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if iilil IJ
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<t 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
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