bsc to liave the Image of God in Wifdom, and Holineis » as all 
have that are fanftlhtd, ts a wonderful dignity to be given to a 
creatnre^and fo low and unworthv creatures as we are. Hit com- 
mands tell us what are the qualifications of his people, [jtsbc 
'mbichhMth called j$u id H#{jf •/<? ie je Hdj^ in M mMmner •/ cmt^ 
verfMti§n : Tw it is writtem^ Brje Helj/for I dm Hotj. ] i Pn. 
I- 15, i6. And how higha command, and ftrait a Rule is thai; 
given us by Chrift^ Mattb, 5.48* \^3tji therrfore perfeU, tvm 
M j$mr Father which ii in HidVinis perfeQ ! 3 Well may it be cal- 
led an fjr^fM^f jf/jrib^rtfi^M/r « forpaffingthe Scribes and Phari- 
iees , which ail have that enter into the Heavenly Kingdom, 
Mdttk 5. 20. There is nothing under Heaven, that is known to 
mao fo like to ffsW, as a Ihlj f$tU. Remember this the next time 
you rcprcNKh fucb. All you that are the Serpents feed, remember 
when yourfpttyonr venomcagainft Hs/jar//, that it is theiuMr^^ 
#/^«i that your enmity istxerdied aga&nft. O what a ftrange 
eon junftion of malignity and hypocrifie appeareth in the enemies 
of Godamong us lAfiSttn of Cbrift thacis drawnbya Pabter, 
mzf^rhUJen Iwdgt of God that is carved by an Irndge-imskfr m 
flonc^ that bath ootfaiogboK tbenhim of an Iwtsgt^ G§d , thefe 
they will revefunc€,aMfadBiMr>,( though God bach forbidden 
tbem to make fmiik. hmga pf kim) The Papifts will pray befoct 
sbem.and the prophaneamong us are zealous for them : when 
in theaean time they ha«e tl^ndlifilmgis of God on earth. 
fcrbiJUen Imagu of God have boen defended , by feeking the 
UcU of hit friw/{i/flMm. Do yon indeed Love and Honour the 
kUgiof God I Why then 4o yon^ri them, and feck to deftroy 
tbem ? And wfyy 00 yoamakethemtbe fcorn of your conti- 
nual malice f Can you blow hoc and cold ? Can you both Z^w 

an#fl;ir/«lH>thHNk#«rand5^M*ii, the hkigt^fG^i f Search 
theScriposre, andfee.whetlwrit be not the liuiftified^ heavenly, 
diligent fervams of the Locd .that are tbt HcMamrdtU Imm 
which be owneth , and mtgnifieth , and gloryeth in before the. 
world. If this be not true » then go. on in your hatred of tbesi 
and ipare not. Thefe are not Imdgts.Qf finu^hnt of Spirii : not 
In^cs niadeby a Cdrver or a PmPtr^ bujc hy itte H^j-Gi^ 
liimkif :.l!iot hanged upon a waU for mea to look 0x1. but tiving^ 



Part II. ji'SdiHttr4MruU» 345 

Jmdges^ aftoatcd from Heavco, by fpiritual influence Jrpm 
Cbriftcbeirhoidjand {bining forth in eiemplary Jives to the 
bonoor of their Father whom they refemble, AUnh. 5.16. It is 
not in an cntward Jhsu jhai in ffirittikl wif^niy and L^vf, and 
Htf/iVw/r of heart and life, that they referable their Oeacour. 
Whether you willbeiieye it now or not^ be fure of it, you ma- 
lignant enemies of Holinefs^ that God would (hortly make you 
know it^ that you chofe out the moft txseUcnt Imagf of your 
.makeF under Heaven, to pour our your hatred and contempt 
«fiainft. And in as much as you did it Co bis nobkfi Im^ge^ you 
Old it unto him. 

7, If all tbis^be not enough to (hew you the H^ourdkle N^-^ 

tmreof H^limfs^ I will fpeak the higheft word that can be fpo- 

ken of any created nature under heaven, and yet no more then 

God hath fpoken •, even in 2 Ftt.ij^, where it is ezprefly faid^ 

that the Godly iire {j^rmkfrs cf tks Divim NdfMn.^ I ^^ow 

that it is not ihtEftn^t of G^d that is here called thtSjlvincNdtm^i 

that we par;^kc of : we abhor the thoughts of fucb biafphemous 

•rrogancy^asifthatgrace did make men Gods. But its ailed the 

Divine mUHrijin that it is caufed by the Spirit (fe^d,tnd floweth . ' 

jT€m him, as the Light or funihine floweth from the fun. You ufe 

CO fay, the [fmU in tbt hoftfe^ when it fiineth in the houfe, 

though the ftto it ielf be in the firmament : fo the Scripture 

faith that God dyireUeth in Qf, aodChriftandtbe fpiric dwelleth . 

in us, when tbe Heavenly Light and Love and Life, whic{i 

fireaoKtb from him dwclieth in us ; and this is called the Diving 

,Natuse. ThiAkoftbis,Afidtel] me whether higher and more 

.Honoun^ble, things can eafily be fpoken of the fons of men, 

I Jpb . 4. 1 6. [ Gfid u L$vt \ 4mA hi tb^t Aweiith in JUw dweh 

[U$kinG^d^4ndG§di»himQ O wonderful advancement / high 

txpreffioas of a creatures dignity / Blclfed be tbat Eternal Love 

that IS thai commnniative, and bath fo enobled oar unworthy 

f^uis s with whft alacrity and delight fiioutd. we exalt his.nan^e 

by daily ptaifes that thus exalteth us by his snfpeakable mercic? 

P(al. 7). za acSp. !<$» 17* l^BUfei k tki u^U tbsi ksfiw tie 

yjfnl fcnnd : tbtj fi^Mwdil^O Lord in tbi ligif of thj €0$m^ 

to^umci : In thj nsmo Adtt tkey rojoya sM tbi dsj : W in tby 

riihteonfnift fiHui tb^ bo ixMtid : For tbon drt tbe glory of ot^ 

fmnftb i 4Uod in tby favour our bornfiM be ixdittd ; fjor tie 

Ztrd u onr,deftm$^ and $b9 boiy one #f Ifraei it ottr Xing. ^ 

li 3 PftJ- 






14* ^ Sdh* or d Bruu\ Part IT* 

T(t\. r48. 1 J, 14. [[ Let them frMife the name ^f the Lvri : for 
his Name aline is excellent : hU GUrj is ahivt the Earth akd 
Iiea\cnj : He atf$exalteth the h^rn cf his feofte -, the Praife sf 
all his Saints.'] He hath flrfi exalted our hleffed Head^ even 
idlhfj exalted him b J hisownrixht hand^ and given him a name 
db9ve every name y Afi. t. 33. & 5* 3 1. Phil 2. 9. and with him 
he hath Wonderiully exalted all his fanftiBed ones, Heb.2. 10. 1 1. 
For it became him fsr wh$m are all things ^ andbj whsmare all 
things^ in bringing manjf$ns te Gl^rj, to make the saftsdn sf their 
falvatien ferfeS through fnfferings : For both he that fanBiHeth 
andthej that are fanllified, 4re all of One : for whieh caufi he 
unotafiamedtscalithem Brethren?^ i Cor. il. r2. [ For as the 
Body is One^ and hath many members^ and all the members of that 
one body^ being many are one body : /# alfo is Chrifi.] What great- 
tr honour can man on earth be advanced to ^ And the Honoar 
of the jull is commanicatiVe to the focieties of which they are 
members. The CWriSv/ar? called fli// for dheir fakes. [Pror. 
1 1. 1 1. By the blefpng of the upright the City is exalted : but it 

' is overthrown by the mouth of the wickfd] Prov. 14. $4. C*lf^ 
• teoufnefs exalteth a nation : but fin is a ref roach to ani people ] 
Let tbcrcforeboth the perfons and Congregations of the Saines 
continually exalt the name of Cod : )[ O Blefs the Lord for ever 
MndeveryUndblefedbe his glorious name ^ which is exalted sibove 
SLll bleffing and praife.'] Nch.p.S. VThe Lordlivetb : and Uc fed 
h our Rock : and exnftedbe the God of our Rock^ of ottr falvati- 
«».] 1 Sam. 22. 47. [Pfal. 30. 1. / will extoll thee O Lord, 
for thou hafi lifted me up.] V(i\.Z7.6. [^And now Jbnll mj 
head be lifted up above mine enemiu round about me : therefore 
T»ill 1 ofer in his tabernacle faerifices of joy ; / will Jng^ 
yea / will fing praifes unto the Lrrd. ] PUl. 28.8,9. IThe 
Lord is their firength, the faving firength of his annointed : Hi 
Willfave his people y and blefs his inheritance, and feed them stljo^ 
and lift them up for ever.] Pfal. 147.6. The Lord liffetb up' 
the metk^, and cafieth the wicked doWt to the ground. 3 Thus 
ihail it be done to them whom God doth delight co Honour. He 
"Will Deliver them and Honour them} Pfal. 91.15.* 

4- And as the fanftified have the wsofi HoHorabU difpofitioni, 
io have they the highcft and mofi mnorable Defigns. The End 
of their lives is incomparably above other mens- Tht reftof thc^ 
world ( though they may m/^ of OMven^ and wifi (qk '« rather 

theso 



fJtfiiHr//, when they an live no longer) do indeed drive on no 
gretter trade, then ^r«vM&>^ for the fitflj^ tnd feathering them 
anefiwhtchwiUqnicklybe polled down : and like the fpider, 
fpinoing tbenfelves a web, .which death will (hortly fweep away. 
But the Defignud daily bufineis of the Godly is for eveirfafting 
Glory. Hcb. 1 1 . 1 a Thej Uol^ f$r a City that hath foHndmons^ 
i^b^fi tmldiT Mdmnkir is Cod.'^ verf. 13, 1 4* 15, 1 6. Ttnf 

ringthAtthtj fetk^A C^tmtrn. %yind truly if they weu mind-^ 
ful^f tbdt. ( deceitful wiwrld ) which they^dme cat^f ( and have- 
forfakcn^ thty may hdvt 9pfortuMPties (and too many inyi- 
tttions ) t$ return to it : Bat no^ they defire d better Couutrty^ 
tbdt is^ dn Hedvenly : ffherefpre God is mt djhdmed to be edited 
ThiirCod : for bt bdth preidred for them MCity2 This NM 
f^^ennoblerb botbthe perions^aud eonverfations of believers. 
To Rule a Kingdom is a Nobler defign then to play with children 
for pins or points. . But to feek the Everlafling Kingflom is fat 
above all the bigheft deligns that are terminated upon earth. If 
Everlaftin^ Glory with God in Heaven, be a nobler fiate theii 
A worldly life , then muft the feekingxt be a nobler deSgn, Pdul 
Iheweth you the difference very pathetically, Phil. 3. i8,i9|2a 
[jF«r mduy wdlk^. ( of whom 1 told you often^ dndnow teU you weef^ 
iig) thdttheydretheenemiejof theCrofs of fhrifi -^ Whofe end 
u drliruBicn^whofeGodUthiirbelly^dnd whofe glory u in their ' 
Jhdfueywhofnind^dtthly things: Sus our Converfdtifin u in Hid^ 
vtn 2 that js, we live^as Citizens of the heavenly Jeruralem, and 
iHKasthofetbatareiiereachome. Itisffedveh that fandtfied^ 
perfons mind } thattheyftudyand care for, and labour and live 
for in ihe-world. . And therefore, though in their Ndtmdl cdpd^ 
city jihcy arebutasjother.men^yetin their Moral and Relative 
capacity, I think I may fay witnont Hyperbole, that they arc ' 
much more advanced above the dignity of the great nnfanaified • 
princes upon earthy then Reafon^and learning^ and manly de- 
figni advance a man above a beaft. It is the Noblenefi fitid bdfe^ 
nr/rofthe end that doth i&cisMir or dtdfe the agent: and there-- 
fore none4ire truly Honourable bat thofe that feek the fpirituaJ^ , 
the high, eternal Honour. 

5. The Employment as well as the Defigns of the Godly^' ► 
do prove them to be the mod HonourdbU. Moth <hc End and 
Mdttor do ihew. the excellency, of their IVi^'ri^. As .the End • 

HouoiKcchu 



^4* !rf Sdht cr d Brute. Part II. 

Honourethtbe^rr/off, fo doth ic Honaur sH the werki tbat arc 
Means thereto. The firfl: cboaghct of a Godly man ivheA he 
Awaketh, and the laft when be lyetb down (if faeobfervehii 
Rule ) arc ufually for Hearen, When you arc convcrfing 
with worldly men ^ about tfaefe common worldly things 
they arc in prayer or holy meditation convcrfing with God,' 
about the matters of his fcririce and their fahration. Thcif 
hearts are toward him : their thoughts are on bim : They 
are devoted co him ; Their daily bufinefs is to ferve him. [ frben 
lAi^iJ^i ( faith David, p/al. us.iS.J I am ftiM with thee.'] 
Pfal.i 6.7.8. [_ I ^iS tlefs the Lord who hath given me eoMnJel : mj 
reins alfo infirttil me in the night fedfonsj have fet the Lordalwajs 
hefere me ; becaufe he is at mj right hani^ Ifiall net he move^ The 
life of the Godly is called in Scripture [4 talking with Go/} f^ 
tvas the courfc of Heneck^ Noah^ and Ahraham, Gen. 5. 22, 24. 
ac 6. 9. & 17. 1. & 24.40. Thn -talked before God, Gen. 48. 
I5.and in his ways, Deut. 28.9- 'thcyieve the Lordtheir Godwith 
all their heart and foul (as to the finceriqr of it:) and walk 
after him, ^nd fear him, tnHeef his commandments, and obey 
his Uice, zndfirve him and cleave unto him, Deat. I J. 3,4. 
And can an inhabitant of this world have a more honoMrahk 
imployment then to ferve the Lord t and a more l^mmraUefiate 
then to wall^ with God ? Ihould we not hare thought fuch 
words intolerable tobeufcdof the b^ft on earth, if God had 
pot been himfclf the author of them^ and put them into our 
mouths ? Hear more of his own expreffibna concerninc the 
convcrfations of his fervantt [i Cor. 1.9. Cod u fiuthfal 
bj whom ye were called unto the feUowfhif $f hit [on fefm Chrifil 
1 Job 1.3. fAnd truly our FellowfiifM with the Father, suid 
^ithhisSonJefusChrifi] By Uello^Jbifl is not meant here 
lafociety of equals.} God forbid we (hould think fo Wafphe- 
moufly : But it is a Communion of the beloved fanftiffcd Crea- 
ture with his bleflcd Creator, agreeable to his diftancc. fo 
their fecretaddreffes, his ferrants hare communion with him : 
Their Prayer is nothing elfe but a humble fpeaking to the lirinc 
God for the fupply of all their wants. In their Praifcs and 
Tbankfgirmgs it is God that they deal with : and the w^rds •/ 
then mouths and the meditation of their hearts, are acceuaile iu 
the aght of their Redeemer, Pfal. 19. 14. They poure out their 
fouls before him : and he openeth his ears an^ bis bofomc 



unto 



unto themi Pfal.tf2. 8. tc la i^ C H^ will feed ih ftcfi 
liks ^ fief herd : A^ wit gather the Umh with his 4rm^ 4nd€4rry 
them in bis hfom.Mnd fidil gintlj had th$ft thdt dft withy$Hni.} 
ira.40. II. Andin(hcpublick Worihipof God in the holy Af- 
fenblies , his fcrvants alfo have c$mmtmim with him : It 
i§ him that they hear whoever be the meffengfr : It is him 
that they adon , and praife and cnagnifie (_ C0mi ( fay they ) 
dnd let Ml go Mp to the mountdin rf the Lord i to the honfe 
•f the God of Jacob, 4md he will teaeh us of hie WMjes^ 4»d^e 
'Will walk, in hiePMths ■ ■ ■ Come^ and let tts wMlk^ in the light 
of the Lord'} lUiib 2. 3, 5. VWe hs^e thonfht of thj /#« 
ving kjndneft^ O God^inthemidfief thy TemfleJ^ PWm 48. 9. 
t Jn bis Temple doth every man fpedl^ ef his glory. ] Pfalm 
29-9- Yea^the comsion employments of the Godly are fandified, 
and thereby advanced above the higbeft adions of the wicked* 
For it IS God and Glory that is in all their nlcimate End. 
n Whether they edtor drink^^ or what ever they do, they do it 
to his glery^ i Cor. 10. 31. That is. They intend his Glory as 
their end, and they do it in reverent obedience co hisWill^and 
10 a holy manner behaving themfelves as may honour him 
whofework they do. And he that hath the face to fay, that 
Prayer, Praife, Thanksgiving, Meditation, holy conference and 
other works of Holinefs and Righteoofnefs , are not a more 
Honourable employment then the fordid drudgery of the world, 
moft fay alfo that the life of a worldling is more Honourable 
th<n the life of the holy Angels and the heavenly faoft. They 
are obeying and praifing God, and living in the fenfe of his 
deareft love, while you are finning and fcraping in this Earth* 
And can yon believe that your life is more Honourable then 
theirs } If not •, you muft confefs , that the Godly that come 
oearcft the work of Angels , do live a more Honourable life 
then you. When Chrift called Peter to leave his fifliing and 
follow him and beiiis fervant, he tells him that he will make 
him a fijber of men : as intimating that it was a more honourable 
work to c4rc/&/<ri»//bytheGofpel,andwinthem to God and to 
falvar ion,then to catch fiJbes.To pleafeGod and fave our fonls,and 
further others in obeying him to their falvation , is the Higheft 
work that the fons of men are capable of while they live in flefli. 
As thePriefts were fandified to draw ivMrer unto God, then 
the common people, and to be employed in his moft Holy fcr r ice, 

Kk fo 



fo Bcc the godly fep^atcd.by grace from ^ibc oflgodly world, 
and broughc mcMrer God , and Q(cd by bim in cbt nableft works. 
Zlnd grcAt bcn(c there are mtonlj vefels ef Geld and of Silver^ 
%Ht alfo of w—djMnd of earthy and fome to honettr , dndfowee to 
dijbonettr. ] I Tim. 2. 20. [ If m mun therefore fetrge himf elf from 
fin , he ftfall he 4 ^effel unto homenr , fanQiped , and meet for 
the mafiers mfe. andfrefared unto every : pod worl^ ] Vcr. 2t. 
The Yellei cbar Swine arc fedin, Js^ not lo Honourable at that 
which is afedac a Princes table. If you would knowwhatufe. 
the Godly are employed in » read i Pec. 2. 5^9. £ AtUvdj 
fiones they are btAk ttf a Ifhitual honfe : the J are a holy ^ 
Frii^hoed to offer nf Ifirirnal facripoes nnto God , i^ickjhall^ 
he acceftahle iy Jefus Chrift. They are, a chofen generation ^ 4 : 
royal Priefihood an- holy Nation , a fecnliar people that they ' 
Jhould fiew forth the fraifes of him who hath called them out of 
darkpefs into hk marvellotee light : J The holy Scriptures tell 
yeu cbework^of Sainrs.v Compare chem with the work .of the 
drunkard, tbeglutton^ the game(ber^.ibe fornicator, or the co- 
vetous or ambitious worldling, and lee your reafon tell you which. 
is the more Honourable, Pfalm J4\9. [^O^fear the Lord ye hia 
Saints : fort here is no want to them that fear him- 3 Pfals 1.23. 
1^0 Love the Lord all ye his Saints: for the Lord prefervetb the 
faithful, ] Pfal. 89. 5,7. Q The heavens fbatl fraife thy wonJors 
O Lord : thy faithfulnefs alfo in the Congregation of the Saints. 
God is greatly to be feared in the Affembly of the Saints: and to* 
iehad in reverenceof all them that are about him.'} JMcttc the. 
employments of the Saints. 

6. Moreover, theGodly have tbi: moft Honoupable entertain-' 
went by the God of all the world. They are bid Welcome when 
others are rejeHed, The door i^ opened to them that \%Jbut againft . 
the wicked. Ihtytxt familiar with Jcfus Chrift, as the children • 
of the family, wKen oibers zicfirangers whom he will not know. 
Cant. 5. i» Matth.25, JO. Matth. 7.23. [ I- will frofefs unto^ 
them^ J never knew you I depart from me y^ workers of iniquity,'} . 
Pfalm 1. 6. [ For the Lord kfoweth the ^ay of the Righteous : hut 
the way. of the ungodly fball peri/b. 3 The faithful arc feafied by 
him, when thp reft are examined with a [] Friend^ how comtfi-* 
thou in hither J not having on a wedding garment ! bind him hand - 
and foot and c^tfi him into outer ddrkyefs^ 3 Matth. 22. J 2, 1 3 • 

Jfcej arc calJedibc f /?#/<ir/» rA^^ hread^ And the reft are 

called. 



Partll. jtSdhtirairate. lyi 

called the J(fgs ^ of which fome are without , and thofe withi^ 
do feed but on the cruws that fall from the children s table ^ 
Macih. i5» 26, 27. Reve!. 22. 15. Hear the Lords invitation 

and his promife.* Ifa. 55. 2, 3. C f^i^^ksH M^V^^^J ^^^^ ^^» 
and eat ji that which $4 good ; and letj'^ur font delight itfelfin 
fatnefs \ Encline jour ear^ and come unto me, hear and your foul 
[kail live^ and I will make an tverlafiing Covenant wiihjon,!^ 
Who is it that is admitted into the Tabernacle of the Lord, and 
who fhall dwell in his hotj hill} He that ^alketh Hf rightly and 
workfth righteotifnefsy dndfjeaksththetrnth in his heart. "^"^ In 
whofe eyes d vile per/on is contemned, bnt he honoureth them that 
fear the Lord , Pfalm 15. i> 2, 4. The upright fhall dwell in, 
theprefcnce of the Lord. 3 P&lni 140. 13. [ God will fave 
Stony*' and the feed of hU fervants fhall inherit it* 

and they that love hie name fiall dwell therein.2 Piahtip. 35, 36- 
And [^ Sit fed is the man whom thou choofeft^O Lord, andcaufefi 
to approach unto thee^ that he may dwell in thy Courts: he Jha/l 
te fatisfied with the goodnefs of thy Houfe , even of thy holy 
Temple. ] Pfal. 65. 4. Saith Ddvid [[ Mine eyes fhall be upon the 
faithful of the Land, that they may dwell toith me' he that wall^ 
ithin a perfeU way, he /hall ferve me. [J^Jfcti Chrift enter taineth 
faithful fouls with a fpiritual feaft of his own flefi and blood. 
His fleflt to them is meat indeed jgni his blood is drinkj^ed, John 
<^. 55. and he that eateth and drinketh thefe,/hall live for ever^ 
Verfe 54,56.The returning Prodigal is met with joy, and quickly 
embraced in his Fathers arms ; the fatted Calf is killed for him r 
a ring and new apparell is provided him : and mufick mufiex- 
prefsthe Joy for bis recovery, Xivi^r 15. O how welcome are 
converted (inners to the God of mercy? And as they OLTtweh 
come at their firjt return, fo are tbcy in all their attendance on 
liim, and addre/es to him, and ferviceoi him, while they con<* 
linue in his family. They have botdnefs now to enter into the 
Holieftj by the iirW and living way that is confecrated : and are 
invited to draw near with a true heart in full affurance of 
faith ^ Heb, 10. 19, 22* [ In Chrift , we have boldnefs and acceft 
with confidence by the faith of him.'} Ephef. 3. I2. And God hati 
waste us accepted in the beloved, to the praife of the glory of his 
tr^^e, Ephef. 1. '6. We stre living facripces^ acceptable unto God^ 
Kom. 12. 1. And our feryiccs, though weak, are (acrificesM^ 

mtssblcsmdwell'Plcdpugtohim, PhiL4* iS. zTima.3i <f 5*4- 

K k 2 when 



1^1 . ASMint §r d tntf. Part II. 

when the ftdjirs vf the wicksd an dihorred of the Lorii his people 
fervi him Mcufublj in nvtrence andgodlj fur^ Heb. XI. 2%. He 
anfwereth their prayers , and ofcen Ipeaketh peace onto tbeai, 
and fignifieth bis acceptance of -them. If they^ could bring hirn a 
houie full of Gold and Silver , they would not be fo welcome to 
him asiheyareinbriRgingbimtheir/iMrr/ytbeiribirffy^/^^i^Mrr/, 
t hei r broksn^ tender ^ melted hearts , that burn in Love to him, and 
flAme up cowards him in defires and in holy praife. ^ To this mam 
wis Iloek,^ faith the Leird^ even to him that is for and of a contrite 
iiirit^ andtrembUth at mj Word 3 If a. 66. 2. This is the Honour- 
able entertainment of the Saints. 

7. And they are members of cherooft Hononrable Society in 
the world. Thi Church is the Kingdom of JefmChrifi^ Lmke 
1.33. CoL !• 15. The Kingdom of God, L^d^ 17.21. & iS.iy* 
The Kingdom of HeavtM^ Mat. iZ. & 13. 31, 33.44* I^ »(be 
S^oolef Chrtfi^ or his Vnivtrfitj^ in which Believers are bis 
Schollars » learning to know him , and fervc him, and praUe hira 
forever, and trained up for everlafting life, AS^e 11.26. Lnkg 
6. 13. Mat. 5. 1, 2, dec. Ills the familj or bon/bold of God,EfL 
2,19, I Tim. 3. 1 i* Heb. 10.21. i Pet. ^. 17. Itis the Sfonfe, 
yea the Body of Chrifl^ Efh. 5. 25. So loved by him, that htgave 
him f elf for it ^ becoming the price of our Redemption, and 
thought 4||t his life too dear a Ranibm.nor his blMd too prccteus 
CQ clcanfeandfaveus,£/A.5. AS>^' 7'a*2. 14. The Church, 
which every godly man is a living member of, is a Societychofen 
out of the world, to be neareft unto God, and deareft to him, as 
the beloved of hisioul ; to receive the choiccftof his mercies, 
and be adorned wich the rightcoulhels of Chrift , aid to be em- 
ployed ip bisfpecial fervice^ 1 Fet.z.J^, 5,9; John 15*19. Eph. 
I-4- PfalmiiZ. 13. & 135^ 4- £ph* 5* ^* The Lord that ifc. 
deemed them is tbeir King and Head « and dweUeth in the midfi of 
them, and walketh among them , as the people of his fpecial pre* 
fence and delight, 7falm 2.6, ScSg. iS. & 149.2. 8c ^6.^. 
lfa.X2.6. fef. 14^9. Zefh.i. 5, 15. 17* Biv. ui\. &2.i, 
P/atm9$..2. The Church is a Heavedv Society , though the mi* 
litant part yet live on eartht For the God of Heaven is the Sd* 
veraigp and the Father of it : The >glorified Redeemer is tbeir 
Head : The Spirit of Cfarift doth guide and animate them :His 
Laws revealed and confirmed from Heaven , direft and govern 
them ; Heaven is their end •. udhcateDiy arc their difpofitiofis, 

employ* 



Part !!• A Sdntof a Brml a j j 

employments and conTerfations : Tkreh their portion and 
treafiire* M^tth. 6. 20, 2 1 . and ihere is their tery heart and l^fe. 
Thtj are ri fen with Chmifi^ and therefore /r#^ the things that 4ri 
eibeve : For their lifeis hid with Chrifiin God, Col. ?. 2, 3,4^ 
Their Root is there : and the nobleft pare of the Society is there i 
F(»: the glorified Saints,. and in fome fore the Angels , are of the 
fame Society with us ^ though they are in heaven and we on 
earth. IhtwkoUfamiiy in Heaven snd earth is nAmed from one 
and the fame Head, Bfh.i^ 15 [ Heb. I2.a2,2j. 24. Wc ar$ 
come unto MotentSion, and unto the City $f the living God ^ th§ 
heavenly Jerufalem , and to an innmmenAle cotnfdny of Anfels % 
to the General Jjemhly and Chnrfh of the prft born , which are 
trritttn in Heaven ^ and to God the Judge of all, and to the Spirits of 
juft wen mnde perfeS^ and to fefus the Mediator of the New Cove^ 
nant , and to the blood of ^nnkling , &C.3 This is the Honour* 
able Sociecy of Saints ; the eye, the pearl of the whole Crea* 
tioo. 

S.Moreover^ithc Godly have the moft HoromraUe Attendance. 
The creatures are all theirs ; though not in point of Civil fro* 
friety, yet as means appointed and managed by God their Fa- 
ther, for their beft advantage. The Angels of God arc minifiring 
fffirits for them^ not as ourfervantSy but as Gods fervants for our 
good. As Minifiers in the Church are not ihtfervants of men, boc 
xhc fervantj of God for men : And foiyite^id^r Paul, or Apollo, yr*. 
Cephas, or the l^orld^or life^ or deaths or things frefent or ta comc^^r 
all are ours.'} i Cdtr.}. 22. The Shepherds fervanc is not the 
fervantof thefieep , hut for the fieep. And fo the Angels diflain 
not to ferve God , in the guarding of the weakeA Saints. As I 
formerly (hewed from Heh i • 1 4. & Ffalm 91. . 1 1 , 1 2. & 34.7. 
£ Thf Angel of the Lord encamfethro/$nd about them that fear him, 
Aud delivereth thorn* lorhegivethhis Angels charge over m ^' to 
j^ep m in all our wajes : theyjhnll bear m up in their hands^ lepwe 
dafi ourfoot againjt d fione.'} Sun and Moon , and all the crea- 
tures, are daily employed in our attendance. O bow wondcrlijl 
is the Love of God^co bis anworchy ferrants , in their advance- 
ment / Remember it, when then art fcoming at the fervants of 
the Lord , or fpeaking againft tbem, that thole poor, thoie weak 
defpifed Chriftians, that thoa art vilifying, have their Angilsbe^ 
boldiug the face of God their tnther in the Heavens i Tah luti 
thiriUre that you delbife not the leafi of theft. It is the warning of 
' Kk3 r Cbiift, 



S54 'At4nt$r4irutt. PirtTL 

Chrift, Mdttk i6. lo. The Hftne Ueffcd fptrici that tttcnd the 
Lord, and ice his face in biiftffil Glory, do attend and guard the 
meanefi of the godly here on earth. As the fame fervants nfe to 
Wait upon the Father and the children^ in the fame family, or the 
bigger children to help ^le lefs. 

9. And it is the Hemnr of the G9iljt that they that are them, 
fclves mofi H^omrMUif do Honour them. To be magnified by a 
fool, or wicked flatterer, is fmall Honour : bat to be magnified 
by the beft and wifeft men , this is true Ronour. We fay that 
HaMurr is in him that gifethit, and not in him that receiveth. 
Bttt it is God birofelf that Honoureth his Saints :It is he that fpeak- 
cth all thefe great and wonderotts things of them which I have 
hitherto recited. Search the Texts whio) I have alledged,and try 
whether it be not be. And farely to have the God of Heaven to 
applaud a man, and put Hononr upon him, and fo great Honour, 
is more then if ail the world had done it. Yet we may add, ( if 
any thipg could be conSderable that is added unto the appro- 
bation of God ) that all his fervants, the wifeft, and the beft^cv^a 
his holy Angels, are of the fame mind, and honour the godly in 
conformity to their Lord. 

And here Chriftian, I require thee from the Lord, to confider 
the greatnefs of thy fin and folly, when thou art too defirousof 
the applaafe of men, efpecially of the blind ungodly world ; and 
when thou makcft a great matter of their contempt or fcom, or 
of their flanderousccnfures. What/ is the approbation of the 
eternal God fo fmall a matter in thy eyes , that the fcorn oC a 
fool can weigh it down , or move the ballance with thee ? If a 
feather were put into the fcales againfi a mountain, or the whole 
earth , it (hould weigh as. much as the efteem or dif-efteem of 
men, theirrhonouring thee, or diKhonouring thee, ihould wet^ 
tgainft the efteem of God, and the honour or difhonour that he 
puts upon thee, ( as to any regard of the thing it felf ^ though 
as it refledeth on God, thou maifl regard it. ) He is the wife mati 
that God calls wife.: and he is the tool that God calls fool : ( and 
tkat is every one that Ujeth up riches fcr himfeif , and is n$t rich 
u^ards God^ Luke 12. 20,2i.) He is the Happy man that 
God calls Happy *, and he is a miferaUe man that God counts 
miferabh : and who thofc are, you may fee in Pf^lm i . and many 
Scriptures before^cited. Hear the words (and you that areBe-* 
licvcr^,lay up the blelfed promife ) of Chrifthirofdf, f^ iz.i6. 



|[ If Mj min ftfvi we^ bim will mj^ Fdtber Ii^$ur. 3 Aad who 
cares then for the diflionovrs of all the wicked of the world > 
€}ur trjidfgithdSfrecMuferthiiGildf wiBkef9Und ttnto praife\, 
andho»otir,4ndglorJ,4t$biMffeari»gtfJ,gfusChyifi.'J^ i Pet. 1. 7. 
jSee 2 Tim. 2. 21: VVe roi^ft learn theretore to invicateour Lord, 
fohn 5. 41. and net to receive t>nr H^imcht fr^m mtn \ and noc to 
imicace the wicked, verf. 44* ri^^rremt'f Horn ur one ^f another', 
gmdfeek, not the Honour that comet hfrotn God. There is enough for 
us in Gods approbation. And yet all his ferfancs do imitate their 
Lord ^ and his Judgement is their Judgement -, and whom he 
lonoutetb, them do they honour ;. Angds , and Saints, and all 
that enterinto the Tabernacle of the Lord ^ do contemn the vile ^ 
mnd honour them that fear the Lord^Pf aim 15.4. And though no 
mans Judgement or Praife be valuable in comparifon of the 
Lords ^ yet the Honour and Praife that is' given by. the wife and 
Godly, is more then a thoufand times as much from ignorant un- 
godly men. If the Athenian Orator regarded the ccnfiKe ef 4^0'^ 
frates more then of all the reft of bis auditors, wc have caufe to 
judge. he Elogies of experienced holy.men argrearer honour then 
of thoufands of the wicked,& greater then all their contempt oe 
itorji is able to weigh down. The applaufeof the wicked is oft- 
times a difhofiour in wife mens eyes. Was it not Balaams chickd, 
honour iQiittr bom BaUk^^ [ J thought t^ fromote thoi to great 
Honours f but the Lord hathke ft thee back^from H^noter.'^ Numbi 
-z^.ii. The Honour that God ksefetha man from, is (lo Honour; 
but it is an Honour xo be kept from fucb Honcur by the Lord : 
Tnnocent poverty is incomparably, more Honourable then lUcbea 
by iniquity , which is the great eft ih«nie. 

lb. Laftly it is unffeakableeverUfiing Honour that holimfsdotk 
tend unto, and which hclj men fiall enjoj with Cod. The very Re-* 
ration of a Godly man to his everlalting Glory , isanHonout 
ten thoufand times furpafling the Honour of all the Kingdom^ 
of 'the world. If you did but know that one of your poor neig|i« 
Fours fhould certainly be a^King^would you noc prefendy faonouf 
fiim« even in his rags?' You may know that the Sainrs fliall raign 
with Chrift, as fiire as if an Angel fromlieavcn had to.d you fo ^ 
and more ^ and therefore how (hould a Saint be honoured ? If 
God had but legibly marked out fome among you for falvation, 
and written in their foreheads, [^Thu man fiall be faved"} 
would notalUhe^arilhreverencc that man ? Why a Heavenly 
^ "' " " ' fnina^, 



^6 jiSdnttritrntt: PtttllJ 

mind, and tfcc Lore of God.and fdf.dcnytl, and holy obedience, 

«rc Heaven-marks infallible . as triae as the Gofpcl, and written 

by the fame hand as the Gofpel was, I mean by the Spirit of God 

himlelf : If a voice from Heaven (hould fpcaknow of any per* 

fon in the Congregation, and fay, ^^ThiiWAnfi^llr^igf^ii^Iiu'- 

venfor ever 3 would it not be an Honour above all your worldly 

Honours ? Why Holinefsis Gods Image, and the Spirit is the 

earncft of our inheritance^ and beareth witncfs with our fbirits, 

that w^are the fons of God, and we have the promife, and feals, 

and oath of God for our confirmed certainty •, yea and the 

Knowledge of God in Chriftisthc beginning of eternal life, 

film 17. 3. and what would we have more ? The prefence of 

Chrift in a little of his Glory ttpon the Mount, tranfported the 

three Difciples ; And the glympfe of the Glory of God which 

Mofesi^w^ did make his face ihine that the Ifraelites could not 

behold ic. The approaches of the Saints to God in holy Worftiip 

here oneanh, are exceeding Honourable, becaufetheypartici* 

pate of heaven, audit is upward that they look; i Cfcrs». 16.27. 

[ Gl^ry and H0U$nr are in hk frefence : ^rtngth dndgUdmfs ^irt in 

hisfUct.l^Wxt foul that is beboldipg God by faiEh,and converting 

with the Heavenly inhabitants ;'ls quite above all earthly things : 

and as Angels are more honourable then men , and Heaven then 

Earth, fo are Believers that conyerfe in Heaven with Angels, yea 

with Ch rift bimfelf by fakh, more honourable then tcrrefttial 

carnal men. 

But the great BenoHt is behind ^ yet near at hand ; when the 
promifed Crown is fet upon their beads ; O mark the Honour 
that is promifcd them by the Lord of /truth. The foul it felf be- 
fore i)ic Refurreftionof thebody,fhalU^ wfi^ C*ri/?, Phil. 1.23. 
Btcnpreferftmththg Lprd^ 2 Cor. 5. I. 8. John 12. 26. [^If dnj 
manjcrve me , let him fellow me ,' and where I apt, there fi4tdJ/o 
my fervant be, 3 Andat the RefurreftiOn Chrift that hath hved 
the ChMrch and gave himfelf for ity that he wight fanSH fie and 

cleanfeit will frefent it to himfclf a glorioHi Church , net 

having g}9t or wrinkle^ or anjfuch things but that it Jhould be holy 
smd without blemijb^ Eph. 5. 25, 2*. Will they not be Honottrable 
e? en in the eyes of the ungodly world, when they hear the fen- 
tence of their Lord, [^Comejeblfffed cf rrij Father^ inherit the 
Kingdon^frefaredforjon from the foundation of thewnrld^lfUu 
^5- 34. 3 «ind vcrf. 23. [ £^^^r thou into the fcj of thj Lord i j 

. iWben 



|[^ When ChriRfkMt€9met0 he Gkri^inhn S4Ms\ 4ini ^kimired 
in iUl ilkmtbAt tetkve^ ^Tbcf. i. 20. Mark here *^ that it is 
one end of cfae4:oiiiingplfCbrift,co hcGJnified mhA sdmired in 
his Sninu. • C BihoUtbe Lord Nrngtb with urn tbei^anfU of bu 
SdintSinexiCMte jmdgtmeni ufon^B^dndto convmct 4& that are 
MngiMj among tke9f of si their em£od[y d^eds which thtj have, 
ungoSi cemmitted^MdofaM their hkrdfpeeehes which tmgeMj 
finrnri hiCve ffd(sn agaitljk bim^ J(id« 14. 15* Onr hearts fiaA 
the efiahlijhed imhUmeaHe im holinefs hefore^ God even our fa^ ^* 

thtr at the coming of the LordfeftisChrifl'withaB hie Saints^ 
I Ther.3.12, 13. we (hall then praife htm [that hath loved m 
etnd waJSei tu front onr fins in bis own bloody and made tee Kings 
acted Priefis to God^2 ^^^* ^r S« 6* He. that evereometh Jhat be ' 
€lqMt bed wi$h white rAjment,andcenfeffediy Chrifi before the Fa- 
ther and the Angels of beaten ^ Rev. 3.5. Yea he fiall be a Tillitr 
ifo the Temple of God^ and to ont no more : and Chrift wtlt 
write en him the Name of Godj and the name of the City of God^ ^ 
New Hiernfalem^ which comet h do^n ent of Heaven from God^ * ^ 

scstd his edfsn name^ Yerf. 1 2. Yea be will grant to him to fie with 
Jeim in hie throne^ as he himf elf bath evercome and is ftt down with 
the Fdtber in his Throne ; verf.zi. And be will bonour bia 
Satnrs to be Jadges of Angels , and of cbe world, i Cor. 6. 2, 3 . 
And thty that overcome and k/ef his ^ords stnto the end^ te them 
vnll be give fo^$eer over the nations ^ and they fiall rtele with 4 
rod of iron^ and breaks them to fiivers as the vtjfeh of a fetter^ 
evennsCbrifi receivedof bis Fdtber: and be will give them the 
^moming fiar^ Re?. 2. 26,27. He that hath an ear to bear^ let 
him hear the Gloriovs things chat are promifed co cbe Saints. 
Thekighpraifesof GoifiaMbe in their months^ and the twcedged 
/word in their hands • — -^to extcnte on the wic\ed the Judgement y 
"Ptritten^ fnch Hononr have all his Saints, Pfal. 149*6, 9. Then 
fhalLwebear the Praifes of the Heavenly fociecy faying |^t7e 
give thee th^mks tord God Almighty which art and wafi^ ,^ 

smd art' to come^ becamfe then bafi takfn to thee thy great fewer 
and hafi reigned ^ and the Nations were aitgry , and thy wrath 
is come^ and the time of the dead that they fiotUd be jttdged , 
and that then fionldfi give reVrard unto thy fervants the Pro^ 
fbets and to the Saints and them that fear thy name , '^fmall 
and greats and JbonUfi defiroy them that d^ell on the earth^ 
C then fiall the righteons fiine forth sn the fnn in the Kingdom 0/. 

LI thtir 



a^ir 'ASsht§rd9fiai» Pitt II.. 

Thtttt the InhrU^Hce <f tke S^nts «» JK^ir of wbicb Go4 » 
now makingw Meett0 fc»4rr-^f«,Cd.i.ia. V VMUtha fat 

When th^felTes fliaU fee the fcce of God, and hn omc AuU be 
written in their fofche«d«» ibr.22.4; •»« «» »»«wly 
world (hall know, that Hol«e6 wm the woft H«mmMt 

StMtt f 



•mv^immt^mm 



Bttt perhaps fomc will fiiy , that QWi /<i»jC«wf r wiU mdkt 
tfui : Tq tell men th4t tbtjdrethe m$P H^mnrMi fer/ms « 
fbe wprld, u the way to rnnks them th$ ?r^niepferf§ms. ] 

To which I gtYC yon a manifold anfwer that your ObjV> 
AioQ may not have the leaft pretence diat it is ufadi^ 

fied. 

I. fTcrWj BdMomrs are of a mort fwelttngiauvire th^n Hes- 
venlj Honom-s : and yet it would fcarcely be taken well, if thi$^ 
concinfion ihoisld pafs for currant, that th$ mdfl HonottrMUe du 
the mojt Proud, f or xbtttii would follow that none are fo ^Ut, 
fo lik£ tbt Devil ^io ttnliks Qod: and fo the Princea and nobles 
of the carcb vrould become tbe ntoft def^ieaUe perfons in tbe 
world, iBind their very Bononr it felf would be their d£[K(«i«iir^ 
and fo no Homettr. And if worldly Honours will not warrant 
you to conclude the pcrfonsio beiuofl Proud, roudi lefs wtU the 
Heavenly Honour. . 

There is the nH>re Need and the tefs fear of the flintmr 
of the Godljy bectufe it is the hUffing of an B$tw$Ued font, 
God cafts them down before he lifts tbcm up : Ic if only 
xht Humble that he exaltetb. They feel their fin and luifery 
before they know their Honour. A Broken heart hath need of 
heating, and a fainting foul is firteft for a Cordial. You need 
not fear when you refrefls the fi$l^^ left it fliould make tbcm 
794fiton as it may do the found. A comfortable word to one 
that is lamenting over the dead, and weeping at a grave, is not 
fo likely to make them Proud, as to others in profperrty. A 
drooping and difcouraged foul, is hirdly raifed high enough, 
andJicpt from finking; They have had the fcntcnce paft upon 

tbcm, 



Part tl. ^ Sdm If M^tfutil » ^9 

.tbftOi.afidliaYefatd the rope as it were about tbeir seek \ they 
baYebeeaacthevecy. gates qi HcU ;. tbey baYe feen by fauh 
wbac ^mrk, what m>es there are for fin ia tbe life to c«ne, 
and therefore tbefe foala have need to bear' of their Feli- 
city. 

