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Full text of "The saints everlasting rest; or, A treatise of the blessed state of the saints in their enjoyment of God in glory. Wherein is shewed its excellency and certainty; the misery of those that lose it, the way to attain it, and assurance of it; and how to live in the continual delightful foretasts of it by the help of meditation"

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■ 'I'lic   >,i:iit-'    K\.i!  I;  -   1  l-'.ir  jK.i   l.i'.Mniiul    -i\l.',    ih.' 

tlitiiiity  ;m(|  eiilhiisi:i  ^iii  ;Lnii  iiiixn  i  luif-'-  oi  ii^  i:i  ii;:u;int'.  f7;i_vj  imikIc  it  ;m  I'.ii^ili^li 
classi*-.  Niirrow  ;is  Bnxter's  systoiii  may  seem,  we  feel  tliTit  lie  is  iiutre  tolerant 
than  liis  creed,  and  at  the  root  of  all  liis  sttiliborn  individnality  lies  a  true  an«l 
tender  conscience.  If  the  Nonconformity  of  the  Stuart  age  laid  heavy  burdens  on 
men's  shotilders.  it  suffere<l  from  llie  consequences  of  its  actions.  In  its  |irovisi(Mi 
for  men  of  religion  it  hrounht  u|>on  itself  the  severity  of  secular  opinion.  But  it 
left  two  priceless  gifts  to  Knglish  literature  and  Englisli  religion  in  the  '  Pilgrim's 
Progress  '  and  tlie  '  Saints'  Rest.'  " — (Williani   HolcK-n   Hiitton.) 


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Duke   University 


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THE 

Saints  Everlafting  Reft: 


OR,  A 


TREATISE 

Of  the  BleiTed  State  of  the  Saints 
in  their  enjoyment  of  God  in  Glory. 

wherein  is  fliewed  its  Excellency  and  Certainty  3 

the  Mifeiy  of  thofe  that  lofe  it*,  the  way  to  Attain  it, 

and  affurance  of  it;  and  how  to  live  in  the  continual 

delightful  Forerafts  of  ic,   by  the  help  of  Meditation. 


Written  by  the  Author  for  his  own  ufe »  in  the 

time  of  his  languiHiing ,  when  God  took  him  off 

from  all  Publike  ImploYmeac ;  and  afterwards 

Preached  in  his  weekly  Ledurc : 

By  Richard  Baxter ,  Teacher  of  the  Church  of 
Kederminfier  in  Worcefierfhire, 


The  Seventh  Edition ,  Revifed  by  the  Author. 


Mj  fltfhMndmj  hfArtfailetb',  hnt  God  U  the  firenith  of  mj  heart  ,  and  mj 
fortivn  for  ever  ^  Pfal.  73.26. 

If  intkii  life  cnly  rve  httve  kofe  in  Chrifi  ^  we  are  of  all  men  the  mofi  mife- 
rable^  i  Cor.  15.  19. 

Setjoftr  AJfeBioHS  on  things  above  ,  and  not  en  things  on  the  Earth.  Tor  je 
are  de^d  ^  and jrnr  life  u  hid  ^ith  Chrijl  in  God.  fvhen  Chrijl  ^  ^ho  is 
our  life  ,  Jljall  appear ,  then  Jhall  je  alfo  appear  with  him  in  glory  , 
Col  32,  3,4. 

'Becanfe  Hive ,  jtJhaO  live  alfo.^  John  14.  9, 

London,  Printed  for  Thoma*  VwderhiU.  and  Franfu  T)fo»,and  are  to  be  fold 

ac  the  Sign  of  the  blew  Anchor  and  Bible  in  Pahls  Church,  yard, , 

and  at  the  three  Daggers  in  Fleet-ftrcet.  1658. 


^ 


University  Librcuy 


t 


Universi^  Library 


To  my  dearly  beloved  Friends,   the 

Inhabitants  of  the  Burrough  and  Forteign 

O  F 

K^E  V  E  %  M  I ^S  T  E  "R, 

Both  Magiftrates  and  People. 

My  dear  Friends , 

^ft  C^?  F  either  I^.er  m)  LAhours  have  any  thitt^  «f  puhiik* 
^W^^H^  ufe  or  worth  ,  it  u  ^hoSj  (  though  nut  entlj) 
rSi^  jo/<r/.  t^nd  I  tTH  convinced  by  Travidence  ^ 
^-J^  2"^'*^  '■'  «  ^^f  ^^»  «/  G^<^  «  fioHld  be  fo.  Thu  I 
\Q  K'l  cictrlj  difcerr.ed  in  mj  fiyfi  coming  f  jou,  in  n>f 
Q,  former  abode  V^ithjsu  ,  and  in  the  time  •(  mj  f»r' 
\  ced  ahfence  from  JOH.  ff^hen  Iwm  feparAted  bj 
*^Ji  ^^^fffi'^^^of  the  late  unbappj  V^ar  ,  I  durfi  net 
fix  in  any  other  Congregation  ,  httt  lived  tn  m  mi- 
iitdryunpleAJingPate  ,  leji  Ifientldforrfialmj  return  t»jcu  ,  for  whom  I 
titkjnji  felf  referved.  The  offers  tf greAter  ^prldlj  accomm«duttons.y  )^ith 
five  times  the  me^tfs  which  I  receive  with  you ,  wm  no  ttmft^.tion  t9 
mt ,  once  to  quefiio-n  whether  I ^ould  leave  yott :  Tenr  free  invitation  of 
mj  return  ,  j/b»r  ebedience  to  mj  Dcilrine  ,  the  firing  ^feBicn  which  It 
hdve  jet  towards  jsH  above  ail  people  ^  and  the  general  heartj  retnrn  of 
Love  ^  which  I fittde from  yen  y  do  a!l  pe'^fw^ide  me ,  that  I  was  ftnt  int^ 
this  X^orld  cipeci ally,  for  the  ferviee  of  ytttr  Souls  ;  And  that  even  When  1 
am  dead ,  1  might  yet  be  a  help  to  ymrfjilvAtion  ;  the  Lord  hath  forced  me 
quite  befide  my  own  refolutJ4n  ,  to  ^rite  thitt  TiCiitlfe  andledve  it  in  yoisr 
hAnds.  It  \\' Of  far  from  my  thpttghrs  ever  to  have  became  thtu  pnbltkei 
Mnd  burdnedthe  ^orld  With  any  Writings  of  mine  :T here  [ore  have  I  oft  refi^ 
fiedthe  retfuefiof  my  reverend  Bnthren,  andfonte  Superiottrs  ,  who  might: 
elfe  have  commanded  mush  more  at  mj  haads.  But  fee  how  Q«d  over'tU" 
itth  and  cro^eth  our  refoltttioKS* 

Being  its  my  quArtersfar  from  home  ^  cnjk  irttt  ixtrtAm  languijhin^ 


The  Dedication  of  the  whole. 


{bjlhefuddenlofs  of  ahoHt  a  Ga'lonof  bUoi  ,  after  m.inj  j/eurs  foregoing 
rocAknefs  )  4ndb4vi»inoacejn^iHt4ftee difout  me  ,  ftorsnj  Book^  hut  mj 
'Bible  ,  and  livini  in  tontinHAl  expe^4tioH  of  deAtk  ,  I  btnt  my  th^ughtt 
en  my  EverUJttHf^  Kcji- :  And  beodnfe  my  memory  through  extream  Tve^kj 
yiifs  W^i  imperfe^  ,  I  to<:k_mj  put  ,  Afi^  brg4n  to  draw  np  my  o\^h  ftinerttl 
Sermo-4  ,  or  ^omt  h!ps  for  my  cwm  (JiUdit/ttions  of  Heuzen  ,  to  /vfeeten 
both  the  rift  ofmj  life  ,  and  my  death.  In  thu  condition^  God  Wat  f leafed 
to  roMtittuc  me  tibont  five  nsofieths  froii  home  ,  ^'here  bei>ig  able  for  nothing 
clfe  ,  /  W'cnt  01  'A'ith  thii  Hv>-/^,  \X-hichfo  lenghtenedto  this ,  "A'hich  here  you 
fee.  It  16  no  \Kander  therefort ,  if  I  be  too  abrupt  in  the  beginning  ,  feeing 
JthcnititeKd-dbntthcUngthofa  Sermon  or  /»•« ;  LMnch  lefs  may  yon 
Yeon^er  t  tf  the  whole  be  very  imferfcH  ,  feeing  it  wM^rittcn^  m  it  were^ 
Vi>ith  onffott  in  thegrave,  by  a  man  th^t  Wat  bctrvixt  living  and  dead,  that 
^■>a*itedflrcni^thrf  nature  to  t^HicJ^n  Invention  or  /iffeilisn,  and  had  no 
Tcck^but  hi4  Bible  y  >xhilt  the  chief  fart  Woi finifjed'^  nor  hadany  minde 
of  hum*ine  o/nAmtnfs  ,  //  hs  h.td  been  furni/hid.  But  ,  O  how  fvrett  is 
thu  Providence  now  to  my  review  I  ^hich  fo  happily  forced  tr.e  to  that 
Tvorl^of  Afeditatio  i ,  vrhith  I  h;id  formerly  fouxd  fo  profitable  to  my  foul! 
and  Jvetvea  me  more  mercy  ia  dpriviyig  me  of  other  helps  ,  than  I  Vk'<«  a- 
rvare  of  \  and  h^thcaufedmy  thoughts  to  feed  on  this  Heavenly  Subjel}, 
Vfhich  hath  more  benefited  me  ,  than  all  tbe  (Indies  of  mj  life. 

And  HoTv  dear  frit  ndr  ,  fw^h  as  it  is  ,  I  h^re  ojfer  it  yen  •  and  upon  the 
be»dedk»nfofmy  Ccul ,  I  offer  up  mj  thankj  to  the  merciful  God,  "^ho 
hath  f Itched  up  ,  bothw  and  it ,  as  from  the  grave,  for  your  fervice  :  fVho 
reverfed  thefentence  of  preftnt  death  ,  Which  by  the  abUft  Phyfiti^ns  iroi 
pufi  upon  me  !  Who  i>?terrupted  my  pnblik^  Ubjrr  for  a  time  ,  th.it  he  might 
force  me  to  da  you  a  more  Ufiin7  li  rvice  ,  which  elfe  I  had  never  been  hl^e 
to  have  attempted  !  That  God  do  I  heartily  blefs  and  mtgnifie  ,  whi  hath 
rtfcMcdmt  from  the  many  da?7gers  of  four  y  ears  War  ,  and  ajterfo  many  te- 
diotu  nigh-s  and  day  a  ,  and  fo  many  doleful  fghts  and  tidings^  hath  return- 
ed me,  and  many  of  yonr  fe Ives  ^  and  reprived  u^  till  now  to  ferve  him  in 
peace  !  And  though  men  be  ungrateful ,  <^nd  my  body  ruined  beyond  hope  of 
recovery  ,  yet  he  h^nth  made  up  all  in  the  comforts  I  h  five  in  you.  T(  the  God 
\AV  of  mercy :  a   J  h  re  effer  my  moft  hearty  thankj,  and  pay  the  vorvs  cfacknow- 

mv  cafe  may  Itdgemnt  which  I  pft  made  in  my  d.flrefs  ,  Who  hath  not  rejtEiid  mj  py^y- 
fcconealmoft  ers  ,whi':h  it  my  do 'or  I  p:4t  up  *  ^  buth^tthby  a  W'otder  di;livered  me  i/i 
like  it  in  Ar-  the  mldji  of  my  dutief  •  aid  hath  fnpportrd  me  this  fourteen  years  in  a  fan- 
riba  Condi.  gitifhing  fiate,  Wherein  I  have  fcarre  had  a  Wakfrtg  hcur  fee  from  pain-,  \\>l)0 
Liber' Arbit  huh  abovt  twenty  feveral  times  delivered  me  ^  when  I  W.is  near  to  death'. 
I.  I.e.  10.  but  ^>f^^  though  he  hath  m  tde  me  ff)?nd  my  dayt  in  grstns  and  tCArs ,  and  in  A 
with  this  dif-  coifiant  expedition  of  my  change  ,  yet  h.tth  he  nit  wholly  difabledme  to  his 
fcrcncc,  Ani-  fe-vice ;  a  i4  hereby  h  ith  more  effectually  fubducd  my  pride  ,  and  made  this 
Ort  was  dchvc-  ,p,^/^  contemptible  tome ,  and  forced  my  dull  heart  to  more  importunate  re- 
rcc  once*  and  ^  i         r       i  i-r  •        /•  #  •      wv  i  •» 

I  many  and       ^'i'lt^  ,  nndoccnjionei  more  rare  difcoveaex  of  his  LMe'-cy  ,  ttjan    ever  1 

many  times.      c^uld  have  fxpeHei  ina  profper^us  flMe,  For  ever  blcffed  be  the  Lord, 

that 


The  Dedication  of  the  whole. 


thAt  hath  not  onljhoKoured  mete  be  a  A-Iinifier  of  his  Gospel  ^   but  hath  al-    *>  Nam  cum 
fo/et  me  over  a  people  fo  willing  to  obey y   ^ind given  me  th^ntfmcefs  tf  mj   gaudercjnhoe 
labours  .  Which  he  h^th  denied  to  many  more  able  and/niti./ii/  b,    ^^he  hath    °'"""  P""^^^^ 
kept  joft  i»  the  z,c.j:e^is  practice  of  godltneji  ,  vthen  Jo  many  grci»  negligent,    iugaudio  com- 
er dejplfe  the  Qrdinf^nces  of  God;  who  htith  kjpt  you  ft  (lb  le  in  his  Truth,    wuni  major 
andfavedjoftfrcmthefpiritofGiddmefSf  Levitj  ,  and  tyfpojlacy  of  this    (Ji  Ejifcopi 
a^ei   who  hath  preCerved  you  from  thsfe  fcandals  whereby  othtrs  hxve  fo    P^'tio.Eccle- 
h<i»t0ufly  Wounded  their  projejjjon  ;  and  hatu  given  yo»  to  fee  the  mtjchtej  of    py^sofiti  gloria 
Separtition  (Uid  Diviftons  ,  and  made  you  eminent  for  "Unity  and  Peace,    cfi.  Quantum 
rvhen  almffl  ^11  the  Land  is  in  a  f„Ame  cf  contention  ,  andfo  many  ,  th»it  we    do'.cmin  ex  ilia 
thought gcdlj,  (".re  bufilj  demoUjhing  the  Church,  andjiriving  in  a  zealous    ?":^-*"  jempefiat 
ignora%icc  agetinj}  the  Ltrd.  Beloved,  though  few  ofjou  are  rich,  or  great  in    |^''/^'^"**/''W'<' 
the  world,  yet  for  this  riches  of  mercy  towards  you  ,  Irr.uflfay,  Teare  my    tamur  ex  P"dis 
Clory,wy  Crxiwn  andmy  foy:  And  for  all  thefe  rare  favours  te  my  felf  and  quos  Diabolus 
you,  at  I  h.ive  oft  prcmifed  to  publifh  the  praifes  of  cur  Lord  ,fodo  1  here  fet   fupcrare  nonpi- 
up  I  h:'s  (lone  of  remembrance  and  writ  upon  it.    Glory  be  CO  God  in  the   ''""'•  ^^«'^'i'"«'' 
hiohclt:  Hitherto  hacluhc  Lord  helped  us;  My  flcrtiand  heart  failed,  but  ^^ZTL'"""' 
God  IS  the  Itrength  oi  ir.y  heart ,  and  my  portion  tor  ever.  per  pdhris  r.o- 

jiri  veram  di- 
et vos  fyfintpl'ncn  charitatcm  ut  aiverfnrium  prima  hoc  congreffnm  vic'tiVis ,  gfnriam  Ve(\ramfnti  ((^pcr- 
JcvcTiinri  vhttttc  tcneatis.  Adhuciu  feciilo  fumus  ■■,  adhuc  ir.acie  conftituti^  dc  vita  noJ}i\t  qmti die  dcwica- 
mm  j  D.inda  opera  ej}^  utp^'jl  hac  initia-,  ad  incremcnta  qut^nc  veniatur^  ?^  confummetur  in  vosa  qwjd  ]afn 
rudimcntjs  fjelicibus  ej]-^  ca;pij}is.  Farum  adipifci  aliquid  pjtuijj'e-',  Plus  eft  quod  adeptus-,  es  pojjc  fcrvarc;  Si- 
cut  (^j:d  s  fpfa  <f^  rativita:fa'utaris^  non  acccptafjed  cuftodita  vivificat.  Necftatim  ConfeiUtio^fed  con' 
fumm^itiobrmmem  Deo  fenat.  ut  ]oh.  5. 14.  Cyprian.  Epift.  7.  ad  Rogac  &c.  page CmibiJ  ip. 