3 . Moreover^ tbey baiFe a great deal of work to do ; and their 
ilrengtb and coorag/e is too fsiall .• and the work is fucb as 
ileih and bloodcanoot away with^nnchlel^ afford them fufficieitt 
firengtb for^cb labourers ouift bayeencoiiragtiig ftrengcbening 
food. Tbeirirori^isfacb as will keep chem under. Goddochnot 
keep his fesYants idle i and therefore ihey are in the lefs danger of 
wasing Proud and wantoa. Ifa. 3 1 . 2, 3 , 4- t They fi^U fn 
thtgkfj 0/ the Z$rd,0iulibiexf Mine) oj tmr QoA^ And why is 
tbisforecold thesi? [ Strm^thepji^fhtwinklnimk^ Mmi confirm 
thffiMt kfif^: fny to them that gre of sfearftU hedrf^ Befirong ^ 
feitrnot ^ hiqidjtmrdadwiiicentewiih nmgeance^evm G^dwith 
drecmnfeneei he will com dnd fdi^e pn] Heb. 12. 12, 13. 

mJL mikkirprMk p^tk^fir ffmr ffn\ kfii tbo: ^hicb m isnu^ ^ 
tifKned m^f thettuyt^ kntlei it tMtber tt henled] we are com- 
a3ande4 i Thef,%^ 14* af m> Htmm them thi& nrv Mnrnlj,{o toi 
comfeH $h$ feehlMmnJkik Wttkltiff^ntbtwenkg 

4. MoccaYer^tbftGeMttp'biiTCi^ gvcater need of ioch en« 
coaraaoBcnti^ h«RI»lc thq^ bavfl W)w4 fitfvring to m^Jkrgo. 
XheybtYealiyQav-barredapAfaonatQluftr^andalltbe adver- 
fuies of the wodd^ with wbtcfa. their Father Audi pleafe to exei^ 
eifit them. And he tbat bqtecti tbe burden on them, will give 
them ftreiH^ bji ftrengtbnitg means^ Gods net bath corks 
as wf Uasjcads^ If •fakdahal aoaJmhcf s as wdl as flefli , they 
WOfuldbetioabte 10 fly. As Cbdift bimltlf was encouraged rot 
enJ^e the Hmr^JHUion of finmrs^ and to hesr the erofs, mJL 
dtjpfe the fim^e^ ky looking 4t the joy thnt wms fet before him, 
and f^for the Jt^iriftg ef ie^uh )fctf ero^imei with Glory mi 
hmoMT^ Heb. 1 a. a^ 3 . it 2. p.. fo will be have ^is people tread 
inli^^^t^^^nA^t/^itfttheircrofr mi follow Am*, and ienythem^ 
f elves aad all the world ; yet fo as to look^ dt the rtcomfenco tf 
rew^ri^ and feei^ for ghry^ honoetr^ ani immortality, and by 

tbefe to be^amaaated to tbe work and patience of the Saints, as « ,^ 

cipeftingto^QlMified with him ^ when tbey have AitfcVed with 
biml ^teh, i«^a4'- * i^ »8- Heh. lu 26. JSm. 2. ?• 

' LI 2 ^ 



t6o ' JSilmw4tfm Pirtir^v 

C^8. 179 iS. At the Angel ftid to Eliidh, i King. 1 9. 7. Arife 
MdtMi$^kc4HfitkiJ0$nmfjtftPo grtap for thet] fa God cncoir 
rageth hif fcnrtott by hit Honoart and rewards, becaafe dft 
]Ovmey,tbelab<nir,tnefttl^riflgit f^gnni, witboac fucb en- 
coaragcment to be cheerfully nndcrgonc : And in the fbrength 
of chefe conlblationt; tbey bear tbe croft. 

5 • The objcftion if nouagatnft the Lord. If itbean erroar 
to Honour and cicol the Godly, attending to make them Protid, 
it it God bimfelf that it the owner of it. The wordt that I 
have reciced to jfoa are bh own wordt^ Do we devtfe tbefe 
fayingt? Ordowcnotflicw them yoa in the ^iptoref And 
dare you chargoGed with crrour, or encouraging Pridt? Do 
you think he knew not what he faid, when be fpake fuch Ho- 
nourable ib'taff of fait ferrantt. Did he need yov to hare 
taugfac biin to nave endited his word^and to have warned bin 
thac he make not hit fcrvanct proud I At if be bated not pride 
V.mueh at you f' 

6. YeaGodwiltdomoretbentbitforlntfematty be will ad- 
vance them to ifa/MffM^ and vet be will m m4(jf them pwl 
There is no Pri^ in B^4vr9t;uu>ugh there be the^ft^f^ri^ SUrj} 
The Anigls are mfiilorUtfi, and yet kdfij^rwi. If you woofd 
not wifb God n kgif mtuom^ Ht^vm Mt it make them proud; 
you Ihould not grudge at bit Honouring tkm in earthy with the 
mention of xlmrHtdvenlj titlee, upoir that Account. 

7. The Exaltation of the Saimi- is sffinttud ixMmim\ 
which is not fo ape tomake isenPnud, at -carnal eialtation it. 
CA4rif7pu£kthnotup; as aery i^«#ii^r doth.- It it filjMmfi 
that is the Life of Pride, ( wbtcfa conftfletb in ezceifive feU^ 
#/rfay,anddafireof an ciceflhfteftoemwith others, and to M 
Mgnjged by them ) And nothing but Grace can fobdoe cfais 
felfifltntjs^ and therefore nothing die can defhroy Pride. 

t. Moreover the Honour of the Saimt, is die left like to 
maketbem Proud, becaule Htmiiity is fm tfr the Crau tlun is: 
hfimtion tbm. To be Frmd and thlj>^\% to be fiti^^xA weJl; 
to be Ligk and B«ri^ .• they are plain contrariet. No man is 
frswd but for wMfU of Haiimjs : and therefore that H$l$Mefs 
fkould eficufftfy make men proud it impoffible, any more then 
Htatth can miUie men fisk^ or Dsrkkefs can be cauled by 
Zigit. And if skjeBhih any be FronA tf hu Hotinefs. that tt 
but in fiicbm meafure at he it mhtdy. IhUtufi dotb ever mmifie 

ffisU^i 



I 

. « 



Part IL A S^t tr. 4 Brntt. %6t 

FriJe»Md conttiQ HttmtKcy and fclf*dsn^l^ as in cfleoiial part •* 
All CbrifttDifcipIcs' learn of him in thtir n^eafurc to be meek- 
and lowly. 

9« Lee eiperiencc tell yon whether it be nofr/bme worldly 
H4mf$r or fgrts Mi gifts, that are the roueh commoner objeft 
•f Pride then HBlintJs., I have oft beud talk of mens biing* 
frmd pf tbiir Hmmlky Mnd H^Iinffs : but tbe Teaaptations of 
my omi foal, have comparatively layn but little that way ^ nor 
haveloblerved it die common cafe of others^ in any propor- 
tion with other kinds of Pride. Riches and Honours, and Beau- 
ty and Dfgnity, I fee people ordinarily proud oft. And I fee 
many Fnmd of C^mtnfnt Grsets^ that have none that is finate 
(as nr as may be perceived by others) cobe proud of. And I 
£ce many Proud of their LurmMi^ and KmwliJgt and mmUr 
Mi/nr/^aJiundred fold more then ever I found true Cbttftians^ 
tr^Mdoi the XssMT ^ Gif4$ and a HegvtnljmMi. Ajas we have 
mncfa a doe for the moft pan^^o difeem tnac we Imvs any of this 
acallf. audcbfindfo mod|of i^iaowfehra asts neccffiiry<co> 
our lopport and thankfulneis. 

lo. Laftlyoonfider^whacabundancecf Means the Lord hath 
adjoyoedasAntidoces with his. fervants Honours to keep them* 
fvombeingpttfltd up with Pride \ and then cell me whether you 
dare charge God wkh erronr or want. of wifilom in this* 
thing. 

I. The nature and life of Holineis cooGfleth in the fouls re«^ 
tffioghomecoCrtfi/^and adhering to him, and walking as before 
him. And tliere is not a morepowerful means in the worlds to * 
keep Httmiie the foul, then the JCiMw/e^f^r s/ God. O niiea a 
poor finner hath but any lively apprdieniionsof the Greacoefs, 
and Glory of tbeLofd,itamasetbhim, and levelleth him with 
the duft» and abafetb him in his own eftcem, and maketb him fay 
with Job 40. 4^ 5.^ C Mikoidl4imvile^ wiatfisi Isa^lHr • thee f - 
ImiUjmxkimd^ffommmmb'} fc4»5$<5- [JImm ieard§ftbei 
ij tin Inmpg ^ftki $m/m mm wim tjtftHh tkt'^ wberdm /n^ * 
Inrmj Jrif0minf$ntimd$4^4md0fiiis\ OnedynpfeofGodwere. 
caomrii so bumble am foul that truly kaowetn him. A Godly man^ 
iMthfiilltodowithtbatMajeay tbatcominmdly awftbbim. His * 
Af^irriswichbim: His riw/srk/ are on him; hiswsri^jswkbhim. ; 
It is bis^wofd that bt rcadra^and beaitth anddtfcourfetb of»«iid 
theicfore mJti$w9rd^ with reverence and Q^ fear, as -know- - 

LI J, • ; ii«w 



mg tfatt <Hir Qod b aconfoning fire, Hek iZ.iS^ 29. It is Go4 
cbtt be prftycth to , that he meditatech ofXi and be praifiecli, an4 
hath fiilJ to do wicb. And therefore no wonder if he walk bum- 

Uy mtfa fo holy aadgreata God. 

2. The fin and mitery that once they were in, while they kmm 
not God, will do mock to keep hamble a gracknia fonl , at long as 
they live/ Thoagh God fe forget oar Ens tito^fi^rgive tbem, yet 
we can fcarce forgiTe osr fdves, oratleaftcao never fiwgtt 
then. IboJomkhi^/ei nefinin his feriranct, $s he fectb u in the 
wot td^ nor fo as to hate and coodenm them for is ; yet tlnj fn 
that Ance they were u bad as the world , and wcve children dF 
wittk asw«U^aaochers } They condemn thanitlves wfacni God 
^th jiiftifie tham^ j and &c t»ir£na hcfece their iaccf ^ wbkb 
Ood doth ctft behind Ihs back. O thole dark , tbofe ung^cM^ 
and thoft periloiis daves, wiU never be forgotten by tbercuc wtd 
fwL The choights ct tfiemfliail ever kjoep its hvmble. When we. 
laok M the widckd aiiftiaUeworkL ,, t« chink tbas fiidi wcptmap 
ny of Uy thobgbmcNyluurewMrfbedylafklfanAified^^ jvfts;^ 
fied us. 

'^ I. liforcover , God Jtaath fo contrived the way of dieir falva« 
ti0D,. thattbey (kail haveattbyaiZr^trafir, and hffimPQrmi^ 
and none fliaH be jnAified by ck works af (he Law» jqot by uvf 
mcestof biaoiwni \m};. M^i^lwg is^txcindedltjitlM Law offMk^ 
R9m. 3 . 19, 27, 28. and we fliail h^vt nothing bm rvkat we rurieui 
' bciideaaii(tcbnararyt04nrdcfeEt. 

4. An4alas eoaniBck sanrmptiw flill rcnatnecb 19 1^ : We haite 
pflf thMtf^btuh MgMfi th§ ffirif , Jbm.J. 24* G^. %. 17, fVk 
l^wi'minfarry^n^ioivhG^kftiHfmrif andfetve him with.. 
f^eh'aififlaiirw)eakite6.^ that tbcTedung^Js^ ufuaHy AicbboBBk 
bling macien; ijoua griMioi|s fo^\ ^tbac were it naiifor the Com- 
forter^ thoyswmidbBiinabiB to look ap* Oto feelbowdsikwe 
are ji bnilftAikaGoi ! howilranJBc to heaven t bMriictle 
wcbeUevrt.mdiicidi^»ai)4Java / tfaefefsic ^MP9bUflig^choll8bla 
ittdoci toafob^tMtiiftc^winiiE^ wtftbsft^ j^ Pffftntyv^ kg* 
gkrf.J^t theJMiAWft^in tbe>ori^ ikwM ik.iip^hii^b'iigfo\tham. .. 
ToMtad ^bhMnaatsof cbat oiboBsfior^ iihat ooArtblm dear » 
and tiidcbil^isheaaitibarei:, if it had not coft thitsr.taed fo4lekr,(tijt 
is^COalRiiifmattcv^iPihiimiliation. ^ » : r 

f j2.ilA«l'ibo okilbib^ do cheer :corr^>simB: idt,7sditattaea of 
tbem; and prodavlUiDaia 4if?iM/fin,ofihoa^wQrdocdfedr : 
aqd thh alio mu^ be grievous so them, 6. The 



v 



6. The very B^y imfirmiikf ^f ficQcKrt/ife t conftiiie 
help w keep them hambie. Tbey btfc tli cUs trtMfmrtlmtim 
ssrtkm wefilt^ z C$r. 4^ 7. Their foob are bere fo poorly lodged j 
in cormpuUe Tahernicles of earth , ind To meaiiiy clottbed 
with frail,. difinfcd., mortal fldh^ cliat it is madneft to be \ 
proud. . 

7» Ard^b^mmfimd grest sfiiBims •ftbt^ily^ are medictnes 
riiat ace purpofely given then by their phy^ion to core pride , 
tod keep them hmDWe.- Why die owft thoir fofferiogs be fo na- 
ny ^ and why nivft they daily bear cfaeCroft ? but that they may 
lie conformed to the image of Cfarift« 

8; And to the fame end ipischac God doth let loofe upon them 
/» wMj tntmUs. All Satans temptations , and the worlds allvre- 
^mencsand^eawions, and all their dtiappotncment^ here, and all 
die fcorns and mocks of the Bngodiy, and the cenfarcs and flan- 
'4im of wicked tongues, and often bitter perfefcutions, what are 
riMH but the bitoer medicines of God ( permitted and ordered 
"liy Dim ^ thowgh eauiied by the Devil and wicked men ) to fave 
i^e ferYSDtil^of theLord.frjom Ac fin and danger of being lifted 
np ? Do yooTifay chat theia H^fi^arwifl make them fr§Hi t Why 
j9is that thus oppofe them and defpife them, are#ii^rf»f them of 
their ^r»^ , and do not know it ; as Scullions fcoiire the raft off 
the veffels for their Matters nie ; and as Leeches draw out the 
Mood that caufeth the difeafe ^ and as the Jews by their fin pro* 
:90ted the Redemption of the world by the death of Gbrif}. 
When Odd freth his fervants in danger of being lifted up above 
nea&re , he oft fendeth a meffenger of Satan ( who may be an 
Bsectttioner of Gods chaftifements ) to buffet them, ( 2 C^. 
A. 7. ) SometiiDes by fknders, fometime by reproaches , fome- 
C«We fay imprifonmeats or greater Offerings, and foneciract by 
horrid troublefom temptasions^ 

9. The very fort fight ^f dedth it fetf u 4 hmnkting mtAns • and 
the laft enemy Death, is ycuinconquered , and our Bodidi muft 
.corrapt in duU and darkncls, and be keprin the grave as common 
earth, till cbc Refurrc^on, that the foul may not grow proud that 
hath fuch a body. . 

II. And the Ddy cf fadgemtmiM fo vdefcfibed to «}s in the 
Scripture, as tends to keep the foul in awe and in Hnmility.*^^ 
think of fuch a JUy^ Md/Mch 4 uck$ning , before fuch 4 God^ «nt * 
thinksihould humble us. , '* 

11^ An'ji ' 



k^ 4 Siht if dSmti. Part H. 

ij.ABiwrAff^UtiiHdndGbrifii^kH^tlhztdiiy^ is pro- 
4nifed us now.buc!faWu»#if^/y (ebough God will fee chat cbe 
condition be performed by ail that he will (ave« ) And tberefofc 
the poor foul is oft (o far lo/eHf about the certain Sftceriiy of hk 
own Faith and Repentance, that moft of the godly are kept in 
fears and dombungs to the death. Yea and Humiliej and Se^^ 
denjal tvtfart oi tbk Condishm ^^ And aH their lionoar and 
Glory with Cbrift t$ j>reiniiied co the HufMe only : I^emeilitfk 
commanded them in the Precept : Btemlin is, k: that they are 
eihorced to by the Minifters : And FrUe if threatened with 
everlafting wrath , and defcribed as the Dei^ils image. So rhoc 
Uolinefs hath all tbc adva0ttf;es againft Pride ihat canbebere 
expefted. 

1 2. To conclsdb, the Godly know that ts they have nothing 
but fr$m e^d , fp they have nothing bat /#r G^d : fo that thdr 
own Homnr isf$r him.motc thm for tbemfelvei \ and it utfeMtid 
to their HMnefs, to make God their endj and fet him higkifi^ and 
4ltittt al I to his pleafareitnd Glory. So that you fee imw diat we 

^ jnaj H^mefrthem thM fear the Lord^ f T/kian 15. 4-^ withoit 

Jbemg gnilty of VDA\si3Ek^themfro$td , and that we nmft not deny 
thedfi the Honour that God nath given them as their dse, fof 
fear of their being proud of it. Though this, as all thic^dfe^ 
mud be prudently managed to particular perfons , accormi^ M 
■their various ftates. 

And therefore let me here warn all yon that pf o&fs the fear ^Uff 
God : Take heed l«fi you befrvM^ of any thing that Godbadi 
JionomredyoiBive'xxh : For if you be 4 you fee what an Attny (rf 
.Reafons and Means you fin againft ^ and confequendy how put 
.your (in vill be. And your confciences and the world ifayllbe 
fdrced to juftifie God and hisHoly wayes , und to prove agaiaft 
you, that it was not long of them tha t you were proud : amf tbax 
none in the world wal moi'e ftgainft it then God and Hoiinefs : 
and that it was not becaufe you were fo Religious , but becaufe 

\ you were no more Religious. And if Pride of Knowledge , 

Gifcs,or whatfoever,be mifitri^ijfrW in you» it will certainly |>rovt 
thzi yon are none ofthefanSlified ^ when your profeffim of SanBiey 
will never provti ihzi Siu$Sity wai a caufc or confederate in your 
fin* 



And 



j 



Pare IK JSainttriBrutel 26$ 



AN D now I have (hewed yon the Bimomr of Gpdlinefs , Ice 
us briefly, ( and but briefly ) confidcr of y^nr Honour that 
reje<5lic , and fee then whether cbcgodiy or ungodly are more 
Honourable, 

. I. Ungodly men have the ^4/// iW4J?^r in the world. Would 
you know who f Let Chrift be Judge , John 8.44. \^Ye^rtof 
jour father the Devil , and the Injts of your father jou will do. 2 
z Tim. 2. 26. They are taken captive by the, Devil at his wlll-^ 
that is, to do bis will : It is he that ftirrech you up to filthy talk-> 
ing^.tofpeak.againllGodliners « tocurfe and fwear,.andyou^(» 
JiUyeiK. Hiswillis.thacyoufliouldnegleA a holy life, and you 
'jiohkvilL His will is, that yon live not after the fpiric, but after 
^hcflefti, and you ^^ibi^iriXO poor ibulsl Do yoa think it is 
only Witches that ur^rr/?/ Covenant with biia, that are bis mi- 
ferable fervants / Alts.itis you alfoy if y^u do ku will. For (if 
you will believe either God or common reafon )Jito ^hom you - 
yield your ftlvesfervants to obey ^ hisfervantsyoti are to whom you 
fibey^ whether of finuntodeatk^orof obedience unto right eoufnefs. ^ 
Rom. 6. 16. The godly themfelves were the fervants of fin^ till 
they obeyed from the heart the doSrine of the Lnrd , v. 17. And 
are you not come to fair preferment , to be the Devils drudges]/ 
Though be (hould doach your Bodies with Purple and fine linnen, 
and feed youfumptuoufly every day, yet indeed you are no bet* 
ter, as the cafe of that miferablc man may tell you, Lul^e 16. It is 
the greateft Bafencfs to have fo Bafe ft Mailer. 
. z. And it i$hut an ignoble Bafe defiinxHt the ungodly carry 
on in the world. What is it but to provide for , and pleafe their 
flefh } It aimethac nothing beyond this life. And a beaftcan 
cat, and drink,.and fleep, and play , and facisfie bis luft , as much 
as thev. A fwine can carry a mouth full of ftraw to his lodging , 
and a oird can build a neft ibr her young ones. And what do un- 
godly men more in the world / wheth^ Gentlemea or Beggars^ 
the flattered Gallants or the poor day-labourers , if they be not 
fttch as fir (l feek Heaven ,. and live to God , what do they but 
inakea pudderin the world , abo«t a little dirt; or fmoiak i and 
find themfelves fomewbat to do that is^v^cojif li&iiff , inftead of 
that for which they were created ;a(ld bufie tb/rmfelves about 
mt hinj till ih6iimcis£$ne^ and the night is ^ome when none 

Mm.* " ^w.i 



^t^ A Sdhi dr 4 tnie] Pare IL 

►an work? If you would judge of a rnans D^^^w , /*re-/« few 
AttMintnents. U you can tell what End it is that they come to, 
you may know how to judge of ilttiT intentions and their cottrfe. 
Their cor i^es you know, hare no greater a Happioefs, (after a 
few fooiifh nierry hours ) then to lie la the earth as filth or duft/ 
You can fee no H^^^ivr attained there. It is a child indeed that 
thinks a cuiided Monument ovtt a rotten carkaft, is any great 
matter b? Hon^ttr or Jenept to it . And if you look after the foef, 
( by the profpedive of the Word of God ) alas , it goeth to far 
ereater diftionour^ And is this it that worldlings make fuch a ftir 
lor? 

) . The w$rkj^ fo that ibey are emftejed in , is like the Defign. 
Sin, which is the Bffeft thing in the world , is their employment: 
The work of a Scullion , or the bafeft honeft trade you can ima- 
gine, is a thoufand times le(s diflionourable, then fim : Ycc flat« 
cered Gallants belieYe not this , when tbey can pleafe their flefll 
without iofing the teputation of worthy Gentlemen / Nor will 
our common ungodly people be perfwaded of it , that nremore 
aihamed to be found praying then (inning', and to be caUed a 
Pttritant then a G^oi-feftew or a Shearer t and that think tbey 
are as good men as others , when up to the ears in the drudgery 
of the Def il : As if the ffltfa of fin were no dilhonour to them, 
which nothing but the Spirit and blood of Chrift is able Co wafh 
out. Thefe are the men that Paul mentioneth with weeping^ 
Phil. 3. 18. ihtLt mind ear thljthinxfy^^fi (rod u their iiefy, snd 
'who glory in thetrfiamt. 

4. Moreover , it is » Safe Aiffofition that ungodly men arc 
poflHred with. Though their Natttres arc effentially noble 
as being the work of God, and capable of moft glorious things ^ 
yet have they made them Difofitivetj Kile : They arc fle(hly- 
minded , earthly-minded ^ ignorant of Heavenly things, not 
favouring the thii^ of the Spint.but like the Serpent, crawling 
on earth, and Ceding on the duft Grafs is fweeter to a horfe 
then junkets ; anda He tie money or vain-riory is fweeter to a 
flefiily mind then God and Glory, and all the treafurcs of Saints 
and Angels. A fwinc never thinkst)f God or He*ven, butt^f bif 
draffe and (lie : Eafe , and good chear , and money, and the 
flattery of men.^ -are' the God and the Heaven of fen fual men. 
And arc not f befe men of Bafe diftonouraUe fpirjts ? Un* 
worthy men / might you have an Everlaftinglife, and wiflyou 

pre-^ 



Part II. JSdiatjttdtme^ tSr 

preferrc a few dayes fleOily plcafoxt ? As iorely as you may 
know cbc Bafcofs of a fwtnc or dogly wtiai tbey ked upoa^ fo 
jbrcly nay you know tbc bafemis of a otf aal OMii^ by cbc ba(c« 
nefs of its defires and dcligbts. 

5. It is alft> a Bafi S^ciity that ungodly men are members of. 
Tbey are in the Kingdom of iUrkyefj , Col, 1.13. ^f?/ 26. 18. 
MndnrcdesdmfiM, wwhichthey^Blk. According totho conrfeof 
fhiwotld, Mcordingfo thefrmct of the fower of the air , the 
J^rit that mow ^Ml^tb in the chUdrm of difohedience^ smottg 
yohomthijhdve their convfrfMtioBf^Bfh^. iyZ$ l.DeviJstrt cbeir 
imviJiUe companioas^and wieked in#» tbeir ^fible : but tbey ba¥C 
none-of tbe prellentc and fatonr of the Lord, eor any comomm'- 
oo with bin io the ^ir. 

6. The greatefi ZHJiotfoMr of tbe ungodly is , tbattbe God of 
HeatenrenilccbcoUononrtbeoi : yea be deffifith them : yea 
Jie diflioiiottretb cbciB witb noft cooceo^XttOiis ti^. And cftr 
umhf God knowetb wbat he £iith of them -, and it is impofliUc 
diac be fkovld dotbem wrong. Yet doeh he call ibeai thti feed of 
^ Serfemty that ftand ac enmity witii bit pel^ » Gm^ }« 15^ be 
calls coem Ut tmmies , and according will life tbein • Std^ 
19, 27. He caUa them Dogt md Sittme^ and die ChUdrtm 
of the Devils fohn 8. 44. MMtL 7. 6. Hiey diftiofioi^ed 
anddefpifed him, and he. will diflionour and defpife tbem, 
and hath refolved that their rery names fliail rot » Prov. 
to. 7. 

7. Bur it is the MverUfiiterJtdme that will tell 8s wbat was the 
ffonottr of the ungodly. When Cbrift ffaallbe aftamed of tbem 
before bis Father and the Heavenly Angels . Matth* 8. 3^. and^ 
Ihall tell them that be never knew them, Matth. j. 23. When 
all their former pothp and fplendour , will be turned into per- 
petual (hame and forrbws , then where is the Honour of the 
ungodly world I Where then are their flatterers ? Whoboweth 
to them , and calletb them Right HotiottrMe and K^ht Wor/hif- 
fmll any moire ? Where now are their fumptuous houfes and. 
attendance ? Now they have other kind of fervitours ^ and 
other language, and other ufage then tbey had on earth. And 
the poor wretches that fiormed ac a faithful Minifter for fore<- 
telling tbefe woeful changes to them , and fpeaking fo diiho- 
nourably of them^ as to tell them of their fin^ arcac biftfay. 

M m 2: in&; 



36S ASditft^rdBrMtel Pattll>i^ 

^ng tnhmdred foldworfeof thtmfelvei, tben ever we did fay 
tigftinft them. Tben tbcy fliall need none to call tbem /«#//, 
and^ff/r . and wretches , bat cbeir own Confciences , cbac will 
fpeak it oat, and fpeak ic again ten tboa&nd times , and nerer 
be bribed to forbear. O how bafe a deipicable Generation will 
the ungodly tben be ( that now fpeak fo uotttly and look fo high) 
when God (hall everlaftingly frown them into contempt and 
mifery , and the gk>rilied Saints (hall iook down upon then 
without compaffion , even prafing the Jaftice that for ever 
doth torment them / Then let the Kings and Nobles of the earth 
maintain their antient Honounif they can •• Or let them take 
comfort in the remembrance of their former dreams .- and 
try whether this will be to them inftead of a drop of 
water. 

Well, Sirs , I hare faithfully told yon from the Word of God, 
of the Hen$iir of the Godly , and tne Bafenefs of the angodly , 
that you may be refolved , which is the Better parr. If yet 
yon will not fee , yon (ball fee and be aihamed , Ifg, 26. 1 1. 
When you have beard your iaft and dreadful dooaa , and fees 
the Lord make up his Jewels, then (hall you di£cern between tbc 
Righteous and the wicked ; between him that ferveth God , and 
iiiffi that ferveth htm not, MuL 3 . 1 7, 1 8. 



>*>^«B 



CHAP. 






I 



CHAP, X. 

Have proved beyood all reafonabie contradidion tbacHolineft 
is the Sdfe^ the Honejly the FrofitAble and the Hononrahh 
fiace and courle : But my bardeft cask is yec to be done'; and Ehac 
is^ CO prove it the moft Vleaf4nt way. And che difficnhj of chic 
isnocacall from the OT^mr, but from the per/Qns wiib whom I 
have to do. For nothing is Flt^unt unto men, bur what is fnt^t- 
He to their futtures^ and apprehended by them co be for their 
good, or in it fclf more excellent then iheir good. That is Pleit- 
fanf CO one man that is ioati/cm to another. As the /W and 
conver/e is dtlightful to a tesfi^ that is loMthfom and as bad as 
death to mgn : So one mans PUdfun is anothers Pain. Even 
about the^ommon matteraof this life, variety of complexions, 
educations , cuftoms, difpoHctons, doth caufe a variety of affedi- 
ons) the difference between the ianftified and nniandified, the 
fpiritualaod thecarnal mind, doth caufe a greater contrariety. 
If therefore the errour of wicked minds , or the diftem- 
per of your fouls, do make the Be ft things feem the worfi^ and 
the Jwteufi things to feem moft Bitter^ this is no conmcation 
of my Argument.tnat proves the way oiisoMinefs mcfkPie/ifdm.lS 
I would^prove that wine if pleafancer Hheii Vinegar,ori?rfidl then 
dir$ or djbes^ I mean not to appeal to the dfpetites of the fisi^i 
It is the found and bedlthftUdoLt muft be judges. If a man wUl 
fufEer bis mind to be poffeif ed with prejudice and bafe thoughts 
of God bimfelf, no wonder if hecannot love him, nor take any 
delight in him I 

And if men havea mal^ntcmnitv to Godlioefs, no reafon 
will perfwadethem that it is moft pleafanc, bnt what pecfwades 
them from ^t enmity. No Reafoa will perfwade a floathful 
perfou that La|K>v is better then fUep and sdlencfs; no Rekfbti 
will perfvf^ a drankurd, gluvAn^ or volfupctious wretch, that 
abfttne^ce and continence are the (weet<ft life. Could we 
change their Hearts, we ibpuld change their Pleafures. Such aa 
men are, fucb are their delights But che thing chat I undertake:^ 
is, to manifeft to 417 c^mftum difamer^ that Holin^s is the mcfi^ 

Mm 3 Phdfdnt 

L 



t7^ USdnttrdBme^ PaitU^ 

neafant courfi I tnd chat all the Pleaforcs of the Earth are No- 
thing to the Pleafures which the Goi\y iind in God, and in a 
Holy life : and if any be ndt of this mind, it is becaufe his 
fottlsdifeafes hate made him an incompetent jndge.And that(?#if. 
linefj is the Pleaiant State of life, will appear to you, i. Fron 
the Nature of the thing it felf. 2. prom the enconragements 
and helps with which it is attended, j. From the cffefts and 
fruicf* 

I. ThtNd^freot HofineGi is to be found, i.tn theUnderftand- 
ifig, 2 Jn the will and affitdtions, and ^ In the Pradiceof mens 
lives. And in all thcfet (haUfliew yw tbitic is the mo^Ddigkifml 

€4Mrft^ 

I. Kmwies^t inicfvif is a fh^i^^ thing to bonane nature. 
Mi$9tAiKe\s theUiodnefs of the (oul. It is not fo flatf^nf for 
Ukttiitd kiboid the fun, u for chei^fis^ of man to difcern the 
truth To Knew Oe$i mJ Bui, bad never been the macrer of 
fo ftrong a Temfta^itm u Ad^m^ if Kmw^Jft hud ncff been TCfy 
dtfirdUi to innocent nature* How hard do many emiBngodfy 
perlbns ftudv to i^skTU^ the myHeries of ,NMmn ? And fiMhing 
bath more ftrongly tempted fome wretches to wkcbcraft or 
eontrafts with the Ikvit^ then a defire ^ kfi^wmg mm^g/ed 
thtngi, wUch by his means they bate hoped to atmin. A fndh 
aur/ man hath far niort mntnr^ t^aliuUt Dtiight^ in bis readi^ 
and fuccesful fiudies, ihtnAvUf^tmmMfkmtbkili in \B$finf0m 

But ft ia ^/fttMl i^ of KMffhdgt tbac Hoiititfe doth 
( tottially ) cofifift in , wbiah tranfuendetb ki trat Pteururt 
ail the common wifdom of the world : l^or 

How PttMfm^t a thing mdft it oMds bfcio kf^w Uriitp tf /» 
uNdtMre t TokrioMrihe Akaigbty, Living €odi to be^ 
hold his wifdom, goodnefs and power, in his glol^s wnftti^ 
to be led to him by all the Cmturea, and hear or 1^ by every 
Providence, and find bis Holy Bicfftd Namft in evety leaf of his 
fiKitd word, howfwett and phcafaut a thing is this t To knew 
the Di>im Nature, pefffofis^Attribiites^, tnd Witt, to know the 
myftcrV of the Incarnation, of tbeper fo^, ntt«re9» undertaking, 
perfotvMuftce of che blefied Mediator jfefi^ Cbrift, t^ knoiv bit 
birrh^ hisUfe, teatiptatiom, conqnefts, bis rigbteo«fne6, bis holy 
4odtin^andenmple,tbeLawandpromift, the Law of Natunr^ 
and At Covanant of 6i»ce, the iMfetiofs^BLcfiirreftiOB, ufeen<^ 

fion. 



hipit 



PartlL A Sdlnt^r d Mrttttl 171 1 

fion,glorHicttioA ihd intercdKclh of our Lord : to khow his j 

Kingdom^ Laws, and GoTcrnracRC, aod bis Judgement, with his j 

Rewards and puniihoient^ -, to know the ^ndtfying works of | 

the Holy Ghoft, by wbich we are ptepared for everlafting life \ | 

and to know chat life (though but byfaich) for which we are 

&ere prepared, bow high and pleafant a thing is this / If it be 

pleafant to know the courfe of nature, in thofe higher parts * i 

that are above the vulgar reach, what is it to know the G^ ^ 

Ndti§re^ and the trne ttfi and E$^ of N^tMrt t What high things 

4oth the pooreft Chriftian know ? He knowctb the things that 

are inTifiUe. 

Think not chat (mU^ is So roid of EviJUna as not to deferve 
the name of Knowledge \Wt JTaoir the things which we do Ife^ 
lieve. Nicodemm cimld fay from tlie Evidence of Mirdchs , 
Job. {.2. Wekp0Wttdetkou4r$ MTeMchr^cmefromGod: f$rno 
mum ctmlddo thtfe mirdcUstbdt tlfQM doft^ txctft God h with him,'] 
Job. 9. 29. ##V i(mwthdf C$d JpM^e t$ Mofes, 3 ^^V ^^^ }vr%. 
We i^sroW that the Scripture teftimony is crue, J eh. 21. 24. 
2Cor.S. I. We 4ys*Hr (even by believing) thdt if thie'enrthlj 
-kotifeef em tnhermule were dijfelwd, we have 4 bmilding #/ Ged^ 
em henfe net made wkh htmds^ etermii in the htavims 3 i Job. 3.2. 
WtkfOTiif thdi when we fhaA nffesr^we fhdU he liki him^ fer Wr 
fidtt fii him m he u } Job. 14. 20. At then My jt fidll knew 
tbdildminmy FMber^dmi jom in 1^, med liftyn'} We hnele 
that Hd Heheremenfrer er fttch tike fini inherit eternal li/fe^ Epb. 
5* S* We l^ew that eitr Lahtmr u net in 9ain in th$ Lerd^ I Con 
15. 58. Many foch paflagrs of Scripcaretefl us, that p4»rlp is a 
certain JTa^w/f^^^ and chat btvifikle things reveAed hj Ged, are 
certainly knewn. We knew what Saints and jingets are new de^ 
ing in the htghtft heavens : fiwr Ged bnxhteld us. We kfow the 
moft high and glorious things .revealed by God, which we at^ct 
iaw. And is not the Pleafttre of fetch knowledge greater ^en 
the Plea/nre of all the wealth, the honour and fenfual enjoy- 
ments in this world ! Idurftaimoftrctertbecafeto one of yon 
that are mod befooled by your own fenfaality. If you could go 
to morrow and meet with tfenlfrom Heaven, or with an ^ngeli 
that could tcU you what teeemes effemls, aad what ts done in aao- 
s^r world. Would you not rather goe to fuch a conference, then 
go as far to a drinking, or a bowling, or (bme fucb reaeatiois i 
X think you would, if it were but to iatisfie yosr tnritfity and 

defirt 



a7» J Sdini tr d trtfte. Part 11.' 

» 

' ^fire of Kmwini. Why theft ihonld rio€ the fcriranti of Chrill 
more Delight, in the reading and hearing cKe words of Cbrift, 
that came from the bofomo of the Father, that hzih Jeen Ocd^ 
ftni ii Tfith Goti^9.u^ uGod himfdf^ thacEeiterb chem more cer. 
tainly of the Invifibic things then any Saints or. Angels can tell 
ttcnn ? Why (hould not thisj fay be fwccter tochem.tben all tli 
flcihiy pleafures in the world ? O that I could know.more of God, 
and more of the royftery of Redemption,cren of an obedienr,crQ- 
cified, glorified Cbrift •, and more of the invifible world, and of the 
bleifed ftateof fouls, on condition I left ail the Pleaf&res of this 
world, to fenfualmen / Oihat I had more clear and firm ap- 
prehenfionsof thefe cranfcendent glorious things/ How eafijy 
cotild I fpa re the Pleafures of the. fleflr; and leave thofe husks to 
fwine to (tti^ on ? O could my Soul get nearer God, and be more 
irradiated with bis heavenly beams, my mind wouM need no 
other recreation, and I (hould as little relifti carnal Plealures, u 
carnal minds do reliih the heavenly delights. As earthly thing sart 
poor and low, fo is the knowledge of them . As things /piritual 
«»d heavenly arc High and<;iorious,«niyftcrioiK,and profound, 
the knowledge of them is accordingly Deligbful '\:^A»i cithern 
€0i9tr0verfie great u the mjfierj of a$Mii$efs ; Gsd wm WMifefi im 
tkt pP9, jftpified in the ^rit, fern $f Angels , preaeted t$ the 
Gentile s/kelitvedcn in the world, received np into ghrj^ i Tim. 
3 .16. F4Uth ii theEpidince cf thing/ n0t feen, Hcb. 1 1, i. It is &r 
pleafamer ij faith to fee the L$rd^ then to fee any Crea* 
ture by the eye of flefli .- and fweeter by faith to fee Hea- 
ven opened, and there behold our Glorified Lord, then to fee 
a horfc-racr, or ftage-play, or any of the fooleries of the 
World. 

2. The knewledg^oi things to Cme^ is fpecially defircd; and 
<7p^/i»f/>containeth that J4irir which knoweth- things t0 C9me^ 
How glad would men be to be told what ihall befall tbem to. the 
hft hour of their lives? The woman of J4»4ri4 Job. 4. called 
out her neighbours with admiration to fee Chrift, as one that 
bad told her all th4t Jiee. hdJ done : Bat if he had told her all 
that ever (he wossld do^ for the time to come, and all that ever- 
ftottld befall her, it might have aftoni(hed her much more. 
Believers know whan hath heen^ even before the world waaaiade^ 
and howitwas madi^nnii what hath been Jince thtn.tnA they kaow 
"kbatmllhxoalLtwmty., A true Biliever knows from Scri^ 

pturc. 



Part II. J Ssint if 4 Mrute. »7J 

pcure^ whithr mens S^mIj g^ af^er dnth » andfaow ihtit Uodier 
ihall be raifed again , and bow. Chrift. will come to Judge (be 
world, and who {hall then be jufiified ^ aiod who fliail be eon* 
dcmned : and what Khali be the cafe of the gcdlj and the hmicJUj 
to all eternity. And is it not more flcAfunt to know thefe things % 
then to pofTefs all the vain delights of the earth ? Can the fitfi 
afford yoQ any thing fo delightiiil ^ 

3. Efpecially , it is deiireable and Phafdnt Jtb Know thofe 
things that moft concern m : Ncediefs fpecnlations and cttriolities 
we can fpare : There is a Knowledge that brings more pain then 
pleafttre ^ Yea there ft a Knowledge that will torment. But to 
know our iny II affairs , our greatefi SLnd mofi nccejfdry a&irs; to 
know oar threatened mifery to prov^nt it, and to kpo w our oner* 
cd Happiocfs to ohdin it «, to know our Pornon^ow Homur^ our 
Cod, what can be more P leaf ant to the mind of mao / Other mens 
matters we can pais by : Bu( to'Know fuch things concerning 
owe ofB>j$ fonh ^ as what we muft h and.^o for ever, and what 
courle wemuft.taketobe everlaftingly happy , muft «eedsbea 
fcaft to the mind of a wife man. Ask but a (oul that is haunted 
with temptations to unbelif , whether any thing wovld be oTore 
welcome to him, then the clear apd iatisfying apprehcnfipns of a 
lively faith i Ask one that lyeth in tears or groans, through the 
feeling of their fin , and the fears of the wrath of God, and 
doubting^of hislove, whether thefatisfying Knowledge «f par- 
don y and reconciliation , and divine acceptance ^ would not be 
more pleafant to them , then a^ny of your merriments can be to 
yov ? Ask that poor foul chat hath loft the appreheniSon of his 
. Evidences of grace ^ and walks in darkneis , and hath no light , 
that feeks,anacryes, and perceives no hearing, whether the dii^ 
covery of his Evidences, the aifiarance that his Prayers f re accept- 
ed, and the light of Gods countenance (hining on bim, would 
not be iTf /^f r to him then any Recreation, or any Pleafurethe 
earth affords. Ask any man at the hour of death , that is not a 
block , Whether now the Knowledge of his falvation would not 
be Setter and more Ple^ant to him, then all the luft, or fport, oc 
honours of the world, 

4. The Knowledge of theirj/rand fojfdlefimxxxtn^ muftbe 
the Befi and PUnfuntefi Knowledge. And nothing an be Better 
then OodztldGlory. Vloth\ng£Mhc /wee ter ihtu fatvdtion -^ and 
therefore this muft be the fweetefi Knowledge. I bad rather have 

Nn the 



174 d^intirdirme. PknIN 

the fleAfare of one boars clear and lively Knowledge of mj 
'falvatUH, tad of cbe fpecial Loteof God , thentobcf exalted 
above the greaceft prince , and to have all the Pleafure^ tbaemy 
fenfrs can dedre. The Delights of the fleih are baft and bm. 
tifii , and nocbiog to die fpiritval Heavenly Delights o£ the re- 
lie wed mind. 

5. The mm$ner of our Holy Knowledge, maketh it more De. 
Hgbtfut i: Itisii Certuh and IirfuBiUt Knowledge. It is not 
a {^vfijke'] , or htrtfoffihiUtj : It is not, It is pe0ie then 
may ht d HtMen And Bdffinefjhereafttr : But it is m irtuzs xbt 
Word^j^ Gtid is true : Wc have bis oWit h^^d, and/r 4/, and edrnefi 
for it : Bvcn bis frm^m^romifis^ akipiuh^ confirmed by m« 
TMfiH , ahd fulfilied-prophrcy , and bearing bis own image and 
foperfcriptton, andihiningtousbyltsoi^n light : We nave in 
Oiir heartstbe ffA^it which is G(>dx earf^fi, by which we trtfealed 
up to the day of our final full redemption. And if the fou\ yet . 
(bgger ai tne promife of God through the remnanrs of iinbeJief, 
that (kail toot make the prbmtfe of Qod of nont efleft •, but; his 
IbundationihallftiHftandfure : His word ihall not pafs til) all 
be fulfilled^ though heaven and earth Aiail pafs away. A roeflkge 
by OM that were fent to us from the dead , were not more credi- 
ble then the Word of God. Atid this CiftMinty of Holy Faith 
and Knowledge is a very great contentment to the foul. ))yben 
the Glory of theSaimsisa ttring as fore as if wefaw it with 
our eyes, and asftire as thefe things Whkb we daily lee^ it is a 
great pleafure to the foul « when it can but apprehend this joj/ji/ 
Cj(Tt4ntj.' 

2. And that there isai certain t^fimfs and flmnmfs in xhtgredt 
and ^frrjfiKr/ points of faith , astOthe wumfr of Revelation, 
doth add much to FmVs^ S^tief^tlion and Delight. The points 
that life and death tieon, are not left fo obfcure as might perplex 
VB , left we did not know the meaning of them. But they are fo 
pUiff^ that be that runs may read them ; and the fimple, tnat are 
but honeft- hearted , may certainly under ftand them : Which 
10iets, and fUftfttb^ and finises the mind. 

3. And yttthcr^ is ^nexfitift£ pi ffic$ilty in manj things rfwt 
are offered to our Knowledge , which doth but make our holy 
Aadies the more delightful. If the Word of God were/^ pUiM 
and 0i^cm r# alt. that it might be all underflood at the firft read" 
ing^ thefWw<Awo*l^hringout 54cred Knowledge intor^f*- 

tempt ^ 



^ 



^m^r, at beirigln cifiecoramoB thing.. Thihgs common and 
eafily got , are little fet by : But when the flMumfs if f uch u 
may frevent cm itffdir and diffHtufdfikn ^ and yet the DifficMhj 
facbs chat it may hoUminfindj , Md frevint p$tr famttmtt , 16 
nakcs the moft deligbiffBl Knowledge, h ii Plcafant co find ibnie 
^y ddditicM to our Ligbt^ and to be on tht gdiMmj^ nxvd thriving 
hand, and this upon our diligent fearch ; SuceeSTs are as plean 
fancasaprefentflilneff of fuppltes : The daily bleffing of Qod 
upon our ftudiei , and huxibte learning , addethcoour delight. 
So cb^t all this fee together, may (hew you how pleafant a thing 
it is to have the Knowledge of a Saint. 

Efpecially if you add that he hath an Experlmemtdi , and fo a 
fweeter Knmlidi^, then theiaoil loarned men hive that are un- 
godly. He bath ufttd that the Lord is gracious , and he bath 
uified the fweetnefs of bis Love, and of all the Riches of his 
Grace in Cbrift , and of-hisf^tt: and precious promifes , and of 
the inward powerful workings of his fpirit. His experimental 
XAOwledee i# the moft Dels^t6d Knowledges 

The f leafare of Natural ICnowtedge ii^greac, hue the Pleafure 
of favifig Knowledge is much greater. I do hot believe chat ever 
imy of \5\% Ambitioas trraUers of the world, tbat let go Heaves 
thtf they may ^^ oo Eaiah /have half the Fkafure in their 
Qreaincj|sAndiiJ^itped^Di|[mues,a^ in bis 

B^kf, and AiMlk«i rxerc^ and fiicctflGK : But if you compart 
the pleafura of their Greacntis and Commands, with thePlea- 
fure of i ir^f BiUtvirngfyml^ in bis life of Faith, and fweet fore* 
fhougbcs of Ills Hdvemy Inbcrir^ocfi, I iuuft plainly tell you that 
we difdaiii cbe<#m|^i£oja< Again tfay , tfaatif you wilt com* 
pare the Drunkards, the Fornicators, or the Ambitious or Cove- 
tous maos deli6bt,with the folace that I find in my retiridfiudies, 
even about udtur^ c$mmcm thiogf , I difidain the comparifon : 
But if y^u compare their fUdfuri^ jvith that little, alas too little, 
plcifuretbat I'fipd in>the believing tbonghti '4<f :Life Brer- 
nail , I dd. n<v: oidy diidain j^our comparilbQ , but de- 
left ir. ' , 

Were Iminded to be longer would (hew you from thefe twelve 
particular loftaaccs , the id>aBdant Pleafure of "Holy Know- 
ledge. 

I., WbfttaHealanctUogis iccokiiow the Lord ; the Eternal 
God, in bis bleifed Attributes / The dimmell glimmering Know- 

Nn z ledge 



2^6* 'J S4m9k4 9rii4€; Pahir; 

ledge of Goi^ is better then the detreft Koowledge of all the 
myfitrief of natsre. 

a. How Plea&nt is it to know the works of bis Creation ? How, 
and why, and when he made the world, and ail that is therein ? 

3 . How Pleafant is it to know the UefTed Son of God, and to 
behold the face of his Fathers LoVe that is revealed in him t$ his 
fialleft Image? 

4. How Pleafant is it to know the Law and Go^l : the Mat- 
ter and the Method : the litteral and fpiritual fenie : to fee there 
the mind and will of God : and to fee oar Charter for the Hea- 
venly Inheritance ; and read the Precepts^ and the Promtfes, and 
the Ezampks of the faith and patience of the Saints i 

5. How Pleafant is it to know the Heavenly operationsof the 
SIolyGhoft, and the nature and adionof Bisfeveral Graces, 

' and the nfes of every one of them to our fonk ; and ef^ 
cially to find them in our felves , and to be skilled in ufing 
them ? 

€. How pleafant it it to know the oatore and frame of the 
Chsrch of Cbrift which is his Body, and to know the diflerence 
anittfeof tbefevoral members? To iinderftand the office of the 
Miniflry , and why Cbrifl hath fet them in the ^urch , and bow 
mnch love he hath manifefted therein : that tMy (honld preach 
to ns» and offer ss Rrconcihation in hm mme mi fitsd , x Ctr. 
5. 19. and wmtjm mmoCkrifi in Baptifm , receiving tsiji ifli 
Mmr into theCburch and holy Covenant: and that in Umme 
9LndfitMJt the^ flionld deliver us his Mj and ih^d , and n^yi/vr 
the ftniunt finner from his fins, and deliver him a fealed pardon, 
and receive the rietDrning humbled foul into the Church of Chriil 
and Communion of theSaints / 

7. How Pleafantis it to know the nature and ufe of ail Chrifts 
Ordinancei: The excellencies of his Holy Word : the ufe of 
Baptifm, and therefrefhing,flrei^eningufeof the Sopperof 
the lord : the ufe and bendit of Holy prayer, and praifcs , and 
thankfgiviiig^ and Church-order, and all part&<^the Commauion 
of the Saints / 

8. YeathdreTsa holy ?/f ^/Wr^ in knowing our vei^ /bi and 
f$llj. WhenGbd briogeth a (inner to hiknfelf, though his fin be 
^$m to him, yet to know the (in is fUsfaMt ^ and therefore be 
frayeth that God would ftew him the bottom of \A% heart, tnd 
the Qoft ftcret or odious 01 his fins. 

9. And 



X 



PartM. U Sdini 0r diriftei; ^77 

9. Anditis Pliaf dint to ^ ChMiOLnto kjf^ii^^i^ D^l^y*' It very 
tnucb qQieceth and delightech his mind , when be can but know 
vhatu tin will of God : When cfae way of Dacy is plain before 
him, how cbearfnlly can be go on , whatever meet him ? and bow 
eafie doth it make his labour and bis fu&ring ? 
, - 10. Yea it isPieafanp to a Velievcr to underftand bis very /Un- 
^er : Though the Danger it fcif be dreadful tohim,. yet tOi^)i^ 
ic^ that he may avoid ir, is bis defire and bis delight. 

11. Andhowf/Mpir^isitto onderftand all the Hilps^ JEn^ 
conragemtnts and Contorts that God hath provided for us in out 
way ? and how many moreare for us, then againft iss } 

1 2. But ab^vc all, how Pleafdnt is it to l^w by faith, the life 
that we muft live with God for ever ? and what he will do foe 
us to all eternity , in jhe performance of his holy Cove- 
nant. 

I do but brieiy name thefe Inftancei of Delightful Knowledge^' 
which are fweeter to the holy foul thea all thepleafures of fin 
to the ungodly. Do you think that any of yoa- hath fnch folid 
Pleafure in your fins, as DavU bad in the Lawof 'God, when he 
meditated in it with focb delight, and faith, How/wettu it to mf 
m$uth f evemfnteeter tbeso the honey unJ^tbo konj^eomk. . Surely yon 
dare not compare with him in Plcafures. 

2. Another part of Holimfsthzt is T leaf ant m the Nature of 
it, is that which is fub jedcd in the heitrt or affeBioBs. And liere is 
the chief eP of its fweetneft and delights, 

1. The voy r#iis^/Miir# of the ifj# witli tht Wit of Co J, and 
its Conformity to his Law, doth carry a auiedog Pleafure in ir. 
That foul is trnffjePihtt is nodrtPGoi^ tniliksjtto him\ and that 
foul may well be fuUeft of Doliiht^ that is moft Haffj : And that 
foul is nearefi^okd liksjt ttnto God^ wbofe fVill if moft conformed to 
bU Will : The tronblo of the Homh is its otnfettlidnefif when it ia 
not bottomed on the Will of God : When we feel that* God^ 
Will doth MmU Mndfdtifa us, and that we w<ould fain be what be 
woald have us be, and refi inhis Diffofing WiU^ as well as ohtj^vo 
Commanding Willf this gives abundant neafure and ^uietneli to 
the foul. 

2. The holy workings of Cir^rJi^ in the foul, are exceed- 
ing Vlesfdnt. All the afts ofLovo to God undman are very fweet: 

is the holy work, that is its own wages. 
I. The X^mi/G^^ is fo fweet an ezercife^ that verily^my foul 

Nn 5> hat 






^7* 4S4iMttr4Brirtf. Part tL 

had mber be employed in it wiib fenfeand trigoiir^ fben to be 
Lord of all the earcb. O could I b«t be taken up witb the L^vg 
of Gdd^ bow cafily could I fpare the Plmfuu of the pjb ? Might 
I bQC fee the Lorelinefs of my dear Creator^ with a clearer view • 
and fee his glory in his noble works ; Migbt I but fee and feel 
that faving Love which be bath mani felled in the Redeemer, rill 
my foul were raviihed and filled witb his Love, how little fliould 
I care who bad the Pleafures of this deceitful world i Had I 
more of that blcffed fpiritof Adoption, and more of thofe filial 
aficAioni to my heavenly Father, which his unutterable Love 
befpeaks •, and were I more fenfible of his abundant mercy, anj 
did my foul but breath and long after him more earneftly, I 
would pitty the miferable Tyrants of the world , that areworfc 
then Beggars while they domineer , and taft not of that 
Kingdom of Love and Pleafure that dwelleth in my breaft. Afl 
Uie'Pleafores of the world, arc the laughing of a mad man, orrhe 
ipon% of a child, or the dreams of a fick man, in cooparifon of 
the Pleafures of the Love of God. 

2. And the lAve $f HQlinefs, the Imsge of God hath, its de- 
gree of PitMfmre. And is% bath tbe Love of the Holy fervants 
of the Lord. There is a fweetnefs in tbe foul in its goings we 
after any Holy objca:, in fpiritual Love. Yea more, our very 
ۤmmn Jjovt of mm, and our Love $f Mncmia^ bath its pro- 
ponson of pleafure, far better then the fenfual Pieafure of the 
ungodly. To feel fo much of the of^erAtions of grace, 
and to anfwer our holy pattern, in Loving them that hate 
XJf, doth give o^ucfa e^fe and fxleafiire to the rnind. The ex* 
crcifes of Love to God and man, tjxi that for his faie, are the 
exceeding Pteaiutc of asraeious fouJ.. 

And here by tbe way, you may wJke notice of one reafoa 
wbyJHypocritcs and ungodly men find no fiach (wcccnefs in tht 
eicri^^fes of Religion ^ Becaufe they let alone the inwdrd Plea^ 
f^f^irk^of Xwf,wbich«thc(b«l and life o( Omm^d duty; 
This imwMrJ work, " thfi fU0fMnt work : ii^rbilc they are 
firangcrs unto this, their outward-duties will be b|it a toil^ aiQl 
iecm a drudgery or a wearyforae employment. 

There is a Fleafun even ia mj Chfira : Whfcn a Chriftian 
teeletft his heart enlarged, in longing after the wcHfare of the 
Church and the good of otbera. Though the ahfcnce of ch^ 
^fling defved be a trouble , .yet the ewrcifc of ioly defirc, 

(which 



part 11. A Saint §r 4 trMel ' 475^ 

( which is an aft of Loye ) is pleafant to vs. If tht Lufifu 
have a picaftirc in their v»7^Df/irf/, and the jinfUtioffs and the 
C^VMMS have a fUdjHre in their v^n snd dilHf9rj dtftrts^xht 
wife well-gui<ied defires of a true believer muQ needs be plea. 

fant. 

4. Efpeclally when Btftre is accompanied with Hope. All 
the Pieafures of this world, are far Ihort of affording that 
Reft and quiet to the foul, as the Uofe of Glory doth to the be- 
liever. O happy foul that is acquainted by experience, with 
the lively Hopes of the evcrlafting Happinefs ; It is not the 
Hope of corruptible Ricbes»nor of a fading inheritance, but of 
.tbeCrownthatfadethnot,and of the precious, certain, dura- 
ble treafure / It is not a Hope in the promife of a deceitful man, 
but in the word oftheeverlivingGod t The foul that bath this 
Anchor, needs not be toffcd with chofe fears and cares and 
anxieties of mind, that worldly men are fubjeA to. This Hopfe 
will never make them afliamed. If a man were in a confumpti. 
on, or femenced to Death, would not the Hopes of Life, upon 
certain Grounds,bepleafanter to hioi, then fport^ or mirth, or - 
luftftil objcfts, or any fuch prefent fenfitire delights? Much 
more if with the hopes of iAfe^ he had the hopes of' all the fdicU 
nWof Life, and ot the ftrfttmtj of all thcfe ? O may I but 
be enabled by faith to lift up the eye of my foul to God, and 
view the everlalling manfions. andby hope to take poffeffion of 
them, and fay, All this is mine in Title, even upon the Promife of 
thefaithfiil God/ what greater Pleafure can my foul poffeft, 
till itenteronthcfull Pone flion of thofe eternal Pieafures ! O 
poor deluded worldly men / What is the Pleafure of your 
wealth to this? O brati(h Gnners / what is the Pleafure of 
yourmitth and jollity, your meat and drink, your pride and 
bravery, yourluQ and filtbinefs in comparifon of this/ O poor 
Ambitious dreaming men , that make fuch a ftir for the Honour 
and Greatncfs of this world / What is the Pleafure of your 
Idol-honour, and (hort vainglory incomparifon of this / while 
you have it^ you have no Hope of Keefing it ; you are troubled 
With the thought ef leaving it: Had we no higher Hopes then 
5»our s, how m i ferable flioul d we be > - 

5 . T he Trufi and refoje of iht foul on God, which is another 
part of the life of ^ce, is exceeding Pleafam and ^nitting ta 
the £)«]. To find that we ftand upoq a Jt^dt, and tluit under iis 

an J" 



%%o 'AS4nttr$trut€. FactIL 

4rer/^tfft;^/4jf/ffj^4r{«f/, and that we have fo^iUfecurity for out 
falvacioo^ascbepromifeaiulOa^bof the imtnucabk God, what 
^ fisj^^hdXt PUdfmri'n tbtsco the Believer? The troubles of- 
the godly are tnoft from the remnants of their uobeUef : Tbe 
more tbey believe, the more they are comforted and eftabliflied : 
The life of fai^ is a Pleaiant life. Faith could not conquer fo 
many enemies, and carry us through fo much fuffering and 
diftrefs, as you find in that doud of teftimonies, Heb. xi. if it 
were not a very comfortable work. Even we that fee not the 
falvation ready to be revealed, may yet greatly rejoycc, for all 
the manifold temptations, that for a feafoa make us fabjed to 
fome heavynefs, i Ptt. i- 5,6. And we th4tfct not hf^C^fif 
yet Btlieving f^n hvi him uni rejejce with joy unfpedkaUe mA 
fullof ghrj^ V.8. The Gad $f Hope doth fome times Jii? bu fer- 
vdnts with M& foj And peace in believing^ and mM^sthem even 
Atemnd in Hepe tbroHgh the Power of the Holy Ghofi , Rom. 
15.13. 

6. Ye^foy is it felf a pare of the Holy qualifiation of the 
Saints, and of the renewed date that grace bath broaght theia 
into. ^ For the Kingdom of God conffieth as in Righteonfmfs^ fo 
in Peace and foy in tbe^Holy Ghofi, Rom. 14, 1 7. Believer^ receive 
not the fpiritof hondage again to 'fear ,ihtz is y they are not under 
the bondage of the Law, nor have the ^iric or Jtate of mind 
which is fuiced to thofe Legal impofitions and terrible commina- 
.tions : but they have received the ^irit of Adoption by ^bich they 
cry Abha father, that i$,%A5 they are brought under a more 
gracious difpenfation, and a better Covenant and promifes, and 
&od is revealed to them in the Gofpel as a Reconciled Father 
through his fon, fo doth he treat them more gently as reconci* 
led children , sgid the fpirit which anfwereth this gracious Cove* 
nanc, and is given us thereupon, doth qualifie us with a child-iike 
difpoficionyand-caufe us with boldnefs. Love «nd confidence, to 
call God Father, ^nd-fly to him for fuf cour and fupply, in all our 
dangers and neeefficies. And how Plea fan t it muft be to a be- 
lieving foul, to have this fpiritof Adoption, this childlike Love 
and confidence , and freedom with the Lord , methinks yoa 
Blight conjedure, though its fenfibly known by them only that 
enjoy it, Gal. 5. 22. The frui^of the jpiritu Love, foy, Peace, 
&c. J when the wordis firft receivedhy Believers/though it may 
be in much affliHion^ through the perfecucions and crofs that 
^ attend 



Part II. -^ Saht w 4 trutei s8i 

attend the Gofpcl, yet is it ordinarily in the Joj ^f the Bolj 
Ghofi^i*X\\ti.i:6. The Holy Gfaoft is the Comforter of tree 
Believers: And if bt have taken it upon him as his work, he 
^itl Turety do it, in the degree and fea(on Htieft for them. And 
if Jey it lelf be part of the flate of Grace and Holinefs^ you 
may fee that it is the moft delighcful Pleafant courfe. 

7. Yea that we may have a Fhufdnt and comfortable life, the 
Lord bath /tr^V^ii onr diftra&ing e^res and fedfs and doubts^ 
and our inordinate /«rroW/ \ and commanded us to c^jt mt c^urt ois 
him^ and promifed X9 care for w, i Pet. 5.7. and he hach bid us 
6e earef/d for nothittg^ but in all things make onr i»ants known /• 
Aw, Phil. 4. 6. And ca&there be a courfe of life more pleafanc 
then that which doft confifi in faith, and Love, and hope^ and 
Joy^ tfaats built on God, and animated by him, and that ex. 
cludech inordinate cares and forrows , as health doth fick- 
nefc i where it is^nnlawfnl to be wiftrabU and to grieve our 
lelves,andno forrow is allowed us, but that which tcndeth to 
our joy •, where it is made our work to Rejojce in the Lord^jea ' 
gdwajs to Rejojcejfiii\. 4. Ji-. A fervant or cradefman will judge 
of the pleamre of bis life by his work. If his work be a drudge- 
ry, bis life is tedious and filled with grief : If his work be Plea- 
Ant, bis life is Pleafant. Judge then by this of a Holy life. . Is it 
care, and fear, and anguiih of mind that God commandech you ? 
no : it is tbefe that he forbiddetb. [] Care not : Fear not 3 Are his 
in jundions, Tjfk. 35. 4. €^41.10.. Do you ktLr fieproaeh ? Why, 
jfou do it contrary to the will of 6od, who biddech you , [] Fear 
Ttot the re f roach of men^ Ifa. 51.7.3 Do you fear thie power and 
rage of enemies i Why it is contrary to your Religion fo to do : 
Godbiddethyou,JFf4rri&rm»or, Ifa. 43.5, 13, 14. &44.2,8. 
Do you kkr ferfecntion or ^Ir^riSr from the hands of cruel vio- 
lence? why it is contrary to the will' of God that you do fo, 
Mattb. 10. 26.28, 3 1. Fear not them which kilt the body, &c. j 
Obleffcd life/ where all that is againd us is forbidden :and all that 
is truly Joyous and delightful, andneceflary to make us happy, 
IS commanded us^ and made our duty : which is contrary to mi«* 
fcry, as life to death, and as light to darkncfs. Come hither 
poor deluded finners that fly from care, and fear and forfow : 
if you will but give up yourfelves to Cbrift, you ftiall beex- 
, empted from all thefe, except fuch as is ncccffary to your joy. 
You may do any thing, if you will be tbeTervants of the Lord, 

Oo except 



Except tbit which Kndech to your own and other mens c&laimtty.. 
Come hither all yoa that calV for pleafare^and love no life bmt a 
life of mirth. Let G^i be your mafter, and Bolimfs yosr werk^^ 
and Pleafurc then (hall be your bufinefs : and holy Mirth (haU 
be your employment -, While you ferve the fle(h, your pleafurt 
is fmall, and your trouble great : vexdtion is your work, and 
'Mnffeakatle vex^ion is your wages. But if you will be the hearty 
fenrantsof the Lord, Jiijojcing Ihall be your irori^4«u^ W4^» : 
If you under (land not this, perufe your leflTon, PfaL 33 • i. Jb- 
j9j€e in the JUrd jc Eigbte^us^ for Fr^ife is ccmelj for the 
nfrigl9t.2 Pfal.97. ii,XZ. JUghfis fdwn forthe rigbnous^ 4hA 
gladnefflorthe Hfrigbt in beart : ReJBjceiH the Lord je iigbte* 
^us .: 4ndgivetb^kj Mttbe rememhrdnctof hk holimt[s.'\ VM^ 
3.x. pAil. 5. 1 1. ZLet aS tbofe thdt trufi in thee rejoja : Ut 
t hem ever fioitt for joj , becaufe thorn defended them l let them sdfo 
that Love tbjnme^ he pjfnl in thee.'^ PfaL32. lu Icrlsdim 
tbeLord,andrejojfejerigbteous^dndJhoutforjojM£ji tiat are 
mpright in bedrt.j Pfal. 1^2. 9. 16. [^Lit thy Priefis he chMthtd 
with Right eoufnefs, and let thj Saints fioHt forjoj : l6. I wii 
slfo cUsth her Priefis with fdivMSion^ and bis Saints JbaB JboMt 
alottdforjoj '] fuch preeepcs and promifes abound in ScripcurCt. 
which tell you if you will be Saints indeed, that Joy and ghdnefs 
muft be your life and j^orl^ I know ob jeftions will be ftirring 
in your minds : But forbear them but a while, and I ihall fully 
aniwer them anon. , 

3» I have told vou wberein the Uwdrdptxt of HoUneli is Dt^ 
Ughtfnli I (hall briefly fhewyou that the Ontwdrd pare alfo is 
very P leaf ant ^ and fit to feed thefe inward joys. And i • let us 
view the Duties that are more diredly to be performed unta 
God ; and 2. The works of charity and righteoulne& unto men» 
X. How fweetis it to be exercifed in the word of God / la 
hearing or reading it with fcrious meditation ? For the man 
that hath been revived by it, renewed, fanftified, faved by it, to 
hear that powerful heavenly truth, by which his foul was thus 
made new / For the foul that is in Love with God, to hear or 
fee his blefFed name, on every leaf / to read his will, and find the 
exprefiions of his Love, hii g^ear,.eternal, wonderous love, how 
fweet this is,experiencete|ls the Saints that feel it: If you that 
feel no fweetncfs in it^believe not them that fay they feel ir;sit lead 
believe the word of God^and thcprofcffions of his ancient Saints, 

pfal. 



Part II. ^ Sdnt n 4 tmt; i^i 

Pfal. 119.97. [O A^ //tw thjLimi itumy miiiktiom mH 

tbetUy'] r. lOJ. H^w fwiet 0ri thy^%ri$ unU mj ufk ? jm 

f'pntter then the honey y and the benj^CBwh '\r.id^.l6. 1 hst^ rf 

jojced in the W^j ef thy tefiimonies as in all riches. 1 mU delight 

my [f If in thy fidtntes : I'WiU'itet forget thy word"] 24. JiThy 

teftimonies Mre my ^eiight and my counfeSors^ 47. f[^IwiS de^ 

light my felf in thy C^mmandrnents which 1 hitvi loved, and I 

will meditate in thy fiatntes.^ 7^- ["^he Law of thy thomh it 

tetter to me then thonfands of Gold andSilverV^ 91. [_Vnlefs 

thy Ijm had hen my delight , I' had perified in my afflillion 2 

95. / wit never forget thy frecefts for with them thou hafi 

gnicknedme,'] HI. {^Thytefiim^nieshave Ifakenaean heHtagt 

for ever : for they are the rejoycsng of my heart ] 1 17. I4ove thy 

commandments ahove Gold , yea above ^no Gold : ] 162. / 

rejoyceat thy word atone that findeth great jfoile^ 265- Great 

jeact have they that l&ve thy Law, and nothing fiall offend 

thim.2 

- I ihoold but wetry y6ii to recite one quarter of theticpref- 

fions of holy men in Scripture concerning the fweecnefs and 

Fleafures which they found, in the Law of God. In a word, 

itifthemri^ and markf of thtBle fed msm^ that Hat delight i 

intheLawof the Lor d^ and in hit Law doth he meditate day and 

otight^ Pfal. i.i,t. Do you think that an mnf leaf ant tediom life 

that doth cwfifi in fucb emptoyiOent ? 

a. Anortier Holy Doty is iV4;fr,botb fecret, and with Others,* 

in familic, and publike Aflemblief . And do you think it is a 

grieYOtts tedious work, for a iser^ foul to beg of God, (bat is 

10 ready to r^/iVvf him ? for ngttitty foul to pray to God that 

is fo ready to forgive him t for a finfttl foul to retnrn to God, 

(and confefs his fins,' and beg fbr mercy,) that is fo ready to 

meet bim and entertain him f for a Loving font to converfe 

with God, when there is a mutual complacency between them ? 

Is it grievous for a child to fpjbak to bis Father } ^ or are you 

wearyof tlieprefenccof your deareli; friend ? What $0 there in 

holy prayer that fliould grieve orweiry us ? fure it is not hit 

cofnpanyth^tL we fpeak to : Tor it is his frefmce that makM HA- 

yen / Andfiireitikn6tthe^«r^/«;r*f«rr; For it is but Asking, 

and asking for the ^rjf and rWrr)^ thing, and asking in our ne^ 

cefsities for that which we «fiy/fi!r4t/f or we^re Mnd»ne for ever. 

Aiid is it unplciftnt to fray to a bonnteons G^d^ in our necefsity, 

Oo a and • 



•I 



and chat for tbe^i^/and fUsfdnufi. thingi f Ptfhaps there my 
.befomeof yoQ cbac chink itU4fHtldkoHrUfi^ 4Md that j0u e^mld 
ittitrfpend tb$fi hours ^ and thdt God rtg^detb mt onr ftsjers, dud 
thdt indued wejfeed mvtr the hturfor thtm^ dnd tbtrtfotijou bavi 
MO fkdfure in tbem.1 And nq:iW#nder . / Jf yoB are AtHeifts and 
believe qoc thac there is a.God.you eannot love hioi, or re/oyce 
in him* If you believe nocliiaProiQiies,bow (houid they ^ve 
y oaaoy comfort / If you believe not that he regardeth. Pray- 
crs» no wonder if ypn have no heart to pray ^ They that uy 
JtisinVdintoftrvetboLord^dnd it is no frofis^ to m U l^ef bis 
^rdindn^ts^lAii.i. 14. will alfo fay, irib^f a'marinefs i it /Ma). 
1 . 1 3. and wilt cive him but aiame and lifelefs fervice. If yoa 
did believe your friend to be yoar enemy, you would haveimall 
pleafure in hior.: Mi(*conceits may eafily make you loath the 
things that are mofi ddightfoL Tbe.thoughts of Heaven it fcl£ 
yield little pleafure to tbetn that believe not that there is a Hea- 
vendor what it is.The Light is not pieafant to the Mind : nor any 
ob jed of our taft or fiuei to thpfe that have toft thefc fenfes. 
bmuHck unpleafant, beoaafe it delighteth not the dea£ ? lot 
fhasie do not charge thefweet and blefTed ways of God with 
that which is the fruit of your smtifiorrmption. If your luxuss be 
rotten, you may be out 'of breath with fpeaking the moft de^ 
lifbtfml words y or walking in the moft pU^dntJiilds or fdrdens ^ 
mt the caufeof the wearinefs is witbim you. If you have the 
Ijieartsof Infidels, or gracelefs ftupid worldly finners,you are fo 
unfit to approach theraoft Holy God in holy prayer, that Ixnar^ 
vail not if you go to it as a Bear to the ftake, as an Ox to tb^ 
yoke, or as an offender to the ftocks •, Por the God that yo« 
pray to^ ts 9Lbater of alt the worl^ers of iniifnitjt tnd a emfuming^ 
fin ; and therefore no wonder if his terronrs Ihould meet you 
and kave you but little delight in prayer (" Though its wondcc 
that they do not follow you, and meet you in all your ways^ and 
leave you It fsdtligbt in the omijjfjin of it), Bat if you had the 
hsdrts of k^lietfing bolj men, and b id tafted in prayer what tbey- 
have taftcd, and had their experience of the fucce&, you would 
then be eafily perfwaded that prayer t^iieither a ^»i».not an im- 
ftesfntmork. Surely it is not unpleafiint.to a burdened foul 
to,difrburdenitfe|f before the Lord: norto ajmner that bach 
ffit the WjCight, the fmartrthe fling of (in, totrry for mercyi and 
healing to him. chat if able and willing to (hew mercy.^ nor is 



Fart It: A tdnt #f 4 truu: 185 

it unpletftnt for him that knows the worth of grace and glory , 
to lie upon his knees in begging them of the Lord. All thofe 
tb«c have felt how good it is to draw near to God , bad rather 
have leave to pray in hope, then topleafe their fenfes with any 
delights that earcn afiferdeth. There is force in Prayer ( through 
the grace that bath appointed and doth accompany iE ) to pro* 
ctire comfort to the diftreKTed taind, and fafecy to them that are 
in danger, relief to them that are in want, and ftrength to them 
that arc in^weaknefs. Prayer is good for all things that are good • 
and good againft all things that are «vil. It is good againft tem- 
ptations, dangers, enemies and fin «• It is good againft forrows^ 
iears, and cares : yea againft povery ,(hame and ficknefs. For 
the God that Prayergocs to,and makes ufe of, is fufficient againft 
all, and onr only help. Turn away now from God if you dare , 
and caft off earncft conftant Prayer , as if it were a tedious un* 
pleafant thing / bnt be fare the time is coming when thou, even 
ebon that thus defpifeft it, wilt betake thy felf to Fr^jtr^ and cry 
Lord, Lord, when it is too late,or when angniih andterroar feife 
i»pon thee. Sickneft , and death , and the terrours of the Lord 
will tuch thee to pray, as a/r/f/r and tUUm as now you think it .* 
Yea and uuh you to do it urn^ftlj , that now put off all with a 
few frozen beartlefs words. But O it is fuf^nMt Mieving 
frsjer that is c$mfortMe ; It is the prayer of Faith , and Ldve , 
and Hope that is f leaf ant : but the prayer of too late repent* 
ance in Hell, and the prayer of defpair and borrour ^ that can- 
not procure a drop of water, afford no pleafare, as they pro- 
COLtt no relief. 

3. Another doty that Hotinefsconfifteth In, is Thanksgiving 
dniPraifetotheGodcf omr falvation. He* that knows not that 
thss workjh PUafant , is unacquainted with it. If there be any 
thing PUafant in this world , it is the praifes of God , that iow 
from a helievingjoviniftnl^ that is full of the fenfe of the mer- 
cies, and goodneft, and excellencies of the Lord ^ EfpeciaHy, the 
ftnAnimom ewjnnUHgn^i fnch fonts, in the high praifes of God in 
the holy Afenblics. Is it not pleafant, even to Name the Lord / 
to mention his Attributes / to remember his great and wonder- 
CBs works / to magoifie him that rideth on the Heavens , that 
dwelleth in the light that cannot be approached, that iscloathcd* 
with Ma jefty and Glory, that infinitely furpaifcth the Sun ia its* 
bf igblnefs •, that bath his Thronein the Heavens^ and the Heaven 

Oo 3 of. 



^%6 A iaht it 4 Brme. Pan IT. 

of Hetvens einnoc contain him ; and yechedefigbteth'intbe 
bumble foul , and hath rcfpcft to the contrite , yea dwells with 
them that tremble at his Word. Is any thing fo plcafant as the 
Praifesof the Lord / How fwcet is it to fceandpraifebimasthe 
Creator, in the various wonderful creatures which be hath made ! 
How pleafant to obferve his works of providence , to them that 
read them by the light of the Sanduary , and in ¥aith and Pati- 
ence learn the interpretation, from him that only can interpret 
them. But O hew unfpcakafaly Pleafant is it to fee the Father 
im the Son ; and the GU-heai in the man-hoi of our Lord , and 
the Riches of Grace in \htglafs of the holy Goffel^ and the mani-- 
fold mfdom of God in the Chnreh ^ where the Angels themfclves 
difdain not to behold it / Efhef. 3 . lo, i l. The fraifing of God 
for the incarnation of his Son, was a work that a chore of Angeb 
were employfrd in as the inftradors of the Church , Lul^e 2; 
13, 14. There is not a promifein the book of God, nor one 
pailage of the Life and Miracles of Chrift , and the reft of rfae 
Hiftory of the Gofpel , nor one of the holy works of the fpiric 
upon the foul, nor one of thofe thoufand mercies to the Church, 
or to our felves, or friends, that infinite Goodnefs doth beftow, 
but contain fucb matter of PraifetoGod, as might fill believing 
hearts with Pieafure,and find them mod delightful work : Much 
more when all theft are at once before us, what a feafi is there for 
a gracious Soul/ 

6 you befooled flefbly minds , that find no pleafure in the 
things of God, but had rather be drinking, or gaming, orfcrap- 
ing in the world, awaken your fouls and fee what you are doing / 
With what eyes dp you fee, with what hearts do you think of the 
Works, and Word,and Waycs of God, and of the Holy em- 
ploy ments that you are fo much againft ! Tor my own part , 1 
freely and truly here profefs to you , that I would not exchange 
the Pleafure that my foul enjoyech in thit one fiece of the holy 
Work of God, for all you[rroirtfa,andfport,andgain,andwhat- 
orer the world and fin affords you : I would not change the de* 
lights which I en joy, in one pi ihtit helj dayis gmd duties^ in the 
mentioningof the eternal God, andcelebrating his-praife , and 
magnifying his Name, and thinking , and fpeaking of the riches 
of his Love, and the glory of his Kingdom, no not for all the 
pleafure of your lives. O that your fouls were cured of thofe 
dangerous difeafes, that nuke you loath the fwceteft things /«You 

would 






Part IL A S4nt «r a trute. %%i 

would then know what it is that you have ftt light by ^ and would 
iDaryail at your felves , that you could tafte no fweetnefs in the 
fwecteft things / Can you think that your work or your play, 
your profits or your fporcs, are comparable for pleafure to the . 
Fraifesof the Lord / IfGracehad made you competent Judges, 
I am fure you would fay. There is no comparifon* Hear but the 
teftimony of a holy foul, yea of the Spirit of God by hio. \PfAL 
147. 1, Trmfeje tht Lerdjor it iigcoito fing Traifesto our G^id: 
foritufled/dHtjmtdfraifeuc^melj. VfzltA 149. i,2» Praife je 
the Lord : fing unto the Lor dd mw fong : and his Prdifgin the. 
Congregation of Saints. Let Ifrael rejojce in him that made him^ 
kt the children of Zion kejoyfnl in their King. Fcr the Lord takgth 
fleafmre in hii feofle : he wB heamifie the meel^ "^ith falvationd 
Let the Saints ie joy fnl in Glory : let them fing aUnd upon their 
beds. Let the high Praifes of God be in their months &e. 3 Pfal. 95 • 
1 , 2^ 3 . O come let tufing unto the Lord^ let m mak^ a jojftU noife 
to therocl^of oserfalvation : Ltt as come before hU prefence ^itb 
thanksgiving, and maks ^'joyfnl noife to him with P/almj4 For the 
L»rd is a great God^ and a great King above all G^ds."^ Pfalm 96* 
1,2,3,4. O fing tmto the Lord anew fong: Sing nntothe Lordall 
the earth. Sing nntothe Lord: blefs his Name : Jbew forth km - 
falvation from day to day . Declare his glory among the Heathen '^ 
his wonders among aU feofle : For the Lord is great ^ and greatly t§ 

be praifed Hononr and Majefiy are before him , firenith and* 

beauty are in his Santtuary. 3 ^'^ ^^ ^^^^ ^^^ Prophet find it a 
P leaf ant work to Praife the lArd f Yea all that Love the Name 
0/(;#^fliouldbe Joyful in him^ Pfalm 5. ii. Everyone of his 
upright ones may fay with the Prophet, If a. 61.1 o.. / ^iM greatly 
re Joyce in the Lord : A£y foul JbaU be joyful in my God : For he 
hathcloathedffio with the garments of Jalvation ^ he hath covered' 
me with the robes ef righteoufnefs ^ aea Bridegroom deckfth him^^ 
felf with ornaments , and as a Bride adorneth her f elf with h^ 
Jewels. For oi the earth ^ings forth her bud ^ and as the Garden 
caufeth the things f own in it to gfrinf forth': fo the Lord willcaufe 
Righteoufnefs and Praife to Spring forth before all the Nations.'} 
It IS a promife of Joy that is made in If a. $6. 6, 7, 8. To thefons. 
of thefiranger that jeynthemf elves to the Lord^to ferve him ^ and- 
to love the Name of the Lord^ to be hisfervants^ every one that kfef' 
eth the Sabbath from foliating it 9 and ta^eth h^ldof my Covenant : 
BventhemwUl J brit^^to my holy mountain, and makg them joy fuL 

ito 



%U J S dint it 4 Brutt. Part IT; 

Umj HpMfeof PrAjtr.^ What a joyful thing is it to a gractous 
foul, when be may fee the reconciled face of God- , and feci bis 
- liacberly revi vingLo ve,and amonq bis Saincr mayipeak his Prtife, 
and proclaim bis great and bleffedname, even in hid Temple^ 
'mhtrttvttj manffeaksth sf hk Glcrj ! Tfdiw 29. 5. If tbe Prcud 
9xe^light€d in cbeir #ipif fr^ift^ how cnncb more will iht bumtU 
kdljfoMlM^^Sbttdin tbe Praiftcf G^d I When the <Lov€ if 
G^isJludiirosdintiiMsirt , and J^irir doth fee us as before his 
Tfaroni^ or at leaft doth fomewbac withdraw tbe veil ^ and (hew 
us bim that lives for ever, and when tbe force of Love dotb apen 
' cur lipSy that omr nfouthes m4y fitw forth bis praife ^ it is pieafnut 
botb to God and ut. The Lord bimfelf doth put on j»y, u de- 
Ughting in bis peoples praife ; and when they Joyn obedience with 
holy worftiip, they are pleafant in bis eyes, Jer. 9. 24. I/a.Ci,^ 
&4Z. i.Zeph^s. ij.Hemeetethhimthsittii'jojcethaHd worksth 
righttonfwfs , and that rewsemlnrs him in his vajts^ I fa. 64, 5. 
Would you tafte of tbe fweeteft life on earth ? Learn then ce 
JDelightjoMr f elves in God. Do you want rYrr/^iw i Be acquaint- 
ed witb his Praife. Is there not a better cure for Melancholy 
bere among the (ervancs of tbe Lord, then in an Ale-boufc, or in 
the company of tnKifgreffors ? Their cardial pleafures are w. 
nifholfom for you, like Infciom frtuts that will make you fick : But 
the delights of Faith are fafe and healthful. FlefbLy pleafnrt is 
windy 9Lnddeceitfnl,zndweakeneth^nd befools the foul : Bat the 
foy ^f the Lord is onr firengtb , Neb, 8.10. A little may be too 
mnchoi flejhly pleafnres '^ and it is of very hard diiefiion, and 
leaves that behind chat fpoils tbe fporc : But the fartoer you go 
in the Delights of Faith ^ the ^fr^r they are, and tbe /irmer you 
will find ttieiQ* You may Quickly catch a dangeronsfstrfet of your 
Heftijy pleafures •, but of ipiricual Delights , thesvarr, the betters 
For tfary zrc cnring^ reviving , and much confirm and exa/t cbc 
fbul. Our fpiritual pleafures are fo heavenly , and have fo much 
of God And Glory in them, that they muft needs prepare the (out 
forbeaven, and be excettent helps to onr falvation. 

O therefore if you would dive a Pleafant life , draw near to 
God, and by Taith behold him , and by Love adhere to bim , and 
cake a view of his infiniteiSoodncfs and all bis perfedions ; and 
behold him in bis woaderous works, and then break forth into bis 
chearful praifes, and you fhall tafte fuch .pleafures as tbe earcb 
affordecb nor. Lanch forth into tbe boandkfs Ocean of Eterni- 



Part Ii; A Sdlnt 0r d Brafe: a«f 

ty , and let your hearts and tongues expatiate in^tfic Prtifc of the 

Heavenly Ma jefty, and ufc this work and ply it clofc, and be not 

too/iidomy or cufiomnrj^ or c^irdifs in it , and you (hall find the 

difference between the PUafHres ef JFmb and of the fUfi.oit 

Holj Mi of 4 fenffMl life , Pfalm 1 3 $ . 2 , }. Te that fi^nd in the 

Houje of the Lord^ in the Courts of the Houfe of our 6od : Pmife 

the Lord , for the Lord uGood : fing prsi/es to hie Ndme^ for it ie 

fleafant. 3 Pia). 71.S. Letmy mouth he pled with thj Praife, and 

with thj honour all the daj. 3 Pfal. 96. Z. 6. Sing unto the Lord^ 

if/efs hfd udwee \ fie^ forth his fdlvationfrotu eUj to elaj. Honour 

and Majefij sre before him : firength und benutj are in hk SdU^, 

Suarj. J 

O that the Lord will btat ^'0^ opon my foul with the Light of 

his countenance y tnd of en mj heart to the entertainment of his 

Love, and houl a gracioos Communion with my foul, by his holy 

Spirit, and keep open thefe doors to me, and continue this liberty 

oif his Houfe and Ordinances which we enjoy this day, that I may 

joyn with a faithful humble people, inbolyCommunidai, and in 

his Praife and Worihip , and that with a heart that is fuitable to 

tbcfe works! I ihatl then fay with Ddvid^ Pfal. 16. 6. The lines 

urefalntomeinfleafant fUees-y Ihave a goodly heritage. I will 

ask for no greater pleafures^ or honours, or advancement in this 

world / Let who will furfet on the pleasures of the fle(h / Here 

doth my foul delight to dwell / Pfalm 27. 4,5,6. One thing have 

J de fired of the Lord ^ that will I feek^ after ^ that J may dwell in 

the Houfe of the Lord all the daiei of my life , to behold tie beauty 

of the Lord, and to enquire in his holy Temple : For in the time of 

trouble hi ^ill hide me in his faviliou'^ qH in thefecret of his Taber^ 

naelefball he hide me : he Jbdll fet me uf upon a Rock. • -^^d theu 

fidll my head be lifted ttp above mine enemies round about me : there" 

fore will J offer in his Tabernacle facrificesof Joy , Jwilljtng^yea 

I will fing Vraifes to the Lord.^ Till I come to the promifed Ever- 

lafiingpleafures^ I (hall ask of God no greater P leaf ures. Thefe 

would be as much as my foul in the prifon of fl€(h can bear. Till 

I come to the Land of Promife , may I but have thefe clufiers of 

its grapes in my Dvdcnt Wildernefs, I (hall not repinie : My heart 

here fhall be glad, andmy glory Jiall reyoyce^ and at death, tnyfkfi 

fiall refi; in hopi. For as the Lord now (heweth mc the path 4 

lifof fo in his prefence isfulnefs of Joy , and at his right hand are 

pleafures for evermtre^ Pial. 1 6. 9, 1 1 « 

- ^" '^ p p ^. Another 



S90 2'Sdif$i4r4tririel Pfttll.' 

4. Another FliM/unt Hdj Dutj^ is , <htr holy Communwn imxb 
Chrifi dmlUsCb$nrthim the LorJi Sitffir. 

This is a holy Fetftchac is purpofdy. provided by the King of 
Saints, for tlw entertainment of his family •, for the refrefliing 
of the weary 9 and the making glad the mournful foul. Tbenighc 
before his bitter Death, he inftituted this Sacramental Peaft / He 
caufed his Difciples to p down with him, and when they had par- 
taked of the Pafsover.tbe Sacrdment rf Pr$mife , and had dieir 
tafteof ibtMwine^ hegiyeth ihtm the Ncw^ even the Sitcrd- 
mtntQf thi better C^venMMt, find o( the fuller Gofpel-GrMse : He 
teacheth them that ib»/I>f4tl» IS X^/rta/ifJH : and that which is 
his titterefi /W^#rwf, is their Ftajt : and his Sorrows ttt their 
ftytj; f^ouTjiirf^l fkafHnsvtetthi%ferr§wi. The JUin l^wtt 
9f G^ionr Pdfsover that watf4€rifi€edf9rtu;that tdkethd^aj tbi 
pns of the world, was the pleafant food -, which S^ramintMllj he 
himlclf then delivered to them , znd fttbfiamtiallj the next day 
offered for them. Thehreddof Godis he which cemetb damn from . 
bfdven^ ami ^iveth lift unto the world, John 6. 3 y He is the Liviug 
Jff^ead whifh €dme doWU from Hedven : If dmj mdn tdt of this 
jBriddjhe fltdll live for ever : und the. htdd thdt he £ivetb is bis 
pfi , ^hiibhe hath given for the life of the world, ver. SO, 5 1. 
JExeeft we odt the fUJh of the Son of mdn, dnd drinl^ his Hood, we 
hdve no life in us : Whofo edteth his fUfb dnd drinkph his blood, kdtb 
Xrerndl iife^dnd he wUltAife him updSthe Idfi ddj t For Us fUlh 
ismedt indeed , dnd his blood is drink^indeed * H^ th^H idteti his 
fiejh,dnddrinkfth his blood, dwigetbinCbriJl.dndCbriJl in.himi 
As tht Living Fdtherhdth/ent she Son, dnd ho livetbiftheFd' 
tbtr^ fo he thdt eateth himjhdll live bj him. This is thdt nend thdt 
came dawn from Henven : not dis the Fathers did tdt Mdnnd ^ 
duddredtdd : he that tdteth this breddfidll liv^f^ evor^. 

1 know that to an unbelieving carnal wretch , the Sacrament 
IS b»t a common thing. For Chrift hiofelf and his Golpd is no 
better in his eyes. He difcecnech not the Lords body : He only 
quictech and delodeth his confcience with tbe outward form. He 
bath not faith to feed on Chrift :But CO a lively faith^ what fweet- 
neft doth fach a Feaft affoxd ? 

We have here Communibii with 'the bl^ffnl Trinity , in tbe 
three fnrts of this Encbariftical Sacrament if As the F^tbn is ^ 
both our €redtor and the ofonded Mdjefij ^ and yet be bath Cent . 
bi^^S^n to ^ our Re4eemer^ fo to (he firf part, wbicb is . 






J 



the C ON SSCRATJON9 we prefcnrto ovirCridtcr the 
crfdtMrei $f "Btedd dnd Wint^ acknowlcidgiog tbac frm him Wft re- 
eeroi them und j//, and we defire chat upon ^ht Dedicatien^ by his 
jlcceftaM€e, they may be made SdetAmenullj and Rtprefentd^ 
tivelj the B9df and Bh^i of fefms Chrift. 

In tbefeand furt of the Euchartft^ which is the COM- 
^ME MOR ATION oi the facrifice offered on the Crois , 
we heak^ the head and foMr fmh the mnt , to Reprcfenc the 
breaking of Chrids Body, and fliedding of his Blood for the (in 
of man ^ and we befeech the Father to be Reconciled co us on 
his Sons account, and to accept us in his Beloved , and co accept 
all ocur facrifices through him. So that as Chrift now in Hea?en, 
is Rcfrefenting hkfucrifici r# the Father^ which he once offered on 
the Crob for fin , fomuft the Minifier of Chritt Refrefent and 
fleddfo the Father the &mc facrifice by way of Commewordtiom^ 
and fuch Interceffion as belongeth to his O^e. 

The third part of the Eucharift is the O P J £ it and ? ^ Jt- 
iriCiP ATION : in which the ""Minifier Reprefcnting 
Chrift, doth by Commiffion deliver his Beitj mU 3lood to the fe- 
mitent^hftngry, believing foul I and with Chrifir\% deltverecl tfedted 
fifd^n of nihm^ and t/eiUediift •f life Etemnl. All which are 
received by the true Believer. 