Put  have  all  thife  deliverances  brought  us  to  our  Refl  ?  No;  yve  are  as 
fi-tr yet  from  it  as  we  ate  from  Heaven.      Teu  are  yet  under  epireffion  and 
trokbles ,  and  I  am  yet  under  confumin^  fi^kn^fs  :  ^nd  feeling  that 
I  am  likr  to  be  among  you  but  a  little  While,  and  that  my  pained  body 
is  h-'fiening  to  the  dujl  :    /  fjail  here  leave ycu  my  brfi  advice  for  your  im- 
mortal Souls  ,  and  be(]:<eath you  this  ciunfel  as  the  ligacy  of  a  dying  man, 
that  you  may  here  readeit ,  and  praSlife  it ,  When  I  am  tal^u  fom  you: 
yind  I befcech  jcu  receive  it  as  f-cm  one  that  you  know  doth  unfainedly  love 
ycu^  and  that  regardeth  no  honors  or  happinefs  in  this  World ,  [in  comparifon 
of  the  Welfare  andfalvation  of  your  Sculs  ;  yea  ,  received  it  f}-om  me  ,04  if 
J  offered  it^ou  upcn  my  knees  ,  beftc<hini  you  for  your  Sculs  fal^ ,  th^tjou 
Would  not  rejeCl  it  ,  and  befetching  the  Lord  to  blcfs  it  to  ycu ;  yea  ,  as  one 
that  hath  received  authority  from  Chrifl  to  esmmand  you,  I  charge  you  in 
his  name  ,  as  ever  you  Will  anfwer  it ,  When  We  fhall  meet  at  judgement, 
and  as  ycu  Would  not  have  me  there  be  a  Witnefs  again  fl  you  ,  nor  all  my  la- 
bors be  charged  agai,if}  you  to  your  condemnation  ,  antL  the  Lord  ^^efusyour 
Jud^e  ,  tofentenceycuas  rebellious  ,  thatycu  faithfully  and  conflantly  pra- 
flife  thefe  ten  dirctlions. 

I .    Labor  to  be  men  of  knowledge  and  feund  underftandinfs.    A  found  a, 
judgement  is  a  mofl precicru  mercy  ,  and  much  c-jnduceth  to  the  foundnefs 

Y>  \f 

-  \'^  fc*  'ii (v 


The  Dedication  of  the  whole. 


c  Male  auttm  „  of  heart  And  life.   «   A  weaJ^juJiement  is  eaflj  corrnpted ;  And  if  it  he  once 

Vmttif^  ft  de      corrhpt,  the  \vi.7  Andconverfation  will  ijuickljjo/ltrv.   Tour  uadcrft  an  dings 

CrS/ Au-  "^'"^  '^''  ^^^'^   "'  ^^^'''*«^'  ^°  the  Whole  Soul-,  and  ifjoubeWeak^there, 

gufl.  de  Civic.    7*''^^  St»lf  are  like  a,  Garifon  that  h,%th  »pen  or  il guarded  Gatcs-^  axd  if  the 

1.5.  C.I  3.  er.emj  be  once  let  in  there  ^  the  Whole  City  wi'l  quickj)  be  his  otvh.    Igno- 

**  ranc<r  is  virtuallj  every  error  •  therefore  let  the  "Bible  be  much  in  your 

h An ds  a,<id hearts  '^  Remember  What  I  taught  jou  on  D.ut.  6.  6,7.    Re^d 

p;uchthe  Writings  cf  §}ir  eld  folid  T>ivinfj  ;  fnch  a<  PerKir.';  ,  Bolcon, 

Dod  ,  Sibbs,  effecially  Dcilor  Prcflon  ;    Ton  may  rt.td  an  al>li  Diviae^ 

when jou  Cdf.not  hfar  cur;  fjptciir./lj,  be  frrrejcu  learn  ive'l  the 'Principles 

of  Religion.    Begin  With  the  '■'■fftmblies  leffer  Catechifm  ^  and  then  le.^rn 

the  greater  :  and  next  L>^'fafierh^\U  ,  irith  the  expcfttisn  -^  and  then  Do- 

^frrAm?«  hk  M'drrtwof'Divii^itj  (  noxv  erglifoid  )  or  Ullicrs.     If  joh 

fee  men  fall  on  C  ont  f  over  fie  s^  before  they  undcrfrand  thefe  ^  r.eicr  Wonder 

if  they  are  d/'orvned  in  errors.    J  know  your  pyvertie  and  labours  wiM  not 

give  you  le.ive  to  read  fi  much  Ai  others  maj  do  ^  but  yet  aWilUng  niinde 

will  finde  feme  time  y  if  it  beWhen  they  fjMldfleep  ,  and  efptcixlly  it  Will 

fpendthe  Lords  day  Wholly  in  thefe  things.    0  be  not  ignorant  cf  God  in  the 

mid(l  offuch  light  !   as  if  the  matters  ffyotsrfalvatioii  Were  lefs  Worth  your 

fludj  ,  then  your  trading  in  the  World. 

2 .  Do  the  utmofl  ycitt  can  to  get  a  faithful  A'iinifler  ,  When  I  am  tAkfn 

f-omyofi]  and  be  fiireyou aik^ioyvledge  him  your  Teacher  ,  Overfeer  and 

Ruler,   I  Tlief.  5.  12,  13.  A(?h20.  2o,  Hcb.  13    7,  17.  and  lear»  i,f 

him,  obey  him  ,  andfubmit  to  hu  doEirine   (  except  he  teach ycu  ar.y  fmgw 

^  }V^^^]\  ^."^^    ^'*"'  f^^''^^^'  ^*-^  ^^^"  *^^  ''^'  advise  ef  other  CMmiflers  in  trying  it  )   Ex ■ 

n  w'rh    f  pell  not  that  he  Jljould  humor  you  ^  and  pleafe  your  fiincies  y  and  fay ^  ami 

lortabkfuc-       do  as  you  Would  have  him;  that  if  not  the  Way  oj  Cod ,  fir  the  people  to 

cefs.   Scemr      rule  thtmfclvcs  and  their  Ru'ers.  Jf  he  be  unable  to  Tea-^h  and  Guide  ye^:*^ 

Bctormed  Pa-    do  not  chufe  him  at  fiyfl ;  if  he  be  able  ,  be  rnled  by  him  ,  ez'en  in  things 

/  that  t»  you  are  dotfbtful ,   except  it  be  clear  th.it  l-^e  Would  turn  you  fycm  the 

e  Clemens  ,    -^.r         ,  1       1        t  n         I  r  I  -r         1 

AL'xani  faith     ftith  ^  ^jyou  ^kow  more  then  he  ,  hecome  rr::achers  yonr  J:  Ives ;  tj  you  do 

In  all  Bodies  net,  then  quarel  not  When  you  fjruld  learn  •  efpffi.illy  fulmit  to  his  pri* 
tlicre  arc  two  vate  over-fi^ht,  as  Will  as  publike  Tcxching.  It  if  but  the  Itafl part  of  a. 
rank',  i  tliofc  »  JUinifters  w'ji\.  Which  is  done  in  the  Pulpit  :  Paul  tauiht  them  alfo  from 
t' ^m  bv"ur>e-  hoAfe  to  hotifcy  day  and  night  With  tears  ,  A^fls  20.  2  0  31.  Te  go  d^ilj 
riorirv  (and  f'lfm  one  houfetoamther  ,  and  fee  how  you  live  ^  and  examine  h(ff»  you  pro* 
governing  )  fit ,  and  dirtB  you  in  the  duties  of  yc^ur  families  ,  and  in  youy  preparation 
and  rhole  that  jyoy^f.^;^^  ii  the  great  wirk^^  '■^  Had  not  Weakj^cfs  co'f'^ed  me  ,  and  pub- 
Icrve:  ■^J'^'^'  like  labors  forbidden  me  ^  I  Jumld  judge  my  felf  haincufly  guiltc  in  negle- 
Children  Ma- c»^'"^  ^^^"  "  In  the  primitive  times  ,  C'ery  Church  of  fo  many  Souls  Ai 
^illraccsand  "  this  Pari  fb  ,  had  many  Miniflers  ,  whereof  the  ableflfpeakers  did  preach 
Siibjefts,  8:0,      **  mofl  in  pttblike^  and  the  refi  did  the  more  of  the  Icfs  publ'k^  work,  (  Which 

Andfoin  ^.^fomemiflake  for  meer  Ruling;  Elders.  ^  "But  mw  f.icril<die  and  Cove- 
the  Chuch  ,'•'-'    ^  ^  ^  J  £> 

that  part  which  betttreth  ir ,  belongeth  to  the  Presbyters ",  and  t'.iat  which  fervcth ,  to  the  Dea- 
cons. (Here  is  rw  mention  of  any  other  office.  3  Stromat.  lib.'],  initio. 

'"'     '"  '^  teoftfnefs 


The  Dedication  of  the  whole. 


*'  teoufnefi  will  fcarce  leave  mnintenAnce  for  one  in  a  Church  ^  ^-^c^  *r/>  J 
that  hath  brought  m  to  a  lofs  in  the  nature  of  Government, 

3,  Let  alljoHT  k^ovplegile  turn  into  /ijfeClion  and  Pra^icC'y  ^eep  open  the  « 
fa^age  betrvetn  your  heads  ,  and  jour  hearts  ,  that  every  Truth  may  go 
to  the  cfuick^    Spare  not  for  any  pains  in  ^'orkjn^  outyonr  falvatioa:  Take 
heed  of  loitering  ,  when  jour  Souls  lie  at  thefiake ;   Favor  not  jour  [elves 
i/tany  [loth'fil  d-'j^cmpir ;  Ltizine/s  is  the  damnation  of  mcfi  that  perijh 
awang  m.    Godf(>rbi^youjho»Ldbe  of  the  wad  opinion  of  the  World ,  that 
likj:  not  ferving  God  fo  much ,  nor  making  fo  much  ado  to  be  faved;    Ai  ^ 
thcfe  men  ^-illjhortly  he  of  another  mixde.    Live  norv  as  you  "^'ould  "H^i/hyou  - 
had  done  at  death  andjuigemcnt.    Let  no  [corns  diPiearten  you  ,  mr  dtjfe-  „ 
rsnces  of  opinion  be  an  offence  to  you  :  God ,  and  Scripture  ,  and  Heaven, 
and  the  pyay  thither  ,  are  fill  the  fame.   It  )X'i/ldsyou  no  good   to  be  of  thel, 
right  Religion  ,  if  you  be  not  zealous  in  the  txerafe  of  the  Duties  of  that 
Meli'Tion,     Read  oft  the  fifth  and  ftxt  Chapters  of  the  third  part  of  this"^ 
Eat 

4.  Be  fure  you  make  confcience  of  the  great  T)H%ies  that  you  are  to  per- 
fortn  in  your  families.  Touch  your  Children  and  Servants  the  knoyvled^{e 
and  fe^tr  cfCod ;  do  it  earl  f  aitdlate^  in  fe  it  fori  tuid  out  of  feafon,  Pray 
"^ith  them  daily  and  fervently  '^  remember  Daniels  example ,  Dan.  6. 
and  the  corr-m^md  I  Tlicf  5.17.  Bead  the  Scripture  ,  and  good  V^c^:  to 
them,  ref  rain  tbept  f-om  fin;  k(fp  not  a  ferva^it  that  rviU  not  lean*  y  and 
bcruL'd.  Neighbours  J  I  charge jou  O'J you  \\>ill  Jhortlj  anfwer  the  Cintta^ 
ry  btforc  the  Lord  )our  Judge  ,  That  there  be  never  a  family  am<>ig  yoUy 
th.itfhjill  neglect  thefe  great  Duties  If  you  cannot  do  ^ftat  youfbould ,  yet 
do  \^hatyoucan  ;  efpcciaffj  ,  fee  that  the  Lords  dsj  be  wholly  fpi At  in  thefe 
txtrcifes.  To  fpcnd  it  in  idlencfs  ,  or  fports  ^  is  t.o  c,6nfec/.<i:-  it  to  your 
fie fJ}  ,  and  not  to  God,  andfarWorfethentofpenditinyour  '"rades, 

5,  Beware  of  extreatyis  in  the  controverted  points  of  Religion,  when 
you  avoid  one  Error  ^  t.ike  heed  you  run  not  into  a^sther  •  fpecia/iy  if  you 
be  in  heat  ofdifputation  or  paffion.  As  I  have  fijeroed  yon.  I  thin^,^  the 
true  mran  in  the  DcSlriKC  ofjufiification  and  Redemption  ,  fo  I  had  intended 
to  have  W'rit  a  peculiar  Treatife  ^ith  three  Colums ,  fljevoing  both  ex' 
treams  ,  and  th:  truth  in  the  middle  ,  through  the  body  of  Divinity  -^  but 
Codtakcsme  rff.  EfpeciaHy  beware  of  the  Errors  of  thefe  times  :  *^ntin9' 
mianifm  comes  from  gr of s  ignorance  ,  and  leads  to  grofs  ivickednefs  ;  So~ 
cimans  are  farce  Chriflians  ;  Arminianifm  is  (jutte  above  j6ur  reach, 
^nd  therefore  not  ft  for  your  fludj  in  mcfi  points.  The  middle  Way  Which 
Camero,  Ludov.  Crocius,  Martinus ,  Amiraldus,  Davcnant ,  With  aU 
the  Divides  of  ?)i'\nt\'\n  and  Brcm  inthe  SynodcfDort,  go:  Ithinkjs  neer* 
efl  the  Truth  of  any  that  I  k^otv,  ivho  hjtve  Wrote  on  thefe  points  of  Redemp' 
tionand  univerfal  Grace.  And  for  the  points  of  Predefiinntiony  and  the  na  - 
ture  of  the  Divihe  Influx  en  the  IVill  in  the  Working  of  (J  race ,  which  are 
mcfi  hotly  agitated ,  and  Where  the  heart  »f  the  controverfte  ferns  to  lie  ,  / 
think^I  had  never  yet  the  happinefs  to  read ,  or  fpeak.  With ,  tht  mttn  that 

B  z  bmfelf 


The  Dedication  of  the  whole. 


fDoubtlefs  in  himfelfuHcltrfiocd  them  y  Andthsfe  leaji  ^'thdt  are  Mfually  rnofi  confident. 
Cyprians  rime  t^^sfor  fep.trAtior^tht  m-fchief  of  it  ties  not  i>j  the  bare  Error  effud^mext; 
every  particu-  but  in  the  Hnchrijltan  ,  and  Cbttrch-dijfotvin^  Divifion  and  /ilienation 
lar  complcarcd  which  thr.cefcHoweth ;  contrary  to  that  HumtUtie  and  Ltve  Which  is  the 
Gui'd^d  and^  vifible  CkarrMer  of  Chrifiianf ;  and  to  tb^t  Onenefs  Which  is  Hill  in  Scri. 
Ruled  bv  a  «  P'*^^  afcribed  to  the  Vifihle  Chfirck  Alas  ,  th,it  Pride  and  Ignorance  Jhould 
fo;iety  of  have  fttchfotver  among  Bilievers, that  men  cannot  he  of feveraljudf^ements 

Presbyters  ha-  in'leJJ'er points ^  bf^t  they  muj}  needs  be  alfo  of  fevtral  Churches  !  God  "Of ill 
vingail  Amho-    ^^^^  ^^  ^^/^,j  p^^^^,  _^^^  ^j„i,„  ^  /.,,/p  ^^.^^  (^^.f^.g  ^.^  p^^n  ^^ji^  ^f  ^y^ 

ihcchJfof  P^'f^^  Ez-erl.ijiiirrr  'Pf^ceand  Vymn  !  Tea  bc'ore  W;  foall  fee  the  ' BUf 
whom  was    ^f^^,  cfZJnion  I  in  thr  Church.  fVuundir.ri  u  d  Dividing;   Heahng  u  a  Re- 

chofcn  co.t-  uniting,   tyi  Huildnft^s  of  tyi^inj  Jlcnes  or  pieces  crd-y/j  co»jojned  ;  tyi 