An anbelierer knoweth not what tranfadions there are be* 
cween the Lord and a holy iovX in this Ofdioance. where the ap- 
|>earances are fo fmall. A bit of bread,and a flip of wine are in- 
deed fmall matters ; Bat ib is no( this Communion with God 
the Father, Son, and Holy Ghoft. What a comfort is it that the 
offended Ma jefty will accept a facrifice at our hands, and enter a 
treaty of Peace wldi the offelidoars ? Tea that he will proridc 
the facrifice himfelf, and the predoufeft in the whole world : that 
he will fignifie this his acceptance of the facrifice , and how he is 
pleafed in bis well-beloved Son / arid that he accepteth his Sons 
Jnterceffion in the Heaveds, and his Minifters incercefiion , and 
Jus Churches prayers on earth throngh Chrifi I Seeing Chrift 
maft be glorified with his Father, and not continue viftble among 
«$, what could we defire more fifomhim^ then the threefold Re^ 
frefentattve which he hath left behind htm, to fupply the room 
of his Bodily prefence / Even the Reprefentatien of himfetf by 
thtSscramenty by his Minifiers^ and by the Ihly Ghofi , which ii 
biMfHbftitm within foe the efficacy ot all. O what unfpeakabie . 

P p a myfterics 



19* A Sdht » d Bntt] Part rT-. 

myftcrics and trcafures of mtrcj arc here prcfcntcdtousin a 
Sacrament / Here wc have Communion with a Reconciled God, 
and are brought into bis prcfcncc by the great Reconciler, ficrc 
wchave Communion withourbleffcd Redeemer , as Crucified, 
and Glorified, and oflfercd to uf , as our quickning, preferving, 
ftrcDgthening Head : Here we hare Communion with the HqJy 
Choft, applying to our fouls the benefits of Redemption, draw- 
ing «s to the Son,and communitating light, and life,and ftrength 
from Inm unto us : increafing and actuating his graces in uf. 
Here vit have Communion with the B$djof Chrift^ hisfoMflifiei 
ffofhs the heirs of life : When the Miniftcr of Chrifl by b/s 
CoxxvsixiSion Refnftnteth a Crncifiei Chrifi t§ our ejts^ by the 
Bread and Wine appointed to this ufe, we fee Chrifi Crucified as 
it were before us •, and our paith layeth hold on him ^ and we 
perceive the Truth of the Remedy ; and build our fouls upon 
this Rock . When the fame Minifter by Chrifts Commiflion, doth 
cfftr m his B^dj, and Blood, and Bcftefifs, it is as firm and valid to 
us, as if the mouth of Chrifl himfelf had offered them : And 
when our fouls Rective him, by that Faith which theHol^ Ghoft 
cxciteth in us, the participation is as true as that of ourbodiet 
receiving the Bread and Wine which reprefenc him. O do buc 
ask a drooping fovl,that mourns under the fears of Gods diP- 
pleafure, bow be would value a voice from Heaven , to tell him 
that all his fins are pardoned, and that he is dear co God, and 
• judge by his anfwer , what is»containcd and ofitred in a Sacra- 
ment / Ask him how be would take it, if Chrift (hoiild fpeak 
thofe words himfejf to him, which he hath given his Minifter 
Commifiion in bis name to fpeak / {^Take.eat, tki/umj Bodj, 
Vfhicb is tnl^n f$rjou 3 It is the fsmeC^^ifi , ihtfdme p4rJon , 
zndfMvation, that is offered us by the Mefengers $f Chrifi , and 
: which he perfcnalh cfferedhimfilf to bis Difcifies. When you 
miift all appear at tne Barr of God , O what would you not give 
for a fe^edfardon, which in a Sdctdmen^ is given freely now , Co 
the believing foul! Judge now by this, whetheritbea^fJo^^Or- 
dinance ! When the pooreftCbriftiaft this day receiveth^ tbac 
wbich the greatell Prince that is ungodly, would then give all tbc 
world for if he had it. l^or want of that pardon, Chriftian, which 
thou muft now receive , many thoafands will tremble at the bare 
of God, and be overwhelmed with his wrath for ever / Ask a 
foul that groaneth under the iaoguiihings of bis grace , and the 

burden 



VsltlL A S^int cr d Brute^. i^i 

burden of any ftrong corruption, how be would value the mor- 
cifyiog and quickning grace of the Holy Ghoft, that would 
break his bonds, andgive hitnlighc and life and ftrengtb; and by 
his anfwcr >udgeof the value of a Sacracpenc. Wc have here 
the greaccft mercies in the world, brought d$wnto us in fenfikle 
Jt^rfA^^^^^^^^9 that tbey might be very neer us, and the means 
might be fuiced to the frailty and infirmity of our p^efeac 

If the felled menage of Gods RtconciliAtion with us^ itnd a 
fe^ltd jardtn of all our fins^ and a fealtd gr4m oiEverUfting 
/i/r, be not more f /M/*4i«r and defirdtle to your thoughts, then 
all that earth and fle(h can yield you, it is becaufe your are alii^e 
CO fin, and dead to God, and wane that fpiritual fence ind appe- 

• tite, by which yo« might be competent judges. If God, if 
Chrift, if grace, if the foretafls of glory can afford no pleafure 
to the fod, then Heaven it felf would not be pleafanr. But 

• if tbefc are fweet, the Sacrament is fweet that do^h convey 

. Well, poor ftubborn carnal finners ! you have been invited to 

. tbisftaftaswell.as others / we are fent to call you, and even 

: compel you to come in ( though upon the terms and in the way 

' of Chrift / ) but you have no great lift ; but fomewhac elfe doth 

/ pleafe you better ; And will it prove better indeed to you ac 

the end? Well, take your own choice! If anAleboufe be better 

then the Table of the Lord *, if your merry companions do 

l4eafe yoa better then the Commufiionof the Saints, or if you 

cannot fubmit to the tr^/rr and difeifUne of the family of Cbrift, 

.that you may partake of his proyifton, you tpay foUow your 

own corrupt defires, and fee whither they will lead you / But 

.hereicisthitl(halleAM/rw/ fleafnres till I reach the everlaft- 

. ing pleafitres. . .And though in this low condmunion of imperfed 

Saints, we fee buc in a glafs^ and have but fome fmall iraperfed 

tafis of the glorious tbingt which Hope expedtetb ; .yet this is 

more then all that earth and fleih can yield : and it is moft per- 

fed eieafure that bythefeis revealed, lealed, and Repreiented. 

Sacraments can df^ure us of ferftU joys, though ihey ^m us^ buc 

little joy in hand. . . 

. Obj. Biet if Sacraments it fo f leaf ant i whj then ( faith a dif- 
confolate foii),J| have Ifounin^ m^re fieafmre or comfort in them f 
%^n/w. Even in the foHl tbats made alive by Cra^ce, difeafes caay 
; ' Pp 3 niuch. 



tP4 ^ sdfft » i trmel . Pate 11. 

imcb corrupt ibe tppetice, and make che fwceccft ibing feem bi t- 
' ter. Ai€ not Sacraments fweec to yoQ ? and do you not dctigbt 
in the cooimBnion of God and of his Saints > I will not fay mocfa 
to you, left it feem degrefliYe, but briefly ask yoa cbefe feir 
Qvcftion^. 

I. Arc the tbougbts ofGoi^ of Chrifi^ •/ Hedvem fwut to 
yoQ ? If they be, me tbinks the Ordinanca (hoald be fweec I 
If they be not, ics no wonder that you fet light by Sacraments, 
if yott can fet light by Cbrift and heaven ic felf. 

Qgeft. 2. // mt finmwn fwett f pn ? If it be, the or- 
dinaaces will not be fweec i no nor unlefs yoor fins grow 
Utttr. 

Q«cft. 3. Doth not the wivW grow fwect to yoH, and your 
condition or expedations, and yoBr thriving fiate, more pMint 
to you then heretofore / If fo, no wonder if Sacraments and 
all fpiricual things, do lofe their fweetnefs« 

Qieft. 4. Have you been faithful in your preparation^ by 
free confeffion, true bumiliacion,ftrong reiolution,hungring aod 
thirfling after Cbrift, and all this furthered by diligent felf^exant- 
nation P An unprepared foul nuft blame it felf, if it find not the 
fweetnefs of the Ordinance. The holy appetite and reU(b,tliat 
is necelfary to your Delight, muft be ftirred up much in your 
Preparations. 

Qgeft. 5. Are you careful and confcionable, bumble and holy 
in j9mr Uva t If you nq;leA God in your wJinsrj etrnvtrjouns^ 
and walk notwitbhimon other dales, you are unlike to meec 
bim comforubly here* And if you are flight and circle6 in 
your ordinary duties, you will find here that God took ooctoe 
ofit. 

Qgeft. 6. Doyou&ithfiillyendeifvourtoexerctfe Faith Re* 
pentance. Love and all Sacramental' Graces in tbe ufis of the 
ordinances ? You come not to a m%^ meiving but 10 a ^0rJi 
Have your fouls been adorned with ite wedding garment ? and 
do you come hither for a meeting With the Lord Jefits Chrift ? 
Do you fee him by fiiith, andtakeall that is here RepreCented 
to you,as if you had fetn the things themfelves .' Do youremon- 
ber that your Lord is coming, and do you lift up your beads in 
theezpedation of you^ Redeinption, and do this in remem- 
brance of him till he come ? An idle loy cering in Gods work is no( 
the way to find tbe iweetnefr of it. 

CltmiMs 



CUmens AUxMnirmfii Sirem.l. i.init. gives U at a Reafon 
why ivery cne to0l^ hiiotm fart cf the Bread 9f the Sdctdment tn 
$hcfe times, becsLufe man being z free Mgent mnfi be the shoifer or 
r4fpjer of his oiwn happinefs : The Papifts on the contrary do buc 
gape, and the prieftdocbpopche bread into their momns f ha- 
ving firft per fwaded cbem that it is not bread. ) Do yoa not ex- 
peft to rceeivc the fpiritual benefits, joft as the Papijfts do receire 
che Bread ? as if you bad nothing to do but gape f As if your 
frefence here were as omch as is to be expeded from yoa for 
your edification / How can yoa tdfi the fweetnefs that is offered^ 
when yoa do not exercife jour fpiritMsl fenfes. 

Queft. 7. Do yoa exercife faith, as well as feeliftg , in 
judging of the benefit of Sacraments ? Pardon, and Jaftificatton, 
and Title to Salvation are benefits which in themfelves yoa €an^ 
n$t feeL It is by Belkvini the fromift chat yoa roaft know 
them. If God have promifed a bleffing on his Ordinance, it is 
fare to the faithful foal as if we felt it, thoogh perhaps we may 
fecm long withoat it. Heaven it felf which is the principal end 
of Ordinances, will not be attained m this life : and yet che 
Ordinace is not in vain. 

Q^eft. 8. Have yoa the true etmUrfiandiai ojf the ttfe of 
Sacraments ? of the abundant Love that is here let forth ? and 
thefreenefs andfalnefsof thePromife here fcalcd ? If not, ^o 
wonder if you tafte not the fweetnefs, when yoo know not how 
CO break the (hell, that you may feed on fhe kernel of che Ordi- 
nances. 

Qgeft. 9. Have yoa not troubled your ef»n fouls ^ and wueddjed 
your comforts by taufelefs doubts and ignoraut fcrufles, about 
tbtgefiures^ Or manner ^or perjons thatyom joyned with, or fbme 
facb circamftances as thefe i If fo, no marvel if you lofe che 
comfort. 

Q^ft, 10. Oratleafl, have yoa not been ne^igent in the 
ritfirwand after improving of the Ordinances? and have you 
not thooght that all was done when yoa had received? Anyone 
of thefe mifcarriages may make this plealant daty bitter, or at 
kaft deprive yoa of the moft of the delight. Bat if your hearts . 
be fated to che work, and yoa deprive not yoor fclvdi of the - 
offered confolacion, you (hall find that uod deals boonci- 
fally with you, and. will feaft yon even with Angels . 
food. . 

5-irhc;- 



%9S A Sdififfr 4 Bruttl Vm ll« 

5, ThtpMikf y^drfiif being all thus /w^^ ho w /wff^ arc tbe 
Lords ddjis, ihefc holy Icafons that arc wholly confccratcd to 
this work? How light is the Cbriftian, that hath this day caft 
off his worldly cares and bufincfs and cogitations, and hath fee 
binifdf apart for God, as if there were no world tamind ? On 
the weel^ days he doth walii ^ith God : But fo that his neccflfary 
worldly bufineis doth frequently divert and diftrad his mind* 
But what a fweet and happy day is this, when he may ftrip him- 
felf .of tbefe diftradions, as he doth of his work-day coarfec 
cloaths, and may wholly apply hicnfelf to God ? As the Bee 
goes from flower to flower, labouring at all, but with aPieaCinc 
labour, to gather Honey, and prepare for winter, fo doth the 
Chriftiao, efpecially on the Lords- daj^ employ himfelf iu Uhour 
and delight ; and the more he Uboureth^ the more is bis delight : 
From Prdjer be goech 10 Reading ; and to the infirtiSting bk 
fMmihj if he be a fuperiour ; or learning if he be an infer iour and 
havenelps: Yrom private worfiif to fHhlike\ and from f Mike 
xo private again ^, and gathering H^nfj (f^od zndfweitnefs ) to 
bis foul from all. 

Tell me you childilhbrutifti wantons ^ Do you think In your 
heart, that you hare as much folid joy and pleaiure, in a play daj^ 
or in your idle games ^ or in fpending the Lords day in idleness or 
f^orts^ as we have in the holy -works of God i Do you think our 
Delight is not more then yours i To our (hame, but to the 
praik of God,, we muft fay, that we have tryed both ways. 
We know what it is to play stway much of the L&rd/ day, and 
what it is to itnpUy it in waiting on the Lord. Bur /ince we 
knew the later, we wifli we had never known the former. Thats 
our recreatiotl which it your toile : and that would be our pri« 
fon, and ftocks, and toile, which is your fport and recrea« 
tion. 

6. Another Delightfnl portion of our work, js Jioly Confer 
rence with the experienced fervant of the Lord. There are 
many thtogs confiderable in holy sonference that maketh it de- 
iighcful. 

I. It is the conference of dearefi friends : the /fecial Love 
that all the Godly have to one another, doth exceedingly 
fwecten their communtonrTbe w^ry prefence of thofe chat wemoft 
^dearly love, is a plcafarc to us; Much more their fivtcteft edi- 
fying difcourfe. 

2.Thtir 



Pm nJ ^ Sdini $r d truti] i^^ 

2. Their cohfarcnccprocccdcth from the f^irit of jrraee^ and': 
therefore is grdtious^ favouring of that ^irit : and all the 
breathings and manifeftations of that blejflTcd I'pirit, are very ac. 
ceptabletothofethashayethe fpirit themfelves, and fo can fa- 
vonr fpiritvial things. 

. 3 Their conference is about the bightfi, the mo ft necejfdry^ the 
mofi excettcnt things : About the moft BIcfled God and his feverai 
Attributes % his W/if, and works ^ of Creation, and difpofing-Fro'' 
^idencif of natftrc diud Grace *, about the wonderful myilertes of 
Xedemptiofi, the f erf on Jifi znd fstfferUgs of the Redeemer, his 
Offites and the f erf ormance of them, on earth, and in Heaven, in 
his HnmilUtion and his Exaltation ; and of the fweet ReUtiins 
that we and alt his Church do ftand in, to ChriS our Head, our 
Saviour tnA Redeemer ^^ u alfoabour the gracious workings of 
the Holy Ghoft, in firfi begetting and increafe of holinefs ^ To 
open CO each other the powerful workings of that Grace that 
hath raifed them above alt the creatures, and brought them to a 
contempt of earthly glory, aiidfcK their hearts on the invifible 
God, and on eternal things, that hath renewed them in the inner 
man, and Aiade them hate the things they loved, and mortified 
their oldeft ftrongeft fins, and <|uiclmed thiem in the exercife of 
every grace ^ all this is edifyuig fweec difcourfe to graciOua 
fouls. 

4. And the rather bccaufe it is about thfe moft pertinent affairs : 
Theyarethingsthatdofoffefr/7f0»^rriius,ehatwe are glad to 
fpeak with thofe that underftand them. It is our own cafe^ which 
we hear our brethren open .• They fpeak our very hearts, as if 
they had feen them ; becaufe it is the fame work of the fame 
fpiric that they defcribe. ' Yea when they complain of their In- 
firmities, it is with our complaints, and they tell is of that which 
we are troubled with our felves ; and we perceive that we are not 
fingular in our troubles, but that our cafe is the cafe of other fer^ , 
vantsof the Lord. 

5. And it is the more pleafant to converfe with the Godly, be.^ 
caufethey fpeak not hf kearfajfonljjbxit by exnerienceilhey tell us 
of tiie difcoveries that illuminating grace hatn made to their own 
fouls i and of tbemany evils they have been faved from •, and 
the communion they have had with God, and the prayers which 
be hatb heard, and the maily and great deliverances he hath 
granted them j They relate their conflids with temptations, 

C^q and 



ipS ^ SittMttrd tfBte. Pan lU 

and their conqseRs ^ their ftrivihgs agaiiA tbeir ancient Wfts^, 
affdh^wtbey have overcome chem^ and the fweet refrefiitngs 
which^beirioulsbave bad in theezercifeof Love, and faieb;and 
hope / They can dive into the Ocean of mercy, and Tpak of 
the abundant kindnefs of the Lord, and earneftly awaken and 
invite each other to praife him for bil XSoodoefs, acMi to ii^chre 
bis wonderous works for the children of men | They can dircd 
cacb other in tbeir difficalcies, and encourage tacb other in holy 
ways, and ftrengthen one another in holy refoiutipas, and com- 
fbrt one another With -the fame, comforts that they tbemfelves 
have been comforted with by the Lord / And may not our 
hearts re Joyce and bum with'm us, whik we difcotufe oCfuch %mr 
prunt jhingiM thefe, in fttcb a femm, ixfnimmtd^ ^^7^ 
W4nM€r i Jhty tui difcoorie together of their meeting before 
ahe throne of Chr jft,. and of the bleffed converfe which they {ball 
bavcinHfaventwithtbe Lord hiaafelf, and with the holy An- 
^U, and whm (hey (hall be, and wh4t they (hail JU^ to all eter. 
futy,ititbeprcfen€eof God where is fulneia of joy, and before 
iJim where are the eternal pleafures^ . 

O ChrKtians, did not yovc graces tangiii(h by yov owa ncg^ 
lefts, and vour fouls jrdw out of rcli(h wtd) tbefo fpirttual and 
moft excellent thin^s^ your fpeeehes of them would be more &• 
voury ^ yon would be more ffeouenr, lively, and cheerfial In 
your difcourfe of holy cfaings {ima then your converfe wovid be. 
fhore edifying and deli^tfiil to each other. We (hew fo iitclc 
of ^rn^f in our con&rejice^ that makes it to be but little diife- 
aent from other mens -, And ( which is the comnoneft cafe, and 
very doleful ) we moft of us f emain fo ignorant and imprudent^ 
that we wumr holy conference by our mixtures oHmimft txpreffi- 
ons.and difgrace it to others Iw pur ivjufi^i^us weid^nefs .-This is 
the bane of ..C^iflian difcoaric ^ even the want of boJj sl^ Md 
ififdwi and of underftanding to fpeak of the things of God, 
^according to their tranfcendent worth and weight , as much 
(and more) then thewant of 4^4/. But if we could difcourfe 
of thefe holy matters imgbt^ with m/^i» and with ftrH^mfs^ 
^ovf f^cet,\iov9 frniffnl froutd the company of boty perions 
be / We Ihottld be ftill amoag them, as in the £imily of God, 
and (honld hear that which our foub do mpft defire cp hear ^ and 
we (hould preach to oneanother the riches of grace in omr fa- 
miliar diiconrfe ^ and fouls might be cobrer ted by the confercufe 



J 



%' 



Part 11. 'A idni ir 4 Mmtu %99 

of Believers, ^nd not ail left to the puUike miniftf y : EvefY m^a 
wpttld be t helper co hit neighbour. F^r the t09£0i ^f thijnfi u 
m cboUcfilv^ , thotigb tU hurt of the wicks Ji ^ ^^^^ ^crtb : the 
lifsef the riihteeteefiedpamj^ tm feels die fer wnmt ef wifdem ^ 
ProY. io.2Q,21. The Hfsef the wife differfi kfewledge ^ Pror. 
^ 5 • 7* J^ighteetu lift sre the delight ef Kings^ Pro v. 1 6. 1 3 . 4ini 
the^ fweetmefs ef the life inereafeth ledrning , v. 2 1 . The lips ef 
Knewtedge are a frecietuf e^el^Vror. zo. i$> A ptMs htUjfhall 
be fdtisfitd with the fruit ef his mettth^ dftd withthe inereafe of his 
JipsfiaJlhehefiBed^Vror. x8. ao. The memth ef the righteestr 
Aeakethwifdom^Mmdhisteetgtte t^lkffh ef judgement \ the Ldw ef 
Ms Ged is in his heart. Pfal. 3 7- 3 0, 3 < • 

Tell me I befeecb you , you that can be fo merry in an Ale^ 
boufe , or in any vain and idle company , why {hould yon chink 
that it is not cons a far fiveecer chingco calk of bdy edifying 
itacterf , then it is to you to talk of vanity ? Is the fnhjeh m 
jenr difcourfe more fit te delight a man of wifddm ! Do you calk 
of tetter things ihcnGed^or of higher things then Heaven I or of 
ihinfii chac nearlyer concern you, ch^ the matcers of everlafiing 
confequence ? 

When 1 have heard fuch people ulking and lauching, as if chey 
bad been che merry eft people in the world, I nave fomecimes 
hearkened CO their difcourfe, co hear whac calk it wm chac piadr 
them fo merry ) and ic bach been nochiogbuc impercinency and 
folly, like&mans calking in his fleep-, enough to make a manf 
head ake to hear them 1 I Ihouldbe quickly nW with their der 
lights: The blowing of themW, or ibc f ailing o[ thcraim^ Of 
as Solemen laith, the erackjing ef thorns in the^re » bach ae mMcfs 
in it to pUafe mj emr, and much iefs to di^leafe it , then fuch mein 
difcourle. 

Go to a coo\pany of neerrj felleWs^ as you uke chem, and to p 
cempany of ferietee^godlj , prndent pefle^ and fecredy write iewp 
dithe werds chac you hear from boch companies 1 and read chem 
over cogecher when you come home , and ceH,me whidi it chc 
fleafanter difcmrfe. What a hodg-podge of npn-fenfe , imper- 
tiiiency,levicy^immpdefty,worldlineff» pride, and foUy i^allyOB 
find in^Mi ^ and whac fiivoury, neceflary, edifying, encouraprng 
and comforcing'fpeecha will you find yon have gacbered uom 
the other! 

Ic is far pleafancer co be among the (ingtng birds, the bleacing 



joo A Ssht ir d BfUti. , Part If; 

fiMp, yea ctie chattering daws, then thiefe idle, prating , foo\i(k 
. companions. For witfr the former you ftia!! have fomc n^toral 
#90ii,witboiicanymixtiireH)f )?/i/Wm/ : But in foolfh-, prating 
company, what (hall yoo perceive, but how Nature is deprMvea^ 
how fmners are befide themfelves , how Satan doth befool efacai , 
* and how God is forgotten while he is prefent with them, and 
they are laBgbing in the Devils chains , and at the very brink of 
death and bell / And can a min be merry to hear fuch mirth as 
this f It is a fad fpcdacle to fee mtn Uuih in BecUam : but much 
tnore to fee them merry in the fetters of their fin , and under the 
libreatnings and wrath of God. Were you but men of right com^ 
pofed minds ^ I durft referre it to your felves, whether holy com^ 
{Miny and difcourfe be not like to be be much pleafanter then 
yours. 

Do you think that the difcourfe of Zedrned men , about Arts 
andScicnces, Hiftory and thelike,is not moxtfleajdnt then your 
idle tdlk^f Much more is the bolj difcourfe of Sdiuts abouc the 
things of their falvation. Whether do you think the cotnpany 
. and difcourfe of Cbrift^ an4 his Prophets and AfoJUes^ot of your 
merrf comf anions , (hould be the more delightful ? Can you fot 
fiiame fay, that the later were the heft i Why , you know that 
Chrifi jBind his Prophets and jfpofiles^htd no fuch idle tall^zt yours. - 
It was holy thin£Hhzi they difcourfed of. 

Can you for fliame fay that you Love God abeve all , and yet 
fiave more pleafure in prating over a pot of Ale, then in fpealcing 
YcverehtJy of God ? Or would you be bdieycd when you fay, 
chacyour hearts are fct on Heaven, when you have morcdelight 
in talking of any earthly trifle? Well / I (hall leave it to your 
confciences , and to the judgement of any that will fpeak with 
Reafon, whether the holy convcrfe and conference of the godly, 
le not in it fclf a more Delightful thing, then all she merrimencs, 
the dotages and fooleries of the ungodly. If you think not fo, 
it is bccaufe your relifti and appetite is depraved, the Devil hath 
deluded you, and fin bereaved you of your wits. 

2. Ihavctoldyouof the?/^^/4jir»f/rof iheDuties of Heli- 
nefs , which are to be. performed more diredly toward Ged.^ 
Let us now confider ijf the reft ♦/ 4 Chrifiian life : Which con- 
fifteth in our JuriV/ to be performed towards men : And tbefe 
are all copprchended in the works gf Chdritj «nd of 7j<-. 

« ^ ff< Aod. 



A ' 



Fm IL A Sdiat tr d Britie: ^oi 

I. And certainly the works of Cbtiritj kxt Delight fttl. There 
U not a pleafanter work in the world then iod$gQod. Eren 
fr9ui men find a great delight in the ReftnuMn or ifame of d$ing 
g§U : that they may be accoantei toe great BcMefaScrj $f th§ 
-mrld^ that is« to be as earthljgods among their neigbbotsrs, and 
as the Sun is to the lower worla, chat all may be below them, and 
live by their influence. This is the top of that profperiic; that 
finful ambition doth aljpire to. And if the Name of fVet-deing be 
fe pleafant to the Proud, the Confcience of the thing it felf (hould 
be more pleafant to the upright. Of en hunt j \% the hypocrites glo* . 
rj : Buttodogoodin/^rrrrristhe helievers pleafmre j for their 
fstber which feeth in fecret ^ fijdll reward them openly : Yea the 
very delight of doing good , and efped^lly a great or publike 
good, a fpiritual and eYerlafting'good^is a reward unto it felf. It 
is thelpeech of Chrift recited by Pauli AUs 20.3 5w.thac it is more 
, Ueffedtogive then to receive. 

There are many things concurring that make it very Pleafant 
to do good. It proceeds from the power ofLove : and thcezercifc 
of Love is pleafant. And Love makes our Brethren to be to us as 
oar felves, and confeqoently their welfare is as ourown, and re* 
joyceth us as if our felves received , all that they receive. And 
what abundant pleafure then hatha Believer i When fo many 
choufandof hisbrethren, do receive fo many thoufand benefits 
daily from God..him(clf rand all thefe are to the Chriftian^ 
through thejinion and power oCLove, a&if he had received them 
all bimfelf. But efpccially when he hiknfelf is the inftrttmen&of 
€:oove)>ance« The poor have comfort in receiving of relief ^ bst 
nothing in comparii'on of his that gives it ^ if it be done for the 
fakiof Chrifi , in uprightnefs of heart. A poor man received! 
from the giver perhaps bu an outward f mall commodity rBut 
the upright giver receivetn from Cod, thefenfeof faisaccept- 
tnce, and peace of confcience. , with the f>rpmife of an . everlafl* . 
ing recompence : A mite, or a cupx)f cold water, given to a Pro- 
phet in the name of a Prophet , or to a Diiciple in the name 
of a Diiciple , (ball certainly be rewarded , Matth.io. 40 , 
41., 42. 

A true Believer hCovetoMs>todogoHl, asothevs are to receiu 
it : and Audyeth for opportunities of laying out his gifts aod 
wealth for God, as others fiudy to gather it for themfelvcs. Asa 
w§rldUng fiudyetb fora good bari*ain. that be may grow ricb^ a 



* 







309 ^ S^ ir 4 trite. Tart IF J 

trac Beliaftrftodyctfaforapporttmitiei coUy oiic diac be hath 
for God, and co improve bis Maftcrs ftock c# the beft advanuge.^ 
The C(nrecoija.doth not more loog co get more» tbcn Believers do' 
CO be rid of chat they have, in cfae way and on che cerois, as amy 
do mo^ good, and be teft accepted •• And cbey are even afraid 
left opporconicies of doing good (hottM over* flip cbem , and che 
feed-timeiboiitdpafi by ; A Believer knows chac, as his life and 
fouljo his worldly riches, are nowhere fare b«c tnlliehnt^of 
God : And therefore if cbey can procure his fecuricy, and get 
him to receive it,and return ic cbem in Heaven with che promtfed 
advantage, they have then fecured it indeed : All is loft that 6o4 
hath not, in one way or other: and all isfecared that behatlig 
and for which we have his promife. This is Uyimg it Mp im hiMftm^ 
JMdttb. 6. 2 1. While wi kg^it^mt cannot fecure it from chtevesr 
When we have diipofed of it according to the Will of God, up* 
on the warrant of bis promife, it is then in his Cmftoij^ and then - 
itisfafe: Neither ruft or moath can then corrupt ic, nor the 
firongeft thieves break through and fteal. To be Good , and 
do Good , is CO be Ukeft onto God ^ and cherefore moft needs 
be the fweec^ft life. 

2. Worksof /ni/f^^alfo baYecbeirp//4/i#r# : tot they demon- 

ftrare tbe Juflice of God himfelf, from whom they do proceed. 

That which ii moft FUdfimt to (?w/. ihouid be moft fUrfdrnt onto 

m. And at he hathl>id us, nctforgntaiUiiodsmd f €cmmMmcme^ 

iftcdufe witifmhf4€rifU4 hi it WiU'fliM/id 9 HA. I}. i& lb he 

bath told us that be JkUihttth in tbe extr^ift «/ Iroing-ki^dMefj , 

^ttdgiment , Mtd right fufnefs in the idrth^ Jer. 9. 24. Hi hdth 

flfiWid m what is good : Md whmt ditb hi re^mn if ivr, hnt U do 

jnfUj^andloVi mircj^dnAwMll^httmblj withonrGid? Mich. 6. 8. 

And therefore he commandetfa IfrM^^ Ho£ 12.6. [ Turn thon t$ 

fly God : KetfMirijsndjMdgtmtnt: and iMitonthj Coda^ 

timtdttj. ] Private juftice between man and man , and family* 

juftice between parents and children^ imaftamand fcrvancs, and 

Political juftice between the Magiftrates and the people , do all 

. nu^intain che order of the world, tnd procure both publike and 

private pe^ce. It is felii(hne6«nd injuftice, tyranme,opprdfio«, 

difobedience and rcbelfion , that procure the miferies of ibc 

world: But Righteoufheft is fafeand fweet. 

2. You have heard of thi Pieafure of H«/jr JfOioni , both /#- 
terndiMi JExtemdl : The truth is evident alio from die oh^f 

of 



1 



Pkt It in Ssirft » 4 irutt^ JO J 

oi xht{t ABs^lr\A\htmmnjrpm which a. bditrci' maydcriv« 
♦ his Pleaf/tres. And O what an Ocean of dcKght is here before 
m / Vfctt our powers, cai:>acities and ads buc arrf^ecabic to the 
Ot'jtSs^ we Ihocild pre/e,ntly have the Joyes of heiven. 

I. A Believer hath rfie tvertleffed GU himfelf to derive hit 

comforts from. He hach his Nature ti^ Atcribaces to be hiscotn-- 

^ort; He bath his near Relations to afford bio) cotaforc ; ani 

this is more then to have all the world. It ts a God of Infinite 

Power, and Wifdom, and Goodneis, that we believe in» that we 

Love, and Wor(bip, and Obey* It is alCo a Father Reconciled to 

4is, that hath taken us ifi Covenant to bim as his people, through 

Jefus Cbrift. And where (halUwe find comfort if not in God ? 

It is in vain to look for that from any creature^ that is not to be 

found in him. Poor worldlingi / you hs(ve nothing that is worth 

tbe having , buc the crumms that fall from the ifaildrens tables 

God is our Portion, and the world is yours : and yecyou have 

ie6 even in this world then we* You have the (hadow, and'we 

bave tbe fubftance : You have the (hell, tnd we the kefndl : Yon 

luLvethe ftraw and chaff, and true believers haM the corn ; Your 

comforts are (haken with every ftorm ; and toft up ^md down by 

tbejttftioeof God, or tbe Pride of min : But Godtbacis our 

Portion is unchangeable : Yefierday,today,tndthe fame for 

ever : We have 4 Kingdom that esnu^t be jmvei^ Hekii. 28. 

Perfecucors cannot utke our God from us ^ nor can any thing fe^ 

pirate us from his Love, JEm« 8.36. They asay feparate us frooi 

cor houfes, from our Countries » from our friends, from our 

riches, our liberties, our Uves, froul our Books, our company and 

Ordinances , but not from Gk>d , Krbo irour grcu Delight. In 

poverty, inperfecutioo, in ficknefs, and at death , we have fitll 

our intereft in God : AChriftianianeyeriniolowafiate, buthe 

iatb a God to whom he may go for coaforc^ wIk> ttmoce to hiia 

then your fweeteft pleafurcs. - Is k not a pleafure to have fucb ai 

God as can cure all difeafes, fupply lU wants, overcome aH ene- 

juies, deliver in all daa^en^, and bttbproinifed chat he will doit 

fo far as is for our good / If be want water that bath tbe Sea» oc 

be want land (hat lutballcbe earth ,-% he Ivant Kgbt that bath^ 

the Son, yet doth he ootoe^ to want dali^c tbat hath t6e Lord 

ao be his God, if be do but keep in tbe patMi of grice. And .we: 

^on yet unrefolved , whether Godlineft be the moft f leafliot! 

Life i Take all yoar pleafurci , and makeyour beft of tbieiivffay; 

I 



504 JSdBiirdtriie: Part' 11^ 

I but have ttie Lord to be my God, and I hope Tfiiall never defire 
to change with you. 

2. A Holy life is therefore Ple^fdnt^ beciufe we havea/i^f 
fugUient Sdviour , from whom we may daily fetch delight. The 
'£cernal Son of God is become the Healer of our wounds, one 
Peacae-maker with the Father » the Conquerour of our enemies, 
the Ranfom for our (ins, the Captain of our falration, the Head 
of his Chureh , and the Treafare of all our Hopes and Joyes / 
Sin and mifery are the works of Satan , which Chrift came into 
the world to deftroy. If Hypocrites can (leal a little Peace to 
their Confciences , from a falfe conceit that they have a part in 
Chrift, what comfort may it be toiche true Believer, that hathc 
fure and real intereft in him ; That is the fad and mifetabletifc, 
when you are out of Chrift, and ftrangersto his Covenant, and 
cannot fay his benefits are yours , but you are yet in your (ins , 
without bis righteoufnefs : But when we have a fpecial intere(l 
in him, the foundation of bur everlafting joy is laid, and the 
heart of (in and mifery is broken: What fear or fotrow can 
you name, that I may not fetch a fuffieient remedy agatnft from 
Chrift ? What can the Prince of darknefs fay to our dtfcomforr; 
which we may notanfwerby Arguments from Chrift ? By this 
judge of the Comfort of a Holy life. If the Godly o ver-4ook the 
Grounds of Joy^ thatare laid in Chrift, and live m a miftaken 
ibrrow, that is not for want of Reafons and warrant to rejoyce , 
but for want of a right difcerning of thofe Reafons. But what 
have you that arc ungodly, to anfwer againft all tbe terrours of 
the Law ? or toanfwer againft al^tbe accufations of your con- 
iciences ? or to comfort you againft the remenlbrance of your 
approaching mifery ? While you have no part inChhft,youhave 
no right to comfort. One thought of Chrift to a believing foul % 
may afford more Diliibt then ever you will find in a (inful 
life. 

3 . Moreover \ we have the Hdj ifirh of Chrift , that is pur- 
pofely given us to be our Cemf^rttr : And if that be not a plea- 
jfant life that is managed by fucb a Guide, and that be notlikeft 
to be a joyful foul, that is poffcft* bv the Spirit of joy it felf,- there 
is no joy then on earth to be expcaed. Hath God promifed bis 
S^xx'xtio comfort jciHih^tzttri^ki^ed in jonr fin ? No, it is the 
malicious deceiving fpirie that is y9t$r Comforter : that by fats 
o^mforc^he might keep fou froqa lohd^ fpihcual^everlafttngcom* . 
1 forts c 



*fc*i*:**v... 



fotts; But the iRepcnting, Believing fond cbat fs united unca 
Chrift, aod bad) alztuly had che jj^irir for liis c^nvtrjUn, it is he 
tbtc hath the promtfc of cbe j^iWi for bis r«M/«9Arr>Mr. Andif 
tbac be noc the avoft comfortable life, where che God of Heaten 
becomes the wjw/^^rffr, wc cannot then know the effeft by the 
caufe. llLife it fclf will *if$ticks9$ ; if li^kt it fclf will iBamimste • 
the comferting f^irit will certainly com^rt^ in the degtee and 
feafon as God &eeh meet , and the foal is gtted to re^ 
•ceirc if. 

4. Moreover, we have the y^h^U truftfrie of the Gafpefto 
go to for oar Delight. And little doth the fenfuat unb^iieving 
foul know what fwectnefs, what fopporting pleafures may be 
from- thence derived. I had rather have the noly word of God 
to go to for contents, then the treafaresof tiie rich, or the plea# 
fares of the fenfual, or the flatteries and vain glory of the ambi- 
tious man: All t()at the World doth cnake focQ a puddcr about, 
whkb they ride and run for, which they fo much glory in, will 
fiefcr afbrd them fo much Concent, as one Scripture promife 
will do CO a truly faithful foul. I muft profefs before- Angels and 
men, chat I had rather have one Promife of the Love of God, 
and the life to come, which is contained in the holy Scripcures, 
then to have all the riches, pleafii res, and honours of this world. 
My 6od,thts was my Covenant wiifa thee, and to this 1 (land. O 
UelAd be the Lord, that hath provided us fuch a Magazine of 
Delight as is this heavenly faired Book 1 The Precepts app^e 
ua t plea(an( work : The ftriAcft prohibitions do but reUrain 
us from oar own caiamiues, and keep our)6f our bai<d#ctie knife 
by which we wobid cut ou^fingers r The ^cftfeft fbrtatnings do 
burdeterrcJBs from ranhinginio*theiCd)rkfiJcaiifg tire ; and hedg^ 
about tbe devouring golf, laA we thknrid fboUmly caft our felves 
therein. And thcleare the bitttreft parts of that holy word. 
But when we read the prbmife^of a Saviour, and the wonderTul 
hiftory of his Incarnation ^ tod of bis holy felf*denying life, his 
conoue^s^ miracles, deacb,Tefiirreftion, afceniion, intercefflon, 
and bis promife to return; when we read « of the foundation 
which he hath laid,and che buitdingwhiclihe intends to fiaiAi, of 
his rich abundant promt fes tolls cbofen, what p^-oviHon do wei 
find for oar abundant joys.' No ftcait can be fo gfeat, no preffare 
lb grievous, noeacmimf fo ftrong, bat we have full conu^cion 

offered usitttfaep^cnu^«gai)iftch4m9li%Wi^^^^ o< 



f6i J Sdht 0r d druti. Part IIJ 

the pardon of all our (ins , and . promifes of heaven rt 
felf ; and what can we have more / we have promifct 
faiced CO every ftace, both profperky and adveriity. What do 
we need which we have-not a proniife of i And the word of 
God if no deceit. What but apromife can comfort chem that 
are fliort of the poffcffion ? May I not have more joy in ficknefi 
with sfromifi^ then the nngoMj without i fromife in their beaitk ? 
A fromife in frifon fcts i roan as at Ubcrtj ! A fromife in fovtrtj 
is more then richei. A fromife at denth is better then life. 
yff\\9Ltlht^t^fromifeofj I may bcfureof : bat what yon pof- 
fefs without a prooife, you may lofe (and yout fouls and hopes 
with it ) this night. Thof^ is no condition on earth fo hard 
to a man that hath intereftiip the promifes, in which he may not 
have plentifnl relief. Wc live by f^th^ and not by fenje •, And 
we reckon more on that as ours, which we hofe for, then which 
we do f^ffefs. We are fure that there is no true felicity on 
earth ^ It then we have a promife of Heaven, when Infidels lie 
down in the duft with defperatioit, have we nota morecomfofu- 
hie life then they ? 

5. K^oreovef we have Heaven it felf to fetch our comfoct 
from, llilot Heaven in fight, or in Peffeffion \ but Heaven in 
Tromif e,tnd feen by faith. And if Heaven will not afibrd us 
ipleafure^ whence ihall we exped it ? Even fenfnal men can re- 
foyce as well in what they /ff ifor^ if they are affnred it is tbetrr^ 
. as in what they fee :, And why then may not Believers do fo 
much more f A worldling when he feeth not his ^ money in bis 
cheft, or at ufe, or bis lands and cattel that are far ft-om him, can 
yet rejoyce ia them, as if be faw them : And Chonid not we 
rejoyce in the certain Hopes of Heavca though yet we fee it not ? 
when I am pained in iicknefs, and role in reftleft weartneis of 
my flcfti, if then I can fay [^ J fiaU be in Heaven,2 ^^Y '^ "Ot 
bethe inward rejoycing of my foul f Ton know where jom are^ 
but you know not where you JbaB be. The Believer knowetb 
where be fiall be^ as trnlju he kn^weth where he is (onlefi 
it be one that by his frailty bath not reacht unto ajmrame \ who 
yet hath reached unto Hofe, ) What great matter is it if I lay 
kigreateft pain, if I can fay ^I fball have iverlafiing eafe in 
Heaven 3 Or if I lay in prifon, orJn fordid poverty* and can fay 
C IJbaRfbortlj be with Chrifi.'} Or if I had loft the love of all 
«nen, and could fay ZthatJfiaSevrrl^ingly enjoy the Zove tf 
€^f} . ^* " Moll 



Part 11. /jiS^dint$r4Mrtne, §07 

Moft'of your comforts do conte im by tbe Wty of yovr 
thoughts. And what Thomghu diouX^ fo rejoyce che foul at 
chc thoughts of our abode witb-Cfarift for ever ^ If a day in the 
Courts of God be fo delightful^ what is ten tboafand millions of 
ages in the Court of Glory i and all then as frefli as at tbe firfl 
day ^ ThcTi it is that our (in will be put off : Our carnal enmity 
laid by : our temptations will be over' : our enemies will all 
. have done : .our fears and forrows will be at an end ^ Our defifes 
will be accompliihed : Our differences be reconciled .: Our cba* 
rity perfeded, and our expedations fully fatisfied, and Hope 
turned into full fruition. O may I but be able with ftronger 
faith, and fuller confidence to fay \^th4t Hc4ven U minty und 
whfm thiftMbirnacU k di^ilvtA^ I JbaBkt ^th Chrifi^ ^ ^^Y ' '^^ 
and my death will be delightful, and I need not complain for 
want of pleafure. Let who will take the pleafures of the ftcfli^ 
may I but have this. In prayer, in medication, in holy confe- 
rence, in every duty, it is theexpedation of approaching blefled- 
nefs that drops in fwcetnefs into all. No wonder if it can 
fweeten a eeurfe 1/ dntj^ .when it can m^tke light tbe greateft 
/offerings y^nd turn pain into pleafure, and death into life, as 
being nnwortkj to h €(mifnred to the gl^rj whkh JbnH h re 
WAlid. 

But the wicl(eii have 0ine of t hefe delights, unleft they Jteai i 
littkhy f elf ^deceit I They may make tlKir beft of their are/rw^ 
flcafMreSj and of the cup while it is dt their momths^ and of tbeir 
mdlth and hoiUMrVfiiik it is in their hands : but its little pleafurf 
that they can fetch from Hekpen ! The thought of it may rather 
feed their terrcttrs. Wnat pleafure they can pick out of tho 
dirty kt.thefn make their bdH of : Bat havenlj f leaf teres are 
above their reach! 

So much for the ohjtBs of a Bolj Ufe^ from whence ^ Believer 
day fetch his pleafure. 

ObjeA. Btit}os$tet ttsonlj of tbe Fledfdnt fdrt 'y but th trasim 
tiefome and hitter pdrt Jest fay noshing pf. 

Anfw, Come on, and fay your woril of a Holy life, and ted 
IIS which is that hitter fart* 

Otjed:. I. Thefcriftnre resjuireth ns t^mertifie the fiefi, to 
renostnce the "fnrid^ to ferhtar onr FleafstreSy to deny onrf elves y and 
to ukfetfonrCrofs m$d follow. Chrifi v \tmd mipHcaH. this a flea- 
fmnlift f 

Rr 2 jinfw. 



JoS "A iMt-W i IfiMl PKit III 

Amfw. Anddoyouindcedihiaktbiifo (ad ftbufinsfi ) Here: 
arc three things contained in tfai» OfbjeAton, as the oaitter that 
l€cm«bfodifplcafingto you. i- TKe patting whti your fas. 
2. The fi^erings that are principally fer Jh. 3« The/irjffmr{/. 
chat are principally fer the c^9 of Cbrifi^ 

I. And do you think that fin is fo l<fvtlj a thing that a man 
cannot /fwm#m(;wkboai it ^ ft»'\%tht breach pf the Laws of. 
6o4,an4 the injury of the Heavenly Majdly, and the provo- 
cation of his^hot difpteafare^andtfaepoilonand fickoefs of the 
ibul. And ii it your /pen to attife the Lord I Is your fiiaf^re 
lem^ if you nay not injure the Ged thai made you ? What na- 
tdres» what finAd beans have you, thacmuft hxncftedefleAfmes f 
Cannota roan Uie merrily uoklshe may provoke the God of 
Heaven, and trample apon mercy and defpiit fiilvation / Caa 
you not live inpltMfnre, unlefs you may Jtinl^ f»jfi»$ or keep 
ypftr ficknefs, or tumblv in the dht ! One wobU cliink tSazmi/^ 
chief to o^r felvesolrotbersihould be fmali plca/ure to an iw// 
miMd, Its no fieafure to ^f oo to if it to the face of your deareft 
friends^ or to ab<ufe your pattms; or to peovokc your necg^- 
hours I andisitfiichp]eaforeasyouAc«fw/#r/4i^e, to ah^e the 
Lord^ttnd wr^mg your fptfis 1 The ftesfetret of /».<b tend to 
p^in : fme fdin dotb ufually attend it her^, and jMMrir 
^ore hereafter : @oi would frevem your f^m.tndkmiferjs by 
preventing or deftroyingyowjSif t And do yoa accofeois word 
bccaafe it would keep you ftrnn fo coftly , fo btotcr^ fo dangeixms 
deiigbcs/ \t\s fer yemr Pttafurr^ that this fieetfetre is .fiM^biddcA: 
you. The fweeeneft of the pbylbn of fa will be foon gone, 
when the gripings of the tormciiitcd Confcreoce do remain*. 
You will, forbear the mod diligkfetl fruit i or dritikf^ if your 
Pbyficion tell you they will hazzard your life, or torment yon 
i^terward. Tottzte fliort- lighted, and {horc-wicced, and look 
but to ihtprefeMt relijh of things, and ch^ofe them if yo\x tafit 
ti^ttifwee^ '^ bnt Qod Ipoks to your evtrU^ftg fUnfmrts. So^ 
that you may well reckon it atAoi^ the fieAfmres of a holy^ life^ 
that you have f«cb fre{tr^u$i%es againft.tbc grestef^ fjerri^s :• 
and that you are kept from the plea/Mr exiiAi will be kitttrmfs in 
tbeJatterend.. . . 

Yea at the frejtnt bat h ffot dremk^mtfs fflOM trotehle actendsng 
it rh^rt /c^i^mrj / i^tckon up rbe cojilumin]g of mxm\efime^^ che* 
trcni/ej of lhcvf/imtliet,tht fi€l^tte£esoi th^ir hdkSj tbe fimm, 

and. 



Fart it: Htsahttrdtme: ^09 

end tontemp tiilt it bringetb on them herft trA ctie 'bounds o£ 
tbcir confciiucis^ and cell me wbethcr it were not m^re ^Uafnrt 
lofwhtitr dbofe cups then to drink them. And hach not Glmt^ 
t^nj merctrmkU autnding it then temperance I By that time tbe 
^bufge be paid^ the ficknefs that fulmfs breedech be endured^ 
tht fkyficiom paid , and all the effeAs of glattony Otercome^ 
VOQ will find that the ph^iftere wa^ fittie to the pain. The 
like I aaay ky of ZineleuMtt/s ^ -mrldlinefs ^ fMjIfiony pride, 
and all other fins that sfually bring a panifhmeot wkh 
ifaem; 

2. And then for CdfUgdtorj ffffferings; it i$ not Gedllnefs that is 
tbecattfeofthem ( as ftiffcrrngs. } Sin\t(s:^znA^$iffer Wis. Pro- 
Tokenot God^ and he will fpare the rod! Do you hwrt jeur 
Mves)ikt carekefs children, and then tlawn God for bidding yon, 
{[ Tslff ieed?2 God doth not punifh men for Hulimfs^ and 
welldoing. It is for want ef HoUnefs that youarepuni(hed, 
I think therefore that it is part of the Ffesfure of a Ho/j life^ 
abac it kccf» men out of tbe i^ay^ of funifimene. Yon tfinft have 
^M^axidunpleafant phylkk, when once y^if have taken a fur- 
fee of fcnfiial delight, and made your feires (ick wich too mich 
of the creature. Holinefs would have prevented this : And 
ftb€ntbatsu^/att\ it would riirrritby the cbcapcd means that 
your liealth will bter. Ts it not then unreafonable wheti you 
hftircjrtfMi/r^:;5*r^lW/,tob^^ yourphyficion for troubling joU- 
in order to a cure ^ 

j.Attd for tbofe foffcringr thiar trc frincipaffj for Chrijt, conft- 
der, 1 . That they aYealfo #r/^i»4i!^ /r«^«r /», and therefore yoi» 
may knom wbao * to^ bhifte^ for the bitter parr. Though the 
Timc^and place, and manner and menfiire of yeuffufferif^gsmiy 
proceed from the gracious providence of your Lord •, yet that 
fuppofeih that iui tud brought yoti into zfidfe ef fttjfiring in- 
generMlhtfoTC'^ which Chrift did not prefcntly and plenarily remit 
•ad take . off; but difp^th oF them by his wifdom , as may •mi k<! 
oioft fas bis C^Iwy and yous good!: 2. And will you grudge at a 
little tr4mfit9rj»pnin\ that is j«/j(W]?jr required with r«»/orr/ in thl$ 
life,znd rewarded with pleafnres unfpenkfiHe htttAftct ! You 
grudgesoc to caft away yobr feed in hope of an increafe ac 
barreft/-, . nor do you murmur at your dafly labour if it be but 
Uefledwtb-iiieceist Artdwiffyougfiidge tor praf$ through fuffery 
uiS to g|pc]^4iKi tQ (ow IB tears that you mlky reap in joy? It is 

Ks J. bu: 



1 



..fc ••» 



^10 'ASdnt$riirnte. Part II.' 

bur few that fuffcc Martyrdom, orany grtat fntttcr for the 
caufcof Chrifti cfpccially in our daycs : And thofc few have 
uiiially more joy then forrow. If yen knew ihej#j^xof Martjrs^ 
vou would never fo (hrink at the fa fferin^j ofAidrtjrs. And for 
a few mocks and fcorns of fooIi(h men , it is fcarccly worcbcbe ^ 
namjcof ^fHffcring% Nor isic fomucha^ wicked men faftr itk 
tb^tr Tin. As QodUneis is a fiiameumong the fooliibsvicked men*; 
To wickedne^ is a (hame among ail that arc pious,wifc and fober. 
'And why (hpuld not the (hame of fin be more loachcd then the 
undeferved (hamie of honefly ? Alas , all this is nothing to the 
forrows of the ungodly. A little of the vinegar of afflidion 
will make as reliih our profperity the better , and throng omr 
frailtie is become a mceffdrjfoM^e to that lufcious ftate that we 
are fo apt CO furfet on / 0o y^u not fee what lamij^ntable work 
profperity, viAories , honour , and woijdly wealth and power 
baye made in the world ? and ihall we grudge at that neceflary 
moderate affli<%fon that faveth us from the lik^ overthrows ? O 
how few ar^eable to witbffand the temptations. of great or long 
profperity. / Experience of the fceqnqat, wo6>il falls of profper* 
ing men^ that fcemed once as firm as any^haiih made mc fear when 
I hear of the exdUation of my friends^ and the Icfe to grieve for 
their adverfuy or my own. Holinefs therefore is the oioft pleaiaac 
way.nbtwithlbndingthe afflidions that do attend it : And if 
God will gi^ve me an incrcdft of Holinefs , (of Faith , and Love, 
and a Heavenly mind ) though it be with an increafeot my Jf- 
pClions^ I hopej fliall take it as znimeredft of my fUafitre^ ancL 
give him the praife of fo merciful a difpenfation. And thus 
\ have proved to you frpm the feature of Hoiifufs, that it is che 
mo^F leaf ant vivj. , • ... 






1 1. T Should next (hew you the l^Ugbts of Meiiffefs, froaa the 
X Hfjfs apiCon^omitanti^xhtx priooi^te our fleMfure. But 
bccaufe I ism afraid of lengtbeiiingmy dikourfe too mvcb, I fliall 
only name a few things of many. 

I. God being civr £70^ in Covenant ^ his Love is to the holy 

foul, as the S^n is to our bodies, to iilaminate, warm, revivie, ana 

comfort, them^ ai\4 did not.nn'cai^re fome ecdipUs^or raife fomc 

doudf 9 or (hut theyin^o ws^ we ihyooldc-c joy^e oofitinoaUy, and; 

^ ' ' * " ' find 



Part II. A Sdnt$r a Brute, 3 if 

find Ijow fwcct a thing it is, being juftificdby ftithj lohzvt fence 

2 . Wc arc in Ctifenant ^tb ^efus Chrip , who intercedcih for 
enr fence with 60 J. And the Father almajes heareth his interccf- 
fion, fohn 1 1. 42. And therefore that meafure of comfort which 
he feeth fuicable to our prefent ftate, weihallbefufe of. Who 
ff^iK condemn m ? when it isChriJl thdtdjeJi^yea rather phdt is tiftn^ 
ngnin^ i»ho u even at the right hnnd of G^d, r^h^ alfo makfth inttr^ 
celJfionf$r ns, Rom. 8. 34. We have a great high-Priefi that it fafed 
into the heavens^ even fefus the Son t^God ; one that id touched with 
the feeling of onr infirmities^ and wm in allfoints tempted like as 
'We are^ hut without fin ., and therefore through him we may come 
boldly to the throne of Grace^ that we may obtain me%/cy , and find 
trace to helf tn time of need.^ Heb. 4. I4i ^5. 16- What CQm-'^ 
lorting words hath he fpoken to us in the Gofpd ? and what com- 
fortable relations hath he put us into i He callecb us his friends j 
if wc do his Commandments , as if fervanes were too low a tide, 
fohn 15. 14, 15. Peace he leaveth with us : his Peace he givetk t^ 
us • net as the world givetb : commanding us that we let not our 
hearts be troubled or afraid^ Job. 14. 27. To thofc that Love him , 
be bach promifed bis Fathers Love , and that tbey will come t4 
him^ and makf their abode with him. John 1 4. 2} . If any manferve 
Urn J let him follow him •, and where Chrijt is, there fiatthisfervant 
be •, if any manferve Chrifi , him will the Father honour , John 

12. 25. 

5 . That we might have fire Confolation , the Sfirit of Chrifi' 
h given to be our Comforter : and we are in covenant with him at' 
(0 , who furcly will perform his Covenants. 

4. The fervants of Chrift have his holy image ^ the mark, of his 
children, which is the in-dwelling Evidence of his Love, to afur'e 
them of t heir happinefs. 

5» They have manifold f.v^^ff>ifffo( the kindnefs of their Fa- 
ther, in hearing their prayers, and helping them in their ftrait^, 
and delivering them in their diftrcfles. 

6. They have alfo the help of the Exferience of others^ even 
of aU the godly with whom they do converfc, who can com-* 
fort them with their comforts, and tcli them how good they hav< 
found the Lord. 

7. They have the Mini/fers of Chrifi appointed Sy office to 
kc the helftrs ef their Faith and fey : tq^be.t^ mtjfengers of gjaJ( 

tidings 



jii A S4ht erdSr^tei Part TL ' 

tidiftgs to thcip, and toicll them from God of the pardon qC 
their fins, and of hi's favour to thcra ia Chrift : aod to heal the 
broken-hearted , and preach deliverance to the captives, and 
recovering of fight to the blind, to fee ac liberty them that ar«^ 
hruifcd, &c. Lnke 4. 1 8. To have a dcpytcd Officer of Chrill to\. 
ai/a/ve the fenitent, and Ji$livtr them f^rJUn in the ndme cf Chrifi^ • 
and to pray Cor them^ and dired them, and refolvc,thcir doubts, 
and (hew them the promlfes that may fupport them, and help to 
profligate thjcir temptations, muft needs be much to the eomf$n 
of believers : As the care of a father is the comfort of the 
child I and cbe care of the pbyficion is a comfort to the 
fick. 

81. They t^veallthe OriiiuiMcts fuited to their comfort .- the 
Word read« preached andHieditatedoa ::the Sacraments and 
t^e publike praifes of God^ and Communion of the Saints (of 
which before. ) 

9. They have wultituies of Mtreies ilill about them , and 
#very day reMWed on ihon ,. co feed their comforts. 
' 10. Thty have a promife that all tbingt fiaU W9rl^ tQgttherf^r 
their gpod ^ and To that all their dfflUliens themselves iball be their 
eomtwJineiy^nd death it felf(h^\ kc their gitiM^Kom.S. 28. Pfaii. 
1 . 2 1 . and all their enemies ihall be fubdued by Chrift the Prince 
of their laJvat^on. 

So that froin ibis cmicb yoH maylee, that for fej ^^APleafar^^ 
there is no life that hath the advantajges that aiiotyTifeiiaiB. jis 
far the 'sng^dly^ the) are not [0^ hut are l^kfthi chaffs which the wimd 
dtiveth awaj^ Pfalnii f . 4. Thefe fleafnres grow not in their wic^ 
ked way, nor do fuch jf r4»^^r/ know Believers joycs. 



**■ 



•» *'. 



II I. T Aflly, I ihould alfo have (hewed you the PTcafureVSr^ 
JU HolipcG by zhe EfeSs : But here aifo to avoiJproIixi- 
ty, I will but name a few. 

I. Holinefs is PleafingtoQ^di^mfelf ; and therefore it nuift 
heeds be pUafant fo the S^tiati t|iat have it : Eor it as their endt^d 
€hic[cf!L Pieafitre to pieafeGvd. They know that this is thetni 
, for whidb they werje Created ^ Redeemed^ and renewed : and 
therefore that is the moft PUafant life to them,in which thf^ ftid 
chat G$d is befi P leafed. And therefore theg labour , eha^^iJAnher 

'^ ^ '" ^ arc 



^m n. ^ Sdint ir 4'Brute^ 313 

are 411 holy Priefi-hood^ to offer up. {firttudl J4€rlfi€i^ dcceftdtle^ 
Cod by fefui Chrifi, I Pet. 2. 5. 

2. Holintfi Riuft Mcdsht Pleafant to the foul^ becaufe it is the 
^iritudl hfahh of tbtfntl^ and the mtAns and QttxsMi evidence of 
icsfafety/ Ani Health is a conftanc ienfible deligh^ ;. A^^ ^^ 
\mw that our fouls have feaft tl^liiAtger of the wcatH pf God, 
and everhiding mifery , muft needs be a greater Plcafure then any 
the mdtters of this world can afford. Oneferious thoughc of thie 
•falvacion.wbicbHoIinefsistheearnefiof, n^iy give that true 
contencment to the foul , that all the weakb and glory of the 
vrorid can never give. 

3. tiolinefs removeth fears and troubles, and therefore ' mud 
needs be a Fleajant ftate. It removeth the fears of the wrath of 
God, and of damnation : and the fears of all deftrui^ive evils : 
It tends to heal the wounded foul , and pactfie the clamorous 
confcience, and abate all worldly and groundlefs forrows ^ fpr 
which the wicked have no true cure. 

4. Holinefs is the de fir MSion of [in : and (in is the caufe of all 
calamities : and therefore Holinefs mult needs be Plea- 
iant. 

5 . Holinefs doth confifi in rejojcing^ Gracos, that are exceeding 
pleafant in the eaercife ; as Faith, Hope, Love« Patience, &c. yea 
it confifteth in Joy it felf, Rom. 1417. 

6. Ic fits the foul for Communion with God, who is thefoun« 
tain of Delights ; and it brings as near him,, and acquaints us 
with him as a God of Love : and therefore muft needs be a Plea- 
jQmt ftate. 

7. You fee by eitperience , that when once men have cryed a 
Holy life, they think they can never have enough of it : The more 
Holy they are, the more Holy they would be. He that bach mofi^ 
would fain have more : And the weakefl deiireth no lefs then to 
he firfeS. And do you think men that have tryed it, would fo 
long after more and more, if it were not flea/ant f 

Judge alfo by the labour and diligence of the godly , wbo/fr^ 
fir ft the Kingdom iff God and hit righteoufnefs ^ and make it the 
principal bufinefs of their lives : Would they make all this 
ado for nothing f Or for that which is a matter of no ir- 
light i 

Judge alfo by the ir/i|ibf/ which they voluntarily /dr/lfi^r, when 
they let go all their finfttl pleafures, and renounce all the glory of 
^ Sf * '^ the 



3H: AS^nttrdSrute} Part II. 

the world •, would they make this exchange. If (kty fa^d aot 
found a morcpleafant coarfc , and that which tends to crerlaft- 
ipg picafure f 

8. Yon fee alfo that the truly Godly, when once they have 
tryedaholylife, will never go back again to ihcir f^rmtr flu- 
/j<r^/, but loath the very remembrance of them ; It is not all the 
honours , and riches , and pleafures in the world , that can hire 
them to forfake a holy life. Sure therefore they find it the moft 
pleafant courfc •, if not in fcnfiblc delights^ yet at Icaft in eafing 
their confciences, and fecuring their minds from the terrours tba( 
iinful pleafures would produce. If they found that Godlinefs an«> 
ftp(rered not their ezpedation , they have leifure enough , and 
temptations ^00 many , to turn back into the {la:e from whence 
they came. But boi^ would they abborr (tich a motion p 
this ? 

9. rf Hoh'uefs were not a Pleafant thing ,. it could not help us 
to bear up under all tffliftions , nor make us rejoyce in cribulati'* 
pn^as it doth. That wUch can fweeten gall and wormwood,muft 
needs be very fweet it felf. That which can make reproach^ and 
fcorn, and poverty, and imprifonment, either fweet or toler^le, 
is. fure it felf a pleafant tbijig. 

• I o. Ltftiy . if Holiqefs were not pleafant , it could not cnak« 
Death it felt u> ea(ie , nor take off its terroars , nor caufe the 
Martyrs to fuifer fo joyfully for Chrift : Death is the King of 
terrours, and fo bitter a €up,tbat it muft needs be a pleaiaac thing 
indeed, that can fweeten it. 



TJEfidesall this that bath been faid, let me bricfty havelbme 
-^ ginerMfM^rMVstms^oT ih^DdightSQf Hdinejs, Andcoift- 
pare it as we go with i\\&Dtliihts of Oie ungodlj^ 

I. The Delights of HoUnefs are the mfl GreM$^ and GJm^Ms^ 
miSBblhmJiiHghts. They arc fetcht ftomthe moft Gr^^ and 
Gloriou$ things. It is <?«/, and his GrAcc^ and evtrUfiing glory that 
feed onr picaTuret. Whereas the Delights of fenfud mtn^ arc fed 
vfith trifUt : What do / Jivjrrcjoyce in but tht foel^ies of fin, and 
the filthynefs of their own tranfgrefcons / What is ijt tb^t con- 
tentetb them, but a dream of honour, or the good will andrword 
of niortal men, or a brutifti fportftaneflc, or the pjeafincef the 
iwhof Ittftj^or the provifionxhat they have laid up fou the Heflif 

- The 



I 

I. 



Part U. jI Saint pr d "Brutf. ^ n 

The creaforcs of a Kingdom ekcell not the •trcafuf e of a childs 
pin-box the tboufandcb part ib mach as Hcavca excelU the trea- 
fttre of the ungodly^ Judge therefore, by the mdtnr that feeds 
their pleafvre , which of the two is the more pleafant life : to 
iport in their own fhame, and laugh at the brink of mifery ^ with 
tbeangodly *, or to delight our felvesinche Love of God , and 
ffcjoyce in the affured hope of Glory wich the true be- 
lieYcr ? 

2. The Ddights of HoHnifs arc the mofi rational, weU'ironnd- 
id, fftre deHghts. They are not delufory^ nor grounded on mif- 
Cakes or fancies. They are warranted by the truth and AH-fn^- 
sienej of Qpd^ and the itruintj of his fromift , and the immntd^ 
iiiitj of his coanfels, and the /ivrf IUw4rd prepared for his 
Saints. None but a lying malicious Devil, or his inurumen^s that ' 
{urdcipateof bis nature, or a blind, corrupted, partial flefh, will 
tvtr go about to queftion the foundations of oui^ faith and com* 
forts. The hopes and comforts that are built upon this Rock»wili 
M ver fall , nor make us aihaned. 

'But the ungodly rejoyce in their own dcIuHons: It is igno- 
rance and errour that they are beholden to for their mirth. They 
. laugh in their -flecp, or as mad menio their diftraftion. Did 
they know that Satan cejoyceth in their joyes • and that an 
offended God is alwayes prelent,andhow poor a matter it is thac 
they rejoyce in, it would marr their mirth. If they faw the Hell 
that they are near , or well-confidered where they {land, and 
what a cafe their fouls are in, they would have little lift to play or 
laugh. If they Knew aright the uiortnels of their pleafures, and 
the length of their forrows, and in what a doleful ca(e their 
wealth and Aefhiy delights will leave them , it would turn their 
laughter into mourning and lamentation.. So that they rejoyce 
but ^ as a fick man in a phrenfie , or at a fool upon fome 
good news to him that \i fal/e •, ) upon nfeer mifiakf. 

3. The D^//^i!rr/ of HoUnefs are the mo^fttre D^Uj^hts^ and 
inoft entire andcowpleat. There is no Evil in it , mixed with the 
Goed, and therfore nothing to interrupt the joy. Our joyes in- 
ifeed are too much interrupte'd : but that is not from any Hure 
that js in a hqlj life •, but by itit contrary ^n^ which Hoiineff 
muft^work out. If men take poyfon^ let th?m pot blame nature 
that flri ves againft ir, if they are fick ^ but let them blame them- 
felresi and the poyfon, that puts nature to tipell it. In HoUne/t 

S f 2 it 



■ 



itfclf there is nothing but Good , .and tbecefore notibin^ ihac^ 
fhould grieve uf. 

But it if far otherwife with fenfual deligbts : As thiey are* 
finful^ they are whoUjtvil : As they are naturdl^ feeding upon- 
the creature alone , they areas ji^ is , a mixture of P^Mtiij and 
Vtxatien. Every creature hiath its unfuitablenels and imper/cftiV 
an, by which it JUfHrhth^^tn where it fleafeth], jand mnUetih 
where it comf^teth'^ znAfrmfi'r^uth and difaffaintetb more then 
it fdtisfUth. The jnore we Love it^ nfually the more we fMferhy 
it. That thing which we moft excejpvelj love , is ordinarily ouc 
JbsrfeP fcenrge. That /nViii whom we moft exceffhe/j iifve , is 
v(ut\\y OUT gredteft forr§w : either hy^ their f Ailing, our ixfeSd- 
tiens^ or by onr failing theirs , or 0m" infnfiHtncj to accomplifli 
the gpod which we ((e(ire of them. If they prove smkini^ it is 
snore {rierous then the unkindncf$ of many others i if they 
jftoYt faithful ^ how deeply do we fuffer with them in all their 
fttfierings } Thtir wants do pinch' us as our own : TAeir re^* 
ffoachis are our (haroe ; Their^ lofes take as much from ms : 
Their fickpefs painech us : Their death half killeth ui : And he 
chkt is fo haffj as to hkve manj fuch friends , .is fo ttnhafpj zi to 
have more burdens, fears and griefs to fuffer , and more deaths 
to die then other men. But efpecially to nngodlj mem^ theft earth- 
ly tomforts are uncomfortable , becaufe thcj^ have none of the 
Divine delights that are the i^^rw/ and the if frits ^ but cake up»* 
with the Jhiiot hmk^s And becaufe their mirth is mix& with 
then: own mifcfry, which' confcience fometime gripes them 
for with : fuch deep remorft as cools their comforts c And ibme 
tb$nghts of^thejbortnefsot thtir plcafurcs will be ftcpping inland 
ending them before their time ; Sathat xh^iitterntfs of ^^rU/j 
things furpaiTcth the delight. 

4. the DiJights of HMnefszre Deep 4^^ Solid t-^^^ therefore 
^o fiatlijb 'andiorroiorah the Hearts. But fenfual delights are 
}ike childrens laughter : they are yi/j^^r, and ontfido^ ^nd flitting 
and vmn'^ks children laughln one brcath^and cryin the neat •, lo 
worldly joys arefoilowed at the heels by forrows; For they lie 
not deep, and fortifie not tht heart againftdiftrieffes, as the dcs 
lights of faith and hoHneis do. . 

5. The rieafnresof the Saitttf trt the gift of G<id,tnd.^lo1l^ 
>^ofby him •commanded by his word, and promoted by bin 
ppomi&st and mercics/^nd are but theiruics of bis. Evxrlafiina 

Love : ^ 



^ 



LoYC ; And being fo Diifim , tbcy moft needs bie excel' 
knt. 

But the Pkaffire J of ungodlj worldly men arc 99Ltt\y f&rUdden 
and condemned by God, and partly rMrr4iiij{ril and conf§Hnded^ 
by bis terrible threatnings y . and the difcovery of bis wrath. 
'There is u(^ Peace faiih the lAvd^tothe wicked^lia. 48.22, & 57.21. 
God doth dtfown and proteft againft their peace. If they will 
keep. it, and make it good, it tnulX be againft his will. He for- 
blddeth joy to a rebellious people, Hof. 9. 1 . Rejojce noe O jfraei 
fprjoj 4s other feofle: fer thorn haft gone 4 whoring from thy God. 
He callecb them to weeping and mourning;^ and renting of the hearty > 
J(>el2. 12, 13. Hear what God faith to them in cbeir greateft 

Jleafurcs, Jam. 5, 1,2, }, 4^ $. (7^ to nowje rich men, ^eep and 
owle for jour miferiesthatJbaS comt ttfon jom : Tour riches are 
corrupted and jour gar mentj moath^eaten : Tour gold and filver U - 
cankfed, and the rufi of them JhaM he a witnefs againfi jou^ and 
fiatt-eatejourfle/baiit wire fire : jee have heaped treafure toge^ 
therfor the lafidajs : ■ ■ Toe have lived inpleafure on earthy , 

Mndleen wanton i Tee have nourified jour hearts as in a daj §f 

/laughter -] A man would think it (hould either Turn them; . 

or Torment thtm, and fill their hearts with continual horrour, to- ' 
find God thus folcmnly orotefting, againfl their peace, and fen- - 
cencing them to woe ana for rows. . 

6. The Pleafures of the </^^/; ere clean and nobie ^ and honef^ 
and honouraiie. They delight in things of greateft worth, for 
which they had their Natures; their Time and all. But the 
Pleafures oi finntrs ttt bafe and filthj \ They Delight as fwioc 
in wallowing In the mire : and as the dog to eat his own Vomir, . 
2^ Pet 2.22. They delight 10 wrong the God that made them, . 
and by whom they lire , and to cro is the ends of their lives and 
mercies ; znito drive awaj^Wtru^delights^tniLiouniLO them^ 
fdfes. This is the matter of ri&cir delight. 

7. The Dovil is a groat enemj fo the Delists of Holinefs I \ 
which is a (ign chat they are excellent. He dotn what he can ta * 
keep men from iht Holj Stato, left they ihoutd meet with- tbc 
Havpinefs that attends ir. And if he prevail not in thislM chief 
dengn,bedoth'wbachecantofillup the lives of believers with 
calamities. - AH the enemies that he can raife up againft. them, . 
(hall by temptations, fconR or injuries, affault their comforts | 
Ajlthe fiorms that he can raife (hall be fore to fall upon themi * 
^ ' Sf 3: ' ' ' Hoif/ 



3 19 2 Sdht if d tntel Pare Ii; I 

How buHc is he to Hil them with/>irri and i^nltings f and to caft. 

perplexing thoughts into their minds ? or to miflfai them into 

fonie ferfhxing ways i and faften on tbem enungling do^rmcs^ 

0t di/qmetingpriffciptesf How cunningly and diligently will he 

argveagiinlt their peace and cosiforts ? and feck to hide the 1 

Loye of God, and dtlhonottr the blood and grace and corenanc 

o£Chrift?,and crofs the comforting workings of the fpirtt? 

HowfubciUywiiiheqoeftionall our Evidences ? and extenuate 

aU Gods comforting mercies? and do all that he can, that the 

ffidly may have a HeS en Earthy thongh they (hall have none 

iiereafter. It is fure an excellent j oy and Pleaiure. which Sataa 

is t& great an enemy to. 

8. IhtBelighuof Hollnejs dc maltf 9ts htter • They are fo 
far from disordering the mifid, and leading us to (In, that they 
compofeand purine the mind, and make lin much' more odious 
to iis» then before. No man hates (in fo much as he that faach 
lieen the pLeafed face of God, and tailed mod the fwectnefi of 
bis grace, and tryed the pleafant paths of life. And therefore 
it is,that when a believer comes horn fervent prayers, or from 
heavenly conference or meditation, or from hearing the bleffed 
word otlife, laid open plainly, and applyed powerfully to bis 
£3ul, he would then abhor a temptation to fenfual delights, if 
they were fet before him.Till we lofe the relijh of Helj things ytni 
fufier our Deligh in Ged to fade, we are feldome taken tn the 
-fnares of any ^e}Uj vanitits. Money is dirt to us, and honour a 
fm4Al^^ ^nd I nfi doth fiink^^ as long as we maintain our delight 
in God. He is the ^f/^ and highefi Chriftian, that hath molfof 
thcfe ^ritual delights. 

But flifhlj Pleafnres make men r^orfe •, They intoxicate the 
mind^and fill it with vanity and folly . They are the fnares to 
entrap OS; lindthe harlots that do bewitch us, and defile the 
foul that (hould be chafle for God •, The noife of this fen fuat 
foolifti mirth,doth drown the voice of God aild Reafon, fo that 
in the needfuileft matters they cannot be beitd. In their huntr 
ingand hawking, dicing and carding, drinking and revelling^ 
feafting and dancing how little of Godot heaven is on the fin- 
ners mind ? feldome is the foul fo unfit for duty, fo uncapable 
of inftrudion, fo hardened again ft the word and warnings of 
the Lord, as in the depth of fcnfual delighcs. Then it is that 
they are [^foelijb, difottdient, ^nd dc€Hvtd^ 3 when they arc 

Ifarving 



Partli; JlSdinttVAirntf, 5t9 

tf^rving Mvtrj lufij andplfMfuIes 3 a$ P^Wtbat had trycd both 

wayf,confcffcth, Tit.^.i. None fo unlike to be the fervanti ff 
Chrift, as they that are cUathed in furple andfifte linmn^ and that , 
fare Jam ftM$t9(ty or dellcioufly tvirj ddj, Luk. i6. To live in 
ri9tingand drHnkemnefs^in chamkering and ^antonnefs.in/h'ifit and 
envying, and te make jfrevi/ienfer the fiefif tofnlfil the lufis^heye-^ 
#/] is tbedefcription of one that walkf nop hnefilj^ and is^ far 
from a Chi;iftians life and hopes, fLom, 13. 13, 14. It is thofe 
voluptuous fenfual (inners, that moft obftinately (hut out all re^ 
proofs.and refufe him that fpeaketb to them front) heaven^ and 
will not fo much as foberly confider of the things that concern 
their evcrlafting peace ., and therefore are oft fo forfakcn of 
grace, that they grow to be /corners of the meant of tlicir fal- 
vation^and {^ being paft feeling d$ give themfelvei over to lafcivi* - 
§ufnefs^ toworl^ all mdeannefs with gretdinefs^ Epb. 4. 19. . 
Which then is moft delirable ? the healing or the wonnding plea^- - 
fnres f iht quickening or the kitting mirth f the vbolfome or the 
poyfonons (victtf the delights that wfiuiir/ and further our fat- 
▼ation, or corrnfting pleafnres that dro^n men in perdi-i ,- 
Stion? 

9. The Delights of HoUnefs are kfttto He wen : They arc of 
the fame nature with tbofe that Saints and jfngels have with 
God (though we rouft acknowledge an unconceivable diffe- . 
rence ) It is the fame God^ and the fame Glory that now de- 
Jighteth us at feen by faith, which (ball then delight us, when 
feen by intuition with open face^ We «re folacing our felvea 
in Love and Praife, with the fame employment that we^muft 
liavc in Heaven. And therefore if He4un be the ftatc of 
Greatefi jot and phafnre^ the ftatc of Graa , and worl&. 
of Holincfs, chat is/t]i^>?'Coit,muftn€edabewji^ it. 

But fenfual pUafureszxt beaftial and fordid, and fo ht onlike 
tke Joys of Heaven, chat nothing more withdraws the mind, or 
maketb it unmeet for Heavea 

I o. Laftly , the delists of. Holinefs ztednraHe^Cftn everlaft^ 

ing. The further we goe^ the greater caufe we have of joy. 

It is not zmMtal'le good that we re}03rce {n« but in the immmaile 

God^ the antt^RC of dayt, tad in that Cbhft tbat loveth bit fpoofie 

withaneverlaflitigtove; and in the fure «nd faithful promifes^ 

and in the hopes of theKingdom that cannot be moved. The 

ffirijQgof om pleafiices is in Hcwcq : aod ov rejoycing is bu^ 

... ^^^ 



3 lo d Sjiinur dtrt^te. Part I L 

the beginning of that which miift there be perpetuated. Death 
cannot kill the joys of a believer : the grave (hall not bury 
them : millions of ages (hall not end tbeml Here t6ey may Wc 
interrupted, 4>ecaufe the pleafcd face of God may be eccUpfed, 
and dn and Satan may caft malicious doubt into our minds ; «nd 
the neighbourhood of the fle(h will force the mind to parrici« 
pate of its faffcrings. But ftill God will keep their comforts alirc; 
at leaft in the root •, and help them in the ad , as we hate need 
of them and are fit for ihcm : And in the world of Joy for which 
he is preparing us, our Joy ftiall be perfcdcd, and ner^rhare 
interruption or end. HolyFeftivals^and Ordinances, and fweec- 
eft Communion of Saints, and deareft Love of trucft friends, and 
perfeft hcaliband profperity in the world, and all other com- 
forts fet together, that this world affords, arc butibort emblems 
and fmall fore- taftes of the Joyes which the face of God will 
afford us. and we (hall have with Cbrift, his Saints and Angeii^ to 
all eternity. 

Bntffttfual flufmra are of fo fUrt connniunu^ that they arc 

gone before we feel well that we have them,. The drnnkard.the 

glutton, the forni<rator, the gamefter are drinking but a fugered 

cup of poyfon: and merrily fowing the feeds ofeverlafting for- 

row: Satan is but fcratching them (as the butcher (haves tbe 

throat of the fwine ) before he kill ih^m. One quarter of an 

hour ends the plealiireand leaves a damp of fadnels in its room : 

He that hath had 40. or 50. years pleasures, hath no reli(h ot it 

when it is pafi ; buc it is as if it bad never been .• and mudi 

worfeHe that bath fpent a day, or moneth, or year in Plcafure^ 

bach no more at night, or at the years end, when ic i$ gone, then 

he that fpent that time in forrow. The bones and duft of thou- 

lands lie now in the Churchyard, that have tafted many a fweet 

cup and morfel, and have had^many a merry wanton dzy : And 

are they now any better for it, then if they bad never known it ? 

And are not the poor and forrowful there their equals? And 

doubtlefs their fouls have as little of thofe pleafures as their duft. 

In Heaven they arc abhorred : In HeM they are tvned into 

tormenting flames, and remembred as fuel for the devouring 

fire. There are G/Mf^^/y/, but no more gdod cheer .' There are 

Xfrunkar Js, hut no more drinl^: There are FcrHicatcrs^ but n6 

mortltififftlpU^fMrfs : There are the playful wafters of tbdr 

?f?^> but np wore ^ofj and mrmhn ; There are the vain -glori- 

^ ' ^ * ous. 



BarcIL A Sdint ir d tritel jif 

ous, proQd/atnbitiOQS fouls ^ but not in glory) honour and 
renown -^ but their afptring hath caft them into the golf of 
inifery, and their pride hath covered them with utter confufion^ 
and cbeir glory is tamed to their endiefe ihame. Thofe that 
are now overwhelmed with the wrath of God, and lliut up un- 
der defperation, are the fouls that Utelj wallowed here in the 
iiUlbts 0/ the fefi, and enjoyed for a feafon the pleafares of 
iin; and now what fruit have they of all their fofmer feeming 
happinefs? He that is feafted and gallantly adorned and attended 
to day, is crying for a drop of water in vain to morrow, Lttk,- 1 6. 
23, 24, 25,26. Chrift tells you the nin of earthly riches, and 
theduration of earthly pleafures, to £e ungodly, Ltik. 6. 24.25. 
^ Woi toj9H thdt are rich, for jcm hdve receiifed jour cwfoldtUn : 
Wot u JOM that are fmll^ f&rjoufidi httnger : woe to you that l^tigh 
fio^yfor jouJhdRmoMrndndweef.'} that is. You that live a fen- 
fual life, and take up your pleafure and felicity here, ihall find 
that all will end in forrow. But ^^tleffti uro jo that hangtr 
mow^ forje fiaU he filed : bltjfed areje that weef now j for je 
JbdUUfigh, v. 21. that is, You that are contented to pafs 
through forrows and tribulation on earth, to the Kingdom 
wfaereyou have placed your happinefs and hopes, {hall find that 
your forrows will end in joy • and therefore you. are bleffed 
while you feem miferable to the world, Joh. 16. 20. [[7> Jbdtt 
•wee fond lament ; bttt the world flfall rejojee : and je fiall he 
jorrowfnU hut your forrow fhM he turned into py, ] v. 22: 
^ Now you bsveforro^: hn$ J )HtiU fee ysu again ^ and yonr 
heart fhallrejoyee^ and yottr joy mo man ta\eth from yoti'\ We 
baveaconflantintereftinthe Foutain of all Joy ; and if our 
fun be clouded, it is but for a moment. X^Onr makfr U out 
Huihsud t the Lordof ho/ts is hii name : and our Redeemer the 

holy^e of Ifrael j the God of the whole earth i For a f mall 

moment may heforfal^ us, but with great mercy ^ill he gather us : 
In a little wrath he may hide hit face frkm us for a moment ; but 
with evtrlafiing kindaefs will he have mere) on us , faith the 
Lord ottr Redeemer. As hef^ore that the ioaters of Noah Jhoutd 
no more goe over the earthy fo hath he {worn thut he will not be 
wroth with hie people, nor rebuke them. For the mountains Ihall 
depart ^and the hills jhall be removed ; but his kjudnefs ihall not 
depart from m, nor the covenant of Isis pease be removed, faith 
the Lord^ tkit hath mercy on tts'^ Ifa. 54. 5, to 19. [ For his 

Tt anger 



^ti 4 Sdntsf 4 tf$ae. Pan I K 

'0nger tnimttb itit.fsrd womem :. in his fdVcMru life : Tf^tfin^ 
may endure fcr d niihp, bmjoj ^emtth in the wfrning. 3 P/W* 3 o. 5 « 
Storms may arifie mac may affirigfac us : Uic how quickly will thev 
all be over? [^Come wj feefU (fakh tfae Lord, Ifd. 26. 20.) 
inttrintQ thj fhdmbirjtondfiunthi do6rs diem thee : hide thy f elf 
gi it were for d little tenement , ttntill the ittdigndtim be ever^ 
fdfi.-] 

And as themomcntany forrow of the Godly is forgotten in 
everlaftiiig Joy , £0 the Joy of the wicked is but for a raomeat , 
and is drowned in everlatting forrows. Job 2;o. 4, 5, <$, 7, 8, 9. 
[_ Knowefl then net thii ef old , Jfnce mdn was pldfed nfen edftb , 
Xhdt the triumfhing ef the wicked isjhort^ dnd the ?ey ef the hypo- 
crite it bntferd moment ? Though hii excettency mount up to the 
iedveus, dnd hie hedd rcdch unto the do fids •, yet^ue JhdU ferifi fer 
efftr like bit own dung : They which hduefeen him Jbdll/dy^ Where 
ishe t Hefidll flie dway d$ d drtdm^ dnd fhdU not be found : Ted be 
fidUbe chdfeddWdyde-d vifien of the night : the eye dlfo wbUbf^tm 
bim^fidU fee himno more \ neither Jbali hie place duy more behold 
him. ^J^b Zi.iz^ii. [^They t4d^ the Timbrelldnd Hdrp^ dnd 
re Joyce dt the found of the Orgnns : they fend their ddies in wedltb^ 
dnd in d moment go down to the grdve. J 

It would grieve a confidcratc believer to look on a worldly 
fenfual gallant, in the midft of bis vain-glory, or any cinianftifr-. 
ed man in his mirth and pleafure, and to think where that man 
will ikordy be, and how. the cafe will be altered with him , and 
where bis fport and mirth t^ill leave him. As it woold fadden our 
hearts to fee-ont of them ftruck dead in the place , or to fee the 
Devil fetch tbemaway^and fpoil the game ^ fo (hodd it grieve 
us to fnre-fee the ftroak of dedth^ and the condemnation of their 
Jbols to everlafting mifery. And can that man much valuetbc 
jpleafure of ungodly men, that doth fere- fee thie end f Would you 
not laugh at him that were a Prince but for a day, and muft be the 
fcorn of the wod^iio morrow ? or that would choofe one day of 
mirth and plcatS?, though he knew it would fill the red of his 
life with pain:^nd mi/ery ? If folly and ftupidity were any won- 
der, it were a wonder that ungodly men can be merry, when their 
confciencci tell them that they are not fure to ftay one hour outof 
Hell; nor to hold on their mirth till the end of thegam^ : But 
while they are faying , Q Sculytdke thy edfe, eat, drinJ^dud be mer- 
pyr. ] they may fuddcniy be told from, God , [ Theufoel^ thu 

night 



Part 11. ^ "AS4intil^4Mruti^ 323 

night /ball tin foui be re^mreJ •/ thet ] and then wliofe is thy 
tvcalch? and then where i^ thy /pore and micA ? Xnfi^f i2.i>,2o. 
As the tender flowers and Rofcs of the Spring, do fall before the 
nipping Frofts, and will not live in Winter ftorms 5 no more will 
your fading mirth endure the frowns of God, the face of death , 
nor fcarce a feriom fore-tb$ugbt of the day that you are near* 
And fuch matter of horrour is continnallj btfortj^n^ while yoo 
are under the wrath and curfe of God, in a rarnal unregeneratc 
ilate , that you are beholden to Tolly, ftcurity and ftupidity for 
that m/J which hindreth your tverlaftinreaft. 

So that all things conudered , I muft ferioufly profefs , th^c 
( however the ungodly have fomc pleafant dreams , and may 
live a whilein carekfnefs and ftupidity, orfleere in tbefax:e, while 
the beginning of hell is in their confciecces, yet ) I nmft judge , . 
that a life of faith and Holinefs are unfpeakably fwcet, if it were 
but for this , that they favethe Confcitnct from the gripes, and 
ftars^ and terrible thoughts, that either fometime feed on the un* 
godly , or are ready to devour their mirth and them. So fad and 
j^igfatfui a thing it is, to be unfanftificd, and in a ftate of (in, cbac 
it u an high commendation of the delights ef B^linrfs , that they 
fo much 3f/iWria from thofc gricvdw tcrrours, and arc fo 
Ipowerful an Antidote to preferve the heart from the wickeda 
pangs and defperarion. Believe it , when eanffintce , death , and 
jW^f»^lf^a^ethemeffengersto declare your endlefs forrows, 

}^ou will then wi(h , and ttn thotifand time»wi(h, tha^yoo had 
bmeof theFaithand Holinefeof the Saints, to be a Cordial to 
four (Inking hearts ^ and then yon would fakeitasanatterol^ 
^nfpeakable joy, to be found in fuch a Rate as yos now count fad 
and mtlahcholy. Ask but a djing man^ ynbcthtr pfilj f leaf ttre os 
Godlinefs be thcfweeter thing f Nvw when the delufions of pro- 
foerity arc gone, which do men moftrelifti? and which is it that 
fliey wouH* own ? By the confent of all the wife men in the 
world, I fnay well conclude, that a H*/; life is incomfarablj the 
wofi f leaf ant. 



BU T I know there are many things that feem to crofs all this 
that I have fpokcn, which will be the matter of the ObjeAi- 
ons of ungodly men, and therefore muft have an anfwer, before 
We pafs any further. And the principal O^eftiV^ is from the tea 



314 ASdnt04Mrmel ^ Parcli; 

common cafe of chofe that fear God ^ who walk fo fMj , and 
d»Mbt^ and cvmfMn^ and mmm fo freqoently , and (hew fo little 
cbearfiilQclsand joy , when many of the ungodiv live in rairtb, 
that you will think I fptak againft experience » when I fay that a 
life of Hdinefs is fo fkdfunt \ and therefore that it is nor to be 
beiiered. You will liiy , C2>tf we not fee the contrMrj im the 
fdinefs cf their fdces^ and bear it in their fad Umtntinfr 
wordjf] 

To this I muft glre many particulan in anfwer , which when 
you have laid tog^er^ you may fee, that all this makes notbjog 
againft the Flesfantnefs of the wises of God, 

And, I. You muft diffierence between the Entrsutce fnto boli« 
nefs^and the Fregrefs : and between a new beginner, that is hue 
lately turned from his nngodlinefs, and one that hath bad time ta 
try aad underftand the wayes of God. Tbofe that are emterinf ^ 
01 hut newlj c$mtin^ muft needs have forrovff. But what i^UiQ. 
caufeofit ? Not their (7#^/>jir//, but their nvj^^Vir/i:. I mean » 
It is their emgodHnefs which they hraent , though it be geilmeft 
that caufetb them to lament it : Canyoueipeatbataa ingenu* 
ous man (hould fee bis fin, and look back on fo many years tranf- 
greffions, and not he grieved ! To fee tbatbe bath fo longabofed 
God, and loft his time, and neglefted bis (alvation, and that he 
hath lain fo long in fo miferable a ftate, muft needs caufe remorfe 
in the confcience that hath emj feelings And will you fay tbac 
Cidlinefs is tmftedfdnt^ becsuie it makes a man forrow for his m^ 
g§dlinefs f If a man that hath killed bis deareft friend ,, or bis 
own Father , be grieved for tbt fdH when he cpinerb re repent- 
ance, will you blame his Repentdnse or his Mmrdir for bis grief t 
Will you fay, [ ff^at 4 h^rtfut thing is thit Refentanee T^ or 
rather [ What an $diem crime wm it thatitfnfi: ief^ repented^ ?3. 
Would you WijS a man that bath lived fo long.in (in and mifcry, 
to have jv« forrew for it at his return ? Efpecially when it is but a 
healinrferrv^, preparing for remiifion, and not a forrow foyned 
with defpair, as theirs wiir be that die impenitendy ? Obferve 
the complaints of penitent fouls, whether it be their fh/fiirCr^* 
Bnefs, or their fermer tmgUlinefs^ which they lament ? Will ye«> 
bear a man lament his former Jinf til csrelels life , and yet will you 
lay the Uame on the contrary courfe of duty, which now be 
hath undertaken ^ You may as wifely accufe a man for landing in 
t/iffr i&4r^##r , becaife he there lamcntetbhis bfe kj fUprrdck^ 

while 



Part II. A SdnW 4 trntf. 3 ly 

while be was at Sea. Or as wifely may you blame a man for ripng^ 
ibatcomplainecbhowbeburchimfelf ^ji&Ar/n//. And as honeli- 
ly may yoio accufe cbe cbdfiUy of your wife^ becaufe (he lameiiD- 
tihhct fermer ddstlterj ^ otlbtfidelitjoi yonr friend or fervuM^y. 
becaufe he lamentecb his former utifdithfulnefs. 