Aant  y.odcra-  Church  in  an  a^^revition  cf  J»dividfi,u's  •   An  A^ociAtion  of  'Belisverj. 

ror  and  I'refi-  ^       y^  -^  ^^^^  dfTTcli/h  ,  but  to  feperate  and  dinojn  ?    *And  ^^hat  /<  it 

defif,  andcal-  ..^  ,      ^,        ,         /            /       i     i    ■      act    ■     •                    i          , 

led  thcBifho'^-  to  dijjave  Churches  ,  hut  to  Urcak^tbar  Ajjocidticn  ;    to  reduce  them  to 

(and  under'  i  Jr.diziclu.z'.s  ?  to  cut  them  intoflyreds  ?  f  As  fo  t'.c  Differences  in  fl?.?;  of 
thefGwercrhe  C^jvernement  between  tie  A'foder,ue  Presbyterians ,  Independents  ,  Bpif' 
peacom-Jind  ccpil  and  Er.ifian  ,  I  m.il^e  no  doubt  but  if  mens  Spirits  flood  no:  at  a 
tcTsandrrc-'  greater  d-flance  then  their  Princiyes  ,  th^j  Wer/ld  ri.'iri^y  bi'united.  B-u 
fidcnt  ordain-  ef  ak  the  four  frts  ,  th.re  are  Jcme  that  run  fo  hio^h  in  their  Principles^ 
ed  by  others 

of  the  fame  office ,  and  chofcn  or  acccpred  by  rhe  people.  So  t'u-  then  there  was  no  BiTnop  over 
many  Churches,  br.t  only  the  Frctldtnt  to  many  Minificrs  in  one  C.iurch  •,  nor  did  they  once  claim 
a  ',x)wcr  over  the  OiTiccrs  of  anotlier  Ch-irch.  Kor  was  tlierc  fach  a  thing  x-.  a  i'lesb-,  tcr  that  was  no 
Chwrch-Govcrnor ,  but  mccrly  a  rcacher.  Nor  ft'ch  a  thing  ("  I  tiiink  )  aj  a  Prcsb/rer  that  had  no 
Autlioiiry  to  Teach. Nor  fwch  a  rhing  as  a  Ch'Kch  Ruled  by  rhe  Vote  of  the  People ;  Sahn  inter  Col- 
.h'gai  r>A:'u  f^  ccvxouiis  vhnido  ("ther's  the  chiffufr  of  Synods  )  qu^dam  prop)ij  quxajud  fefi:!el  ittnt 
v.'.AipatA  C '^{wdam  )  rcx'incnx.  Q^a  h\  te  ,  nee  ms  vim  cu'i {Udw  jacimus^  ant  le^nn  dat/wj  j  cum  hab  a  in 
EcclcfuaJminftr.itDne  Viluntatis  (uz afb  tnum  l:jiru/ti  wuj {mf  ju-:  Vrxp-fitus^  latiwem  ,dhis  fui  D.i/iin) 
reddhufus.  This  was  written  to  rhe  Biftiop  of  Afl'/re  (aa  undoub;ed  Tcfli.nony  at^iinA  his  ufurped 
Tower  )  By  b'clTbd  O/'n/jr!  £p//?.  72.  ]ni?  CEdit-  CoulartiiJ  21".  By  rhe  conic  nr  of  a  Synod.  Yci 
mthcordinanon  of  their  Church  Guides,  (  tho:gh  rhe  People  cannot  call  them  alme,  wirhoiit 
the  Ele^^Tion  and  Ord. nation  of  ot'r.er  Church  Guidci ,  who  aie  hrtcft  to  ;udgc  of  their  abilitic  )  yec 
arc  the  people  alfo  to  ^udgc  of  tir.i;  lives,  and  no  O.ficer  ordinarily  tabe  put  on  them  without  their 
Confent,  if  the  fame  Cyprian  wirh  a  wiiolc  Synod  were  not  niiflaken.  £/v/K  ^8.  FLbs  ipfa  ma  ti- 
me habetpctedatem  vd digcndi  dignis  facer d  tes  ,  vj  in  lignis  Y:cufa^..!i.  Read  the  rcff,  which  tefli- 
mony  I  add ,  to  fhew  I  am  far  fiorn  running  into  extreams  againft  Independency  •,  An  1  i<"thcy  will 
read  GaM.'.trf/xJ  nores.  They  fha!l  fee  that  they  are  morebcholde  to  Geneva  Presbyterians ,,  the.i 
they  are  aware  of.  Yea  Pameltm  himftlf  con'clierh  as  much  as  I  lay.  But  let  the  People  remcai- 
ber,that  they  Choofc  not  a  MiniAcr  whom  t  iey  mufl  Rulci  but  Cluirch  Guides  and  F.ultis  whom 
God  hach  frequently  charged  them  to  obey ,  as  Corpor  Jtion^  choofc  Magirira-es  to  Governe  them, 
and  not  to  be  govcrccd  by  them.  Yet  more  plainly  •,  Cyprian  in  initio  Condi.  Ca  rtha^.  to  87.  Eifhops 
\\t[M\\.Sifpereft  ut  dchct:  >'^  fh\gHli  quid  fcntiamui  prnjeramuiy  netninem^udicanres,  ant  a  jure  cummu- 
nionis aliquem  ft  diver fumfenferet  amoventes.  Ncqucetn.vquifqHam  mfirum  Epifcopum  f: c^e  Epifieprum 
cdnftittiit^  aut  tyrannicoterrme  coUegaf  ad  obfequendi  mccjjitatem  adigit .,  cum  babeat  ornnis  Epifc-pm  pro 
licentia  libertatis  ^potcflatis  fux  artitrium  proprium^  tarnqucjudicari  ab  alio  impeffit ,  quain  nee  iffe  po- 
tejl  alterum]udicare.  Sed  expcHemus  univerji  Judicium  Domini  nnflri  Jefu  Cbrifli .,  qui  mus^folus 
haber  poteftatem  ^  proponendi  ms  in  Ecclefisjust  Gubernatiom^  (fj  de  atiu  nofiro  Judicandu  Can  more 
be  faid  againft  the  Pope,  or  any  Bifhop  of  many  Churches,  or  any  that  claim  a  Deeifivc  Judgennent  oi" 
^Qdrrnal  Con;rovcrf)Ci?  In  opcr,  Cyfriaiu  C  ^dit.  Pamel.  t(  GsHlartJ  p.  443. 444. 

that 


The  Dedication  of  the  whole. 


that  thej  run  out  of  the  hearing  of  Peace  or  Truth.  Will,  God  ncvCL*  puC 
ic  inio  the  hearts  of  Rulers  to  call  together  forae  of  the  molt  Godly, 
Learned  ,  Moderate  and  Peaceable  of  all  four  opinions  (net  too  manj  ,  ) 
ro  agree  upon  a  way  of  union  and  accomodation  ?  and  not  toceale  till 
they  have  brought  it  to  this  IfTuc  ,  [^  To  come  as  near  together  as  they 
can  poflibly  in  their  Principles ;  and  where  they  cannot ,  yet  to  unite  as 
far  as  may  be  in  their  Pradicc ,  though  on  different  Principles :  and 
where  that  cannot  be,  yet  to  agree  on  the  moft  lovin|^,  peaceable  courfe 
in  the  way  of  carrying  on  our  different  Pradices ;  ~\  That  io  (  as  Rup.  ^ 
Aiddenuu  laith  )  [_  we  may  have  Unity  in  Thing's  Neccflliry ;  Liberty  in 
things  UnnecefTiry,  and  Chancy  in  all.  J  The  Lord  perfwadethofc  who 
have  power,  to  thisPacincatory  eo^crprize  withoucDelay, 

F^r  AnAbaftijm  and  AntittoTKiiiKifm  ^  IhAveivrit  againji  thcmin  tyco    '^  Since   done 
cthsr  kokj  :    *  and  more  Jh.^ll  do  againji  (hi  letter  ,  if  God  rt'j/?,  )    But  my    j?  "^y  Con  cf- 
Cuii'tj  f-iends  are  offended  with  me  for  ri?hat  J  hnve  done.     J  d^re  not  there'    j  „•-*        1^°' 
fore  be  filcnt ;   as  being  the  ojficer  and  ewb.tjfador  ef  Chrifi  ,    and  not  of 
men.  Cod  fpo^e  tffcBii:illy  againfi  them  by  thoft  ^^ondroKS  Aionfiers  in 
iY(W'  Engl'ind.      But  bonders  are  ever/ooks  "where  the  heart  is  hinrdned, 
undQodinter.dsto  get  hu  Jufiice  a  Name,      The  fearfiil  dilnfions  thaCa 
God  h.ithfermerij  ^iventh^m  over  to^(^the  horrid cenfiifion  Which  thejhave 
introduced  Where  they  h  <  ve (prung^hath  fpskjn  fully  agaiyjfi  both  thtfe  latter  ^ 

Si^s.  The  Weepir.g  eyes,  the  bleeding  fides,  the  laceratedtfiemhers  ofthefe 
churches f  the  reproached  Gofpd^  the  dif appointed  Reformat ian^  the  hidoeus 
Mn-rines,  and  Unheard  of  Wicl^dnefi  that  hath  fo/lewed  them,the  contemned 
Ordinances,  the  reproached,  flandred  and ej filed  Minifiers^  the  Weak,  that 
arefcand^liK^ed,  the  projejfors  apejfatiz,ed,  the  Wickjdharned  ,  and  the  open 
Enemies  of  the  Gojpel  that  now  infult'^  all  thefe  do  defcribe  them  more  plainly 
to  England,  then  iVords  can  do  ;  and  cry  loud  in  the  ears  of  God  and  man.  _ 
what  WiSbe  the  Anfwer^  time  Wtllfjov:  But  from  Rev. 2.  14,  IS>  l6,  20, 
21,  22,  &c.  \\c  may  probably  conjeElnre. 

C.  Above  a  'fire  th^tysu  bejoHoveers  of  Peace  CP^ZJ  nit  ie, both  in  theChurch  —» 
O"  ameng  onr  felves.  Remember  What  I  taught  you  on  Heb.  12.14.  He  that  « 
i£  not  a  Con  of  Peace  if  not  afon  of  God.  All  ether  fins  d'firo)  the  Church  Con*  et 
Jccjuentially;  but  Dlvificn  and  Separation  demdifij  it  dlrtflly.  Building  the 
Church  ii  but  an  orderly  joyning  of  the  materials-^C^  what  then  is  disjojning, 
hut  pulling  ^orvnf.  many  D  oflrinal  differences  mufl  be  tolerated  in  a  Church*  « 
y?«i  why  but  for  Z^nit]  cr  Peace}  Therefore  DifuntoH  &  Separation  is  «/- 
tcrly  intolerable'  'Believe  not  thofe  to  be  the  Churches  Friends  that  would  ». 
cure  (^  refer  m  her  by  cutting  her  throat.  Thofe  that  fay.  No  truth  mufi  be 
concealed  for  Peace  ^  have  ufually  as  little  of  the  one  a«  the  other.  Study  Gal. 
2.2  Rom.  14. 1  &c.  Aftj  21.24,26. 1  Tim.i,4.&(5.  4.Tit.  3.  8.9.  Jhope 
fad  experience  fpeakj  this  lejfen  to  yoftr  very  hearts^  if  IJhonldfay  nothing- 
Do  not  your  hearts  bleed  to  Uokjupon  thefiate  of  England  ?  &  to  thinly  how 
ftwTowns  or  Cities  there  be  (Where  isMnyferwardnefs  in  Religion)  that  are 
Jtotcut  intojhreds  &  crumbled  tu  udufl  by  Separations  nnd  Divifions  ? 

B.  3-  T& 


The  D  edication  oF  the  whole. 


"which  I 


J':  .a 


To  thlnk^Wrbitt  4  wound  ive  hrivt  hereby  fiven  to  the  very  ChriJliAn  name  : 
Hoyv^ehAve  h>*rdatd  the  ignorant)  Confirmed  the  Papijfs;  And  arc 
9Mr  [lives  become  the  fc  or  no  four  enemies^  and  the  grief  of  our  f-ievds  ;  Atid 
htw  mAny  of  our  desrej}^  bej}  efieemed  FriCfids,  are  fallen  to  notoriout  Frid^^ 
»....;  ^.  :  41  9 r  Impact 'f  •  yea  ^  fome  to  be  rvorfe  then  open  Infidels '^  Thefe  are  Pillars 
*f '*^*''**  *" '',  •/  ^^^f  ;  J*^  f^^^'^  T^«  reaiemi'C  tJ  ent  To:*  are  yet  (minc/ttforyohr  Vuity^ 
nur^ luani' v^ri-  '*^^f^f^J^»fff  ^"^^  CJiiUnej.^'^  holdfaj^  th^tycu  have,  thfit  no  m,tn  take  yi>ur 
tMjitin  nequii  Cro^v  fiomjofi.  Temptiittons  are  now  come  nter  yoHr  doors '^  yd  wanj  of 
pri.rem  ei  of-  you  have  gone  through  greater  ,  a.rid  therefore  I  hope  wtll  fcupe  threngh 
fender etAT^lua-  f^fg  .  7^^  le.^f! yoUr  Temptation  jljoitld  ^rbw flro>igtr  ,  let  me  vc/trn  yon, 
J  ^y^r'"  That  though  of  your  own  [elves  men  fhould  arife  [peaking  perverfc  thing.\ 
JHvarct.  Nam  to  d'^aw  d:fciples  after  them  ^  Kdii  20.  30  yea ,  though  an  Angel  fium 
nultui  inde  yiic  Heaven  PjohU  draw  y  oft  to  divtfions  ,  fee  th*t  y  oh  follow  him  not.  If  there 
quam  fituit  ex'ube  erroneous  praflifes  in  the  Church,  keep yiur  fe Ives  i4nocent  with  mide- 
culpere  qu9d  ration  a^d  peace 'y  Doyottr  beft  to  reform  them ^  and  rather  remove  your 
lebam  nbeifet  '  drveUings  ,  if  you  c.innct  live  in-fjKcntlj^  then  re;jdthe  Church.  It  muft  be 
(^ifjicjpjli-  fxno  fmaU  S^rvf  that  mufi  force  a  Separation.  Juitin  a  h^ly  lenrned  Aiar' 
tutus  efl^urubi-  tjr  ( In  Dialog  cum  Try  phone  )  (who  was  converted  roithin  thi'ty  one 
que  fcnteytitim  jg^yj  «?/Johns  death,  and  trrrte  hti  fyrft  Apsli^y  tvitki'?  fifty  one;  ^nd there- 
mo7Jm'a!'fed  fore  it  u  like  he  faw  Johns  days  ^  )  pr9feQ'eth  .  Th^t  if  a  Jew  Jhould  ks^p 
fcriat  etiam  /r  *^e  CeritKonial  Law  [fo  he  did  not  per/wiide  the  G entiles  to  it  tti  nece^iiry) 
jugulet.  Q^od  ytt  if  he  ackr.owledge  Chrifi  ^  he  judgeth  that  he  may  be  favtd  ^  and  he 
fiquii  eum  pa-  ^euld  imbrace  him  ^  and  have  communion  ^ith  him  as  a  brother:  And 
rumai-tump-  y^u\pi>oi4ld  have  him  receivedth.it  ts  weak^  in  the  faith  ,  (  f.nd  not  un^" 
^P'  t'^eeo  QUI'  church  whole  Parijl>es  oftho/e  that  we  k^gw  not ,  nor  were  ever  brought  to 
dim  \me  id  ^*  Jfffi  trial.)  Ton  k^now  I  never  conformed  to  the  ufe  r.f  Myfiical ,  Symi/O' 
r.equc  indignor.,  lical  Rites  my  (elf  ^  (  but  tnely  to  the  defermina'ion  of  Circunjflantials  ne^ 
nequedoko,  ut  cejfary  in  gencrc  ,  )  and  yet  lever  loved  a  ^odly  peccable  Conformifl.,  bet- 
'^"uamfT/uti  '^''  ^^^"  "*  turbulent  Non  Conf^rmifi.  I  yet  differ  fiom  many  in  fever al 
'L-yatienicoii'     things  of  confiderable  moment  ^6iz,  S  As  my  Aphorifmj  of  Jaltifkation 

fenraneum  ut  .  . , 

fint  in  hoc genere libera hom}num']Hd'ti:ra.  Tantum  id peto  Cq"od  a  bonif  vkis  impctraturumme  faci'e  con- 
jido  J  ne  hie  obruar  prdjudiait ,  mu  mc  qna  m/i  admonhum  ■:(r  vi  vcrltatu  vtiium  ,  neque  adcntcm  ta- 
wen.,  exijlimet  datnMndum.  Vtinam  m^fic  vobii  piogiirim.  Q^aifi  cm  vt-firum  ullus  adhuc  bjret  fcrupu- 
iw  mih'i  rem  fecer'it  i^  pcrgratam  ^  apprime  ut'ilew.,  fi  mecum  volet  aperte  agerc ,  mihi.^uc  vcl  agnifccndi 
errorum  ei ,  ve!  tuends.  atque  illuflrandx  virnatU  cnputm  facer c,  pmlnti^  ratiofiibw  ac  tefi'imvufs  S.  Scr}- 
ptnrji  quibtu  vel  ccdere ,  //  contra  m:facimt.,  vdjiininui  >  rcfpondere  qu  'am.  Canicro  in  Epift.  Refpon- 
for.  ad  Theolog.  Lcidenf.  operum  fol.  p.  7 10.  vcl  ut  Ar.guflin.  Sicut  Leihrem  menm  nolo  mihi  cjje  dedi- 
lum  ita  coneilorem  nolo  fibi.  Ille  mc  non  amct  amplhu  quam  CaiMuwn  fdcm  \  ifle  fe  mn  amct  am- 
plm  quam  Catbolicamveritatem.  Sicut  illi  diciy  NolimcHlhciUqiufifcriprurUcammcuinfeYvirc^  Sed 
in  illii  <H  quod  non  credebiu ,  cum  inv^ncru  incwifla  taur  crede ;  in  ijin  autem ,  quod  certuh  /nn  habe- 
bas  nificertumintellexeris.,  nolifiymiterretiaer'^i  Ita'tllidico  \  Noli  metu  literal  ex  tuaopinione  vcl  con- 
tent]one.,fcd  ex  Divina.  leilione^  vcl  inconcujfa.  rM'on:  corrigcre.  Si  quid  in  eis  veri  coinprehendcrii.,  exificn- 
do  non  eft  tneum  •,  at  intelligend^  'tf  amando  i^y  tuumfit  (^  ir:um .  Siquid  nutem  falft  conviceris  ,  errando 
fueritmcnm;Sedjamcavend)neituumfitnL'cmeH>n.  Au;ari.  Prox'n  lih.  3.  dc  Trinit.  This  is  all  I 
defireof  the  Readers  of  my  wririvigi :  ffoc  erga  me  onina  obfav.tr.e  vellcm.,  quod  erga  teipfefervaviy  ut 
qujcquid  impmbandum  putantin  Scrtptii  men.,  nee  elmtdnnt' fv^dvh'pe^fi^ri  \'nec  ita  reprehendant  apud  alios t 
kttihceant  apud  me.  Augullin.  Epift.  ad  Hieronym.7;^i,T  operA  Hieroni  To.  3.  Edit.  C  Amcrbach._)i  64. 

Jhew, 


The  Dedication  of  the  whole. 


Jherv^  As  ii  cxphisidin  r»j  C^r.ftjpoti ;  and  yet  if  I  fjould  zt^laujlj  frefs 
tnj  jfidgement  on  others  ^  fo  m  to  dtjiurh  the  Peace  of  the  Chhreh  ,  and 
Jeperate  f-om  my   Byethren  ,  thitt  gre  coKirarj  mifjded;  J  JhoyJd  fear  Icji  « 
J (ijchldfrove  AJirtbrAiidin  Hell ,  for  heing  a  firehrAxd  tH   the  Chfirth'y 
And  for  alt  the  inter cj}  J  have  in  yeur  ^udgiments  and  tyJffcSliotis  y  I» 
here  charge  J  cu  t  That  ij  Cod  /bould  give  me  nf  to  any  fAfiiow  Chtirch' 
rending  courfe  (  agaiuf  Which  I  daily  pray  )  that  you  Jorjake  me  ,   and  ^ 
follow  me  net  a  ftp, 

%,'€ndfor  i' eace  With  one  another  ,  ftlloiy   it  With  all  your  might :    Jf'* 
it  be  fo(fible  ,  as  much  oi  in  yon  lieth  ,  ttn/e  peaceably  With  all  men  ,  Rom. 
12.    18.  (mayl(^  this.)  ffhen  yvu  feel  any  fpaykjof  defcontent  in  jour 
brcji  ,  take  them  ai  kindled  by  the  "^Devil  fo>n  He  II ,  and  faks  ^Hfd  ym 
cherifj  them  not.     Jj  the  fames  begin  to  breal^  forth  in  Cen/oristifnefs^a 
Ecfre^ches  ^  and  hard  Sp!eckes  of  ethers  ,  be  ai  f^edj  andbufe  in  cjuench- 
inj^  it  ^  O'S  if  it  were  fire  in  the  Thatch  cf  your  heufes  :   lor  Why  fsould 
your  houjes  be  dearer  to  youthen  the  Church  i    Which  ii  the  houfe  of  God  ^ 
or  then  your  jfuls  ,  Which  are  the  Temples  of  the  Holy  Cbcfi}    Jf  any  ». 
heart-burnings  arife  ,  do  not  k^fp  flrarge ,  but  go  together ,   and  lovingly 
dtb^neit  f  or  pray  together ,  that  Ged  Would  reconcile  you  i  or  refer  the 
niattcr  toyour  Afinffhr  ,  or  others-^  andletnotthe  Sun  go  down  on  your 
Wr.it  h.      Hath  Gbd  .(fckemoye  againfi  any  fin  then  unpeaceahlenefs  ?      Jf» 
je  forgive  r.ot  men  their  trefj^ajjes ,   neither  Will  yeur  Heavenly  Father  for- 
give )ou  (  which  made  Lodovirus  Crocius/«y  ,  That  this  n  the  meafure  ct 
andcjjential  prefnth  of  the  lefi  degree  of  true  Ftiirh ,  Syntag.  lib.  4. 
cap.   j6.)    jf you  love  net  each  other  ,  ycu  are  no  Difciples. of  Chrijl  •  ray, 
ijjculoze  KDt  your  enemies  ,  and  bltfs  not  them  that  cur  fcjou  ^   and  pray 
not  for  them  that  hurt  and  per/ecuteyou  ,  you  are  no  Ch  IdrmofCod.   The 
VVildom  from  above,  is  firrt  pure,  then  peace*able  ,  g-ntlc ,  eafie  to 
be  inrreared  ,  &:c.  J^ni    3.  17.    0  remember  that  piercing  ex.imple  of  »■ 
Chriji  !  wh9W^y%edh:4  Difciples  feet ,  to  teach  m  ,    that  We  mufl  (loop  as 
low  to  cne  another.     Sure  God  doth  not  jcfi  with  you  in  all  the fe  plain  Scri- 
pturis     I  charge  you  in  the  Name  of  Chriji ,   if  you  car.nct  have  peace'  a 
6therwife  ^  th^tt  jou  fuffer  wrongs  and  reproaches  ,  that  you  go  and  beg 
peace  ofthofe  thjt  fiouldbeg  it  of  you  ,  yea  ,  that  you  beg  it  on  your  l^nees 
cf  the  poor efi  beiger  ^  rather  then  lofe  it.     And  remember  ^   Rom.  i  6. 1 
17,    18. 

7.  tyfbovea/ly  b?  fttreym  get  down  the  pride  of  yotir  hearts.   Forget-^ 
not  all  the  Sermons  I  preached  teyou  againft  thif  fn.     No  Jin  more  natu-  u 
ral ,  more  common  ,  o'  mere  deadly.    A  proud  man  is  his  own  Idol;    only 
f-om  pride  comet  h  contention.   There  ii  no  living  in  peace  With  a  proud  per '  «« 
Jon  :   Every  djrejpeff  will cafl  them  ir.to  a  Feaver  (f  difcontent,     Jf  once  u 
you  grew  wife  in  your  swn  eyes  ,  and  love  to  be  valued  and  preferred ,  and 
love  thofe  befi  thxt  thinks  highliej}  of  you  ,  and  have  fecret  heart-rifngs 
^gainfi  any  that  difregardyou  ,  or  have  a  low  efteem  of  jou  ,  and  cannot 
endure  tc  be  fighted,  crj^eke  evil  of \  never  take  jour  Jelvesfoy  Chrifiinns, 


Tiie  Dedication  .ot  the  whole. 


a  if  this  bejof^r  cufe.  Tob:  a  4rue  Chrijhn  Without  hlHmilitj  ,  is  as  bard 
oi  to  be  a  m>iH  ^'ithout  4  SohL  O  pyre  Engiand  /  Ho:v  low  art  tbtu 
yrought  by  thcTrlde  of  I^Mordttt  ZcAkts  '.  "^DeAr  friends'.  I  can  foretel 
jott ,  ye'uhtut  the ^if(  of  frophecj,  Th^t  if  Any  an^ong you  dd  fail  (rem  ih: 
T'ruth  ,  tfhirkyfhich  are  the  frondrfi  ^  th^tCAnjsot  endnre  t9' be  contradi" 
Ued  ,  4«ii  that  vilifie  others  ,  and  thofe  W'iH  likely  be  they  :    And  if  ever 

I  jiiH  be  broki  in  pieces  f    andrnln^d,   Pride  ^iil  be  the  Ctitt/r. 

8.    Be  jure  JOH  keep  the  m.ift(rj  ozery$f4r  flfjh  and'Jtnft  s.     Ferv  ever 

'^fa/l  fow  God  ,   biif  ficfj'plcafiag  is  thi  CAtfe :     'J^Uay  thiKk^rhut  by 

'\[^ficjh  3  the  Sent  lire.  rnCAns  ovly  cnr  drvilUr.^  in  fm  ,  ^^hcn  aLu  ,  it  m 
the  inordiriAte  fenftive  appetite  th.it  it  chur^eth  us  to  fitbaKC.     JS^othirg  in 

»  the  )S-orId  d.zmneth  f&  mAKj  as  pjh  ple*fiK^  ,   WhJe  Men  goierAilj  chufe 

it  at  their  lluppinefs  in  fejidofGod.     0  remtrfibir^h^  hath /aid ,   If  ye 

/ive  After  the fiefiyc  fbMl  die  'j    n/jd  ^    Mtil^  no  p^ovijiott  for  the  flef»  ^  ti 

fatiffieitsdif.rts,  Rom.  8.  5,6,7.    and  13,   14.     Thi>3k^  cf  this  Men 

"jc«  are  tempted  to  drftukrnr.efs  ,  And  gluttony  ,    And  luflfulneft  ,  Aad 

^  Fateor  infi-      '^forldhxefs -,    And  When  you  Would  fain  h>ive  ycnr  drre>liy;gs  ,   Ar.d  fijitts 

tAm  cffe  no-  delight  [til.     Ton  Utile  th'in^^yhat  a  fin  it  i^ ,  even  to  pleafe  your  tleiJj. 

hu  corporis  m- a  .      ,        "^       ■'         ,        ,    ,  •.//*•       r^   j  u  J   -    ' 

(Irickaritatcm.  f**rther  thenittendstobelpeyouintheJervtceefGod  '». 

Fatecrms  hu-  *  ",      .  •    ' 

jus gerei-etutelam  :  Nee  negainiuigendumil^  fervicTiJi^m  nego.  Muhis  ei.im  favit ,  ^ui  cmpni  fcrvit , 
qui  pro  ill)  iiiwium  timet .,  qui  ad  illud  omn'iA  refaty  Jic  gerere  tvs  debcmus  ,  ivn  tM-.qmm  prnptci  C]Ypv.s 
vivere  debeamus  ^  fedtanjuain  nmp-jfvnu^ [me  corpire.  H/jus  nos  nim'ius  amor  titnnitus  inquictat  ^  /■/- 
Ijcitudiiubus  oncrat.,  contutneliis  jbiicit.  Hoiiej} ton  ei  vile  cj}^  rui  Corpus  nimi;  chanvn  pj}.  Agarur  ejus 
diligcntijjima  cura  j  itatamenut  cum  cxigct  ratio  ^  cum  dig'titts  ^  cwrt  pdes  y  mntemium  in  igncmfir. 
Scn€ca  ,  Epifl.  14.  p.  545.  Happy  were  man}  a  Ghiiiiian  il  t'lcy  had  learned  this  ItlTbn  which  an 
Infidel  teachcth  them. 

9.  L^iake  confcience  of  the  great  duty  of  rcprovi/igy  Andexhorti.iT 
thofe  About  you :  M^ke  rut y cur  fculs  guilty  of  the  oaths  ,  ignorance  ,  and 
ungodUr,efs  of  others  ,  by  your  filence.  ^Admonipj  them  lozinglj  find  mo- 
deply  ;  but  be  fureycu  do  it ,  and  th^t  fericujly  This  is  the  f'fl  fiep 
in T)'ifcipline.  Expe^  not thintyour  Atinif}erj%ouldput ary  fi-or/i  the  i'rf- 
crament  f  ^^homycM  have  not  thus  admonijhedence  and  Again.  Punifh  not 
before  due  procefs. 

To.  Laftly  ,  Be  fare  to  maintain  a  conflant  delight  in  God ,  and  a  /?- 
ricufnefs  andjpiritu.ility  in  all  his  fVor/Jjip.  Jhinkjt  rot  enough  to  delight 
iti  Duties  ,  if  you  cleltght  mt  in  God  :  'judge  not  of  your  duties  by  the 
bulkjind  number  ,  but  by  thiifweetnefs.  Tou  are  never  fiable  Chriflians 
tillyoH  reach  this.  Never  forget  all  thofe  Sermons  J  preached  to  ycu  on 
Pfal.  37.  4-  Give  nttWay  to  acuf}omary  dulnefs  in  duty  :  Do  every  dw 
ty  with  all  thy  migbt :  efpecially  ,  be  not  fli^^ht  in  fecret  Prayer  and  Oi/?- 
ditation ;  Lay  net  out  the  chit f  of  y cur  z.tal  upon  externals  y  and  opinions, 
and  the  fn7aller  things  of  Religion.  Let  mofi  »f  ycur  d.iily  Work^be  upon 
your  hearts  j  TJe  flillfufpitious  of  them  ;  underfland  their  mntal  Wicked- 
ntfs  ,  and  decietfulnefs  ,  and  trufi  them  not  to  far.      'FnUife  that  great 

duty 


The  Dedication  of  the  whole.  4jnp 

dtttj  of  daily  Svatcbitjg'y  pray  earneftlj  ,  ThatyoH  i>e»9t  led  into  tempta' 
tioH.  Fear  the  beginnings  and  appeararces  of  Jin,  'Beware  left  Confcience 
once  Isofe  its  tendernefs.  Ahk^efip  every  breach  between  God  and  jour 
Cor.fciences  betime.  Learn  hew  to  live  the  life  if  Faith  ^  and  keep  frelh* 
thefenfe  efthe  Icve  of  Chrifi: ,  ^md  cf  your  centinual  need  ofhu  'Bloody 
Spirit  ,  ay^d  Interceffion  :  /Ind  hctv  much  yon  are  beholden  and  engaged 
to  him.  Live  in  a  conjfant  readinefs  and  ex  peel  at  ion  of  death -^  and  be 
fure  to  get  anjuainttd  with  thu  Heavenly  Converfation  ,  Which  this 
Book  li  ^X'ritten  to  dire^  you  in  j  ^hich  I  commend  toyour  ufe  ,  h»ping  you 
Will  be  at  the  pain:  to  read  it ,  m  for  your  fak^s  I  have  been  to  Write  it'^ 
yfnd  I  fhfli  heg  for  yoti  cf  the  Lord ,  While  1  live  o»thi.<  Earth  ,  That 
he  Will  perfr.jde  yeur  fouls  to  /Am  blejjfd  fVerk^,  and  that  When  death 
comesitmayfi>ideyoujoimployed,  that  I  may  fee  yeur  faces  With  jcy^ 
at  the  Bar  of  Chrifi ,  and  We  may  enter  together  into  the  Everlafiing 
BeJ}.    Amen. 