Buc though the pangs of the New birth be fomewbat grievous^ 
and we come not into the world of Grace without fome lamen* 
ration, yet this is not the ^Att of the H^lj Ufe^ into which we en* 
ter ; nor are tbofe pangs to continue all our daies. 

2. You mud diftinguifh between the rftAkpr and tbe firongtr 
fort of Cbriftians : and con (ider, that cV^^^^^re ape to rrjr;. 
but it is not therefore tetttr to be unborn : Sicknefs is qHernUm^ 
and the wc^kj^ve froward \ but it is not therefore ieuer to be 
dead. Ihc godly art not perfeSlj pdlj : They are ^njier/ while 
they are Sainfs : They have HoUmfs ^ but they have corruftion 
with it : Their fin is conquered ^hixt yet not mMlly.r$gted$Mt. 

The relickj do rr iMifli^t hough f> do noPrAign^ And it is the rtmnant 
of their nnhoJinefs that they lament, and not their hoiinefsi They 
grieve not that chey trc godly, but that they are no mtyregUlj. \t 
troubletb them not that they are come home to Cbrifl, but that 
they have brought fo much of their eorrnftion with them. Hear^ 
ken whether they complain of their Humilitj or their Fridi i of 
their Faith ^ or their unbelief f their confidence or thetr dijirufi t 
their repentance or their harduefi of heart ?' It is not their heaven^ 
hmindednefs that troubletb them , but their earthlj-mindednefs. 
Nor \s it tbcirfpiritualitj^hjaLtxhtir carnality : Nor is it the Dum 
m/,bDt iht ^eakne/s and faultinef J of their fouls in duty : Not 
that they do it i but that they do it no-better. It is more holinefs 
that they beg for,and lament tKe want of. And will you iay tbac 
Holinefs is unpleafant^ht^tykit men would fo fain have more^oi it ? 
You would reafon with more wifdom in another cafe. If a man 
that bath tafted meat or drink, complain becaufe he bathn^ mcre,^ 
you would not blame hii food tor that ;. nor gather from thence^ 
that it is unpteafant^ or that famine is more delightful. 

3. You mu(l difiinguifli between tfiofe Cbhftians that have 
fain Jince their converf on, intoany great and wounding Gn^ or 
murifi fome vexatious dijfempers ; and chofe that walk, f»^^ ai^* 
rightly with God^. and maintain their integrity and peace. No 
won^r if David, after hk^ ^ complaia of tbe breaking of hie 
bones tnd heart i and \£ 7eter go oat and weep bitterly.. The 

Tt 3 fcrranu* 



3^S A S4nt tr * Zrme^ Part !!• 

fcrvtnts of ChrKl do know fo much of the cvi! of fin , that thty 
cannot make fo light of it, as the blind and obdorace world thac 
. are paft feeling. That fin which hath coft them formtrlj fo dear , 
and hath coil Chrifi fo much dearer on their behalf, mefi needs 
caufe^m fmart in the penitent fod. Siekffcfs is felc, becaufe it 
fuppofeth the fub fed to be alive : b«it the dead feel not that they 
are dead ^nd rotten : And it doth not follow that therefore death 
is more defireable thm fickyeft. It isbecaufe they arc fo /ii^fto 
the ungodly^ that the fer rants of Chrtft do grieve and complain. 
Bat fo lai: as they feel the heakhfolnefs of their fouls « and are 
confcious of their fineerity and upright eonverfations, (iiey hare 
greater comfort then the world can aiford them. 

4. You muftdifttngpi(h betweenthofe Chriftiahs that by mif- 
dpfrebenfions zxt tenacqmainted'^ith their own f elicit j^ and thoTe 
tbsLi hcvtcr Mnderfiandtbeirfiate. If a manbe ^eYerfoboIy,anii 
^now it not ^ but by temptations is brought to doubt, whether he 
be not yet m his snfanftified date , no wonder if this man be 
grieved with thefe fears. But his grief is notbecaufeheis (knGfi- 
fed^ but bccaufehe is afraid left he be mnfanBifted. And this 
•fhews that Holinefs is raoft lovely in his eyes : or elfe why ihpuld 
he be fd much troubled , when he doth but doubt whether he be 
Holy or not ? If a Rich man by a falfe report (hould believe thac 
be is robM of bis goods andtreafure, or that bis houfes are burnt, 
when it is noc fo , he will mourn or be troubled till he know the 
truth. And will ^nybefofoolifh as to conclude from thence, 
thac Riches are moreuncomfbrtable then beggery ? Had you noc 
irather be rich, though for a time you know it not, then to liveia 
certain continual want Mf a man that is in health, be perfwaded 
by miftake that he i% in tConfnmption, he will be tronlleihy bis 
firifiakf ; But will vou thence conclude that /iikl^fsis aiore com- 
fortable then health f U it nor better to have health with thofe 
fffifial^n fears , thtn to IWt in ficknefs ? Methinks you fiiould 
rather ar^goc on the contrary fide, [[ How fwcet is Health, when 
the/f4rof lofingitisfotroublefom? and how bitter is ficknefs 
» and death, when the very fear of them is fo grievous ?3 And fo 
yon (hould fay . [ How fwect is Halineft , when it is fo croublc- 
fomfe to thofe that have it,fo much as to fear left they have it not? 
anid How mifcFable a life ii it to be ungodly ^vth^n it is fo grievous 
to the fer vanes of Chrift , even once to fear left they are un- 
godly?] 

But 



Part n. A S4intj§r4 puu; 3^7 

But go to tbofe Cbriftians cbac kn(^7P themlelves^ and are truly 
acquainted with tbeir finctrify and their frivileiges , and fee 
whether they walk fo uncomfortably as tbofe mifiaken io$ibti»g 
ibulf; Yoa will find ^lii in another cafe, and bear other l^iad 
of language from tbeir mouths ; even the joyful praifes of tbeir 
Redeemer, and the thankful acluiowlcdgements of his abundanc 
love. How fweet unto their fouls is the remembrance of kind- 
nefs i and how delightful a work is ic from day to day to magni- 
fie his name? 

5. You mufi alfo diftinguifii between tbofe weak mifiaken 
Chrifiians, that nnditfiandnot theixtent of th C^vendnt ofjrrdcey 
and tbofe chat do underfiandit^ If a believer by mi^ake &ould 
think that the grace of the Gofpel cxtendeth not to fuch as he^ 
becavfe he is unworthy, and his (ins are great, no wonder if he 
hctroitikd: As you would be if you (hould conceive that your 
kafe were not made to you, but to another : or as a malefador 
would be if he thought his pardon belonged not to kim^ but to 
another man. But hence you (hould rather obfervc the riches 
andezcdlenciesof the Gofpel, and the happinefs of the heirs 
of promife, then dream that its better be ftfangers to tbe holy 
Covenant ftilLThey are better that have a fromi/e of life and h»^ 
derfian4 it not^ then they that have n§ne^^\xt thoCe that know the 
freenefsand fulnefsef tbe promife, and ftudy with all Saints to 
comprehend what is the bredch. and length, and defrth, and 
beighth, and to know the- love of Chrifl: which paffeth know- 
'^dg^> ( Bfh.i.i^yi9.) do ufe to walk more comfortably 
according to' the riches of that grace wich they do pofr 
•fefs. 
• 6. Confidtr alfo, that .moft of thefe complaining Cbriftians 
are glad that they are in any tneafttrt got out of their former 
Ante, and therefore apprehend their caule to be ^r^r^r then it was 
he f org I Or elfe they would turn back to tbe ftate that thej^ 
were in ; which they would not do for all the world. And there* 
fore tbcy take a godly life to be far more pleafant to them tbac 
do attain it. 

7. lAottoycr^ the forr^wot hellevers is lucb as may conCfE 
with foj. At tbe fame time while they are grieved that they 
are no better, they are gladder of that moafaro of gra€i wbico 
they have received, then they would be to be made the ruiersof 
the world, Wbilc they are monrning for the remnant of th^ir 



jiB A U\nt er d Imttl Part lU 

fins^ they are glad chat it is bnt 4 remndnt that they have to 
mourn for. Yea while they arc tr^nhlei becawfc they do«bt of 
their fincerfty and falvation, they are more fuftaincd and com- 
forted with that Httk difcerning which they have of their fw- 
itnces, and with their hopes of the everlafting love of God, 
then they could by all your finful pleafures. Try the moft Jc 
jeBed meurnfttl Chrifii^^ whether he would chdnge fiates and 
comforts with the belt and greateft of the ungodly. The fool of 
man is fo aftive and comprehenfive^ that it can at once both re 
pjce and mottrn. While they mourn for (in, and feel afBidion, 
believers can have fomc rejoycing taftc of Everlafting 
Life. • 

■ 8. Yea the godlj forrow oi z believer is the mMter of his ]oj. 
He if gladder when his heart will melt for (in, then he would be 
to be josir fartner in your camMl fle^fures. He would ooc 
change the comfort that he findetb in his penitent tears for all 
your laughter. 

.9. The Joy of a believer is intimate and folid , as I faid before, 
according to the ob jcft of it, and not like the fleering of a foo\, 
or the laughter of a child, or the fenfual mirth tlut Solomon 
called Mddnejs. And therefore it is not fo diJeermtUi to others 
as carnal mirth is. And therefore yQu think that the fervants of . 
Chriftare void of pleafure when they have mncb mere then jon. 
It is litt!e ridiculous accidents and toys that make men Uugb ^ but 
gredt things give US an inward fffett content and joy , wbidi 
Tcorns tt) (hew it felf by laughter. And what can be a fitter ob- 
jeftof (vich great content yihQti to be a member of Chrift, and 
an heir of heaven ? 

I o. Moreover, this forrow of the Godly is but meUcinal . and 
a preparative to their ^/Irfr-^i^x ; It doth but work out the poi- 
fon of (in,whtch would marr their comforts, and drive them to 
Chrift , and fit them to value him, and taft the fweetnefs of bis 
love and grace. 

II. And a^it is not the fiate and life of a Cbridian^but bis 
facing days, or time 9f Phjficl^^ fo the comforts of the godly 
Ordinarily do far rxrffd their /tfrr^iw, a tleaft in weighty if not 
in paffionate fenfe. They have their hours of fweet accefs to 
God, and of heavenly meditatbn, and delightful remembrance 
of the experiences of his love, and perufal of bis promifes, and 
communion with his people^ and of the exercife of faith, and 

hope, 



4iope,tn<l lote. And with chofe Cbriftians that have attained labi- 
lity znitfirength^ thcfc amf^rtim^ graca arc prcdotninant : acui 
their life is more in Z9t/e and Pr4»^, then in yexactous fears and 
<forrows: And it fisuUh fo witfaall believers :Love is the Heart of 
the new creacare.lc is a life olLovc and ^oy and fraife chat Cbrift 
calls all his people to.-, and forbids them all unneceflary doubts 
andfbrrows; and keepech then up fo ftridly from ^n, that he 
may prevent their /orriwx* And if you will judge whether 
•H^//w/ibeapIcalantcourfe,youmuftgoeto the frefcript^ and 
'Confiderthe nature tnd uft of Holincfs, and look at thofe th^rt 
• Nve according to themercics of the Gofpel; and not look at the 
' de jeAions and forrows of chofe chat grieve themfelvcs by fwe]> 
^ing from tbe way o£Holinefs;as if you would judge that Health 
is anplcafant, becaufe you hear a fick man groan. And yet even 
thefe weak and mournful Chriftians uftsally have more joy then 
you, Tbe very Pre fervMtien^f ihciv fouls from that Jefpdir which 
(in wottid caft them into if they had not a Chrift to fly to, and 
-the little tails of mercy which they have felt, and the revivings 
that they €nd between their forrows^aad the hopes they have of 
4)ecter days, are enough to weigh down all your picafures and all 
•their own forrows. 

12, Laflly,confider that ihit is not tbe life of perfell f$f^ 
and therefore /oavf/^rrcir/wiUbeintermixt. Comfort will not 
-be perfeA till Holinefs be perfed ; and till we aririve at the place 
of perfeRjoy. Wbats wanting no^ while we live in a troublefome 
malignant world^fhall (hortly be made up in the Htdvenlj fent^ 
fdlemy when we have admittance into out Makers joj. And then 
0II the world ihall be eafily convinced, whether fin or dntj^ 
-a pfblj or or Holy life, hath tbe greater Vkdfnres and con- 
sents. 

Objeft. But it is not only the wedknefs of profejfors^ hut tbo 
tftrj if^aj that it prefcrUedthem^ that nmfi bear the Hame : For they 
4tre commanded to fafi^ and weep , and mourn . 

Anfw, I. That is but with a medicinal t^cejfary folyttl^ foi 
pteytnt\iigo( Zfreater forrowi as bitter medicines aml.lMpod- 
letting, and ftritt diet, are for tbe prevention of death. iShd^fi 
commandetti them to take heed offin^tht caufe of for row : 8at^ 
they will fall and breaK tbeir bones, they muft endure tbe pain of 
^ttjpgihcm again, • 

Uv • 2.And 



2. Ani doth hot Cbrift command fais farvints alfo to X#« 
j«j^« ? and 4i£4in Kijoyfe^ and slwitp t$ r^a f PbiL 3 • x. ft 4.4* 
iThefrS. 1^' Etocbbenoc command them to Ihrc in tbc moft 
dcligbdul works ef Ztftt smdfyf and thankfol mention of his 
mercies ? I cell you. if Cbrifiiansdtd but live u God rcqnirali 
them, and by bis plemeout mercies doth cncoortgiBthem toliVe^ 
diey would be the woader of the world for their exceeding joy ; 
they would crimnph as men diac are entering into reft, and OMike 
the mifcrable ungpdly Princes and great ones of thcworldoblcrTe 
their low contemptible condition, and fee by the comfons of 
believers, that tberemre far higher joys then theirs to be attained. 
DidCbriftiansliveas God wonld have them, according to ibeir 
dignity and felicity, they would make the world admire the fpt. 
tit, and hopes and comforts that do fo tranfport them 1 They 
tvould befo taken up in the Love and praife of their Reaeemer,, 
that they would fcarce have leifurc toobferve whether chev be 
tich or poor, or to regard the honours or di(hono«rs of the 
wprld. . Thefe little things would fcarce find room in their 
af{e6tton,theywottid be taken op fo much with God. H they 
were fore with fcourgingy tnd their feet were in the fiocks, they 
would there fing forth the praife of him that hath aflored them 
of deUverance and everlafting joy, as fmil ted SilMdid^ AS. 1 6. 
,They would rejoyce in poverty, in di%race, in pain, and nothii^ 
would be able to overcome thek joy* They would pltty the. 
tyrants and ienfual Epicures that have no fwceter plcafores thn 
tboic that the flelh and this deceitful world affords. .O the joy 
that believers would have in their fecret prayen / in their hea- 
venly meditations / in their holy conference ! in their reading of 
the promifes / and much more in their piiUike praifes and Coca- 
raunion, if they did but follow more fully the condud of that 
fpirit that hacb undertaken to be their Comforter l What makes 
hclievm flight this world, and take all your picafures to be tux* 
Worthy of their entertainment or rcgard,btft that they have bad a 
tafte of fweeur things, and by faith are .oyergrowa thefe cbiidifh 
vanities / If God and his favour be better then fucb worms «s 
we^ and the heavenly Glory be better tben thefe tranfitory^- 
toyes, youmay well conceive that the believers joy, dbat is fed 
by thale, muft be greater, ( at leafi in worth and weight ) tfaea 
all the pkafurcs of .this fublunary, worW. . If therefore yoa» 

lova^ 



Pare IT. A Sidnt pr 4 nri$u^ 341 

love alifeof^/M/iirf, come over to Cbhft, and live a holy faea^' 
venlv life ; and believe one chat bach made ibmc tryal, 
yea believed^ Lord hiaifelf, tbac Hilinefi is the only pUafimt 
life. 



ANd now as we have feen it plainly proved, that the life pf 
H$linifs H thi mofi tlet^^t Ufe, fo from hence we may fee 
two forts rirpr^t^ii, that (indifferent neafiires) are foond to 
be trangreflors. 

. The nrft is, Tbofe blind ungodly wretches, that can find w 
fhafnrt in 4 Mj life^ when they can find {deafure in their worldly 
drudgery, and in their fenfoal uncleannefe, and their childilh 
vanities. They have the GoJof in finite Goodne/s to JeKiht io v 
but to their impious hearts he feemeth net iitiilnfmL They havQ 
bis /^iM^r, and Vl^i^i^^ and ird/Aw/>, and trmb to lew 9 and 4ui^ 
mrr, and ^a;/? upon, imd his txeeUent wotkfto behold him iii^ 
mod bis bolj Uws^ and gracious freweifes to meditate on ; but 
they bare fmall delight m any luch ioiployment. They have 
leave as well as any others to open their hi^U to God in fecrer^ 
und in prayer and praife to recrente thcit Jot4i^ atd to hold com* 
nuniOD with the Saints of Gk>d, and: ccrl^ oercifed bocb ia 
publikeand private in his worlhip, and to order their families ia 
bis fear, and to mannage their i^ffurs according to his word : but 
they Andnepledfttre in fiicb a life as this, but are as backward 
to ic as if it were a toitelbmeand unprofitable bufinefs, and are 
. weary of that little outfide worship which they do perform. 
iThey have Heaven fet before them 10 feck after^ and to make 
their portion and defijght, but they have fmall dejighc to think 
or fpeak of it. Their ie^irt^ are mnfutMUe to tbelc high holy 
and ipiritual things. They arc matters that they are firffge ta^ 
and have no firm and confident ^r/ir/ of, but an uncertain wa. 
vering weak opinion : and therefore they are too far off^ to be 
their delight , {Thej fsjtoGed^ Depart frowe n$ \ feirlH defire 
net the l^meledgo of tby way \ What k the Almighty that w§ 
fioMldJerve him f and whae profit fioteld we have if we pray emto ^ 

himi Job 21. 14; If .3 If <b(^-do come to the poblike Alfem'-. 
blies, and jovn there in the outward part of worihip, they find 
li t tie life and pleafureia it, beca«& they are ftrangers to the re« 

yard and fp^O}} P!£( which is the kernels Xhey lo9|$ more 

U a 2 "^ " K 



f^i: ^ Skint fr i Bfuih Part ir^ 

•t the Predchtr} ^ifts^ and the wMnmr of bis do Armcand de- 
livery , thenar ibc fpiritual ncceflary mAtttr that i$ delivered. 
They have/ome pleafure in « neat compspfcd fpeccfa, that feemeih 
not to accttfe them any more then others , and grateth notoir 
their tender ears with piainand ncccfTary trucb ; but fuffers thent 
to go home as quiecly as they came thither. But if the Preacbtf 
ifottch them to the ^Bick.and'endeavottrethfatthfblly to acquaint 
tbem with tbemfetves ^ or if he have no eloquence or accurate-^ 
iiefs of fpeech to pleafe them with, but be guiUy of any isnhan- 
,ibmnefs of expreffion, or roodall imperfcAions^ they are weary 
•f bearinghim, andtbirilcitlongtilltbeglafsbe run, and per- 
haps initead of taftini the fwtttntfs of v^hlfam trmh^ they make 
It the ma tter of their derifion and contempt. 
; But >et them be at Cards or Dice , at Hawking or Hunting, at 
tfny idle fporcsand vanities , and they can hold out longer with 
flight. At^rinking, or feafiing, or idle talking, they aretiotfa 
weary. Yea in the labours of their calling, when tbieir hdiestr^ 
iPiMrj^ their minds are more unwearyed ^ and in their itelds and 
ihops they h4ve m^e delight^ then in the fpiritual holy fcrvice of 
abe Lord, They are never fo merry as when there is leaft of God 
Bpon their hearts and in tbeir wayes. And it is ene of the reafdns, 
abat faindretb tbeir Cenvtrfivn^ left it ihould deprive them of 
their mirth \ and caufe them to fpend the remainder of tbtir 
daye^ in uncomfortable heavynefs. \ffin were not fweet to them; 
spnverfionwouldht morc'^dfie : The PteAfure which they find in 
Creatures by their (in, is the prifon and fetters of their fouls cap-^ 
tivity. If this be tbj cafe that readefi thefe lines, 1 be/cecb thee fay/' 
to heart thefe following aggravations of thy fm. 
'; I ., How tiindand wicked is the toeart that can find more flea-^ 
fjifre'xtifim than holmfs Ms tht crt^tnre f leaf ant" to thte , and 
Cod ftnpleafknt i What a fliame is thisto thyVndcrfikndipfi and 
ihyjViU f It proclaimctb thy pernicious f#//jr and Jmfscty: If 
ihou-hadllno more wk then to be PUdfcd more wiih ftones then 
gold , with dung then naeat , with (hamefuK nakedoefs then 
Irtoaihing, thouwouldftne>tb^ judged wife enough to be left to 
thy own difpofe and government. Btit the folly which thpo doft: 
TOanifeft,isunfpeakably jgreatef . • JDwri^iif/k is iiotfotaucb worfd 
\]xtTi Lights ZT\A Death is not fo much worfc then X(/>-, as fina 
worfe than HoUnefs , and the i^orldihtn Gtd. And is the FFir/ 
taotiPJeaJatftmbw then th^gefi Mc is a /w/ indeed, to wfconi 



*« * 



*t 



it is a gfort to d&mi/cbtef^ Prov. lo* 23^ 9^nd fo great 4 nnfchief as' 
finis t and yet baith n$ delight in nndcrftandiog, Frov. 1 8, 2. D^;' 
light is not fennty for fnchf^h^ Prov. 19. 10. " 

And how wkkid is cbac He^rt as well as Siind^ib^it is fo iit^rr/^ 
to God Mdffolinef si Doth not this (hew thee, i. The abfcnce' 
of (j0^ holy iftiage, 2» And the prefence of Satan$ image upon' 
thy foul ?] 

, Nothing doth mere certainly pro ve what a roan is, tlien tbe^ 
nmflitcencj tnd difflacencj o( his Heart. If y6u know what itiV 
in yofiffelves or others, thtt pleafeth tnd diff/eafeth moR, yoti^' 
may certainly know whether you have the fpirit and grace of 
Cfariftor not. l\\\%\%x\it dnrakle infallible Evidence ^ wbichSa-' 
tan ihall never be able to invalidate> and which the weakeft Chri-** 
ftians can fcarce tdl dow to deny in themfelves : Could they be 
more Holj^, it would pleafe them hetter then to be as^r^ rich iConlJt 
iheyMnve more , and Love God more, and trnfihim more \ anct| 
ohjhim htter^ it vrouW pleafe them more then tf yov gave thenv 
all the honours of the world .• Tbey are never ib weMf leafed 
with their owil hearts^ as when they find liitmntarefi Heaven, and 
have mofi of tbt Knowledge of Gody and imprefs of his atcri^ 
hvxts] and fenfe of his prefence. They ave never fo well f leafed 
with their lives , as when they are moft holy and fmitfuti anl^ 
tnayfullyeft be called ^ir4/iti»^ir>>i& God. They are never fo^ 
much dif^eafed wit hthemfelves, as when they mid Uafief God 
upon their beartsi andaremoft i^ril^, and dull^ and undiffofed 
to holy Communion with him. They are never fo much weary of 
themfelvesy as when their lives are leaft fruitful , holy and ezad.' • 
And this is a certain Evidence of their (incerty : For it ftiew^ 
i^hat thej Love , and what it is that hath their Hearts or pyHls: 
And it is the Heart or WiB tharisthefM4i», inGodssecountJ 
God-take<amanto^/whathe(incerelyi^<)iy/i^f. A$heis» fdhe 
Lovethtnd Willeth : and as he Loveth and Willeth , fuch he is. 
His complacency or difflacency are the inmediate fttre di feoveriea - 
of his tent or inclination : This certain Evidence poor doubting . 
fouls fhould have oft recourfe tx> , and improve. 
' And on the contrary, ir is as fare an Evidebce of your mifery^ 
'^htn'^OU favour n^tthp things $f the Spirit, Rm.%:^;6^j, ana 
when it fltafethyoiBtmore to be great ^ then to he good •, to be rick, 
thenio DC religions ^nirij(hteoMs •, to ferve your Infis^ then td ' 
ftrvribt'Lord!: When you fct more by ihc applanfe of menithen » 
- Uu }. byv' 



by the s^frpMiMS of Goi< : and htd rnnherht kx himk God then 
Qctr htiD,^ Mid b< iMcHftd from « holy iife then i»/Wi u ia^uA 
confttnt in ic • WbcQ yoxk cak« cbt world and fin iat your rccrea- . 
tion or delight, and a godly life ht a loeUocholy^wtatifoin, «id 
unfdea(aa(courfe : Tbt$ certainty (hews that youfaftYeycc the 
ola corrupted nature, and Serpentine enmity aMinfi tkcSpirie 
and Life of Chri^, and are yet in the flelh, and therefore can no. 
more pktfc the Lard, then Dt$ holy wayes are pf eftfiogmito you, 
M»m. 8.6,7, 8. and it provcth that you are yet in the gall of iwt- 
ttrnefs, and the bonds of your iniquity, and that your hearuare 
not right in the (igbt of God, and chat yon are the flavet of St- 
un, wbofe nature you partake o4 hy which you are dnif irfjrMU 
uri^ from the Lord. 

Didft thouit«f(or God as Faith doth know kim,hit Livktg kjmJL- 
nefs woukl be tetter to thee thn Uff k (etf, Vfalm 63 . ). If tho» 
4idft Zove tim (t^iti§ like tbou wile pretend thou doft) k wouUb 
be meat and drink to thee, to cojpy his Love ^ and 8b kia Will, 
iind if tboo kn$w him not by Faitlt , nor sJemnfi to * hin& 
by onfeigaed Loff€ » hoir car^ thou pretend 10 have hit 
Image? 

How would you judge of that mans heartt that tvere no better 
ufFcded to his friend, to his paren cs, or children^ or other rdati* 
•nsy then you manifeft your fcl ves to be to God ? If be can takt 
m fledfttn in the cootpany of his wife or childreii, but is glad 
when be is ftr from them, iathe company of ftr^ngi^s,or barloci^ 
or prodigatt , would you not (ay this man had t bafe uaouiofy 
difpofition ? Ezprefs but £ich an inclination in plain words, and 
try how honeft fober men wilt judge of than. Much more would 
It be odious to Qirifitan ears, if you (hould teUQod pbinW;^ 
t We can find no plcafere in thee, or in diy boly wayea^ thy 
Wordand Service are unlavouryand weariiom unto us .• Wt 
had rather be talking or bufied about the matters of the world : 
,We have far more pleafure in recreations and (enfual accommo* 
Nations, then inremembring thee and chy Kingdom, and then we 
findintbeiifethaciscalledholy.] Would not fuch wsrii uthefe 
be called $mfi$tts,hy every Cbriftian that (hould hear them i And 
IS not that tnimpUm hedrt, then, which fpeaketh thus , or is thus 
affefted, and that an imfiotm life that manifefleth it ? thoogh difr 
JcmUing lips are aftiamed to profcfs it ? 
U^t ^ 5!K moU to be loved and dclishted in.thcn any tbiiic 

• or 



\ 
t 



or ill thiflgi elft, be is not God. If Heaven and Holineft ht not 
iWcecer cben ail tbe pleafares of earth and fin , let them have no 
more fuch hortprable names. Let fin and earth then be called 
HiMPfn ; but wo to them that have no better. 

2. What m$nfir$ns ingratituJe is that man gnilty of, that 
mlM^G$dh9tthfr0viJid,tndCbrifihtthpHrcb4fcd fach high de- 
lights, and freely tendred them to anworthy ^nners, will fay , I 
^dnopleafurein them, and take them forno delights at all ? 
Wben the Lord beheld thee wallowing in thy filth, and laughing 
iathymifeiy, and making a fport of thine own perdition, he 
pittied thee, and provided and offered to thee tbe moft noble and 
cs€ellencdelights,ihat thy nature is eapabk of enjoying ; And 
«rik thoQ caft them back vnthankfally in his face , and fay » They 
are nnplealant tedious things ?' If yonr child did (o by his meat qr 
cloaches ^^ yea or a beggar at yotir door did fo by his alms , yoo '- 
womld think it proved his great unworthynefs : If he throw away ' 
tbe beft you can give him , and fay , j[ It is naught , there is' no 
ftreetneuin it 1 would you not thinkit fit that w4nt (hould help * 
to mend his relUJh^ and cure his ingratitude } And will yon do fo * 
your feives by Chrift and Holinefs, and fay as thofe , Mai. i.ii. 
WhatdWeMrimfsuiti Take heed left yoo provoke the Lord to 
cafl you into a Date in which you (ball have more caufe to be 
aweuy. If youare weary of reading, and praying, and hearing; ^ 
and other holy exercifes, and weary of beart-^fearcbing, penitent 
mtditatiofis, will yen not be WMrjrr of H^B-fin^ and of the do<* 
lorons reviews of this your folly , and of ibe endlefs, eafeleft j 
remedilcfsfenfeof the wrath of God, and gripes of your own 
fetf^toraeritffig confciences / How juft is it with Ood to |^ve 
tfaofemen (bcnewhat that they havecMj^ to be aweary of, that 
will be thns a weary of his fweeteft ftfrvice, and re jed the great* ' 
eft mercies he can otft'f them^ as if they werefome burdenfom ' 
WWtMefr things I • 

3 / ffill' ym have any 'fftafdn ^'aU^ or wHl jffk hivi nine ? ^ 
If Mwj^in wiai ik^ will you place it, and Tt^htnee wiN you elpeft ' 
it , if iiotfn>fii God in a tioly life ? If C^^vl be tby mMe^ wbae 
then is fit to be tby dcHih f DtoreA tfaou fay in thy heart or with 
iby tongue ; tba£ fin and lenfoatrty is better ? Dsfreft thou fty 
that a good bargain, or other werkMy gain, or cards^^r dice, oe 
.other ^orts^or ea4e,or good chear,or an A}e-hottfe,or a WhOTe»^ ^ 
ut jpi6«i/^ir ifcoflthen w^/^y^f with thj QfJUnfahh and V 



^ ASdht ^ d trnte.^ parr TTJ 

linefs , and cipf Auion of the cycrlafting Joyes ? Heaven an«l 
earch (hall beanvicoefsagainft cbee , and coifitnon Reafon (hall 
Jbear witpefs againfl thee, for this inbamane^ '^^^41^^ ^*^Uy and io- 
gracicude, if ever thoo appear at the barr of God, with ehe guiic 
of fuch onreafonable fin. What / is God no tetter in thine ejws , 
then a fiUhy br«ti(h finful pleafure ? and is the Love of gU m 
{weeter a work, then the Love of Xenfual delights / Saith blefled 
jHgufiine , He that ^ill fei or exchange his fotU for trsmjkoiy 
xommoJ^ties^ doth cenfnre Chrifi to be a fcelifi Merehsnt^ that knew 
^no tetter ifohat he did^ vhen hegavehU Lift for thohfomls^thatjott 
wis not lofi a fin for. So I may fay here : Hath Chrift bought tor 
you Holy and EvecUding pleafares, at the price of his jowq mqft 
Litter pains,and precious blood, and do you now tbiok them 
s\o better then your flclhly beaftial delights i Is it Chrift or you] 
think you, that is miftaken in the value of them ? Did. he ihed 
Jiis blood to purchafe you that which is not worth the parting 
jwith a cup of drink for , or the parting with your pleafure, oe 
linjttft commodity for f Sure he chat judgeth thus of Chrift , is 
far from believing in him , with toy true Cbriftiaa Xaymg 
Faith. 

4. If you can find no pleafure in God and in a holjUfe^ you ma^ 
be fure that he will have no fleafnre inyoM. Wonder -not if yon 
find in your greateft need, that you are ahhorred and io4thedbf 
the Lord^ when jon loathed the very thoughts and mention o£ 
i^w, in the day of your vititacion. Mar vail not if the moft Holy 
God do take no f leaf nre in a loath fom fitmer , when the fiao'er is. 
ib ungodly, that he cakes more pleafure in the moft fordid fading 
trifles then in God. You may offer the facrificeof your heart* 
lefs hypocritical prayers and praifcs unto God, and he will count 
them abomination^ and caft them back as duag into your faces ; 
ftnd cell you that he hath nofteafure in the facrifice of fmch fools t 
Read it in bis own words, trov. 15.8. & 21. 27. Ifa. i. !}« 
^cclef. 5. 4. As jou are weary oiferving him , fo he is weary o£ 
fooir fervicef, and it is a trouble to him to bear them^ and whtn jou 
^read forth jour hands^ be will hide his ijetfromjou^ jea whenjom 
ma^e manj prayers he wiB not hear, Ifa. i • 14, 1 5 . When the Jews 
offered their lame deceitful facrifices, and faid , {^ SeholdwhatM 
Wiarinefs tiitf^ God fends them word, that he h^tth no fleafmrt 
in them, txor would regard t heir perfonsp nor accept a facrifice at> 
their hands ^ M^. L^i^i 10. ^aitbtitfolcm feafisbc countetk 



Part II.' "A Saint §r a Srute, 347 

C^^^JTI" And Jun^ wouW be no acceptable p^rcfciit or fcaftto 
pur [elves, if it were ofTcred you inftead of meat , M^L 2. 3. 
l^Mjfcul (fafththe Lord) loathedthem^^nd their foul abhorred 
mi ] Ze€h 1 1 . 8. As he that defpifeth himjjall be lightly efteemed 
tj him, I Sam. 2. 3 o. So be that hatheth him, (hall be loathed by 
him, Q If any wan draw baet^, faith the Lord, myfofdjball have 
MofleafHreinhim.^ Heb. 10.38. For he u nc^ a God that hath 
fleafmre inwicksdnefs, neither Jhall evil dwell with him : the fool" 
fJhJbaUnotfiand in his fight : he hateth all the workers of iniquity ^ 
JP/alm$. 4,5. And little do you now imagine what a horrour 
it will be to you in the day of your extremity for God to tell 
you that be hath If* fr/M/ivrf in you : When you look before you 
into an eternity of woe , which you haye no hope to efcape but 
by the mercy of the Lerd, and he (hall da(h that hope By telling 
youihathe hath no f leaf uri. in you, it will give your fouls the 
deadly wound that never (hall be healed. In vain then (hall you 
wi(h that you had chofen in time the durable delights , and noc 
the pkgfures o( filthy f$n for iojbort a feaf on ; and to your tor* 
ment you (hall know , whether God or the world was more wor- 
thy of your Iwee;eft afifediens and delights : and how deferved* 
ly they are [ all damned that obeyed not the truth , but had pleafure 
iuunrighteoufnefs.zThef.Z. 12. H^ho knowing the judiement of 
^od, that they which commit fuch things are worthy pf death , no^ 
only do the fame, but have pleafure in them that do them, Rom. 1.32. 
If y08 will €ount it your pleafure to ryot in the daj-time , rather 
then to walk, and ^ork, by the light , you mud look to receive 
the dut reward of fuch unrighteoufnefs, 2 Pet. 2. 13. If it be your 
Sf$rt to fin and to do mif chief , (Prov. 10. 23. ) you (hall 
have fmall fporc in fuffering the puni(hmenc of your willful 
folly. 

5. If God and Holifiefsfctmnotpleafant to you, thtoHeavem 
ttfelf cannot feem ploafant to you, if you confidcr it truly at it 
is. For the Heavenly felicity confifleth in the perfe Aron of our 
Hp/w//, and the perfeft fruition of Godbimfelf, hy Sight ytnd 
Love, and Joy for ever. If the little Holinefs be unpUafant and 
irkjom to you, which appeareth in the imperfed Saints on earth, 
what pleafure could you take in thai fuperemintnt Holinefs which 
istheftateandworkof the celeltial inhabitants f If the thoughts 
andmention of God be unpleafant to you , and ihis holy praifet 
do feem to you as matters of no delight. What then would you dd 

Xx ' "^ in 



• » 



^1 ^ 




•W: 



^\ 



'34^ 'jtSMhre'rimtt: FartlT.\ 

in bemn wbere this muft be your everUfting work ? And, 
if Hearcn fccm a place of toylc and trouble to you, bow j«fl: 
will it be that you are cyeflattingly (hut out ? Hdw^canyoa for 
flitine*.^ of God to^/.rj/?. you.when you take the e/*r; that 
he hath promifed httmi/erji If you think that there »saHeav"» 
of fuch fenfual pleafures as you defire or that any ftail be- 
faved that only choofe Heaven as a lefs and more tolerable 
mifcry then Hell, you will ihoftly find your expedations de- 

ccivCu 

Lay all thcfc five confideraiionf -together, and you may per- 

ceire what miferablc fouls thofe are, that can find plcafarc m 
pcrimingtriflesof theworld, and nonein a Holy and Heavenly 
life Be affured of this, whofocver thou art, that if ©od and 
Heaven and a Holy life, be n^t a thonfand times fwcecer and 
more delightful to thee, then any thing that this vw)rld can afford. 
to thy contentment, it is not for want of matter of foperabutw 
dant delight to be found in Godand in his holy ways.,buc it is for 
urantof rcafon,orfaith,orconfidcration,orafutable Heart in 
thee, which may make thee fit to know and taftc the pkafurcs 
which now thou art unacquainted with. And is^t not piety 
that fuch infinite delights (hould be fct before men, and they 
ihould lofethera ail for want of a Heart and appetite to them ? 
and (ho«ld pcrilh by choofing the loweft vanities before 

them? 
Idothcreforeearneftlybefeechtheethatreadcft thefe word5;. 

if thou be one of thefe unhappy fouls, that canft find n§ p/eafure 

in God and Holincfs, that thou wouldft fpeedily ob/erre and 

lament that blindnefs and wickednefs of thy heart, that is the 

caufe of this infatuation and corruption ©f thine apprehcnRon. 

and rational appetite : and that thou wouldft prcfently apply thy 

fclf to Chrift for the cure of it^i To which end I advife chec to 

thefe following means. 



■•Ml- 



DinS.i. IF youwottldtjiftethe^/Myfef^ofa^c/jr/i^f, *«ii«^ 

jL joh httur of the neeejfttj and excellencj tf. i> •, and 

., V/f^ 45i^. jFo»y prij<»AVf 4W<c/4//f conceit I, which have deceived 

^i^Uififid turned your minds againft it : A child may be deluded 

colake his own Father for his enemy, if he fee him in an cnemfcs 

garb^orbeperfwadedby falfc fnggeftions that he haceth bim. A . 

Data 



Part II. ASahtordSrutel 34^ 

man may be per (waded co hdte his meat^ if you can bttt make 
liun tilieve that ic is pejfin : or co hate bis deaths, if yoa can 
make him believe they are infiEled with the fia£ue. If you will 
fufier your under landings to be deluded^ fo far as to overlook the 
amiable nature ojf holinefs, and to think <he image of God is 
. but a fancie, or that a heavenly life is nothing but hypocrifie, 
and that it is but pride that makech men feek to be holyer then 
others, and that makes them they cannot goe quietly to Hell in 
defpight of the commands and mercies of the Lord, as others 
do ) I fay, if the Devil the great deceiver, can polTcfs you with 
fucbfrantick thouglKs as-thefe, what wonder if you hate the 
very namt of Hdinefs f How can you find pleafure in the 
greatell jT^o^, while you cake it for an m/ f If you will believe 
all that uie Devil and his fooliih malicious infiruments fay of 
God and of a holy life, you (hall never love God, nor fee any 
lovelinefs,or tafle any fWeetnefs in his fervice. 

Dlr. 2. Ccmeneer and fearch into the inwawds of a holj lifel 
'dndtrjit St little "^hiU jour f elves ^ if you would taile the plea- 
fure of it : and do not lUnd looking ^ it at a difianee^ where 
you fee nothing but the outftde : nor judge by tare hedrfaj, 
which giveth you no tdfie or relifi of it. The f^eetnefs of ho- 
ney, or wine, or meat is noc known by looking on it^ but by tafiing 
if. Cotue neer and trj what it is to live in the Love of God, ana 
in the belief and hope of life eternal, and in univerfal obedience 
tothelawsof Chri(i ^ and then cell us how thefe things do re- 
iiih with you. You will never know the fweetnefs of them 
efTcAually, as long as you are but lookers on. It was the (imi- 
litude which Peter Martjr ufed in a Sermon, which converted 
the Noble Neopolitane Marquefs of Vicum^GaleMcim Cdrsiecio- 
lui^ fwhoforfook wife, and children, and honours, andlanda, 
and countrey, and all for the liberty of the Reformed Religion 
at Geneva : ) faith he , [^ If you fee the motion of dancers^afar 
off, and hear not the Mufick, you Will think they are francick : 
but when you come near and bear the mufick, and obferve their 
harmonical ordorly motion, yoa will take delight in it, and de« 
fire to joyn wich them, j So men that judge at a diftance of the^ 
truth ana holy ways of God, by the flandcrous reports of m«i* 
lignant men, will think of the godly as Feftusof laul that thev 
are beiide themfelves. But if they come among them^ and fearch 
more impartially into the rjafons of their courfc^ and fpecially 

Xx2 '' ' if 



U chqf joyn with tbem in the inwards and vital aHi^s of reVi- 
gion, ihqr will then be quickly of'another mind, and noc ga 
back for all the pleafares or profits of the world. In the works 
of Nature, (" and fonoetimes of Art J| the oMtfide is fo far from 
Ihewing you the excellencies, that it is bat a comely vaile to hiJe 
them. Though you would have a handfome cover for your 
watch, yet doth it but fo'^^the well ordered frame ^ and ufcful 
motions that are within : Yeu muft open it, and there obferve 
the pares and motioni, if you would pafs a right judgement of 
the work. You would have a comely cdver for your Books : 
bur it is but to hide the well compofed letters from your fighr^ 
in which the fcnfe and ufe and excellency d oth confift . Tou muft 
Mn it , if you will read it and know the worth of it. A common 
Ipeftator when be feeth a Rofe or other flower or fruit-tree^ 
thinketb he hath feen all, or tbechiefeft part : But it is the fecrec 
unfearcheable motions and operations of the vegetative life and 
juice within, by which the beauteous flowers and fwect fruits are 
produced, and wonderfully differenced from each other that are 
theexcellcntpart,andmyfteriesinthefenitural works of Godl 
Could you but fee thefe ftcret inward canfes and operations ^ it 
would incomparably more content you. He that pafleth by and 
looketh on a Bee-hive ^ and feeth but the Cover ^^tid the laborious 
creatures going in and out, doth fee nothing of the admirable 
operations within, which God hath taught them x Did you there 
fee how they make their wax and honey, and compofe their 
combs, and by what laws, and in what order their Common- 
wealth IS governed, and their work carryed on, you would 
know more then the out fide of the hive can (hew you. So it is 
about the life of Godlinefs : If you faw the inward motions of 
the ^nigkfnini jpirit upon the foul, and the order and excrcife of 
every grace, and by what laws the thoughts and affeftions are 

S^verned, and to whom they tend, you would then fee more of 
e beauty ofReligion, then yeu can fee by the outward beha* 
Tiour of our afltemblies. The Jhelt is not fweet j but fervcs to 
iidilhc fweiterpart^ from thofe that will not /^rm thofe waffs ^ 
fhat they may poffefs it as their prize. The kjmel of Religion 
is covered with a jarZf/i WJ that flefli and blood cannot break 
it-. Hard fayings, and hardprovidcnees to the Church, and to 
f articular believers, are fuch as many cannot break through, and 
therefore nev^r cade the fweetnds. The moft admired feature 

and 



Part II. S< Sdht if 4 trite. 3 5 1 

andbciutyof any of your bodies, (whrcb fools think to be 
themoft cxcellcnE pare of the body) 11 indeed bue tbehandfome 
well-adorned cafe, that God by natare doth cover bis more ex- 
cellent inward works with. Were you but able to fee within 
that skin, and that once to obferre the wonderful motions of 
Heart and Braine, and the courfe of the blood in the veins and 
arteries, and the feyeral fcrmertations, and the caufes and nature 
of chylification$,andfanguifications, and the fpirits and fenfes 
and all their works: and if you faw the reafon of every pare 
and vefTel in this wonderous frame ; and the caufes and nature 
of every difeafe •, much more if you faw the excellent nature and 
operations 6f that rational ifoul, that is the glory of all^ you 
would then fay that you had feen a more excellent fighr, tnea 
the fmo§th tnd teanteous skj^ that covers it : The inviJikU feul ^ 
is of greater excellencie then ill the vifitU besuties in the world: 
So alfo if you would know the excellencies of Religion, you 
muft not ^^Ti^v^ithtiHt the do§rs^ or judge of it by the skin and 
jtr/r, but you mBftrofliif If rrr, and look into the t^iy^nt Reafont of 
it^and think of the ^i^fr^M^r between the high imployments of 
a Saint, and the poor and fordid drungery of the ungodly *, be- 
tween walking with God, in defire, and love, and in the /piritual 
ufe of hisOrdinanccs and creatures ,and converfingonly with (in- 
ful men,andtran(itory vanities: between the life ot faith and 
hope, which is daily maintained by the forefight of Everlafting 
Glory, and a life of meer nature and worldlinefs and fenfuality, 
and idle complement and pompe.wbich are but the progenitors of 
forrow^and end in endlefs defperation. Come neer, and try 
the power of Gods Laws, and of the workings of his fpirit ; 
and think in good fadnefs of the place where you muft live for 
ever, and the glory you Ihall fee ^ and the fweec enjoyment 
and employment you (hall have in the prefence of the eternal 
Majefty , and tbink well of all the fweet contrivances and 
difcoveries of his love in Chrift ; and how freely all thefe are 
offered to you •, and how certainly they may be your own -, per- 
ufe the promifes and fweet expreffions of Love and Grace • and 
exercife your fouls in ferious mccUtation, prayer, tbankfgivingf, 
and praile •, and withall remember, that none but thefe will be 
durable delights •, and then tell me, whether a life qi fportand 
pride, and worldlinefs, and flelh-pleafing, or a life of faith and 
Holtnefs, be the htnr^ tbc fweettr^ and mon fle^/km life, 

Xx 3 PiV.j. 