Kederminfler ,  though  umvorthy  Teacher ^ 

1 649. 

Rich.  Baxter. 


To  the  Right  WorQiipfulI 

Sir  Thomoj  ^oiif  Baronet,    with  the 

Lady  fane  Rom  his  Wife 

Right  Woiiliipfull , 

1^^^^  His  Fir  ft  Part  of  this  Treatife  was  tvnten  un- 
dsr  your  Roof  and  therefore  Ifrefent  it  not  to 
jou  as  a  g/fty  but  as  your  own:  Not  for  jour 
Vrote^ion-,  hut  for  jour  Inflruction  and  Di- 
re^ ion  ^  (for  I  never  perceived  youpojjejjed  u 
with  that  evil  fpirit  rvhich  maketh  men  hear 
theirTeachcrs  as  their  Servants  ,  to  cenfure 
their  Boifrine^  or  be  humored  by  them,  rather  then  tolearne,  )  Nor  ' 
do  I  intend  this  Epflle  for  the  puhlj  fifing  of  your  Fertues:  Tou  know 
to  whoje  judgement   jou  JIand  or  fall.   It  is  a  fma/l  thing  to  be 
judged  by  mans  judgement :  if  you  be  Sentenced  as  Righteous  ,  at 
the  Bar  of  Chrtfi  ,  and  called b-^  him  the  blefjed  cf  his  Father-^  it 
matters  not  mud),  by  what  name  or  title  you  are  here  called.    All 
Saints  are  low  in  their  own  cfleem ,    and  therefore  thirfl  not  to  be 
highly  ej}eem:d  by  others :  He  that  ktmvs  what  Pride  haih  done  in  s 
the  World  and  is  now  doing  ,  and  how  clvfe  that  hainom  fin  doth 
-cleave  te  all  our  Natures ,  will  fear  ce  take  him  for  a  friend  who  will 
brin^T  fcwcl  to  the  fre  ,  nor  that  breath  for  amicable  ,  which  will 
blow  the  Coaly    Tet  h.'  tlmt  took  fo  kindly  a  womans  box  of  Ojnt- 
mem ,  as  to  affix  the  Hiflory  to  his  Gofiel ,   that  where  ever  it  W4S 
read ,  that  good  Work  mi^ht  be  rcmembred ,  hath  warranted  me  by 
his  exdmffle  ,  to  annex  the  mention  of  your  Favours  to  this  Trea- 
tife ,  which  have  many  tim.es  far  exceeded  in  cofl  that  which  Judas 
thought  too  good  for  his  Lord.  And  common  ingenuity  command- 

C  2  etk? 


.21 


The  Dedication  oftheFirft  Parr. 


(thmc  thxnkfnlly  to  acknowledge  ,  That  when  jou  heard  I  was  Sud- 
denly cnjl  into  extream  weaknefs  ,  yoit  fent  into  feveral  CouKties  to 
feek  w:  in  my  quarters ,  and  mifmg  of  me ,  \ent  again  to  fetch  me 
toyou/  hjufe  ,  w-jcrc  for  fyiar.y  mn^nhs  I  found  a  Hif^ital ,  a  Phy- 
firiian  ,  a  Nurfe ,  and  real  Friends  ,  and  (which  is  more  then  all) 
daily  and  importunate  rra):r  for  m)  recovery  -^  and  fine c  I  went 
from  you,  your  kindncfjcs  fit  II following  m:  in  abundance  :  And 
all  this  for  a  man  that  n\ts  a  firangcr  to  you^^  whom  you  hadncTcr 
jeen  before  ,  hut  among  Souldiers  ,  to  burden  y on  '  And  for  one 
that  had  no  witty  infmudtions  for  the  exira  fling  of  your  favours^ 
nor  impiidsncy  enough  io  return  th:m  in  fltittcrics  \  jea  ,  who  had 
juch  obflruclions  betwixt  ha  heart  and  his  tongue ,  that  he  could 
fcarce  handfom/y  exprefi  the  lea  ft  part  of  his  thankftdnefs-^much  Icfs 
able  to  ?nakeyou  a  requital. The  befi  return  I  can  make  ofjcnr  lovd 
ts  in  commending  this  Heavenly  Duty  to  your  Pracfije  •,  wherein  I 
muji  intreatyou  to  be  the  more  diligent  and  unwearyed,  becaufe  as 
you  may  take  more  time  for  it  then  the  poor  can  do  ,fo  have  you  far 

a  fironger  temptations  to  divert  you  --,  it  being  ex-reame/y  difficult 
for  thoje  that  have  fulncfs  of  all  things  here  .,  to  place  their  hap- 
finefs  really  in  another  life  ,  and  to  fet  ■  thir  hearts  there ,  as  the 
-place  of  their  Refi  •,  which  yet  mnfi  be  done  by  all  that  will  be  five  d, 

2  Study  Luk.  I  2.  i6.  to  22.  raid  16.  19.  25.  Matth.  o.  21.  How 
little  comfort  do  all  things  in  this  world  afford  to  a  d.partingjoul  f 
My  conft  ant  prater  for  you  to  God  fthzll  be.  That  all  things  below  may 
he  below  in  your  heart,  and  that  yon  may  throwrhly  rnafier  and  dai- 
ly mortifie  the  de  fires  §f  the  fief}) ,  and  may  live  above  in  the  Spi- 
rit, with  the  Father  of  Spirits,  till  you  arrive  amonz  the  f  erf  eel  ed 
Spirits  of  the  J-ufi. 

Your  m«ch  obliged  Servant 


APie^ 


A  Premonition. 


;;;\^Onierriipgthe  Alteraiions  and  Additions  in  this 
fecond  Edition  ,  I  ihoughc  meet  to  give  you  ttis 
brief  account.    ThoDglj  I  could  have  found  in  my 
1  earc  to  have  fupp^yed   divers  other  dcfeds 
tlvroug'uhe  Book  ,  efprcialiy  in  the  beginning 
of  the  firft  and  fecond  Part  (  where  the  e0cds  of 
my  weaknefs  were  mo!^  Evident,  )  yet  bccaufe 
the  Stacioner  pcrfwaded  roc  that  it  would  be  an 
offence  to  thcfe  tha:  had  bought  the  firft  Edition, 
I  forbear    Yctbecaufe  I  kr»ew  no  reafon  why  any  (houldde  iy  nie  leave 
to  corrcrt  or  amend  my  own  work  ,  efpecially  for  or.cc  ,  I  have  mad« 
thefeneccfTiry  alterations  and  additions  following,    i.  1  havecorreded 
feveral  pnfTsges  fefp^cia'ly  i/i  the  beginning  of  the  firft  and  fecond  Part) 
which  I  tound  to  be  moft  liable  to  exception  or  mifinilerprctation  :  And 
more  I  had  dene,  would  my  friends  have  bn  intreated  to  have  informed 
me  of  what  they  dill, ked.  Alfofome  paffages  I  have  more  cleared  that 
were  offcrrifive  by  touching  on  the  late  publikc  quarrels ,  which  I  could 
have  gladly  blotted  out  to  avoid  diftaft,  if  Conicicnce  would  have  given 
leave.   But  he  that  will  call:  by  all  books  which  contain  any  dung  dfa- 
grceing  from  his  judgement ,  ftiall  read  or  profit  by  few  in  the  .^orld. 
2. 1  h^tve  Added  one  Chapter  (the  ninth)  in  the  fecond  part,  which  being 
promifed  in  the  beginning,  in  the  Method  propounded  ,  was  forgotten. 
AHb  I  have  added  the  eleventh  Chapter  in  the  tliird  Part ,  containing  a 
more  exid  enquiry  into  the  nature  of  fmccrity,  and  the  ufc  of  Marks; 
which  I  judged  ofnecelFicy  ,  as  being  of  fo  great  Conccrnemcnt  both 
to  mens  comforts  and  their  fafety  :  And  I  hope  none  will  think  it  need- 
Icfs  curioiicy.    Alfo  a  Preface  I  have  added  to  the  fecond  Part  ,  both 
for  Defence,  and  fuller  explication  of  the  dodrine  there  contained; 
wherein  alfo  I  cxped  to  be  free  from  the  cenfure  of  neediefs  curioficy, 
with  all  thofc  that  know  how  much  of  the  Peace  and  welfare  of  our  fouls 
depends  on  the  right  apprclienfion  of  the  Verity  of  the  Scriptures.  LaO:- 
ly,  Iliaveadded  many  Mirginal  quotations,  efpecially  of  the  Anci- 
ents: which  though  fome  may  conceive  to  be  ufelcfs,  and  otbcri  to  be 

C  3  met'rly 


A  Trcmonition, 


mecrly  for  vain  oftentation ;  Yet  I  conceived  ufefull ,  both  for  the 
fwectncfs  of  the  mitter  (concerning  which  I  rcferr  you  to  the  pcrufah  to 
mc  it  rccraed  fo  in  the  Reading  )  as  alfa  to  free  my  felf  from  the  charge 
offingularity. 

If  any  fay  ,  tbic  I  (hould  have  prevented  this  by  greater  carefulnefs  at 
u  the  firft.  I  anfwer  i .  That  which  is  paft  cannot  be  recalled  :  its  well  if  it 
can  be  repented  ,  and  amended.  2.  I  wrot  much  of  it  in  fo  exceeding 
debility  of  body,  that  it  was  more  wonder  that  my  underftanding  was 
not  utterly  difabled.  3.  And  I  was  diftant  from  home,  where  I  had  no 
Book  but  my  Bible:  and  therefore  could  not  add  the  crnfcnt  of  Au- 
thors. If  ^ou  fay  ,  There  was  no  fuch  hafte ,  but  I  miglu  have  (laved  till 
I  had  been  better  able  and  furnifhcd;  I  anfw.  i.  LictlcReafon  luidl  to 
expcA  to  have  furviycd  till  now,  yea  or  two  montlis  longer.  2.  Who 
knows  not  how  little  we  are  mailers  of  our  own,  that  knows  the  Inte- 
reft  of  our  Friends,  who  arc  oft  importunate  for  that  which  others  di- 
ftaft  ?  which  though  it  be  a  poor  excufe  for  doing  evil ,  yet  may  fomc- 
timc  partly  excufe  the  unfeafonab.'e  doing  of  good.  3.1repent  not  my 
hiftc  though  I  do  my  impcrfedions :  For  God  hath  been  pleafed  to 
give  the  Book  fuch  unexpcfted  Acceptance ,  that  I  have  reafon  enough 
to  hope  that  the  good  it  hath  done  this  one  year  already,  is  greater  then 
the  hurt  which  the  imperfedions  have  done  4.  And  1  am  fo  confci- 
ous  ofmy  ownimperieiflions  ,  tliat  I  know  thry  will  appear  inalitbat 
Ido;  and  therefore  I  doubt  not,  but  there  isftili  that  wluth  deferves 
CorrtAion  ,  and  would  be  if  I  (hould  amend  it  an  hundred  times.  If 
great/^«j^;«  fo  frequently  &  paiTionatelycontefTeth  fo  much  by  himfelf; 
Who  am  I  that  1  fnould  hope  of  better?  So  much  of  this  Edition 

Corcerning  the  Book  ic  feif , .  let  me  advcrtife  you  ;  that  the  firft  and 
laft  Part  were  all  that  I  intended  w-hcn  I  begun  it  ;  which  I  fitted  meer- 
ly  to  my  own  life  ;  and  therefore  if  you  find  fomc  drains  of  felf  apply- 
cation  ,  you  may  excMfe  them.  And  for  the  fccond  Part,  it  full  from 
my  Pen  befiies  my  firrt  intention,  but  was  occnlloncd,  partly  bv  af- 
faults  thatl  had  ofc  fuffcred  in  that  point  and  partly  by  my  apprchcnfl* 
©nsoftbe  exceeding  necertiry  of  it ,  and  that  to  the  main  end  which  I  in- 
u  tended  in  this  Book.  Who  will  fet  his  heart  on  the  Goodnefs  of  a  thing, 
that  is  not  certain  of  the  Tr^r.^?  or  part  with  all  his  prefent  Dc'ights, 
And  f  nee  I     ,  tiji  heis  fure  he  may  have  better?   And  becaufe  I  have  only  in  bjiefgi- 
•iSmiiplenienr    ^^"  ^^^  ^^^^'-  ^<^^^'^"5  which  moft  prevailed  with  my  felf  (  having  then 
called  rhe  im-    no  Authors  by  me)  I  wifliyou  would  rcadgroriiu  and  tlse  Lord  D;/- 
reafonablenefs    Fltjfts^  of  the  Verity  of  Chriliian  tleligion   (  fpecially  Chap.  25.  26. 
oflnSdelky.      and  j^ftj  both  wh-ch  ar«  tranflated  into  Englidi.  The'tfiird  Parr,  I  laft 
added   the  four  fi;ft  Ciiaptcrs  ,  for  the  ufe  of  fecurc  and  lenfual  (inncrs, 
if  any  of  them  (hould  happen  to  read  this  book;  The  three  laft,  for  the 
Godly,  to  dired  and  comfort  them  in  afflidions,  and  fpecially   to  per- 
fwadc  them  to  the  great  duty  of  helping  to  fave  their  bretbrcns  fouls: 
The  fevcn  middle  Chapters  for  the  ufe  both  of  the  Godly  and  the  un- 
godly. 


A  Fremonkion* 


godly ,  as  being  of  unfpcakable  concernment  to  all.  So  that  all  parts  of 
ihis  Book  arc  not  ficted  to  the  fame  perfonsL 

Some  I  hear  blame  me  for  being  fo  tedious ,  and  fay.  All  this  might 
havebceninaleflerroom.  Such  I  would  inform,  that  in  thus  doing  I 
have  more  eroffcd  my  fcif  then  them,  having  naturally  fuch  a  ftile  as  be- 
caufe  of  brevity  ,  is  accuiifd  of  ©bfcurity  i  and  had  much  ado  to  bring 
fny  felf  to  this  which  they  blame;  and  did  obey  my  Renfon  in  it ,  againlt 
my  difpofition.  For,  as  I  thought  ray  views  oi  cbis  Glory  fhould  not  be «» 
Hiort,  nor  my  fpeeches  toocontraded,  fb  I  confidered  chat  I  fpeak  to 
plain  unlearned  mco,  that  cannot  find  our  meaning  in  too  narrow  a 
room  ,  and  that  ufe  to  overlook  the  fulnefs  of  lignificant  VVords :  As  a 
they  muft  be  long  in  Thinking,  fo  we  mun  be  long  in  fpeaking,  orclfe 
our  words  fall  Ihort  of  the  mark,  and  dye  before  chey  can  produce  the 
defired  Effed  ;  So  great  is  the  diltance  betwixt  thcfe  mens  Ears  and  their  2 
Brams.    Bcfides  I  knew  I  am  to  fpeak  to  mens  Affedions  which  yet  lie  " 
deep,  and  far  more  remote.  How  guilty  I  am  my  felf,  let  others  judge;  ^ 
but  fure  I  approve  not  Tautologies  ,  or  a  tedious  fiile,  or  the  heaping  up 
of  ufelefs  matter  or  words  :    or  can  I  cboofe  but  fudge  thofe  Toftatm'es  « 
impudently  proud  ,  who  thirik  the  world  fhould  rcid  no  bodies  works  j 
but  theirs.  Yet  if  the  length  of  my  difcourfe  do  but  occafion  the  Readers 
longer  thoughts  on  this  fo  fweet  and  needfiil  a  Subjcft ,  I  fhall  fcarce  re- 
pent of  my  reprehended  tedioufnefs.    And  I  con fefs  I  never  loved  affe- 
ctation, or  too  much  induftry  about  words,  ner  like  the  temper  ofthcm 
that  do:  May  I  fpeak  pertinently ,  plainly,  piercingly  and  fomewhat 
properly ,  I  have  enough.   I  judge  as  Judicious  Dr.  Steughtoft ,  *  oHt  of « "^  ®"^  <*^ 
Seneca  ,  that  \_  he  is  the  beft  Preacher  ,  that  Feels  what  he  fpeaks ,  and    ^^"^'^*- 
then  iy/jf/?)^/ what  he  Feels.  ]  Iconfefsalfothat  I  had  made  the  firft  and 
fourth  Parts  of  this  Book  much  longer  ,  but  that  upon  my  return  home 
(to  my  Books )  I  found  in  Mr.  Burroughs  (  Mefes  Choice  )  and  others, 
the  fame  things  already  abroad  which  I  intended.    And  had  I  been  at 
home  when  I  begun  this,  or  read  fo  much  on  the  like  Subjeds,  as  I  have 
fincedone,  I  think  I  (hould  have  left  out  all  or  moft  that  I  have  writ- 
ten. Yet  do  I  not  repent  it :  for  God  that  compelled  me  to  it,  knows 
how  to  make  ufe  of  it.  Ifthis  Apologiefatisfienot,   I  offer  the  Piaintifc 
thefe  three  motions  to  take  his  choice,  i.  Either  let  it  alone,  andthenic 
will  do  you  no  harm,  2.  Or  if  you  will  needs  read  it ,  blame  the  Author 
and  fpare  him  not ,  fo  you  will  but  entertain  the  Truth,  and  obey  what 
you  are  convinced  to  be  your  duty.   3 .  Or  fet  on  the  work  and  do  it  bet- 
ter, that  Gods  Church  may  yet  have  more  help  in  fo  needful!  a  bufinefs. 
But  no  more  of  this.    Were  not  the  fuccefsof  my  Labor  more  dcfirable 
to  rac  ,  then  the  maintenance  of  my  efteem ,  I  (hould  think  three  lines 
enough  for  an  Apology. 