35* ASdntifAlrutC PartK; 

DireH. J. if you would tjijfe. the P/fii/«rfi of a HcljUfc, ^qvl 
muft apply jr^j^r felf t$ Chrifi in the nfe •f hid af pointed mednj , 
fcr the renewing ef yoMr ndtures : thdt his Spirit may give jou a 
mw undirfianding and a new hedrt , /a difcern and rellijb spirit Mai 
things : For your old corrupted minds and hearts will never do ic 
,Tbey are unfuitable to the things of God, and therefore canooc 
Efceive them, not favour them, nor htfubjeS to the holy laws ^ 
I Cor. z. 14, 15. Rom:i.$, 6, 7, 8^ The appetite and reSifi of 
every living creature is agreeable to its nature. A fifli hath fmall 
pleafiire in the dry land -, nor a bird in the dejcps of water ; gra& 
and water is fwecier to an Ox then our moft delicate meats and 
drinks : Corruption and Cufiom have made you fo vitious, that 
your )V4#i^fi are not facb as God made them attbefirfl, when 
he biwfelf was mans defire and ddight : but they are now in- 
clined to fenfual things^ being captivated by the flelhly part, aud 
have con traced a ftrangenefs and enoaity to God. And therefore 
chofe Hearts will never rellith the fweetnelTcs of a life of Faicb ^ 
andHolinefs, till Faith and H«/i»f/ibe plan ted in them, and they 
be born again by regenerating grace : For that which it torn of 
the fUfh is pfh ^ ( and but fle(h ^ and therefore dotb reach 
no higher then a ile(hly inclination can move it j ^ and that which 
is torn of the fpirit is ^irit ^ and therefore will rellifii and love 
things Spiritual. 

DireS. 4. Laftly , if you would tafte the pleafures of a Holy 

life , JOU mujlforheartho/ejififul fiejblj pleafures , which nawjoH 

arefatal^nupwith. For thefe are they that infatuate your un- 

derftandings, and corrupt your appetites, and make the fwceceA 

things fecm loathfom to you. As the ufing of vain fports, and 

filthy luft, abroad , doth make fuch perfons Aweary of their own 

relations, and families, and bufinefs at home ; fo alfo the glutting 

of the mind with vanity ^.and udng your felves to (inful pleafures, 

is it that turns your hearts from God, and maketh his Word and 

Wayes unfavoury to you. You muft firft with the Prodigal . 

Zuks 1 5. be brought into a famine of your former pleafures,and 

be denyed the very husk , and then you will remember that the 

mcanell fervant ii\ your Fathers boufe i|i in a far better cafe then 

you, having bread enough, while youperifh through hunger. 

And hence it is that God doth fo often promote the work of 

Convtrjion by AffliHion ^ and by the fame means carrjeth on the 

work of Grace in moft chat he will foirc. Cannoi you tell b§^ 

_ . ^ ^^ 



Partirj 'ASdlntirdlrutil 553 

to leave your fenf Ml pleafures f What will you do when Sckneis 
makes yon wearj of cfaem ? Weary of your meat^ and Jrinl(^ and 
ied ^ weary CO hear calk of that which now doth feem fo fweec ? 
and CO fay, I have no plea/Mre ite them i Cannot you fparc your 
Ariends, your fports^your bravery, your wealth and other cafnal 
accommodations? What will you fay of them, when pain dil- 
gracethchem,ahdconvincethyoaof xheirinfufficiency to (Und 
you in any ftead ? Thefe things that you are now fo loth to leave, 
may fhortly become fuch a load to your fouls, as undigefted meat 
to the ftomack that is fick, that yoa can hare no eafe till you have 
staft them off; 

Away therefore with thefe Infcious Vanities betime, which vi- 
tiate your appetites, and put them out of rellifh with the things 
that are truly pleafant. O what a (hame it is to bear a man fay [^ I 
Ihall never endure fo godly, and fpiritnal, and drift a life; ] wheA 
he can endure and take pleafare in a life of fin 1 You may wifelyer 
lie down in the dunghill or the ditch and fay , [| I (hall never en. 
d«fe a cleaner place*, 3 or feed on carrion, and fay, [[Ifliallne* 
yer endure a cleaner dyec ; 3 ^^ accompany only with enemies 
and wild beafis , and fay [[ i (hall never endure the company of 
my friends. ] What / is God worfe then the creature, and Heaven 
then earth i and fo much worfe , as not to be endmred in your 
tboughtsandaffedionsfncomparifonoftbem ? You will never 
know your friends rill you forfake thefe deceivers ! Nor ever 
know the Pie^fures of a Holy life, till you will let go the poyfon* 
ous Pleafures of fin : And then you m^ find that Sanfttfication 
difhojeth not , but ckingeth and recoveretb your Delights : and 
givetb you fafery for the greateft peril, health for ficknefs, friends 
tor enemies, gold for drofs, life for death, and the fore*cafts of 
Reft for tiring vexation. 



2* T^HE fecondfort that are hence to be Reproved , are, 
JL ThofeweMl^andtrotttledfervdntsof the Lord ^ that live 
mfddly M. if they fpnmUnore grief then flcMfnre in- the wnjes of 
God. 

Ifldcedit istobelamentedthatfiewof the heirsof life do live 
according toibehapptnefs^nd dignity iOf their Calling ; nor arc 
the great things that GbA hath done tor them fo apparent in the 
fihccrfulncls and comforts of their. liircMs they (boald be: But 



354 ^ ^^^^* ^ ^ ^^^*^' ^^" ^'^ 

feme cbac are addided to xiejcftedncfs , do in a greater meafure 
wrong Chrift aj}d chemfelves , being alwayes^ feeding upon fe- 
crec griefs, an^ torturing cbemfeives with doubts and fears, and 
acquainted wich almoft no other language but lamentationt, 
felf-accttfacions and complaints. Tbefe poor fouls ufually difcorei 
honeft hearts, that are weary of (in , and low in their own eyes, 
and long to be better, and do not dif- regard the matters of their 
falvAtion as dead-hearted ungodly finncrs do. Their compUint/ 
(hew what they wof$ld be : and what they wbhU befincereljy that 
cbey are in Gods account. But yec^ they live fo far below the 
fweec delights which they might partake of, and fo far below the 
previfions of their Fathers houfe, and the riches of (he Gofpel, 
that they have caufe to Ikment their cxuffive lamentatUns , and 
more caufe to reform this fad diftemper , and no caufe to indulge 
St, as ufually fuch do. And though with the moft of them fome 
natural pafiions and weaknefTcs.and fome melancholy difiemper^ 
are fo much the caufe, as may much eicufe them , yet becaufe it 
is an evil which mmfi be dif$wned, and Re4f9n muft be the mtdki^ 
where people have iht free ufe of Reafon , I (hall lay down foiK 
of the great inconveniences of this fad difteraper , andf.befeech 
tbofe that tender the honour of God , and would do that whteh 
is mod pleafing to him /and love not their own calamity, tbac 
they will foberiy consider of what I fay , and labour to re- 
gulate their min<(s accordingly. 

I . I dcfirc the dejeded Chriftian to condder, that if) his heavy 
and tmcemfort able life ^ he (eemetbto the world t^accufeGedand 
hk fervice , as 1/ he openly called him a rigorous, bard, unatc- 
cepcable mafter, and bis work a fad unpleafant thing. I know 
this is not your thoughts : I know it \% yo$ir felvet and nOt GU 
and his fervice that oflfendeth you ^ and that you walk not hea« 
vilybecaufeyou ^r«/;0/7, btttbecaufeyou/f^ryou are net boly^ 
^ndhccdiMihyomvQ n$ wore holy : I know it is not of^race^ but 
for grace that you complain. Bufdo you not give too great occm-^ 
fion to ignorant fpedators to judge other wife ? If you fee a fer- 
vant alwayes fad, that was wont to be merry while he feryed ano- 
ther mailer, will you not think that he hath a mafler that dif- 
pleafeth him i If youfee a woman live in continual heavynefs 
evcrfinceihewasmarryedy that lived merrily before, willyotf 
not think that (he hath met with an unpleafing match ? You are 
l^orn and new born iov Gods honour ; and will you thus dip^t^tn^ 

him 



Put 1 1* A, SiU^t 0r 4 irittf. ?5 5 

bim before the. world ? What do you (ia their eyes) but dif" 
praife him by your very countenance and carriage , while yos 
walk before bim in fe much beavineis ! The child that ftiU cryesr 
when yx>u put on his jhots^ doth^gnific that they }ineh bim : and 
bedifpraifecbhis;f7r4^ that makes a [6i9er j^et at it Z' And he 
difpraifethhisfff>if^,thatisaiway fad and troubled in his com* 
pany I He that (hould /^jr of God \ Thou Art had , or cruel mA 
^nmtrciful^ ihould blalipbeme* And fo would tie that faith of 
Holinefs I It is a iad^ unfleMf4nt,hftrtful fidte.^ How then dare 
you ii$ that which is fo iikf to fuch blafpbeming ? when you 
ihould abAain from all appearance of evil ? i The/. 5. 22. Canfl: 
thou find in thy bean» thus to diihonour and wrong the God 
whom thou fo much efieemefi^and the grace which thou fo much 
dcfireft ? For a wicked man that is £u: from God, togobe^ivily 
orroarinthehorrourof his foul, is alhame to his fim^ but no 
difioHQMr to God^nA Holinefs. But forjr«>y that are near him, in 
relation, engagement, and attendance, to walk fo heavily, rcflcds 
on him to whom you are Related, and from whom you look for 
your Reward. 

2. Confideralfo , Wh^t aUmemdUihinderarcejouare hereiy 
tdtheconverfionandjdlvationof foHls i Your countenances and 
fad complainings do affright men from the fervice of the Lord, 
and as it were call to them , to keep off and fly from the way 
(hat you find fo grievous. You gratifie Satan , the enemy of 
Chrifi, and Holinefs, and fouls, and become his inftrumenta 
( though againfi your wills) to m fright men from the way of 
life. As the-Papifts keep their deluded Profely tcs abroad from 
Trm h and Reformation^ by giving them odious defcriptions of the 
Proteftants,as if they were Hereticks, proud, frantick, mad, and 
fcarccly men, and when they burn them, they adorn them witb 
pidures of the Dcfil ; even fo doth Satan keep poor fouls from 
entertaining Chrifl and Truth, and entering the holy patbcs, 
by making them believe that the fervams of Chrift af e a com-* 
pany of didempered melancholy fouls, and that Godliocfs is the 
way to make men mad ^ and that he that will fct his heart on 
Heaven, muft never look more for a merry comfortable life on 
earth. ^ Hence comes the proverb of the Malignant Formalifts 
and Frophane, that A Pnritdne is n ProttflAnt frighsenei ont of 
hfswits. And will you confirpo this flander of the Devil and bis 
inllruments i Will you ^ entice men to bcii^vc bim ? Will you 

Y y ^ ' make 



^ 



35^ ASuUutrkVfutii Part IL 

irakc j*our fclvc^ fachpifturciof Hnhsjprpiflcfs? tod wearfucha 
y tzor of calamity and nifery , as IbaU frigbten ad that lookon 
jfou andoblerteyou,anddifcourage tt^m from'the way which 
they fee accompanycd with fo mach farrow ? As you hang up 
Atai erows in yo«r ^U to frighten the reft from the Corn , 
and as ivxr^rnrri are banged in irons to ter rifle alt that fee tbem 
from that crime , or as the beads of Traytors are fct up to the 
fanac end, as proclaiming to all paflengers. [T/^jw mu/ijoute ttfcd ' 
if youwill doAithej:'} Juft fo would Satan fill you with tcr- 
rours, and overwhelm you with grief^ and diftraft you with 
caufelefs doubts and fears, that you may appear to the world a 
miferable fort of people • and then all that look on you wilt be 
afraid of Godlinefs , and think they fee it as it were written in 
3rou5 fore-heads , [] SMch Proofing firtifmi creatures mmjt all he , 
fhAtvitl lejtd /$ frecife dndheiivenlj a life.'} Do you thmk your 
carnal neighbonrsand acquaintance will not be deterred froru a 
boly life , when they fee that (ince you turned to tt, you do no- 
thing but complain, and droop, ahd mourn,a9iryou were worfe 
ihen you were before ? And was it not enough tBar you hin* 
drcdtbeirconYerfioniv/{)rr, wben'j'ou were in your ignorance 
and fin, by your wicked examples and encouragemcifts, but yon 
muftjiinder IE /i7/ by your de je^ed dilicouraging countenances 
and converfations ? Yea perhaps your later exctffire troubles* 
may do more to hinder their conirerfipn , then your perfwafions 
and examplesdid before. And cikn you And in your hearts to by 
fuch a ftombling block as this in the way of your miferable ac- 
quaintance, to keep them from fat vation ? WiHit not grieve you - 
to think that you fliould have fo great a hand rn mens damnati- 
on , even (incc you are returned to God your felves ? 1 know 
by your forrows and complaint^, that the perdition of a foul is 
iM> fmallmatter in your eyes : O tlierefore take heed of that 
wliicfc may procure it. . The ufe that Satan would have you fnakc 
of thife vi/jvftrdi is , to go away with more dejtAion, and to 
fay, £\Vhat d wretch am I ,f even unmeet to live, that bj my ^riefi 
eon not only miferdhU ^mj felf^ bUt alfo hinder the falvMtion §f 
others x} And thuft be would draw thee to grieve over all 
ihy griefs again-, and becaufe thou- haft exceeded in thy for-- 
rows , to be men exc^fflye • ; and fo to add one fiiv- unto 
another^ and to do morcr becauft you^ haitc done too mnci: 
Sovihac griff ;i^ dUtihkt he cani allows ibec j and ott/ grief 
' ~- (hallu 



Pan 11. * A Sdnt or 4 trutc] ^57 

ihall be tnide the rtafoaof dkother, chat thou maid rnn thus in 
a round of mifery,.and flop in grievh^^ and go no further: 
Whereas thou (hoMk (o grieve (or jMcb f^rief as may call 
tbec tfjf, and fidy thy grictring : arid thy rcpcmirg (hould 
be the cun and ferfaking of thy fin , and not the rtne'^dt 
ofir. 

But on the oth^r fide, if choai couldft five a hcayenly joyful 
bfe,that the glory of thy hopes might appear in thy counte- 
nance, thy conference and converfation, how many might here- 
by be drawn toChri{},and caufed to think well of the ways of 
God ? Did the Godly but exceed the reft of the world, in hdy 
joy and cheerfnhefs of mind, aj much as they exceed them in 
liappine&and in the edujis of true joy, what an honour would ic 
be to Chrin and holinels ? and what an atcraftive to win the ig- 
norant to embrace the motionsof fahation? How eafily would 
ihey let go their finfui picafures, their gluttony, and drunken- 
ncis, and filihincfs,and gaming, if they did but fee by the carri- 
s£e of beUerers.that they were like toeichangc tliem for mfich 
iredurjojs} You^annot expert that ignorant men, thatncvef 
tryed a holy life, and have a natural enmity againft if, (hould fee 
theexcellencyofit immediately in irfelf* But they will judge of 
Rclrgion by the perfons that profefs ic ; Th.it fliall fecm to thcmi 
tbe beft Religion, that hath the beft and happiell profcffoi"s : 
And thofe feem co them the happieft and beft, that hare the 
greateftcomfort$,and conquer moll the troobles of their minds. 
You capexpeiflnoother, but that countrey people, that know 
not the nature of medicinerthemfelv«, (hould judge of them 
by- thefuccefs, and think that he followcth the beft advice, who 
ismofthe^khfal/andof longclllife. Andfo will the ignoranc 
]Mg^ of the holy dodrine and commands of God, by the ]ive$ ^ 
ofcbofechac (tcm to follow them. O therefore behare your^ 
ftivesin the Church of God, as thofe that remember, that they 
Ivt&inthe^efenceof aworldof men, wbofe htippinefs or tml. 
ieryhjuh muchdependance on your lives. If you were Mating. 
riietcafe with a (efifual wretch, woeldyoia not telt hl-m that Hoh- 
ncfs is a ftate of greater pteafure then bis fin ? 7V//i>;«/fothcnby 
your«;r4if9/r/^a9wel|asbyyoar wcrds : Let him fee as well aa 
i^4rof the confidence and comforts 6f true believers) Were 
CbrifiiAnii^exemflifi^dintht liv^of GhHffiaihsv how exceflent 
aiUtfiirSBklfiiappeaf ? .were^w^ bu(?^fi&cb is th^ holy doftrine 



r 



$\t ASdifitirdtrntil 

and Chriftian pattern rcquirethui to be, eyen the blind malicU 
ous world would be forced to admire the attainments of the 
Saints: Thoagb they might bate chem^ yet they wouM admire 
them. Were we fach as Stephen^ that was full of faith and o£ 
the Holy Ghoft, and could ftedfaftly look up to heaven by faith, 
and ifee there the Glory of the living God, and Jefus ftandiog ab 
bis right faand^ till we were raifed to his boldnefs in defence of 
the truth, and his quiet fubmiflion to the grcateft faflferings, the 
world would not then be able to refifl the wifdom and fpiric by 
which we fpcak, but the faces of believers would fomctime ap- 
pear to the terrour of their pcrfecutors, as the faces of Angels ; 
as jta. 6. 5 , 1 o, 1 5. & 7. S ^ S S , 56. 60. They arc high and 
glorious things that are affured to us in the promrfes of the Go*- 
^el. Did butthefe things appear, in the ftedfaft faith, the coa-^ 
fident hopes, defires, and joys of us that do exped them, belies 
vers then would be the wonder of the world *, and our Joys would 
fo fhame their dreaming, cbildifh, brutifh pkafures^ that doobc- 
lefs multitudes would flock in, to fee what it is that, fo deltghcetli 
us, that they might be made partakers of our fbys* Even a» 
Simcn ALtgrn himfclf when he faw the Miraculous guift of tho 
Holy Ghoft, would fain have bought that guifc with mo- 
ney ^ fo men that ar» yet carnal, in the gall of bittemefs and 
bond of their iniquities, will yjet fee a defirable excellency in the 
Joy of the Holy Ghoft, and wifti they were partakers- of fich 
}oys, though yet they are unacquainted with the way to at^ 
tain it. 

I do therefore intreat you all that believe and hope for tn 
everlafting Crown, that you will (hew the poor deceived world 
the precioufnefs of your faith and hopes, and the lugh preroga«; 
tive of the Saints, in your ananfwerable cbeerfolnds and /oy,. 
and live not with as dead and nncomfortaUe hearts as tbofe 
that bare nothing but a vexatious tranfitory world tocomforc 
them: muchlefs toht more dqelhd then thefe wretched (o«lt.. 
Do yon not defirc the converfion of your carnal friends^ and 
all about you ? would you not be glad if you could further it f 
O that you could try this plea&nc way / and (hew them that 
you have found the unvaluable treasure / Aod as the Ridi' 
live in greater porope^ and at higher rates then the. poor, fo 
yx>u that fpeakof the Riches. of Grace, and live in the family 
of theXord^ 0|fhcw the wodd the digoity of your Bttc, by 

your 



1 

your boly eourtge and cotRfortable behavio'ar, and by your 
living above ibe pieafures and griefs of unbelievers 1 When 
/^e^ glory in their ^r^/pfriVj, do fo« Glory in the L9rd z When 
thtj boaft themfelves in their riches ov reputation , do jqu imi« 
tateboJy D4vid "nho profeffecb, Pfal. 34. 1,2,^. \_I'will hlefr 
the Lgrd 4t aU times : hufraijeJhallcontinuaUj »e in thy mouth r 
Afj fonlfljttU make her toafi in the Lord : the hnmbie JbalL hent 
thereof and he gUd : O magnifie the Lord with me , Md let 
US exalt his name together, J And Pfal. 44. 8. 1 1^ G^^ '^i^ ^^ 
hsafiaU the dajtang^andpraife thj Name for ever, 3 By fuch 
fpiritual joy fulnefs your lives would be a continued Sermon • ! 
tindy<yixm\f^ht thus preach home more fouls to Chrifl:, then the* 
moft exceient preacher by bare perfwafions. Poor (inners* 
would begin topittj themfelves that live fo far below the Saints ; 
and they would chink with themfelves \Ji is not foi; nothing' 
that thefe men rejoyce, and are comfortable even in the lofs of all ' 
tfaofe things- that we take all our comfort in / 3 For the honour 
of your deareft Lord, and for your own felicity, and for the * 
fake of the miferable fouls about you, Ibefeecb you Ghriftians* 
do your bed to reach this fweetand joy folleft life, and to avoid 
thofe inordinate troubley^ and defpondencier which are like to 
crofs tbel^blefled ends. And pray for me and the reft. of his. 
fervants, that the Lord will forgive us our difhonouring of his 
name, our wrongingour own fouls, an^ our difcouraging the* 
world from living unto God, by our living fo far below bis mer** 
cies, and fo unanfiirerable to the unfpeak^bre treafures of his 
Saints : and that for the time to come, weaaay lay this duty more ' 
to heart, and by the comforting fpirit may be elevated to the-- 
performance ot it. 

But I feppofe fome wilt fay [ To teB me bow I fionld live /#r 
the oncottragement of others id httt to draw me to an hypocritical affc 
nation and connterfeiting of joy and eonrage •, as long at I am* 
tenahli inwardly to reiojce^ and can fee no fuficient canfe cf m^k 
rejoycing in my felf.J 

%/infw, I . I (hall by aridby ifaew you tbae you have fuffictiii^ 
cnt, yea unfpeakable cavfe of joy. a# And now I\{haU only 
fay that you are not to fafpeod and forbear your comfort, till 
5f«a have ftiSaptramce of your eiwn fncerity •: yout prahMi^ • 
tUs^zniwtakg/ffMth^ttidhopCjmlivig^^^ a more comfcrtatU* 
iikthtnyou can live. Aod itia not hy^ocrifie^ bujc a necefarj^ . 

Y y 5 dnty; 



3^0 Aidi0tsr4%»t<. Vm'lTJ 

Jititj to do the ^mw^i 4^i(ms tlM ire here comroaodcd us , 
though we cannot reach to that degree of inw^d comfort thac 
Wedc(ir< : For wedo^nocbc^eby afSro^our felvesto h^n^e the 
joy which wc h^g not: (I am not perfwading any man to lye i) 
but only weexprefsas fully aaweareai>le th$t iinlc which ve 
bdvi : And a little indad ^ a very H^tU of fuqh a b^h and ktm ^ 
^enlj nature^ grounded on the fsiallcft hopes of everli^ing life , 
lyiU aliow you in the eipreflion of it, to tranfceud the greaufi 
delights of the ungodly ; And alfo we xlo perform the exttrn^ 
part, hoihti^^ commdndid dHtj^^A^^m€4inito further the in- 
ward rejoycingof the foul. So outward folemnity and feafting 
in dayes of Than Jcfgiving, are a^ well^co/i/r/iS^^r iawajcd Joy, as to 
txfrefs'it : EvenasToeanatCtre, and falling, a^id hutnbleS pro^ 
Orations before the Lord, on dayes of Humiliation^ are as much 
tofttrther inward Hjjmiliat ion as to ex frefs it. Thebehayiourof 
the body bach an optrative refiexiom on tlie mind .* and therefore 
fhoald be ufedtiot only for the difceiverj, but for the emre of the 
fou}. If you cannot refirain your a^ger as you dcfire, it is no frj- 
fecrifie, but your dutj to hide it , ajnd to refrain from the /fc»/«/ 
ifeBi. And if you. can butufe your felves fome time to bchjtve 
your klwcsinyoHr dngir » as if you had no anger , in meeknefsof 
ipcech and quietnefa of deportment ,. angir it felf will, be the 
qxx\c\i\^^X fftbdmd^ andiin time will be theeafier kept.out If you 
cannot reilrain your inardin^ite affietite tp meat or drink, for 
. quality or quaneicy ^ it is yet Pt$hjfe€rifte^ but your dmjy to hold 
your hands and (hut your momhes and refrain the things to irhjch 
you have an appetite. And i f you wi 11 but u fe your felvcs a con* 
vcnienc time to ferbear the rAi»/, y.on will fetbda^ the affetite. It 
the drunkard willforbear thednnk, and the glutton bis too much 
dcfireddifli, and)Che/^octfQlgame^er$ their ne«i|ef»and fioAil 
rtcreatiofls , they will find that t^ lire of fenfiuUicy i»ttgoo&t» 
for want Of fucll; As the too waatoa Poet faith concecmng wao*^ 
iQnLovc, 

JntrAt swwr niemti^ wfm : Jkdifatmr ttfn : 
Jlf^p$Ur4t fanum fi^ne^ A^^r efiip. 

UfekindietbirMndiufeqwncfaetbit: HetbaccafEihuthVe m 4 

, f&eend man, (haH tc Jaft iec$me 'a fit$ndi «Mif« If .y<^vqmiioc ove^ 

c^iveyour inn^ard Prides t9 you defire^ youjoiiib notcbeit^r^ 

: ipeak 



PArt IK "ASdnt tr i irnie^ jiTf 

fpcak big, and look high, and fwtiggfcr it out in bravery; in^ ac-' 
company with gallants, to avoid Hjfac^ifie : But you muft feak^ 
hmmblj^ and be chMhedfi^hrij, and accompany with the bumble- 
And I : this is the performance of one part of yoiir duty • 2. and 
ic if the expreffion of yoQr Dtfirts to be more hnmbU , and con* 
feq«ently of feme hmmlitj contaitaed in tbefe defires ^ 3, and it 
is ihe way to Wpr^t^your hearts to that humility l^ich you want ^ 
or the way in which you muft wait on God for the receiving off 
ic • : So if you cannot overcome the Love of thti^^rld as you de- 
fire, do not therefore forbear £i^iff£ to the foor^ for feur of Hjr 
focrifii^ : Bra give the more , that you mlay perform fo much, off 
your duty as jo^ ttm^ and m&y thc-fooncr overcdftie your World* 
ly love. Some trees will be i^i7/f^ ^ith often cropping : But if 
they will not, ic is better that a poyfonous plant (hchild^ live only 
in the root, then fprout forth and be fraitfui. 

Even to^ if you cannot overcome your inwMrd douhts^tnd 
fidrj^ and/lrr#ir/, as youdefire , yet let them not be frMitfui 
nor ca«fe you to walk fo de jededly before tfte* wtjorld , as todi(^ 
honour God and your holy profeffion : And if you have not 
the inward comfort you dcfire, exprefs your de fires , and the hofes 
znffmaUeft comforts that you have , to the boil advantage for 
Sn>ur Mailers honour : And you will find that a holy chear^nlneft 
of coHntiHunfe , expreilion ahd deportment , will ai laftmuch > 
overcoBoe your inordinate difquittmetits , afidtnucb promoti 
the ]oyef which you dciire. But yet that you may letcauffe 
for the cbeerfttlnefs to which I now eihort you , I nest 
fldde. 

3. If thin hAVi iut 0He f^k^ of favhg grace ^ itunoifb^bh 
for thee no"^ te conceive or exprefs the bdffihefsof thj fiste , and 
tkecsHfetkonhafl to li^e atisankful pjom life* If thou have nv 
grace , tbo« art not the perfon that i am now fpeaking to. K 
lUou hivt HO grace ^ whence is it that thou fo much defireji it ? ' 
Whit ti it that caufeth thee to lament the want of ii, and Walk (b 
heavily, but beoiiife thou art fi^mucb in dotibe of ft ? If thob 
truly Z#f^n>,thOH haftit^ ( for it is Only jfrWr^'ibat- caufeth'ah 
unfeigned JUve of grace). And if thou lov&it^ot^ whyi^nft 
Dot thott more quietly be without it ? Why doft chbumake 
fo much ade for it ? But if thou ha vet tin the lead degree virtd 
fe^rt bom igmntol P&d«fpi#)t / tbeb ha% fliih iv itf'tfiVffWiAible 
trctfoK 9f dciKglMif $^t&i ^d'ttf^ Lirft^«ti44«te i^tiMrit V -fbt 



> » 



^4% A Sdint er 4 BfMtel Part IF." 

XordJefusCbrifttsrhinc-TbeSpimts thine.* The promiEesare 
xbine : ami Heaven it felf is chine in tide , and ihait be chine in 
full perpemal pofleffion. The C^d tbac made and ruleth all chings, 
is Reconciled to tbee^ and is thy F4th€r , having by grace in ChriA 
adopced chce to be bis i'^n ^ Rom.$.i^2^io^ii. & 8. 1,16,17. 
^4/. 4. 6. 2 Cor. 6. 18. The^on^f God is become thjHead ^ 
and thou art become a member of his body, as ftfiof hie fiejh^4»d 
Jfonc of hid bone^ ( wbi^h no man ever yet bach hated ) Efhef. 5. 
^5^27,29, 30. Thou art become the 7V«//« and rejidenceoiibt 
Hoi J Ghojl. Thy title to Htdven is incomparably morefure, then 
any mans humane title to his polTeilions or iabcritance on earth ? 
And what re joycing can be tOQ great for a man in thy condition ? 
O vrhat a Life fiioiSd that man live !^ with wh^t fweet delight 
ihoBld he be. cranTported ^ tbac hath the Spirit of Chrift now 
living in him, to prepare him and feal bim up for an endlefslife 
with Chrifi ? He that (hali he JSkortly iofuHof joy^ (hould not be 
empty now when he remembreth what be inuft fhortly be. Dotii ic 
beijBem bim now to dwell in grief , and refufe confolatlon, tbac 
mad in a few dayes be fwallowed up with Joy ? If thou that fit- 
left here in heavinefs, were ailured that (hordy thon (houldft be 
jwich Cbrift , and made ablclTed companion of Angels, and pof- 
Xeffed of thy Mafiers joy , a joy that hath no bounds or end , 
.would not thy Copfcience then tell thee , that thou greatly 
Jwrongefi fuch abundant mercy .in that thou art no more affeftcd 
with it? and that thy want of joy doth exprefs thy too much 
•want of thankfulnefs. Doll thpii fit there like a child of God ^ 
and like an heir of Heaven, and a co-heire with Chrifi ? (Rom. 
£. 16 i 17.) Doth that foxrowful heart, and that de/eded coun- 
tenance becomeone (hat mufl Uv^ with Cbrjft for ever , infuch 
xefplendent glory ^s thou mud do 2 and that hath but a few more 
dayestolive^till thou take ^oiTeffion of tbcfeendlefs/oycs? The 
Xord pardon and heal oi^r unbelief. Did Faith more effcdoally 
/piay iu part. j asit.is tbefyi^ehce of chin^nocfeen, and witfae- 
draw the veil, and AieW:USi, tbougb but ^n A glais^ihe glory which 
rwe nmft fecjwitb.open face , it woold be wiinc to our hearts, and 
oyl to our countenances , and make our poverty » iickne&and 
death, more comfortable then the wealth, and healthy an<l life oC 

th^ungodly> , ,.:, ., , 

; I know yiqfi, will f*y ftiJl,.t]Mt yQJi c^Jfildrejoyoeif ytm wtrefmri 
aUthu werijOMrs e ht.wbenjo^^it^^tli^l^yfff fcfW!^# /^rr inJt^ 
i$ CM be but fmdll comfort t(tyoH\ Anfw. 



Part II. USdint$r a Brute. jtfj 

. ^nj-m. I . But who is it hng of that you have ftill fwcb ftMrsf 
Have you not in your fouls thai Love te Hdinefs , thztJef^t^ 
after it, that hAtreei aod ypearintfs$f fin^ that Love to the feAttk^ 
ing difavering itfe of the Wordof God^ that Love to the Brethren^ 
which arc the evidences oi your title, and to which Godharh 
plainly proinifed falvation ? If then you have your Title in the 
Fromife , and your Evidences in your hearts ^ and yet ^iV/bc ftill 
queftioning wbetheryou have them or no, and whether the King- 
dbto (hall be yours, your weaknefs and inconHdcratenefs caufeth 
your ownforrows : And when yon have finfully bred your 
doubts , will you infift on them to excufe your following 
fins ? 

2. Are you not ^/vrf that Chrifl and his benefits areyours? I 
w^ fure th^y are yours ^ or may be if J9U ^ill : and notning but 
your conrioued refufal can deprive you of them. For this is the 
very tenor of thepromife : And if you will not have Chriftand 
liii offered benefits, why do you fo diiTcmble as to takt on you ca 
mourn becaufe you havetbem not ? But if you are willing, they 
areyours. 

Objeft. But (you will fay) if neljad nothing hut caufe of 
comfort , we conld rejojce : hut we have caufe of forrow 
alfo : How can we live comfort ahlj under fo much fin and f»f\ 
firing f 

Anf>^. By this account you will mver rejoyce till you cone 
cp Heaven ^ for you will never be free from (in and fuffering till 
then. Nay it feems you would have no man clfe rejoyce , and fo 
would baniih all comfort from the w^rld : For there is me mate 
without fin and fufTering. 

But what can there be of any weight to prohibit a fincere Be^ 
lieverfromfeafonablefpititualrejoycing? Have yo\x fin ^ It is 
notgrols and reigning (in .* And finful infirmities^ the beft of the 
Saints on earth bate bad. As your fin mud be your moderate for^ 
row; fo the fardoB of it, aod the decree of mortification which yoa 
bave attained, and the; rtav^^you nave of fn/H deliverance, (hould 
be the matter of yom gnster joy. Are ^our Graces weak t Be 
humbled in the fenfe of (hac your weaknefs -, but rejoyce more that 
they arefincenznd wiMht ferfefl. Areyour affiiilions great f Be 
bumbled under them :'Bac rejoyce more that they are but Fa- 
therly chaftifementf, proceeding fromLove^and tending toyouc 
greater good i ip4 tost yov are faved from the confumingfire; 

I z and 



^ 



• 



. / 



and (bull live in mrltftiDg reft , where afflidion lliall be known 
no more, bit poffibie for that man that bach the love of Goi, 
and fliail have heaven for ever, to have any fnfierings that Chottld 
weigh down tkefe^ and be matter to him of greater forrow then 
this olF joy ? Can you imagine that there is more evil in your in* 
grmiciesand fufferingB, then theretigpod in God, and ba[ipmcfii. 
in Heaven ? Isitreaionandefiiity that you fliovld look at )Sj» 
only, and not at xr4ci ? and at what yoa ir4«/ ^xr/;. , and not ae 
what yOH hsve uceived f Seeing yon have more caufe of joy 
tfaenrorrow,(hoa1d yottnot diuhbute your affedtons propor^t 
tiooably as there is caufe i I dilTwade you not fromfe/Jofistb av* 
JUnue furrows ; But (hould w>ly9$tirjo]htmHeb greater^ as long as 
the cattfe of it is much greater ^ 

4. And here I would intreate you to confider well of the 
ttrnttr •/ Gods cpmmdnis vnarningthu miuurin the Ge/^l, mA 
1/ tin tX4mfli$ 9f thi Sdints there left. 6H reeard : And then teii 
me» which i$mje it is th^t 6$d k btft pleated with. Your cbemi^ 
fml or your dej^Qed course of life : I find that thougb I fittj. the 
fdd and miferMe , yet I bad rather my felf have a chedrftd^ then 
i dr^efiftg^grieviftg^troMhled compeimontni friend : Boaufe I 
defire one uiitable to my felf in the flate I would be in • and I de* 
light in the welfare^ and not in the diftrefs and mifery of my 
fnend. And forely God that is Love it felf, and hath created Joy 
in man to be his Happinefs, and hath placed fo much of mifery in 
ffrraw^ can never be fo delighted in oar diftrefs and trwhU, as jp 
our c$ment and joy. As he bath fworn that be takes no pleafure 
in the deush of the disked, but rather that they refemsmdtive ; fo' 
we may boldly conclude that he takes no ffleafmt in the angMi/i 
and dejeSednefs of bis children, but rather that they wa\k in Love 
aiidcbearlul Obedience before him.. Bpc bis Word will fully and 
plainly tell you» what temper it is that is moftpleafing to hiio. Ic 
is a light and idfie tmrden that Chrift doth call us to bear • and it is 
his office to eafe m and give m reft that l^str and are heavy U* 
den with imrdens of our own . Mat. 1 1 . 28 , 29. He was anointed 
to fridehthe Gofpel, or glad ttdin|^ of falvation to the poor ; and 
(tnt to he4l the hrokfn-hearted ;. to preaeh delivermce u tbecap^ 
tives^ and recovering of fight to the ilind, and to fee at lihertj them 
that are hrnifed^ and to preach the acceptaUe year of the Lord^ Lnhf 
4. 1 8, 1 9. When he was to leave the world, how carefully did he 
ppvideibi the comfort of his pifqpiei ? Commanding them 

not 



.J 



Pare IL A Siim » s trutel ^tj 

tiottolef their hearts ie tr^nblei. Job. 14. i. and promifing to 
fend the comforter to them, and cbac he would come to themi 
and not leatc chem Comfbrdefs, verf.i6, 18,26. Repeating it 
again , r. 27, 28. [ Peace 1 leave with you i my fence J give 
nnto y$H : net ae the werldgiveth give 1 unto y$u : Let net jeter 
heart be troMedy neither te afraid } Nay, he engageth them as 
they lAive him to rejojce, even hecanfe he went tento the Father : He 
engageth them in the deereft X^t^f t$ ene another that their lives 
migbcbe the more ^offf/0rf4^/f^ He forecelleeh them of his fuf* 
ferings and of their owp,left being lurprized, their forrow fliould 
be the more, , He promifeth them that their forrow Jhall be tnm^ 
ed into joy 9 Job. 16. 20. and that in him they flail have peace, 
when in the world they havetribnlation^Y.^i. direding tbem to 
frayer, and promifing to hear them that their joy maj he full^ 
v. 24. and promifeth that none flail take it from them^ x. 22. 
telling chem of the manfions that he prepareth for them.^ and 
that it ii his will^ that thej be with him^ and behold hie glory ^ that 
, nothmg might be wanting to their joy , Joh. 14- 2, 3. & 17. 
23»24.^ Whenheappearethtothemafterhis Refurreftion, his 
faitttation is, [[ Peace be ttnto jou'^ Job. 20. 19, 21, 26. The 
abotending and mnltipljlng of this holy Peace, is the defire and 
faiotationof Panl tathe Churches in all bis epiftles, GaL6. 16. 

£phef.6.Zi. Rom.iS'ii* i Coi^-i-i. Rom, 1.7. Gal. 1.3* 
Phil. 1.2. Coil. 2. zThef I. 2. i Tim. i# 2, Tit. t. 4* 
Mhilem. 3. So Peter i Pet. i. 2. & 2. i, 2. ft 2 foh. 3. 
& 3 fob. 14. The Gofpel it felf is ameflageof glad tidings 
LnksS.i. AH. 13* 32. And it is the work of the minifters 
of Chrift, to preach Peace to the (inful world throngb him, 
AS. le. 36. and to befcech tbem to be reconciled to God, 
% Cor. 5* 19, 20. and 10 bring Peace to the houjes where any of 
the foni of Peace abide , Matth. 10. i2, 1 3. Luk. 10. 6. Tri- 
umphing joys and proclamations of Peace were the entrance of 
Chrtfts Kingdom : This Angels proclaime,Luk. 2. 14. [Glory be 
to God in the highefl : on Earth Peace : Good will towards men ] 
This the new infpired Difciples proclaim, Luk. 19. 37, 3^. 
t The yiphole mnltitnde of the Difciples began to re Joyce ^ and fraife 
God with a loud voice ^ for all the mighty workj that they haa [ten ; 
faying^ Bleffed be the King that cometh in the name of the Lord: 
Peace in heaven^ andGlorj intheHighefl'\ what abundance of 
commands for i^jo/riV^ arc in the Scripture ? Pfal.3i,i. [[iff- 

Zz 2 ^ jojfcc 



3<^ 'jtSdifttiriSrite, Part I C 

Joyce in the Lord je righteous : /(pr fraife u comely for the u^-- 
right . Pfal. 97. II, 12. l^igbt is {own for the righteous^ anigUi- 
ncfs for the upright in besrt . Re Joyce in the Lord ye rigktePu^^ and 
give thanks stt. the remembrance of his ho/inefsj 1 Tbcf 5. 16: 
Jl£joycetvermore.¥h\\.3. i. FinaUjmy Brethren^ Repyce in the 
Lord\ PhiL4. 4. Rijoyce in the Lord al^ays^ and again I fay 
Ttjojce. 6. Secarefnl for nothing: tut in every thing by prayer 
and fnpplication with thank/giving, let your reqnefis be mader 
kfown nnto God^ And thus aretbc godly ocdtnarily defcribcd, 
even in ibcir dccpcft fuflF«rings and diftrcis, Rom. 5, i, 2. Bein^ 
jstjiifiedbj faish w^ have peace with God- ■ and rejoyee in hope 
tf the glory of God : And net only fo^ but we glcry in trihnlati- 
on I, .. ■- 3 Pbil. 3.3. I c is the defcripcion of a regenerate man 
\^toworJbipGodinfpirit: to rejoygeinChrifi Jefmx to have no 
confidence in the flefi^ ,i Pec. 1.6, 8. It is the defcriptioa of 
believers {^to Rejoyee ^reut I j in a Chrift not^feen, even Vffitb j§y 
nnffetik^kle and fuU of glory : though for a feajon if need be, thiy 
Wi^y be in heavirufs through manifold temptations, I Pec. 4. 12, 
33,14, eyeo in the fiery tryal we muft rejojce^as being partakers 
of the [offerings of Cbrifi^ that when his glory jbaB be reveded^ we 
mayh^.gl^dalfo "^ith exceeding jj.y'^ when all manner of evil it^ 
fpokin of us falfly^ for (he fake of Chrifi, and when we are hated 
of aS n^en and reproached^ we mufirejgyce and be exceeding glad^ 
and leap for joy , as knowing that . our reward iin . heaven is great \ 
Luk. 6. 22, 23. Match. 5. II, 12.. The Apoftles were .^m 
forrowful , yet alwaj rejoycing : as having . nothing , and 
yet pf'jtffing aH. things'} 2 Cor. 6v 10.. rejoycing ^ in their. fa f- 
lering ior believers. Col. i . 24* even when they were beaten, re-* 
joycing that tby^were counted worthy io fuffer fir the name of 
Chrtftf Aft. S- 39,40. The ricbmuH Rf Joyce in 4hat he. is madt^ 
hw^ as well as the brother of low, degree in that he is exalted^ Jzm. 
J. 9, 10. The. Eunuch when he was but newly converted, 
{went en bis. way rejoycing'] Ad. 8. 39. There was. great j'^y iir 
Samaria whin thiy iad received the word of God, Ad. 8. 8. The 
voice of Tejeycing^ndfal/oatien is in thetabernae/esof therighteem. 
The fiatutes of God are the rojojcing of their heart , Pfal, 1 1 9. 1 1 1 . 
& J 9- 8* ^11' thofe thut trufi. in God /bonld rejoyee, and fbout for 
joy,anJ all t^at love his mimejbould be joyful in him, Pfill. J, 1 1. 
& 3 3 .2 1 . [^ Lit the righteous beglnd : let them rejoyee before God, 
jeft let tkm<xceedingly rejoyee, pfal. O8.3, Let ^us therefore de-* 




Part it: ^A^dhiirdmte. 367 

M Vf9 A' ^*^ i^^'' ^/ *^ ^H^^^ ^^^ rejojte iff thegladneff of his '. 

mation, dndglorj'^ithhis inheritance^ Vizi 1 06. 5. ^Sirfg unta \ 

the Lord : Jing Ffidms uvto him : tall^ of all hit rvonderous 

vorh .' 1 Glorjje in hid holy name : let the heart of them rejcyct 

that feek^the L^rd'] Pfal. J05; r, 2, 3. The Saints jball fh^ut 

alotidf6rjoj,VUlll2-9. 16. \^BfgUMn the Lord, Ojerighte^ 

CHS, and Jhout for yj all ye that are upright in heart'] Plal. 

32. II. C Behold my fervants Jhall rejoyce ; hnt ye /hall h 

afiamed ; Biholdnyfervantsfhall fing for joy df heart : hut ye 

flfall cry for forro'^ of hearty andpjall houle for vexation of ^irir^ 

Ifa. 65, 13,14.3 

Abundance fucb paiTagc? t ell you wnar wanner of perlons it is 

that God delighteth in , and what he would have you^r and doe. 
Thcfcl have recited to (hame the godly out of their undecent 
troublesanddejeftcdnefs, ks you would /hew a child his face 
im glafs xvhen he 4ryetbi that be may fee how he deformeth ir. 
The very Kingdom of God confifieth in righteoHfnefsj and Peace, 
W i^yinthe HolyGh^fi: If you would live as is moft fleafrng 
iw»foGi^,andas bcfccmeth thofe that arc indeed believers, lee 
the joy of believers be (as far as is poffible) your ordinary 
frame : And if by fin you wound your fouls, and bHng fraart 
upon your felves, dwell not in that wounded fmartingftate . 
butgotoyoDrPhyficion5,andbegof God that he will refiore to ' 
you the joy tf hisfalvation, and makf yoU to bear the voice of joy and . 
gtddnef s ;ih?ity our hn ken heart and hones mayrejoyee^Vh.^l.SjJl. ■ 
And take notice throughout all the Scripture, whether yon 
find the fervants of God fomuch complaining of their want of 
affurance, and of their frequent doubtings of their own fincc- 
rity and his love. Itbrnkyou will find this a very rare thing in 
the ancient Saints. They were fenfible of /» as well as we; 
and they were as fenfible of Gods afBifting hand, and oft ( ^% 
Joh, Davii, Hezdh^^h, &c.) complained under it, perhaps with 
fomccxcefs, and too much quelHoning Gods favour to them as 
if he had forfaken them. But (befidesand without any fuch 
afflif^ion) to live in ordinary trouble ef mind through the 
doubting of their fincerity, and of Gods fpccial love, and to * 
be exerctfed in the complaining and difconfolate way as now 
abimdanecof Chriftians are, this I find little' of the Scripture 
Saints. - Thereafon was not bccaufe thty had tr^ore holintfs and 
/<^/jfi» than many that»*»»?.rc thus fi?jf di,wn\ For the Gofpel 



l6i ASdhtPTdSrute. Fart It. 

time cxccUcth theirs in degrees of grAce -, »ftd I think the gn^tcr 
can that Cbriftians have of their hearts, and of inward redi- 
tude, and communion with God» and their fnRer apprebenfions 
of the life to comcy and fo of thtir greatefi bofes and dangers, is 
one great caufe- But yet there are worfe concurring caufes. 
The Love of God,andhisreadinefsto(hew mercy, (hoald noc 
be more qviefiioned now, when it is fo abundantly revealed by 
Chrift, then it was in times of darker revelation. The fervants 
of God did formerly conceive, that nothing but fiit could make 
man miferable ; and therefore when they had finned, they re- 
lented I and infteadof tontinuinf douhts and fears, they bent their 
refolmions againft their fins -, and having iafi awaj their grofs and 
wilful fins^ and cmtinmng the eonpSt againft their unavoidable 
infirmities^ which they hated, they knew that the door of mercy 
was ftill open to them ; and that if any man fin, we have anadvo^ 
eate with the Father ^ "Who is the pro fitiat ion. \ht time^hat is now 
fpent in doubting and complaining, and asking How (hall I knoir 
that I fincerely repent, was then fpent in Repenting, and rtform^ 
ing, and ufing the means that God bath appointed for the com- 
sjuering of fin • and then trufting to his grace and Covenant in 
the blood of Chrift for pardon. And it would be better with 
us if we did thus. Judge now by all chefe Scriptures, and by the 
courfe of former Saints, how God would have^you behave your 
felvcs. Do you not read an hundred times of their ;#jr, and 
tha nks,zxiA fraifing Godj^ni calling upon others to praife him Jor 
once that they perplexedly queftion their fincerity ? 

But perhaps you'le fay, thsityour ftrength is fo Vi^ea^, andyomr 
fins and enemies fo firong, and all jonr dntj fo imferfeS and 
unworthy, that having fnch continual faufe of trouble, yon cannot 
^hoofe but ^all^ in heavinefs, and in fears* 

I anfwcr you, i. But why do you not tell what you have^ 
as well as what you ^ant ? Have you not greater caafe to 
fay QMy fins being mortified at the root, and all forgiven, 
and my foul renewed, and reconciled unto God, and I being 
mide an heir of Heaven, how can I choofe but live in 
joy ? ] 

2. Are you heartily willing to forfake your fins, and over- 
come the things of which you fo complain ? or are you not ? 
If you*r^»or,why do you complain of them ? and why wiU 
you not confent to let them go f and ufe Gocb means to over. 

come 



Part IL a Sdht ^ 4 iruu. 169 

comecheoi? If y0U4r^m7/i/»^,thentbeytrebBt yonr far done d 
infirmities \ For chats the difference between infirmities and 
reigning fins X t Whdtfoeverfin confifiethwith n greater Habit Hdl 
wUlingnefs td avoid that and ali other fin ^ thentoksefthem^id but 
a» Infirmity 3 for it ftands with prefent favmg grace, and is 
al'^ajs Hatitnallj or virtnally repented of, and a£inallj^ when 
groce^by knowledge and confideration,hath opportunity and ad*- 
vantage to produce the ad. 

3. And when once yott^are truly ingraffed into Chrift, be is 
your worthinefs^ and your righteonfnefs^ and the treafnri of 
your fouls \ and what you want in your own f^ffej/ion^ you nave 
in his hands ^ and as what you have is but his gift, fo what 
you want be is able and ready to fupply. Look not too much 
CO your felves,as if your fafecy and bappinefs were principally in 
your own hsini.6odhath 

given MS itemal tifo^ I.C.ScaligcrEpi4orp,1.7.p. »9^- 
and this life is in his fon. »' Jf^^^ l^^UoiKouqueo quod debeo : ^ fU> 

»f- ^LMt Lm*U tLm A« L^L *^/*«^^ mes»e$9 tm DomMei^mmenfapoteftas x 
He tbat ioatJo thijon^hath j^^^^ ^^, j^ . ^^-. ^^^^ ^^ ^^y^ ^^ . 

A/f , I J Ob. $. I a, 1 1 . It ^uodif i9^un doyjed acclpis s boo emm dedifiU 

is thromgh him that ws Tufolm tihifstket :- tnmihi, t'tbiq-^ 

candoall things^ fo far K^cteUud»,MlMdoi fed ipfe te ipfe landits 

flchi* f^^0mrUt0m0tU «<# . Miffrfsuns^nomtusypcUuMmomMsi 

asne /trengbtenetb ns : ^Jl^Z ad tetrahitibUdegotetrsbo fitter me: 

and w^thotit b$m wc ^^ fr^vemens bic odes lat mibi faferfis. 
cam do nothing. Make 

ufeof him therefore as the Lord of life, and joyfully acknow« 
kdge all that you receive^ and ftand not dejeftedly laaienting 
thatyou need km. If ]roo would ^^ivf the waters of life, goe to 
the founcain,anddonotfitdownand fruitlcfly vex your felvcs 
with complainingof your W4»fi^ infteadof feeking for fupplyes. , 
Is there not an allfafficient Phyficion of fouls at hmtd? Doth he 
not /rfe/7#jf<r you bis help? what though you are not fuddcniy 
cured? wounds may be r4ii/U in an bour^ but they ufe not to • 
be #«r#J in an houre. Stay histime^ a^id ufe his remedies, and 
cheerfully truft him, and you (hall find the cure fuccefsfuUy • j^o 
Mr, though it will not be j{yfi^^i/till death. 

5. ConHder alfo, chat it mnfi needs he thebefi andmofi defirahU 
iife^ which is like (t to owr life in Heaven. And therefore as Hea'* - 
ven is t fiats of }oy^ fo foy is the highefi and befi condition on 
earth.He is the belt and happyefi man^that is likeft to the glorified 
Saints and Aogels-; And judge your feWet whether a dsjeRed 

or 



37© A Saht $r a Srutt. Part ir. 

or a rcjojfing Cliriftian be liker co thcfe infaabitants of Hea- 
ven? 

ObjeA. B/it ( you will fay ) hj that rule we Jbaaldnot i^oMm. 
'fit nil \ {for they do H9t ', ) Whereas God delighteth inthecontriH 
f$ul^ andChrifi tlcfeth woHrntrsand^ee^rs. 

Anfvf. I. Your refcmblance of the Saints in Heaven, muftbe 
frofortionxhle'inallthef/irtj. You mufl: labour firft co be as like 
them as you can in HcUneJs^ and then in foj. If you could be as 
far{r6m)7»a$they, you need not mourn at all. Butbecaofeyou 
cannot^youmufl have moderate, regular forrows and bumiliati- 
en , while you bavejftf . But yec wicball you muft endeavour to 
imitate the heavenly Joyes , accordin§ to tbemetfure of your 
Cracexeceived. 

2. And itisfucba regular contrition, confifting in bumUe 
thoughts of our fclvcs , and tending to reftoreusfi^m our falls 
and forrows, unto our inttgrltj and joy , which God de/ightetii 
in ; And it is fuch mourners as thefe ^ and fuch as (vJScr for 
rigbteottfnefs fake from men,tbac Chrift pronouncetb bleffed - 
But (he inordinate troubles of the foul, that exclude a holy de- 
light in Cod , though he pardon , yec be never doth en- 
courage. 

6. Confider alfo , that a great part of y9Hr ReligUn, yea and 
•the moft high and excellent fart , doth confijt in the camfes^ f9rm 
and effc£lj of this hilj joj and chearfnlnefs^ i . As to the eaiifes of 
ic , they arc fuch as in thcmfelves are rcquifite to the very heing 
of the new creature. Faith axid Lave^ which are the Head and 
Jieart of fanftlfying grace , are the caufes of our ffiritmal pj. 
An unwilling, heavy, forced obedience, may proceed from meer 
Fears ^ and this wilt not prove an upright heart. But when once 
we Believe Everlafting ^/orjr.and L^ve Chrifiaeoter Savi9»rj ^nd 
the Father as our Father ^nd felicity ^ and Lgve a holyframtpf 
heart and life , as the image of God and chat which pleatetfa him, 
then our obedience will be cbearful and delightful, unlefs accident 
tally we trouble oar fclvcs by our own miftakes. Jf you can 
truly make God and his will and fervice your Delight^ yon may 
be fure you Ltve him, and are ielovedlj him , as being paiV the 
Hate of flavilh fear. 

z. And 1 have (hewed you that J^y in the HolyGhoJl is it ftlf 
W fart of that grace in which Cods Kingdom doth confift; 
Though not f^ch a part as a Cbriftiao cannpt poffibly 4)f wich- 



Part.IL JiSiUnt » dSrutel - 371 

out, yec fuch as is occecdiog f aicable to his flace, and ncceflary ta 
his more happy being. 

3. And witbouc this holy Delight and Joy, yoawili deny God 
a. principal part of his feri/icf. How can vou be tbanktut for 
the greaDmercies of your Judificaciofl, SanaiHcacion, Adoptioa^ 
'and all tbt fpecial graces yoa haye received , or for your hopes o( 
Heaven it felf » as long as you are ftill doubting whether any of 
tbefe mercies are jtivr/ or not, and almoft ready to fay that you 
never received them } Nay yoa will be lefs thankful foi: your 
health, and life,an4 food, and wealth , and all common mercies , 
as doubting left they wilt prove but aggravations of your fin and 
mifery. And for the great and excellent work of PrMi/e which 
(bould be your ddilj facrifice^ but fpecially the work of each Lords 
day , bow unfit is a doubting , drooping, dtdteifed foul for the 
performance of it ? YouftifHeholy Love within you , and ftop 
your moiathes when they (hould be fpcaking and iinging the 
praifes of the Lord , and difatle your feives from the mod high« 
and fweet, and acceptable part of all Gods fervice, by your un« 
warrantable doubts and felf- vciacions. And when ail thefeare 
laid aiide, how poor and lean a fervice is it, that is left you to per. 
form to him } Even a few tears ^ znd complaints ^ znd prayers f 
which I know God will mercifnUy accept , becaufe even in yout. 
defires after him there is Love •, but yet it is far ihorc of the fer- 
vict which yon «M^i&^ perform. Nay your Heavenly^tmniidnefs 
will be much fupprell, as long as you are fadly qaeftiotling whe« 
' ther ever you (hall come thither , and it will be yoors or 
iiot. 

7. Are vQu not aihamed to fee the fervants of the Devil and 
the world (o jocund, and your feives fo fiid that fecve the Lord ? 
Will you go mourning fo inordinately to Heaven, when ethers %o 
fo merrily to HeBJ will you credit Satao and Sinfo much , as to 
perfwade men by your praftice, that fia a£>rdeth more pleafure 
and contenr then Holinefs ? 

8. You cestldlive merrily jetsr (elves ieferi jeetrCenverfi^l 
mhilejeuferveijin : And will yon walk, h ^ySedly new yott 
ht^Q repented of it f Asif yott had changed for cbe werfe, or 
would make men thinks fo i I know you would not for all th^ 
world be what you were before your change. Why then doyoQ 
Ulc as if y OH were more mifcrable tbeu before f 

Aaa Jg^Yog 



ffi ' ASsiniirdBnael Part IT.: 

9. YoximuUh hth fo l&ng t9 refift tht fdnSifjing Wtrl^cf the 
'Spirit ; And why (hould yon not be loth to rejlfi its comfort- 
ing w$rk^ ? It is the fame Holy^Chofi that you rcfift in both : Nay 
you dare not fo open your moutbes for wicktd^ft^ &nd pletdf 
MgMi^fi SanSification itfetf, as you open them on the behalf of 
yovt\finfMl Jotiitinfj, and plead for your immoiirdte dejeSions. If 
you mould, how vile would you appear } 

1 o, Laftly conHder , that God ^ill hj inferings enow Mfonjon 
for yo/tr Jim ^znd fuflfcr wickfdmen to Uj enow onjoufor wtidoing^, 
and you need not lay m^t upon jourfelves. You hare need to 
ufe all means for firength to bear the burdens that you mnfi un- 
dergo : and it i$tipe joy of the Lord.tnd the hopesof Glory thac 
are your j^r^iiffk And will youcaft away the only fupportsof 
yoar foul« and fink when rhe day of fuffering comet ? How will 
you bear porerty, or reproach, or injuries'? haw will you meet 
approaching death , if you feed your doubts of your falvation 
^ndof the Love of God in Cbrift, which muft corroborate you ? 
O weaken not your fouls that are too weak already : Weaken not 
your fouls that have fo much to do and fulfer : and thac of fo 
great ne^efficy and importance. While you complain of your 
weaknefs, encreafe it not by unbelieving uncomfortable com- 
plaints. Gratifie not the Devil and wicked malicioas men fo far» . 
as to inflid on your fei ves a greater calamity then all their malice 
and power could infli A. It is amadnefs in them that will plesfe 
the Devils to ihc difplenfing of God^ though the plenjing of their 
own fiegf be it that movech them to it. But for a man to pleafc 
the7>m/;and di^leafe God^ even when he iifplenfeth his owm^ 
-fiefi by it alfo^ and bringcch nothinc but/Jrr«ir to himfelf by it ^ 
this is infomerefpedsmoreunreafonable then madnefs it fel£. 
Matty caft away their fouls for Riches^ and Honour j , and carnal- 
accommodations •, but who would do it for poverty , ficknefs^ or 
difimct i So though many undo their foals for fleihly pleafuret - 
and delights } yet be is a ftrange man indeed tha^ will offend Goir^ 
even (otfilf-tormenting grief Md trontle. O therefore d jar Cbri- 
fiians,asyou have let gQallyoHr fenfaai pleafures for the pleaGng 
of yourLord; do not let go the plea fores of hislovci for which* 
you have let go alL The Lord tnk^thplenfwre in bis people^ even in 
them ihdtfedr Urn, in thofe that hope in bis mercy ^ and the meekjhi 
wiilifantifiewithfalvAtion^, "PfaimHj.lJ. It is meet therefore 
f that 



that his people rake pleafure ta the Lord : that the Saints bijoj^ 
f$U ivglirj I that tbijfini ahfidupiM their beds^ andtkdtthehiib 
fraifts of G$d h in thtir moHthes , PUlm 149. 4,5,6. 

O lee not thtSfirit of God be thought to be like the evil ifi- 
rit that vexed Saftl, that filled hia mind with melancholy angmfli ' 
andconfafion ; It is the evil fpirit that rcnteth and tormenteth 
thofc that it poffcffcth •, though the fpirit of God doth hMmtle^ 
and by ordinate forrow prepare for joy : But its proper work is 
to fattCiifcjund to comfort, znd to tftsl^liflf the Believer with Pedcc 
that pspth nnderftAMUng. As it is a greater fign of the operation 
of the Spirit of Chrift, to rcftore the lapfed by tffirit of meek: 
nefs^ OLni to tedr one dnothers turdens , and exercife ccndernefs, 
compaffion and charity, then to cen/nre and envj, and call for fire 
from heaven : So even at home ( though there we are allowed 
CO be more rigid and cenforious ) it is a more fureand fatisfsAory 
difcpyery of the Spirit of Grace within us, if we are raifed to a 
fweet detight in God, and quicced in his Love^ and carryed out in 
chearful obed^nce, thankfully acknowledging the grace that we 
hive received , and waiting in the ufe of means for more , theft 
if we arc only tnrmoiled and troMtd in our minds* and codfed up. 
and down with mnprofitatle grief s and /r^r/, that abate omr Love t# 
Cod, and our holy joyes. It is the fiH voice that doth mod fully 
acquaint us that it is Chrift the Prince of Peace that fpeaJteth to 
«s ; TboQghatfirftwhenhefindetbafinnerinaftaceofenihity 
and rebellion^ he often ufech to thunder and lighten , and call to 
bim-as to Saul.t^hj perfecnteft thorn me) ] Wilt thou ^iV^ againft 
tkpriekfi Wilt thoa fight againft heaven ? Or canft thou bear 
the wrath of God Almighty } Yet to ditbMmUodpenite0tfGaU 
there is none in alt the world fo tender afi Jefus Chrift, the Lamb 
of God, the Churches husband, that cherilheth them as his own 
llcih. O that you did but know the greatnefs and tenderneft of 
his love to you , while you lie trembling under the . vm juft appre* 
henfions ot his wrath / It would then fo traAfjport you with xa* 
vilhing delights, that the world would fee that the Saints of the 
xnoft High have higher Pieafures then the wotld afford; 
cth. 



Aaai M 



$7^ 'At4nt tr i tfiHiV . feftir^ 



JgUt I kflow you will fay , [ Alat, what wed jBUvchcrt ta to 

^rttmdl fleafnre^ Mnd confoUtions ? DojsH thinkjbire is any 

nan in hve vith forr^ws ? or unwiting to live a jojful life ? O that 

joH eould tett mhmwe might attain it : andjoH(homld qnicki] fit 

that we are willing.^ 

yf^/Vf- And it younrc/iiriV/iiif to attaitrit, as to be alfo 
r^illing to ufe the means , you (hall qnickljerfee tbat I fliallccfi. 
tainly inform you how yoii may attain it ^ and bow yoa may 
come to find a life of HoHnefs to te the moft f wcct and fdeafant 
iifc. I therefore dcfire and require yoa to praAife cbefeDiredir 
ens following. 

BireO. i . Mdke it jomr firfl and principal httjinefs to at t aim the 
ftJltfi fixed knowledge of God in his At tribute s, and CevenantzJie^ 
lotions tojoth 3 

I- Study hirainhi$^/f ri^j^W. It infihiteGoodmfs t^tmtxx^ 
the foul with Love and with Delight, it is bccanfe it is not known. 
Where there is all things that the foul of man defires to its high- ' 
eft felicity and content , and yet contentment trA delight is wattf^ 
»Vi it muft needs be ignorance and- diftance that is tbecaofe.^If 
»c Sttn feem not light to you, it is becaufe you hare not eye-/igfarv . 
or look: o^t oncthe light. If you find no pleafare in the«!oft plea- - 
font. food, it is becaufe your appetites are difcafed, or you do nol 
cafieit. If your moft fuitabie and moft afTeftionate friend feem . 
loot amiatle to jou^ it is becaufe you i^wimar his fuirabienefsaod 
love. .So if the eternal God^ that is infinitely powerful , wife and 
goodi,ipoll perfed-andmoft fuitablcto your hlgbeftr affeftions ; 
clo not poflefs you with abundant Pleafurcs and Deiighu of Love, , 
it is becaufe you are smac^mainttd withhim. Study then bis infi« 
aute perfc(ftiQns •: ^nd be much with him in fecret prayer and mc* 
dtatioo^wbtye the retired foul having fe weft avocationsiis fitteft 
for the oBoft near familiar converfe. And ftill remember \\isx it » - 
U>w it f«lf >that you have to dawith; Tot GodAs-Lovu It is the 
fountain! of all delights and pleafures that you draw near to. It is 
ar^Wheart indeed that jjr* it felf cannot warm : and a JmJ heart . 
indeed that ///fit fdf cannot revive : Conceive of God m God , , 
|to8yoii.will^/ifArin him : Abhorr all unworthy diminutive 

chouses • 



ihooghM of him : Set op his Love and Goodnefs In yoar eftima- ' 

tion, as infinitely abore all the creatures. Believe i?, the Love 

of yo«r deareft friends, is an inconfiderabte drof to the Ocean of 

his Love. Think not of htm as cruel, or an entmj, if you would 

love him, or Aliiht in him. Love and Dtlight are never ftreed • 

by kdrt etmnumJis and threttninis, but drawn forth m*gnetitMlly 

hyMtr*aive<jMdiuft. Were not God moftamiable, and tnendly, 

and defireable to us , it is not faying , [^ Ltve me, or I rtUl damn 

tkeey^ that would ever have caufid man to love him-, but rather ^ 

to fear, and b^e , and fly from him. Think bat of Gods Love , . 
and Good$ufs, and FitUlitj, as you do of bis Power, and theri yon ' 
will find that there are r» WW of fle»jMrein his freftnce, andfmh 
neft of joy At hu right hdnd; the fore-taftes whereof are the 
• only delights that can quiet the troubled tbirfty foul. 

2. And if you fay , (. ffhiit it^ithitto mi, tmj mwt then to tht 
MHgoilj world, OH -^hom the wrath of God ahideth 1 1 1 anfwer,. 
Thou art in C«v*«<«»« with him, and heistW«in theCm«<i#f' 
JieUtiont, even thy RtctMciled Father , thy S«oi»Mr mtdthySan- 
mfier. No husband is fo inviolably bound to a wife, nor will lo 
faithfully anfwer his Relation, as the bleffed Creator Redeemec 
and Sanftifier unto thee. Didft thou well know and confider, 
what it is to have God himfelf to be thine in Covenant, to ail • 
thefe nfes , and to all the ends that thou canft reafonably defire , 
it woufd fill up thy foul with fatis^ing delights. 

There is nothing that thou wanteft, but what belongs to Goa 
to give thee, in one of thefe three great relations. Andlooner 
(hall the day be turned into night, and the frame of nature be 
Affolved, then God will violate bis Covenant of Grace, ftr* a. 
20, 2 1 . C Tbm faith the Lord , If jou can break *»J Covenant of 
the day, and my Covenant of the night , and that there fionld not it 
day and night in their ftafon : then may alfo my Covenant be broken, • 
&c. 3 Ifa. 54.4. S, &f- C Pf»rn»t .for thou (alt not be afiamdy 
&c. F*r thy Maker it thy Hntband : {the Lord of Mtftt tt hu 
name ) and thy lUdeemer , the Holy one of Ifrael, the fod of tht 
whok earth fi4ll he be called : For tht Lord hath calUd thee ^ « 
w<man fort akin and gtUved in Spirit , and a wife of youth, wbett ' 
^n thott waft refitfed, faith thy Ood : For a fmall moment have 
Jforfakenthet,bnt^ith ^reat mercies will J gather thee : In * 
UttU wrath 1 hid my face from thee for a moment •, hut "'»^» /*'r 

Aaa 3 lajtiȣ.> 



37^ ^Sdim n A trntt. Pare If ^ 

taping kjninejs will I havt mercy $n thee , fdUh the Lerd thj Hr- 

deemer. For tbii isdithe waters of Noah nnte me : For m I have 

fwornthdt the waters ofHozb JbeuU »e mere go 0ver the earth t 

Se have I {worn that I wemU mot be wroth with thee nor rebnke thee z 

ForthemQuntainsfhallJifart^ and the hil/s te removed-^ kmt wef 

ki/^efs Jhall not depart from thee^ neither /ball the (^ovenatu of my 

peace he removed , faith the Lord that hdth mercy oh thee. 3 hod 

though yet we hire our croHblefom icnperfeftions, tc belongerh 

to OUT God, throttgh the blood of the everlaftittgCovettamt^ to ma^a 

see perftS in every good worl^ , to do hie will , working in m that 

which U well' f leafing in hie fight through feftet Chrifl^ that to him 

may be the glory for r wr, Hcb. i J . 20, 21 . It is hie work^ £ to com* 

fort all that mottrn • to appoint to them that mottm in Zion , and /# 

give them beauty for ajbes^ the oyl of joy for momrning^ the garment 

of praife^ for thefpirit of heavinefs , that they might be sailed trees 

of righteoufnefs, the planting of the Lord^ that he might begUri'^ 

' fied They fiallbe named The Friefit of the Lord -^ 

men Jball call them The minifiers of ottr God " * - ■ EverU/t^ 

. ingjoyJhaUbe unto them ^ For the Lord will direS their wqri^ 

in trmht andmake an everUfting Covenant with them All 

that fee them fhall aeknorviedge t hem ^t hat they are the feed whom tin 
Lord hath blejfed : Therefore Ihould we greatly rejoyctitt the 
Lord \ and our fouls fbould be joyful in our (7m : For he hmk 
cloathed us with the garments of falvation «, he hath covered $u 
with the robes of righttoufnefs , as a Bridegroom decketh himfelf 
with ornaments^ and as a 'Bride Ad(,rneth her felf with her Jewelt,} 
16. 6i.\^ A newheart aIJowHI I gisueyon, and a tte^fpirit wiil 
Jputintoyou\ and I will taf^ away the fiony heart outofyoter 
fiefi^ and 1 wilt give y$u an heart of flejb : 4nd J will pttt mj 
fpirit within you, and caufe you to walk^ in my fiatutes , mod ye 
(ballkstf my judgements and do them ■ - ■ ^ and J willjdtfe 

you from all your uncleanrTefs , &c.] Ezck. }6. 25,26,27, Z9I 
C And thry fhall be my people, and I mil be their Ged : And i ^MJi 
give them one heart and one way^ that they may fear me for ever , 
for the good of them, and of their children after them \ and Iwidi 
make an everUfting Covenant with them, that twill not turu awdf 
from them to do them good •, but J will put my fear in their hearts^ 
that t hey Jhall not depart from me : Tea I will rejoyct over ttem t^ 
dothmgoody &c. Jcr. 32. 38, 39,40, 41. ^ H^ppy dre ike feonU 

tbujt 



rhat4reinf0cia}'4fei jeshApfyH thdt pe^pie whifc God if the 

Natnn doih not give you fuch fccaricy that the Snn Jhaa 
fiine and that tbcftreams (hall run, that the earth ihalLbe 
fruitful, as the c^vtnaM •/ the Lord doth girc yon of all that is nc- 
cclTary to you Happincfs. Study therefore the mercies and 
riches of the CoTenanr. 

J)ir. Z. V^dir^^ndMnd rtmemher that it uj^ur CovtHdnt- con^. 
fent, thdtit iitbt fomlition of J9itrti\h toallthtfolUwing blejpngi 

§f the C0^tndn$.1 

laddchisasfuppoflngyou will fay {WbdtdreM theft tenepi' 
19 iwe, mnlifs I mrtfnre that I fftre indeed in the Covenant ? 1 Ic ir 
not Tt#rwm>,iutj(^iirrrwr/ipitr that is required : God oncreth 
liimfelf to be your Reconcihd Father, and Chrijt to be jonr favi^ 
^$tr^ and the Hoij Spirit to be jonr fanaifier. D.o you confene^ 
to thit^ot not r All the queftion is whether you are filling i 
and whether your j{» be not fo f^et to you, that you will rather 
venture your Ibuls on the wrath of God» then you will be favcd- 
fromit. If youAMr/i77f^n/p»f,affttredlyyou are in the Cove* 
Mirr,and the benefits ire yours ; and therefore the Joy and 
comfort ihould be yours. If you do n$t fonfent ; inftead of 
defpairingy prefently confent •, and refnfe not your hnppinefs while * 
you tnment your ttfifery. 

ObjeA. Bnt it is not only Covenant- ntMkJng^int Covendnt** 
keeping that mn^faveue: andlhnvehoakjny Covenant ^arndthtre*- 
fore have no title to the benefits. Anfw^ What Covenant have yott 
brokgn f Thid Covenant in qulllion that engageth yoo to God,. 
~ the Fathjcr, Son^ and Holy Ghoft ? If you have broken this, you 
hare withdrawn jonr Confent : For while you heartily confent^ 
you breakit not in any ef^ntial part. As it is not every breach of 
the Laws, that makes a man a traytor or rebel y nor every fault or 
f4//i>(r 91^ between husband and wife that di(folveth their rela^ 
tion ^ fois it not every fin, nor any that is confiftent with true 
^»/iii^]to the terms of the Covenant, that is ^ Covenant- break;: 
ing forfeitnro of the benefits. If you ^otdd m/ have God to be 
your P(?rn»i», your Father, your Savionr^ and your Sanllifier^ 
yo^ Oitt then Covenant^breakers'^ And if you be fo, Confent yet ^ 
and retnrn to your fidels y , and the comforts of the Co. 
venant may yet be ypurs , for all yjour former viola- 
tiODt. JWr.}. 



57S "A Sdht ir 4 trwtC Part IIJ 

Dir. 3* Moreover, if you would find the fU^fare of a Holy 
life, fee thdt the flcjb hfooIjoH not into an ^verhilh efiimAtion of 
anjTforliljthingi ibac fdyour appetites may not be enTHptU 
With fuch contrary nnwholfonte Plejjjires, nor yomr hearts be 
overwhelmed with worldly cares, or griefs or troubles. 'If you 
v^ill glut your feives mth ether kind oi pleafttres^ yon cannot €%r 
pcft that HoUnefs (hould be your ple^furc. You cannot find 
your ielifht in God^ when you turn from him to feek it \n the 
^reatnre. If you fought for lefs in friends, and health, and 
profperity in the world, you might have fnore in God. How 
ihouldyoufindcdnrrii^inGod, when you fee fo li£ht by him, 
that the promife of beholding him in endlefs glory, will not 
^]eafeyou,,unlefs you may alfo have your fftfilj de fires ^ or feiffi 
inclinations pleafed here i This is it chat pcrverteth your 
judgements and affedlions, and caufeth you to injure God and 
your feives. You firft fancie chat it is an excellent thing to be 
AichtLixd Renowned and to rule over others, or to have plenty of 
all accommodations for your Aefh : and then becaufe Goifd" 
tufiith not thefe carnal fancies, you think he negUEleth you, oc 
deals hardly with you I As if every perfon in the Town (hould 
murmur becaufe they arc not ^;tj//jfr or Jnftlees \ when if they 
had the wit to know it, they are but kept from a d^uHi encnmbef 
snce^ and from a burden which perhaps would break their backs, 
^hen the people.are thus befooled by the flfjh into hntiji con- 
setts oi th^ nature of felicity ^znd into an over-valuing of theft 
ivorldly things, they are then always eitheir tivkjied hy dt\^i\t\g 
pleafnres, or troubled for the croffing of their carnal wiTJs, Co 
that they grow out of relilh apd liking with the true and dura- 
ble delights. Take heed therefore of this carnality. 

Dir. 4. Study the greatnefs' of the mercy which you have re' 
dived : You abound with mercies ; and yet undervalue them, 
ani overlooks tbem^ Sind fweeten not your fouls with the ferioui 
pbfervation tnd remembrance of them : you fludy principally youc 
eijfliSHons^ndyonr wants: And thus when you live in aland 
tluit floweth with milke and honey, you will not fiedon the pre* 
pared feafi^ but keep ftill the gall and wormwood in your mouths ; 
and how then (hould you be acquainted with the pieafures of a 
holy life. 

XS? y?? 5??^ 5ft w look more to thcj^ritjulfm of all yoa* 



Fare IL A Utnt w a trMtel 37^ 

mercies^ and fee tfae love of God chat appearcth in them *, and 
taftc the blood of Cbrift in chcm ^ and lole noc the ksmel : and 
take not up with the common carnal part , which erery wicked 
man cian value and enjoy. Confidcf in all yonr mercief, what 
there is in them for the benefit of your {qmIs, much rather then 
how they accommodate your fiifi. Could you do tbus^ you 
would find the benefit of ^ffliOUns ; and that the ienjal of what 
you ha ve accounted your neceffary mercies, i$ not the imalleftof 
your mercies. And thus judging truly by the fpirit , and noc bv 
the flefii, there is no condition ( except that of fin ) in which 
yon might not find caufe of joy. 

Dir.$. Tal(e heed of finning : Keep ftill upon your watch 
againfl temptation ^ ^« is the caufe of all your fufferings ; 
when it promifeth you delight, it is preparing for your forrow ; 
when it fidtteretb you into frefHmPtion, it is prepiring for defpair • 
when it promifeth you fecrnfie and fecnritj^ it preparetb for your 
fbame : ^ be fnrt jonr fin will find joh omf. Numb. $2. 23. 
If therefore you have offended, delay noc your Repentance ^ 
and fpare not the flefli in your return *, but ( unlefs the honour 
of God forbid it ) take fhame to your felves by free conftffi^ 
on, and make the fuUeft reparation of the injury that you caA 
CO God and man. If you would thus get out the thorn that 
yexeth you, the ways of God would be more pUafanr. 

2>/>. 6. Daily live in the exercife of faith ^ npm the everUfting 
fUafnres: Dwell as at the gates of Heaven •, as men that arc 
waiting every hour when they are called in , and when death 
will draw aude the vaile, and (hew them the blefTcd face of 
God. And take heed that iht enmity of inter pofing Deaths pre- 
vail not againft the Joys of faith. But look to Cbrift that hntb 
con^nerodit^ and will tenqner it for you ^ And if thus you could 
live as ftrangers here, and as the Citizens of Heaven, that are 
ready to ftep into the immortal pleafures, you would then tafle 
the Pleafures of a holy life, in thefirft fruits and foretafls there- 
of. \t\s your Trenfnre ihsx muft Delight you; As yonr Henrt 
mufl be there^ (o your plesfnre muft be derived thence* Strangers 
to /aPMvrii will be ftrangecs to the Believers foys *, As the plea* 
fure of the Carnal world, confifteth in the fenfe of what they 
have in hand ^ fo the pleafure of Believers confifteth in the fore, 
apprehenfions of what they fisll enjoy ^ith tod for ever. If 

9 b therefore 



^9o ASahttrdMfMteM Part If; 

tberefore f o« cttrcife notchofcapprehenfiofls ^ if j^m look not 
fireqqcQcly, (erionfly, and btliertDgly into the worU thac you 
moli lire iiv for €Yer» how ca^ the comfMts of that world ill«* 
ftratc and rcfreOi yeo in this prefcnt world } The Liibt and 
H^^r, which is the ie^f^tyjind Life of this l$w/r world, proceed^ 
fith not from any thing i» this -tfurli^^ but from the Sun which is 
fo far above us^ and fends down hither ks qotckning inflaence 
and rays. They axe not the gemiinc corofons of Cbriftianityi 
which are not fetcbt from the world above. 

X);r. 7. If you would have the experience of the fUafmres of 
a life of Faith and Holinefs, ncitber def%re nor $btrijb zny fi^n 
^f$rrowf^ but fuch as.as ve fubfcrvienc to Rtitk^ and H^pr , and 
L^g, Md preparatory to ThunkSnlffofs zsid foy. Think noe 
Religion confiftetb in any other l^ind of forrows. bJay if any 
other ftould aflault you, be fo far frotn taking them for your 
duty or religion^.^s to reiifl then, and iamenc^tbeai as your GtK 
Thacia true and laving Humiliatton,* i.whieh makes yoo vile 
in.your own eyes, and loatb.your ftlvesibr (in. 2. And maketh 
you more defirous to be delivered and deanftd from your fin, 
than tOilivejoft,howfwe6tergaiBfiil foever it may feem, and 
3« which mi(ke<^i you (jet more by a Saviour to deliver you, than 
by all thepleafures, riches, and honours of the worid. What 
ever want of 6ri(f or tears you find, if you have theft pfns, 
yourKepentanceandAi^/M/Mii ta fincere« Do not theren)re 
refufe your ft4rr becaufe you have not greater /4^r0ir/ ; nor 
diflurb your fouls by (Irugltngforexcciiivelorrow : Take not 
part with them, but do your befl to caft them out, ii they art 
fuch as would diftfcj jettr Love and fcy^ and drive you from 
Cbrift,and hinder your Tbanfgivings.Know that the Life of your 
Religion confifteth in. the HqIj Iwe cf: Gad^nd of his Image and 
iervancs apd holy ways» . Lave iiyour duty and ycarfeliciry and 
reward. .* Therefore, k; all tend to the ezercife of Leve^ and 
value moft tbofc means which mod promote it • and think your 
felves heft when you abound mod in L^ve; and not when you 
are overwhelmed with thofe Fears and Griefs which hinder 
Love. Study tbe«ef^re above all, the Lsve of God revealed in 
Chrift, which is the btil atcradhre of your Leve to him* 
aod bate alt iUggefiioisiwhich would rcprefbnt God unlovely and 
uodeiirtble to you. . 

2)ir. 8. 



X);V.8. Vfe chterfnl amipmj : Not eMrndK bat bo^jf \ not 
fHch at wtfte^cfaeir tine in toipbofictbte frothy fipeecbes, or mthy/ 
or propbane or ibornful jeafiings : But fttcb at btTe mofl; of the 
fenfe of Love and mercy on their hearts ; and are beft acquaint- 
ed with a Z//^ «f P^iV/i, and whofe fpeecbes and cheerful con-, 
verfations, do tnoft lirdy manifeft their fenfe of the LoTe ot 
God, and of the Grace of Cbrift^ and the eternal bappinefs ^ 
^ the Saints. There is a deiigbtfai and encouraging virtue in the 
convcrfe of joyful, thankful, heavenly bdievers: Ufe it tbcre-^ 
fore if you can have ir. 

Bir.g. In your a^drefles to God in holy worfliip, be fure 
that Pmifi and Thanfgiving have its due proportion. They are 
the chief and moil excellent and acceptable part, and therefore 
l^t them not have the fmalleft room. Though your (ins and wants 
be as great as you imagine in your complaints, ic is y«t your duty 
to Praife the Excellencies and Attributes and works of your Cre. 
fttor, and to be Thankful for the preparations made by Cbrii(, 
Md freely offered ybn^-fo that they (hall certainly be yours, if 
you a^ccepr them. . Que mdch more Thbnkfnl (hould you be that 
have but the evidence of Defire^nd C^nfetn to prove your Inte^ 
reft ia Chrift and in his Covenant. 

I would intreat poor troubled fearful foula to Refolve upon 
this ojne thing, which is rufonMUe^ neceffdry and in their power, 
that when they are upon their knees with God, they will fffmd 
4ii muck ef their Tim tmi w^JUin coff effing mtrcies emd Prmfing 
God^ 4r in c^nf effing Jim, and condemning themfelvef and lamenting 
their -wants ^ andweakneffes, and diJtfe/s.Thoxxgh they cannot doic 
cheerfully as they Ihould, let them do it as they can. And at laft 
while they keep in the right way of duty^and uie themfelves to the 
commiemoratioh of that which is fweet atid grateful to the foul, 
B.eligipn it felf will become fweet and grateful ^and'cbearfulnds of 
hfSiXX will be promoted by our own confiderations & cxprefiions, 

The(ame I delireof tbem as to their Thoughts •, that they 
will d$ their tefi to gfend M many thongbts nnd m much time upott 
4^<rrcjr as upon j$js and m/frj; and upon the C?09i^y>, and Znv 
of God in Chrifk^ as upon bittbreatningtand terrors. 

2>/r. 10. If you would tafte the comforts Of a holy life, be 
fure that you give up your felvcs. to Chrift without referve, and 
follow him fully, and place all your hopes and confidence in his 

. B b b 2 promifed 



^ti USdlntiritrittl flnlU 

promifed fe#ard$ : Serrc him with your h/, y« with yoor 
s/l ; and not with forae cheap and bearriefs fcrvicc. Comforcs 
are the Rewards of fatthfvlneft .* They that do 6od the moft 
fmccrc and coftly ferrlce , and fave nothing from him which hc- 
calkth them to lofe , are likeftto be encouraged by his fweeceft 
comforts. It is flaggifh negleds , and tinfctutfulnets , doing no 
good in the world, but thinking to be fa ved by a dull profeffioa , 
that makes fo many uncomfortable profeflfors as there be : 
Though I know that on the other extream, too many live in 
pining fadnefs , by not undcrftanding the Covenant of Grace , 
which acceptetb of gncerity, and fecureth the weak and infants 
in the family of Chrift, But yet the barren unprofitable Cbrifti- 
ans ( I mean that comparatively are fuch , though they be iin« 
cere ) iha41 find thai God will not encourage any jn floathfulncfi 
by his fmiles and confoiations. 

DireB. 1 1 . If you would know the Reft aad Comfort of Be^^ 
lievers ^ fee that you Reft in the Will of God in all Coodittoaf, ir 
the Center and only bottom for your foub. His will is not to Ve 
reduced to yours : ftri ve therefore to bring yours raoft fully and 
quietly to his. Gods Willie the Utiiverfal Original and Bad of 
all things, and there is no Felicity or Reft for man, but in the fal- 
filling! and plcaiing and difpoialsof hit will. Be not toodeli- 
rousof the fulfilling of your own wills^and mnrmurenotagainft 
thedifpofals of the Will of God* If cannot but htG^d which 
proceedeth from that will which is the Sfrin£ tf g^od. The ac-^ 
compli<hmentof Gods Will, is the perfeoion of all created be- 
ings^ being that End for which they are all created. If yoa Rg^^ 
in your twn wills ^ your jR^jf will be imperfed, diftutbedand 
Ihort of duration*^ Yor ycnr wHls ztt the wiilsof weak andvi- 
dous men : They are frequently mifguided by an ignorant mind, 
and perverted by a corrupt andbyaOed heart : But Gods willit 
qever mifguided •, nor ever determined of any thing but for the 
beft. If you Reft here, yoa Reft in fafety ^ you may be fare you 
ihall never bedeceived by him : Yoa may Reft in conftant peace 
and quietnefs ; for God is unchangeable, and wiU not be oft and 
onwiffa us, as wearowithhim/andwithour ielvesi As you 
pray that his Will maj h done, acquiefcein the doing of'^bis 
Will^ and whatever befall yoa,. repofe and fatisfie your beans 
in this. 

Dirt 3: 12. 



1 



; 1' 






I 

J 



Pan IL ^ Sdint pr 4 tntil 385 

BirtQ. 12* Laftly » let one add , cbac when you have all the 
Direftions chtc can be given, you cruft noc coo much to your 

•wn underflanding and f kill for the nffUcntkn 0/ themt$ y$nr 
{elves f in 4injw€ifhtjii$€ult cafes. Bdc as you will not think ic 
enoogb for the health of your bodies, to have Phyfick Books and 
pbyfickLcfturc$,unlcfsyouhaTe-alfoa Phyficion who knowech. 
more then you, to direa you in the application •, fo think it not 
enough that you have the Deft Books and Sermons, unlcfs you 
bave alfo a faithful and judicious Paftor , whofe advice you may 
crave in particular difficulties , and who may dired you in the 
difcovery of your own difeafes, and applying the fitteft reme- 
dies in their /fj^^/ and meafures, with fucb Rules tniCMutions as 
arenecefTarytothefuccefs. If God had noc known that there 
would ftill be many children and w^ak ones in his family , that 
would ftand in need of the inftrudtion , fupport and encourage* 
snencof the ftrong,* be would never have fettled Paftors in his 
Church to watch over all the flocks , and to be alwayes ready at 
band, for the confirmation and encouragement of fuch as need 
their help. There had been no Phyficions , if there had been no 
difeafies. Tire not your Phyficions with nccdlcfs confultationjjfor 
' eafie and ordinary cafes : but be noc without them in your greater 
flraits^and wants, and doubts. And [^ileffed he Ged, even thi 
J^stberof our Ltrd Jefm Chnfi\ the Father of Mercies^ and the 
God of all cofpsfort , vphs comforteth hs in all our tribnUtion, that 
TPe may te able to comfort th:m which are in any trouble^ bj the com- 
fort wherewith we onrf elves are comforted of Gffd : For as the fjif*^ 
firings of Chrifi abound ifi tiSy fo our conflation ^Ifo aboundith by 
Chrifi. And whether we be affliiledy it is f or y^ Mr confoUtion and 
falvation, which is tffeliHalin theeniurinr of the famefhfftrings , 
which we alfofnfftr i or ^hethtr we be comforted, it is for jour con^ 
fclation^andfalvation.'} 2 Cor, 1.4,5,6. While you are fickor 
infants,.theltrongermuft'fupportyou; You cannot ftand, or 
go , or fuffcr of your felves : And God is fo-tcnder of his weak 
and little ones, that he hath not only given firength to others 
for their fake Sytnd commanded the firifng to bear the burdens and 
infirmities of the weak.Gal. (S. I, 2. Rom. 1 5 ^ 2, 3^ 4- but alfo 
cflabliflied the Mini{|crial office much for this end, Mal.z. 7. 
For the Priefts lips Jhostldksep knowledge , and they fhonld feek. the 
Lrm at his mouth -^.for he is the Meffenger of the lArd of Hofis. 

Not 



T1