But  the  chief  thing  which  I  intend  in  this  PremomioH,  is ,  to  acquaint 
each  Reader  with  the  main  defign  of  this  Book,  and  to  befeech  him  for 
his  fouls  lake,  that  he  will  ufe  it  accordingly.  Though  the  right  Comfort- 
ing 


A  Premonition, 


ingof  ihcSoul  is  a  matter  of  great  mon.enc,  »n  life  ,  and  at  death  and 
worth  much  more  labor  then  I  have  here  beftowed-   Yet  the  Ends  which 
—  I  intended  are  of  far  greater  weight.    Though  I  have  beard  many  pious 
'  rncn  fay  ,  [_  Let  mjiftdy  hew  to  comt  to  Heaven  ,  andht  others  ftudy  hjw 
,  ^reat  thejcjes  are  ;  ~]  yet  have  I  found  (  by  Reafon  and  Exi>crience  ,  as 
well  as  Scripture,)  chat  it  is  not  our  Comfort  only,  but  our  Ihbi'-ity,  gup 
Livehocfs  in  all  Duties,  our  enduring  Tnbulacion  ,  our  Honouring  of 
God,  tbe  Vigor  of  our  Love,  Thankfuhiels,  and  all  our  Graces,  yea  the 
very  Being  of  cur  Relif;ion  and  Cbnllianry  it  felf,  dcpendech  on  the 
^  Believing  J  er  iotu  thuji^hts  of  car  Rfj}.   The  Had  dirxderh  toandin  the 
mean?,  jtisilx-  firU  thirgIntcr.ded,to  which  all  the  Adior?  of  our  lives 
*  Gileuf  mull  *  aym.  Milhkeii  cins,  and  you  arc  loll  for  ever :   (  except  you 

faith  that  no-  a  rcdifie  your  miUake  in  time  )  To  k»otv  yrhat  is  i:ideed  lour  EndaKd  Hdp- 
thing  IS  dcfi-      pnfjs,  arJ  hcurtilj  to  take  it  Jo  to  he ,  is  the  very  firll  ftor.e  in  rhy  f  oan- 
a^alfbmth/  udation  of  .Religion.    Moll  fouls  thac  perifh  in  the  ChrMtian  world  ,  d<) 
wlnmaceend.    «  perilli  for  want  of  being  fiiicerein  this  point.  Men  have  learned  in  Boo.ks, 
tlwt  God  is  Lhe  chief  Good  ,  and  only  the  Enjoyment  of  him  in  Heaven 
will  make  us  happy  :  but  their  Hea'ts  do  not  unfeignedly  take  him  to  h^ 
n  io.  Moll  men  take  the  prefcnt  contentments  of  the  Flefh  (  cenfiiling  in 
Pleafures,  Profics  and  Honours)  to  be  iheir  happinefs  indeed.  Thi?!iar[i 
fheir  very  Hearts  ,  while  God  hath  the  tongue  and  knee.    This  is  feri- 
"oufly  fought  after,  while  God  is  hypocrinciliy  complemented  wi^h. 
Heaven  is  heartledy  commended,  whi'e  the  World  is  eagerly  purfued. 
Chrift  is  called  mailer ,  while  this  Flefh  bears  all  the  fway.  Only  becaufe 
"  they  cannot  chufe  but  know  ,  that  tiie  World  will  flr'-rtly  leave  them  in 
the  Grave,  and  this  Flefh  which  is  focherifhed  mull  lie  rotting  in  the 
duft;  therefore  they  will  allow  God  the  leavings  of  the  VV<'r'd  ,  and 
Chnll  fliall  havealicliat  thcFledican  fparcj  fo  far  they  will  be  Religious 
a:nd  Godly,  lead  they  fhoulu  be  thrull  into  Hell ;  And  f'-ey  look  for 
Heaven  as  a  referve,  when  they  can  keep  their  worldiv  Happincfs  no  lon- 
ger. This  is  the  fclf-dcluding  Religion  of  thoufinds.  Reader,  I  pray  God 
bring  this  ciofc  to  thy  Heart,  that  it  may  awake  the?  ro  a  godly  fealou- 
fie ,  to  fee  tliat  thy  Heart  deceive  thee  not  in  this  one  Poin' .  O  hov;  ma- 
"  ny  ProfcfTors  of  zeal  in  Religon,  of  much  knowledge,  and  e.^cellenc 
tongues ,  a.ad  blamelcr>  converfacions  in  other  tiling-^ ,  do  ye:  fo  eagerly 
niinde  the  World  and  the  Flefli !  and  fubtiljy  evade  every  danger  and 
dillinguifli  themfclves  out  of  every  duty  that  is  verv  desr  ,  or  inconfi- 
flenc  with  their  worldly  Happinefs ,  that  it  is  mnft  Evident  they  nevctf 
Cordt^./iy  tocJ^Gcd for  their  PortioM  r.»d  Happinf/s.    VVlicn  men  lay  not 
this  Foundation  in  fincerity  ,  they  may  build  all  their  lives  to  little  pur- 
pofc,and  the  fall  will  he  great  when  this  <and  deceives  them.  When  they 
u  take  this  firft  Principle  but  as  a  Notion  into  the  brain  ,  and  never  lay  ic 
decpanddofeto  the  Heart,  all  their  lives  after  are  fpent  in  hypocrifie, 
andall  their  duties  encreafe  their  dclufion  ;  except  God  ca'l  them  back 
a^gaifi ,  to.rcview  their  Soulr,  and  lay  that  Foundation  which  before  they 

had 


A  Premonition, 


had  ncgleded.  Therefore  ic  isfaid,  Thacrtf^?  Ckrnd'j  minded  u  death^  a 
And,  Ifje  minde  or  live  after  thcfie/h  ,  je  fijA^  a*e  :  And  that  the  carnal   Rom.  8.5  ^  -  • 
miftde  u  enmitj  to  God :  And,  Ifauj  m^n  Uve  the  ff'orld ,  the  Love  of  the    8,  i  g.  * 

Father  u  net  in  him :  And  it  is  fo  hard  for  Rich  men  to  enter  Heaven;    *  }^^'  2- 1$. 
and  you  can  fcarc  find  any  Sainc  in  Scripture  charged  with  covetoufnefj,"  ^^-f,  '^^ciUnt, 
becaufe  it  is  as  poflible  the  Divcls  (hould  be  faved ,  as  the  nuiin  that  final-   blnfmer^' 
ly  takes  up  his  chief  Reft  and  Happyncfs  in  any  thing  below  God.  Kn^atdeprejcntu 
what  is  thccaufeofallthismifchief,  but  that  men  do  not  ferioufly  and  vit^t  VAanatCy 
frequently  thiak,  firft  of  the  certain  Truth,  and  then  of  the  fw^ect  uncon-   tn'J-r'^  ypc 
ccivable  excellencies  that  wait  for  them  ,  if  they  will  renounce  the  Vani-   '"  Hiicru  Ar- 
ties of  theworld,  and  cleave  heartily  to  God  in  JefusChrilt  ?  Ccfides.a^^f^'^lj^*'' 
if  men  do  not  apprehend  the  excellency  of  this  Reft  ^  they  cannot  value  Hibern.  Syl-i 
Chrill ,  or  his  blood  thatpurchafed  it ,  and  therefore  cannot  indeed  be  log.  pag.  7,1. 
Chriftians,  Nor  is  it  once  knowing  what  Heavca  is ,  that  wiii  ferre  the  u. 
tarn  :  If  we  have  not  a  continual  or  frequent  Tafte  of  it  in  our  Souls,  we 
(hall  live  in  a  continual  danger  of  being  overcome.  Wheu  Temptations  t» 
take  youup  into  the  Mountain,  and  (hew  you  the  Kingdoms  and  Glory 
of  theworld,  and  fay,  Ail  this  will  I  give  thee ;  if  then  youhavenota 
greater  and  furer  Glory  in  your  view  ,  wh*u  d.mger  arc  you  in  ?  O  that 
the  nefarious  mifcariages  of  ProfefTors  of  Piety  in  this  age ,  did  not  wit- 
nefsic  to  our  forrow,  and  thefliarae  of  our  profefOon  !   Not  a  day  but  a 
the  Devil  willbecafting  thee  a  baite:  either  fports  or  mirch,  or  filthy 
Lufts,  or  the  plcafing  of  thy  Appetite  in  meats  and  drinks,  or  Reputati- 
on, or  Rifing  in  the  world  ,  or  Fears  of  men,  or  feme  fuch  thing :  And  if 
thou  have  been  newly  in  the  confiderations  of  thy  Reft  with  God,  it  will 
make  thee  trample  upon  them  all:  But  if  that  be  forgotten  or  undervalu- 
ed, all  is  gone.  Bcfides ,  what  Life  and  Vigor  will  it  maintam  in  all  our  « 
Duties.'  How  earneftly  will  that  man  pray  ,  that  Belicvingly  and  feri- 
oufly  apprehends  what  he  prayeth  for.-'  How  alfo  will  it  fill  the  foul  with  u 
Love ,  when  men  do  every  day  view  the  face  of  Loveir  fclf ,  and  warn 
their  Hearts  in  thefc  heavenly  contemplations?  hni  if  it  were  but  to  «» 
make  our  Religion  delightful  to  us,  it  would  iiave  greater  ufe  then  the 
raeer  pleafure  of  that  Delight  (as  I  have  fhewed  in  the  Conc'ulian  of  the 
book)  how  cheerfully  would  men  go  on  through  Labor  and  fuffcring, 
if  once  they  had  that  D.^light  in  God  ,  which  a  Heavenly  li^c  would  af- 
ford ?  When  Life  and  Joy,  Serioufnefs  and  Sweetncfs  go  togeiher,  it  w.ll 
make  men  Profitable,  Vivfloriousand  perfeveringChrifiians.  In  a  word, » 
youcan  neither  Live  Safely, Profitably,  Pioufly.Confcionably  or  Com- 
fortably, nor  dye  fo,without  BeUevingferioiu  Confidtrations  e-fjiof4r  Refill 

And  now.  Reader,  what  ever  thou  arc,  young  or  old,  rich  or  poore ,  I 
intreat  thee,  and  charge  thee  in  the  Naoac  of  thy  Lord  ,  ("vho  will  (hort- 
ly  call  thee  to  a  reckoning,  and  Judge  thee  to  thy  everlafting  unchang- 
ableStatc,J  that  thou  give  nor  thsfe  things  the  read-ug  only,  and  fodif- 
mifs  ihem  with  a  bare  approveal :  but  that  thoij  fct  upon  this  work,  and 
Take  God  in  Chrift  for  thy  only  Reft,  and  fet  thy  heart  upon  him  above  » 

t  all. 


A  Fremonition, 


til.  Jcft  not  with  God :  do  not  only  Talke  of  Heaven  •  but  mind  it,  and 

*  feek  it  with  all  thy  might :  what  greater  bufinefs  haft  thou  lo  do  ?  Dally 
no  longer  when  thy  falvation  lies  at  the  Stake.    O  tnrn  off  the  world  bc- 

*  fore  it  turn  thee  off.  Forfake  thy  flcflily  pleafurcs  before  they  forfakc 
n  thee  ,  and  thou  find  that  God  alfo  hath  forfakcn  I'lee.  Wink  at  thefe  wi- 
thering Beauties:  and  (Viut  thy  mouth  againft  thefc  pleafan:  Poilons.  Re- 
tt member  what  they  will  all  be  to  thee  when  thy  friends  are  weeping 

over  thee  ,  and  looking  for  thy  winding  fVicet  j  Nay,  when  God  (hall 
fay,Giveaccountef  thy  Stuardfliip ,  thouflialt  be  no  longer  Sruard: 
Thou  fool ,  this  night  fh ill  they  re(]uire  thy  foul;  wliofe  then  (hall  tliefc 
a  things  be  ?  Lord  !  how  do  men  think  fo  care!c(ly  of  that  day  which  they 
VerirvoV^^      cannot  choofe  but  know  is  near,  and  will  make  fo  great  a  change  with 
ChriilianRe.  :.  them  !  Sure  (faith  Nob'eZ)«-'P/fj^/)  if  all  the  world  were  made  for 
ligion.  man,  then  man  was  made  for  more  then  the  world.    Hearken  all  you 

»  worldlings  and  flefh-pleafcrs :  The  God  of  Heaven  chargcth  you  upon 
your  Allegiance  to  change  your  Pleafurcs.  He  offereth  you  delights  be- 
feeming  men  ,  yea  the  Joyes  of  Angels ,  and  commandetb  you  to  rc» 
nounce  the  Pleafures  of  fin,  and  Delights  that  only  befeem  a  Beaft.  Will 
you  not  take  his  offer  ?  Take  it  now,  left  he  never  offer  it  you  more. 
M  He  eommandethyou,  as  ever  you  will  fee  his  face  in  Glory  to  your 
Comfort,  that  now  you  turn  your  Thoughts  ferioufly  to  him  and  to 
that  Glory.  Dare  you  deny,  or  negled  to  obey  ?  If  you  will  not  part 
with  your  merriments  and  Vanities  for  that  which  is  infinitely  better,  be 
it  now  known  to  you,  you  (ball  fhortly  part  with  them  for  nothing, 
yea  for  Hell  fire  :  And  you  fhall  leave  them  with  Groanes  and  horror 
ere  long  ,  if  you  will  not  leave  them  for  God  and  Gl©ry  now.  Spit  out 
thefe  venomousFlefhly  Pleafures,  man;  come  near,  and  Taftofthe  Hea- 
venly Delights :  What  fay  you:  Will  you  refolve?  Will  you  Covenant 
with  God  this  day  ?  and  Do  it  ?  Do  I  fpeak  to  a  port  that  cannot  feel  ? 
or  to  a  beaft  that  is  uncapable  of  Heaven?  Will  you  pafs  over  my  word?, 
a*  if  they  concerned  you  not .'  The  great  God  that  put  this  dodrinc  into 

*  your  Bibles ,  and  put  this  meffage  into  my  mouth,  and  bid  me  fpeak  it  to 
thee  in  his  Name,  will  one  day  (peak  to  thee  fo  rowfingly  himfelf  as  will 
make  thine  ears  totijigle  ,  and  that  rocky  heart  of  thine  to  tremble  ,  in 

5,  defpight  of  all  thy  fecurity  and  flupidiiy.  If  thou  have  now  finned  away 
thy  Fear  and  Feeling,  that  thou  takcft  a  Sermon  but  for  words  of  courfe, 
believe  it,  God  will  (hortly  bring  thy  Fear  and  thy  Feeling  again.  It  had 

"  need  to  be  very  Precious  Liquor  which  the  Drunkard  fliall  then  pay  fo 
dear  for  :  and  excellent  content  which  the  Luftfull  man  muft  fo  fmart  for  : 
&  great  honers  &  riches,for  which  thou  muft  lofe  thy  Hopes  of  Heaven. 

a  If  thou  hadft  never  heard  or  read  of  thefe  things ,  there  were  the  more 
excufe:  But  if  when  thou  knoweft  ofit,  thou  wilt  needs  run  into  the  Fire, 
into  the  Fire  (halt  thou  go:  But  when  thou  feeleft  the  pain,  thoulhalc 
bethink  thee  of  thy  folly  ;  and  when  Heaven  is  loft,  remember,  thco 
Bightcft  have  had  it ;  and  that  upon  very  reafonablccafic  terms ,  if  thou 

wouldeft. 


A  Prtmonition* 


wouldeft.  Nothing  buc  thy  own  wilfulncfs  could  have  (hue  thee  out.  I  J 
have  warned  thee  :  Let  God  do  his  will. 

And  for  you  th^t  Fear  God ,  and  have  made  him  your  Portion ,  youp  « 
End  and  Rett,  and  are  the  Heirs  of  this  Kingdom;  let  me  intreat  you 
more  frequently  to  look  homeward  and  mind  your  Inheritance.  Should  ** 
we  not  think  oft  of  the  State  that  we  muft  be  in  for  ever  ?  D  o  you  not « 
pcrct-ire  that  God  tumbles  you  up  and  do«rn  the  world,  aQd  crofTeth 
your  dtlires ,  to  weary  you  out  of  it  ?    That  he  fetteth  loofe  the  winds  « 
to  raifc  thofe  ftorms  that  miy  make  you  long  for  the  harbour,  and  may 
tofsyeu  to  his  rclt?   That  he  makes  your  deareft  friends  afflid  you,  « 
and  thofe  that  you  tooJtfweet  counfel  with,  and  went  up  with  to  the 
houfe  of  God  as  companions,  to  be  Scorpions  to  you,  tbat  fo  you  might 
not  havchere  a  Retting  place  for  the  fole  of  your  foot.    O  Learn  Gods: 
gracious  meaning  and  look  upwards.    When  others  are  roving  afteiT 
opinions,  and  running  from  Scd  to  Sed,  and  with  contentions  and  vain 
jarglings  arefieringthe  Church  of  Chrift,  do  you  then  retire  your 
felves  from  thefe  Vanities  to  your  God : Humbly  converfe  with  him;  and 
think  bclcivingly  of  your  everlafting  converfe  With  hi^  j  and  thus  ficc 
your  fouls  with  his  raies  of  Love  For  ray  own  part,  even  when  I  am  con-  a 
drained  (as  Teachers  oft  arc  more  then  the  people  )  to  ftudy  Contio- 
verfies ,  though  they  be  necefTiry  ,  and  in  themfelvcs  about  precious 
Truths ,  and  though  I  profper  in  my  ttudies ,  yet  do  I  find  moft  fenfibly 
that  they  difcompofe  my  Spirit ,  and  wait  my  zeal ,  my  Love ,  and 
Delight  in  God  ;  even  by  the  interruption  and  diverfion  of  my  contem- 
plations: So  that  I  long  to  have  done  with  them,  that  I  may  be  more 
necr  to  God.  Difputings  often  lead  to  envyings  and  heart-burnings,  and  « 
thofe  to  hating  our  Brethren ,  and  that  to  open  violence  and  bloodftied 
even  of  the  Saints,  to  perfccutions  of  Minifters ,  and  fetting  our  felves   t  j^  i  j.»i,z$. 
againtt  Chrifts  apparent  Intereft  for  our  own.   Bit  Heavenly  Mcditati-ag^  ,5,  jj. ' 
ons  calme  the  fpirit ,  and  by  winning  our  fouls  to  the  Love  of  God  ,  do 
ijo:oi/ljT«ufeustoLoveour  Brethren,  but  to  Love  them  *";*  Go^,  which   ,  joh.  3.15.  & 
is  tlic  oncly  right  Love.  And  thus  All  men  (hall  know  that  you  are  Chrifts   2.  9,  10, 1 1. 
true  Difciples,  by  your  Loving  one  another.  Foe  he  that  Loveth,  dwel- 
cth  in  God ,  and  God  in  him ;  When  they  that  hate  their  Brethren  are 
Murderers;  and  we  know  that  no  Murderer  hath  Eternal  Life  abiding  in  ^ 
him.  The  living  God,  who  is  the  Portion  and  Reft  of  his  Saints ,  make  « 
thefe  our  carnal  minds  fo  fpiritual,  and  our  Earthly  hearts  fo  Heavenly, 
that  Loving  him  ,  and  Delighting  in  him  ,  may  be  the  work  of  our  lives,!        ^'  '• 
And  that  neither  I  that  write,  or  you  that  read  this  Book,  may  ever  be 
tamed  from  this  path  of  Life:  left  a  promife  being  left  us  of  entering  into 
Reji\  we  (hould  come  (hort  of  it  through  our  own  unbelief  or  Negli- 
gence. 

May  17.      1 65 1. 

t  2  The 


The  Table. 
The  Contents  of  the  Firft  Part. 


CHAP.  I. 

THE  Text  explained,  -        page  i,  2. 

Qu.  Doth  tbu  Rtji  remaitt  to  a  dttermiHAte  nnmbcr  ef  ptrforts 
Elelif  Or  omlj  to  helitvers  in  general  ?  3 

Qu.  Is  it  theirs  only  in  fafphiltty ,  or  in  cert/tintj  ?  4 

Cbap.  Z.  The  definition  of  Refi-,  And  of  this  Rrfl.  ,  5 

Qo.  fVhtthtr  to  mdks  '^^  obtuinini  of  Rfjl,  And  Avoiding  miferj,  the  end 
Oj  our  duties^  he  nst  Le^al,  or  A^ercenarj  ?  Anfrrtred.  7       >^ 

Chap.  3  Twelve  things  which  are  prefffppofed  to  this  Refi.  1 1  &C. 

Chap.  4  whut  thU  Refi  toKtuineth.   I .  C(jJritiou  from  aU  that  mition  which 
u  the  meam  to  Attain  the  end.  1 9 

1 .  Perfect  freedom  from  aS  eziil^  2  O 

3 .  The  bigheft  degree  of  per  fan  aI  PerfeEllon.  2 1 

4.  Our  nearefi  fruition  of  God,  the  chief  Good.  2  Z 

5 .  Afweet  And  cenftant  ASicn  of  alt  the  powers  in  thu  fuition,  26 
jis  I .  Of  the  Senfes  And  Tongue^  And  ^'hole  body.  ZJ 

2.  Of  the  Soul.  And  I.  VnderftAnding.  As  I.  Knowledge.  28 
2.  Aiemorj,  5  I 
2.  AfeBfOMS.  As  bj  Uve.  3  2 
Z.BjJoy.  3  5 
This  love  And  Jej  ^iH  he  nutual.                                                          3  " 

Chap.  5 .  The  four  greAt  Aatettdents,  AndprepArAtivet  to  thu  Refi.         40 
l.The  somingofChrifi.  ,  41 

2.  Our  Refurreciien.  4> 

3.  Our  JufiifrcAtion  in  the  great  Judgement.  5  i 

4.  Our  jolcmn  Coronation  And  in  throning.  58 
Chap.  6.  This  Refr  tried  bj  nine  Rules  in  Philofophj  or  Reafen,  And  found 

by  all  to  be  the  mo^  excellent  fiate  in  genersl.  w*^'^' 

Chap.  7.  ThepArticular  excellencies  of  thu  R(fi.  *'  '        6^ 

1.  It  u  the  fruit  of  Chrifis  blood,  and  enjoyed  with  the  pttrck^ftr.     ibid. 

2.  It  u  freely  given  hs.  73 
^,  It  u  the  Saints  pecultAr*  78 

4.  In  A^octAting  \tith  Angels,  Andp(rfe[l  Saints,  80 

5.  Tet  its  foy's  immedinte  frsm  God,  84 

6.  It  yriS  be  AfcAfonAble  Refi.  87 
'j.And  Afu^table  Refi,  i.  To  our  Natures.  2.T>efires.  i-Neceffities.  92 
8.  A  perfeH:  Refi;  1.  In  thefincerity  of  it.  2.  And  univirfAlitj.  95. 

1.  of  good  enjoyed.  1.  And  of  the  evil  we  are  freed  fiom.  ibid. 
fVe  frjAll  Refi,  I .  From  fin ,  and  that  i .  of  the  VnderfiAnding.  96 

2.  Frtm  fin  ofjViH^  /IjfeHion^  and  Converfation,  98 
2.  From  fuferinf.  Particularly,  i .  FrevJ  all  doubts  of  Gods  love,        99 

2.  From  allfenfe  of  his  difpleafure.  1 00 

3.  From  all  Satans  Temptations.  1 01 
4«  From  Temptations  of  the  world  and  flefh.  1 02 

5.  From 


The  Table. 

5 .  From  ferfecutions  and ahttfes  ef  the  tfcrld.  page  i  cS 

6'  From  cur  tWH  divijisns  and  di^entioHS.  I  o8 

7.  From  })  Artie  if  ating  in  tnr  brethrensfufferitigs*  114 

8 .  From aU onr  own  ferfenal Jufftrinis,  ll6 

9.  From  all  the  UhoHr  and  trottblt  of  duty.  1 1 9 
I  o.  From^  the  trouhle  cfGods  ahfence.  1 2  O 

9,  As  it  \\'i/l  he  thm  f  erf  ell  ^  fo  Everlajiing.  ibid . 

Chap.  8.  The  Peofle  of  God  defer ibed-^  The Jeveral parts  of  the  defcrtption 

opened,  and  therein  manj  veightj  cont  rover  fits  briefly  touched:   And 

Ufiljt  the  de/cription  app/jed,  hj  ^ay  of  exdmination.  1 24  fo  1 5  3 

The  Contents  of  the  Second  Part. 


A  Preface,  dircfted.  i.  To  them  that  doubt  of  the  truth  of  Scripture. 
2.  TothePapifts.  3.T0  the  Orthodox;  about  the  right  way  of  AfTcr- 
ting  the  Divine  Authority  of  Scripture. 

CHAP.   I. 

CTTHE  Certain  truth  ofthit  B.  efi  proved  bj  Scripture.  1 8  9 
Chap.  z.Perfvafions  to  fiudj  and  preach  the  Divine  authirhj  of  Sfri^ 
pture,  1 96 
Chap.  3 .  Certain  difiin^ions  concerning  Scripture.  205 
Sixty   F$fiti$ns  concerning  Scriptures,  ibi^n 
Chap.  4.  The  i .  Argument  to  prove  Scripture  the  Word  of  God.  2 1 4 
That  arguing  from  Miracles  ,  teftified  by  man  it  no  ^opiflj  refohing 
our  faith  into  humane  Tejlimonj.  23 1 
The  exceHencj  of  this  argument  from  ^Uracles.  1 3  2 
yvhat  the  fin  againji  the  Holy  Ghofi  ij.  ibid. 
The  necfjfitj  ofuftng  Humane  Tefimonj.  235 
The  ufe  of  Church-'Governementf  andTeachers,  and horv  far  thej  are  to 
be  obejed,  23  6 
The  excellent  ufe  of  Antiquities  for  matter  offaH.  237 
Cha  p.  5 .  The  2 .  Argument  to  pra ve  Scripture  Gods  Word.  239 
Chap.  6.  The  3.  Argument  to  prove  Scripture  Gods  Word.  245 
Chap.  7.  The  4.  Argument  to  prove  Scripture  (jodt  Word.  259 
of  extraordinary  Temptations.  261 
Ofiyfpparitions.  262 
Of  Satan  pc^e^ing  and  tormenting  mens  bodies,  26$ 
of  witches,  and  the  T> evils  ctrnpaBs  mth  them.  268 
The  necefpty  of  a  Written  Word.  270 
Chap.  8.  Thps  Rtfi  remaineth  to  none  but  the  People  of  God.  275 
Chap.  9.  ReafoMs  ^hj  our  Refi  muj}  remain  till  the  Life  to  come ,  and  not 
be  enjoyed  in  thia  Life.  278 
Chap.  I  o.  whether  feparated  Souls  enjoy  Refi  before  the  Refurre^ion;  Pro- 
ved that  they  do  in  a  great  meafure,  by  20.  Arfumeats.  286 

tS          "  The 


The   Table. 
The  Contents  of  the  Third  PArc. 


CHAP.   I. 

CpHE^rft  Vfe^  fhewing  the  HnctnctivAble  miferj  of  the  "^fickeci  in  their 

Ufs  of  this  Refi.  page  298 

^  The  ^rcitnefs  of  their  lofs.  I .  They  life  aHthe  perfonal  perfeClion  of  Soul 

And  'Body^  \iehtch  the  Saints  have.  3  O  i 

2 .  They  lofe  God  himjelf.  303 

3 .  They  lofe  ak  thofe  ffiritual,  delightful  affeElions  bj  Vi'hich  the  blejfed 
dofeedenGod.  ■  304 

4.  7  hey  lofe  thefociety  of  Angels  Attd  Saints.  3  05 
Chap.  2.  The  aggravation  cfthe  X'^icked'j  lofs  of  Heaven.  3  07 

I .  Their  nnder [landings  \^ill  be  cleared  to  know  its  worth.  3  08 

2.  And  alfo  enlarged  to  have  deeper  apprehetfftons  of  it.  3  09 

3.  Confcience  '^illfnlly  apply  it  to  themftlves.  ibid. 

4.  Their  affe^ions  VfiH  be  more  lively  and  enlarged.  312 

5 .  Their  memcriesjircng  to  feed  their  torment.  313 
Ten  things  concerning  their  lofs  ofthu  Rcjl ,  ^^hich  it  ^ijl  for  ever  tor-. 

ment  thent  to  revttmher.  3  1 4 

Cbap.  3 .  Aggravations  from  the  lo^es  '^hich  accompany  the  lofs  ofRefi.iiS 

I.  They  Jhall  lofe  their  prefent  prefumptHom  ctnceit  of  Ctds  fivour  to 

them,  and  of  their  part  in  Chrifi.  ibid. 

I.They  Jhall  lofe  aU  t  heir  Hopes.  331 

3 .  They  lofe  their  prefent  eafe  and  peace.  338 

4.  Thej  fhall  lofe  all  their  carnal  mirth.  341 

5.  And  ak  their  fenfttal  contentments  ancl  dtliglts,  ibid. 
CXi9^^,^.The  greatnet  of  the  dammd's  torment  opened  ^  by  eight  0ggrava- 

tions  ofthem.  144 

,  The  certain  trntle  tf  theft  terments.  352 

fj  The  intolerable  ntfs  of  this  lofs  (^torment  difcovered  by  ten  tjuefHons.  356 

ChaP'  5  •  Tbefecond  Vfe.  Reproving  the  general  negled:  ofthu  Refl ,  and 

exciting  ta  the  utmefl  diligence  infeeking  it.  3  62 

1 .  The  ^oridlyminded  that  cannot  fpare  ttme.  363 

2.  To  the propbane  ungodly  prefttmptuoM  multitude.  365 

3 .  To  lazy  formal,  felf-  deceiving  Trofejfors .  370 
And  cfthefe^  i .  To  the  opinionative  Hypocrite,  371 
2.  And  the  Worldly  hypocrite.  572 

4.  To  the  godly  them  felves^  for  their  great  negligence'.  Magiflrates^  Mt- 
niflers,  and  People.  373 

Chap.  6.  tAn  Exhortation  te  the  greateflferiohfnes  infceking  Rejl,     377 
Twenty  lively  rational  confider  at  ions  to  quicken  ui  up  tothegnatefi  di- 
ligence that  $is  poffible.  3  78 
.    Ten  more  very  cjuickning  c$nfidtrations.  391 
,    Ten  <r>ore  very  cjnickning,  by  Way  oftjHiflioM.                                      39S 
2"#<¥  mtre  pecuhar  to  the  godly  to  quicken  them.  3  99 

Chap.  7. 


The  Table. 

ehap.  7 .  The  third  Vfe  ^ofwdding  all  men  to  tr}'  thttr  title  to  thU  Rcji ,  Mtid  dheHing 

them  in  thii  tryal.  40* 

•    Self-cxarKiuaticndcfnedy  ard  exflaineJ.  '  404 

The  nature  of  Ajjhancc  ,  or  ceitawtj  c}  Saliaticn  (^ered :  How  much  ^  and  what  the 
Spirit  doth  to  the  yicducing  it.  And  vhai  Scr^jture^  what  Knot* Icdgi^  what  Faith ^ 
vfihat  Mincfs  and  Evidences^  n hat  Confcience  or  internal ferfe^  and  what  Reafon  or 
Vifccurf.'  do  in  thii  rvcrl^.  406 

What  the  fcal  of  the  Sjint  U^  What  the  tefi'rr.erj/  of  the  Sjirit  ?  and  what  the  tcfii- 
fnany  oj  Confdence  .^  ibid. 

Againjl  the  common  dijYivliion  of  certainty  of  Evidence,  and  of  adherence.  ibid, 

J  hat  we  arcjufiifed  and  behved  of  God',  m  not  properly  to  be  believed  y  much  lefs  im- 
mediately^ and  by  all  mem,  ibid. 

That  ajfurance  way  be  here  attained^  though  not  perfcU  Affurance,  ibid. 

Hindrances  that  l^epfrom  examination^  1 .  Satan.  ibid. 

2.  Wicked  men.  ^09 

^.  Hindrances  m  our  own  hearts.  41  q 

Hindrances  of  Ajfurance  in  thofe  that  do  examine.  408 

Chap.  8.  Further  caufcs  of  want  ofAffurancc  among  the  mofi  of  the  godly  thmfelves.  41 5 

1 .  Wea\nefs  and  fmal  meafure  of  grace.  ijjid. 

2.  L'ioking  more  what  they  are.,  then  what  theyf\}ou1d  do  to  be  better.  4.14 

3.  Mifial(ingor  confounding  Ajjurance^  and  the  pyofAffuranfe.  41 5 

4.  Ignorance  of  Gods  way  of  ctnveying  Affurance.  ibid. 

5.  Expeiling  a  greater  meafure  then  God  ufually  giveth  here.  41  j 
c.  Taking  up  comfort  in  the  beginning  on  unfound  or  uncertain  grounds^  when  yet  perhaps 

they  have  better  grounds,  and  do  not  fee  them  •,   and  then  when  the.  weaktiefs  «f  their 
grounds  appears,  they  cafi  away  their  comforts  too^  at  if  all  were  nought.  41 S 

7 .  IrnperfelHon  of  Reafon  and  natural  parts.  4j  p 

8.  Thefecret  maintaining  fome  known  jm.  jbii, 
S.  Growing  la\y  in  the  Ipiritualpartofduty.,  and  not  keeping  graces  in  conJ}ant  actons. 

421 
I  o.  Prcvalency  of  Melancholy  in  the  body.  a  22 

Chapt  9.  An  Exhortation  to  examine  our  title  to  Rcji,  with  feveral  Motives.  424 

Chap.  10.    A  direilion  how  to  manage  the  Tvork^  of  Self-examination  throughly ,  that  it 
may  fucceed.  4^4 

T'^o  marks  whereby  we  may  infallibly  Judge.  428 

Chap.  II.  A  more  exall  enquiry  into  the  nature  offmerity.,  and  DireHion  concerning  the 
ufe  of  Marks  in  Self-examination  :  And  difcovery.  How  far  a  maa  may  go ,  <*»</  n9f 
hefavei.  44^ 

Chap.  1 2.  The  fourth  Vfe^  the  Reafons  of  the  Saints  affiiSitns  in  thii  life.  486 

Some  Confiderations  to  help  w  to  bear  thetn  joyfully ,  drawn  from  their  reference  te  thk 
Rfji-  ibii. 

Some  Obje^ons  of  the  aQliBed  anfwered.  405 

Chap.  \i,.  An  exhortation  to  thofe  that  have  got  Affwance  of  thk  Rejl^  or  title  to  it,  to  dt 
all  that  pofjhly  they  can  to  help  others  to  the  like.  ^qq 

Here  is  flawed.,  i .  Wherein  this  duty  doth  confrfl.  ^^2 

Direllions  are  added  for  right  performance.  cqc 

Bcfides  the  great  duty  of  private  exhortation^  we  mufi  help  them  to  enjoy ,  ufe  and  im- 
prove the  puhltks  Ordinances.  -  ^ 
2.  The  common  hindrances  of  faithful  endeavours  to  fave  mens  fouls,                      5  20 
Some  objeSlionsagainJi  this  duty,  anfwered.                                                           -2< 
Motives  to perfwade  all  Cerifiians  to  this  duty.  -  2g 
Chap.  14.    An  advice  to  fome  more  e^ecially  to  help  others  to  this  Rejfj  Prefl  largely  «n 
Miniflers  and  Parents.  <27 
And  I.  To  men  of  ability.  2.  Or  interefl.  5.  Phyfnians.  4.  Rich  men  ,  and  men  of  com- 
mand.                                                                                                   ^^^ 

5.  tt. 


The  Table. 

5.  T)  .%timj{cfs :  5  means  which  thej  muj}  nfe.  541 

6.  To  Fav-nts  uni  Mdjiers  «f  fAmilies.  Scvirdl  C^nfidcrations  to  uri^them  t»  the  per - 
firmans.  $fo 

Stmeoftbcir  Jlr:.5i:ns  4Hfwcred.  $6Z 

yy'ireHhps, )  Fai  'nts  for  teacbini  rbcir  Children.  $t6 

Thi.  ,.:«,  or  fHtidamintalt  of  Divinity  ^    whub  €h}ldr<:nand  tthers   muft  firjl  be 

taught.  $77 

Stmejurtbfr  Dire^ians  only  named.  ibid. 


The  Contents  of  the  Fourth  Part. 


CHAP.  I. 

^Ef  raving  our  expcSati-^ns  «fRejl  on  earthy  with  divers  Ktafom  agdinjl  -t.  *,2'' 

Chip.  2.  Reproving  onr  hthnefs  ti  die^  and  go  r*  our  Rrfi.  599 

The  haniom  aggravation  «f  rhu  fin.  600 

Confideratiom  agatnfk  it ,  and  tt  ma{j  ui  willing  \  and  ob'jeclions  anfv^ered.  60^ 

Chap.  ^.  Motives  t»  a  heavenly  life.  i.  Reproof  of  omrHnheavenlinifsy  and  Exhartation 

f 9  fet  9Mr  hearts  above.  671 

Twelve  ntiving  confidcrations  tr,  heavenly -mindednefs.  62$ 

Chap.  4.  Seven  great  Hindcranas  ofheaveulittefs  to  be  avoided.  658 

Chap.  5.  Tengtneral  helps  to  a  heavenly  life.  ^79 

Chtp.  6.  Th<  great  duty  of  heavenly  meditations  defaibed ,  and  tb:  Dsfcriptitn  explai- 
ned. 6c4 

Chap.  7 .  DireSitns^  i  •  Concerning  thefitteji  time  for  tkit  Meditation.  702 

ii.  Concerning  the fittcjiplALe.  714 

g.  Concerning  the  preparation  of  the  heart  to  it.  716 

Chap.  8.  OfCtnftderation.,  and  what  power  it  hath  fj  move  the  Soul.  7  1 9 

Chap.  9.  tf^hat  faculties  and  affcHions  mujl  be  ailed  in  tktt  CoHtemplatitH.  7  28 

By  what  tb'jeSs  and  (o»ftderatiens^  and  in  what  order.  ibid. 

More  particularly.,  i .  The  exercife  of  Judgement.  1 26 

''    %.TheaiHng6f laitb.  ,    727 

%.The  a^ngofUve.  729 

'    4.  The  ailing  ofDefire.  73? 

5«  The  aHing  of  Hope.  755 

€.  Tl};  ailing  ofCourage^  tr  holy  boldnefs  and  Refolution.  7 3I 

7.  The nVtingofJoy.  74© 

Chap.  10.  By  vrhat  aftings  of  the  Soul  rt  proceed  to  thU  wor^jof  heavenly  Contcmplatton., 

befide  Cogitation,  743 

■    Jbi.  Solihquie Jts  parts  dnd  Method*  744 

2.  Speaking  t9  God.  747 

Chap.  1 1 .  Stme  advantages  for  raifing  and  affeiling  the  Soul  in  its  Meditations  efbea- 

viK  - —  Ik  g^neral^  by  making  ufe  offenfe  or  fenfitive  things.  7 4^ 

Farticulary^  i .  By  raifmg  ft  nag  fuppofitiensfom  fenfe.        ^  751 

a.  By  comparinii  the  ebjeils  ofSenfe^  with  the  objeils  of  Faith.  753 

Trrehehelpsbycomparif9ntobeafeiledrvithtkeJiysofH:aven.  749 

Chap.    1 2.   Direilions  ho-v  to  mannage  and  watch  over  the  heart  while  wc  are  in  thu 

rvarl^9pCoi>lteri7flatieD.  7^9 

Chap,  i  ?.  An  Al'llra^,  or  brief  fum  of  all,  for  the  help  of  the  vteak,  ill, 

Chap.  1  d.  An  example  ofrly  nn'mg  ofJudgem:nt,  Faith,  Uvc,  Joy  and  Defrre  ,  ly  tbk 

■    duty  of  Heavenly  Meditation.  Ill 

•  The  Condufm^  commending  thk  duty,  from  its  necifftty  and  ex^celkncy.  8^.9 . 


THE 


THE 


SAINTS 


Everlaftin 


o 


REST. 


CHAP.  I. 


Hebr.  4.  9, 
There  rermnetb  therefore  a  Rejl  to  the  people  of  God. 

SECT.  I. 

*Twas  not  only  ourintercilinGod,  and  adual  fruition  IT     c    j^ 
of  him,  which  was  loft  in  Adtums  Covenant-breaking   Recedentes 
fallj  but  all  fpirituallknowledgofhim,  and  true  difpoli-  enim  abuniuf 
tion  towards  fuch  a  felicity.  Man  hath  now  a  heart  too  ^,  &  ^,^^'  ^^' 
fuitablc  to  his  eftate  :  Alow  ftate,  and  a  lowfpirit."""^^'^^^|'^^^'^°'''^ 
And  (  as  fome  expound  that  oiLuke  18.8.)  when  the  «^^;')„ "<;,','"  ,„ 
fon  of  God  comes  with  Recovering  grace,  and  difcoveries  and  tendei  s  of  vanas  iamify- 
afpiritualand  cternallhappincfsandGlory,  he  finds  not  faith  in  man  to  pirtuu:a;es 

corfuis  concn- 


f 


eaUem  cu^iens  At  voti  cameos  JiiMj  isda  exerarc^  at  fy  jura  violare  Uiiiiat. 


D 


b.licvc 


Th^  SAims  E'verliipng  Rejl.  Chap. I. 

Autcns  [gi-  a  believe  ir.  But  as  the  poor  man  that  would  not  believe  that  any  one  man 
tuf  \njihx  am-  |>j(j  Cu^-|,  ^  ['^^  g,  an  Iiundrcd  pound,  ic  was  fo  far  above  what  I.e  poflcf- 
"'V-u^iim^*'  fed  :  So  man  will  haidiy  now  believe,  that  there  is  ftch  a  Happincfs  as 
4?i'n?3^,c:)-  2  once  he  liad,much  lefs  as  Chfill  hath  ncw  procured.  When  G«d  would 
p)nfi\oble^u-  "  give  the  Jfraclitcs  hi?  Sabbaths  of  Kcl>,  in  a  Land  of  Reft,  he  had  more  a- 
ru/>:'J-.N -1CV0-  dote  m;kc  them  believe  if,  ilicn  to  overcome  their  enemies,  and  pro- 
/wffrtf^mBo-  cureit  for  them  :  And  wl  en  they  had  it,  only  as  a  fmall  intimation  and 
Bam  fuuin  iSIc  ^^  ^^  ^j.^  more  incomparably  glorious  Reft  through  C:hrift ,  they  ftick 
acfiduilahi-  thcre,  and  Will  yet  believe  no  more  then  they  do  poIleis,but  Iituown 
lelii  nom':re  and  fay,  as  the  Glutton  at  the  feaft,  fure  thet's  no  ether  Hcuven  butthu. 
abujA  ej} :  ip-  Qj-  if  thcy  do  expect  more  by  the  Mtfllah,  it  is  only  the  increafc  of  their 
fum;,  vcrnm  ^^^^i^\y  felicity.  The  Apoille  beftowsmoft  of  this  Epiftlc  ?cainft  this 
E:)njmVola-       ,  ,      -^  j    i       t         ji         «  >       u         Vl      •?      l        j 

pcncm  eiVi        diltemper,  and  dearly  and  largely  proves  unto  tnem.  That  :t  s  the  end 

|.r.tv/r.  yoiM.  of  all  Ceremones  and  Shadows,  to  dired  them  to  Jefus  Chrift  the  Sub- 
futif  igirur  ftance ;  and  that  the  Reft  of  Sabbaths  *  and  CAr.aan^  flioqld  teach  them 
rf77:re^trf.'nM-jj  jQ  Iqq]^  for  a  further  Reft,  which  indeed  is  their  Ha ppinefs.  My  Text 
^'Jf^Hra^i'Tje-  *^  ^'^  conclufion  after  divers  arguments  to  that  end;  aCondufionfo 
fjt.Acljaiul'iM  ^ufeful  to  a  believer,  as  containing  the  ground  of  all  his  comforts,  the  end 
/.  I.  ccRT.  Gene,  of  all  his  duty  and  fuffcrings,  the  life  and  fum  of  all  Gorpcl-promifcs,  and 
trandar.  iChriftian  priviledges,  that  you  may  cafily  be  fatisfied,  why  I  have  made 
F^?^  '^'^  Me-»  '^  ^^^  fuhjed  of  my  prefeat  Difcourfe-  What  more  welcome  to  men, 
roi'lJifadDar-  Under  perfonal  afflidions,  tiring  duty,  Tuccefllons  of  fuffenngs,  then 
c/anum.T9.A.  Reft?  What  more  welcome  news  to  men  under  publick  calamities,  un- 
jjUfedit.A.  pleafing  employments,  plundering  lofTes,  fad  tydirgs,  ^c.  (  which  is  the 
merba.h  J  28,  ^  cQrpraon  cafe  j  then  this  of  Reft  ?  Hearers,!  pray  God  your  attcntions,in- 
^mdc  AMth"i-  fcntion  of  fpirir,  entertainment,  and  improvement  of  ir,  be  but  half  an- 
tnte  hu]ut  Eptfi.  fwerablc  to  the  verity,  neeeflity,  and  excellency  of  this  fubjed,  and  then 
adHebf^^m^-  you  will  have caufeto  blefs(7o<i,  whilc  you  live,  that  ever  you  heard  it ,as 
do  canorem  J  [^gy^  [jiat  ever  I  ftudicd  it. 
iiifcerr.endi. 

SECT.  11.^ 

§.  2.        npHe  Text  is,as  you  may  fee,  the  Apoftles  Aflertion  in  an  entire  pro- 

X  pofition,  with  the  concluding  Illative;  The  Subjedis  Reft;  The 

Predicate,  It  yet  remains  to  the  people  oi'GoJ.   Its  requifite  we  lay  ft  mc- 

wha"",  brieHy;  i.  For  Explication  of  the  terms,    2.  Of  the  Subjedof 

them. 

De Sixbhato^i-         Th.refore  i.e.   It  c'early  follows    from  the  former  Argument. 

rniid't  per    _^^^  There  remains^   i.  Inorder  offpcakinp";  As  the  Con  fequence  follows 

quum  ^gui-a-^'   the  Antecedent,   or  the  Conclufion  the  Premifes;  So  there  Remains* 

xum^vides.\'    Reft,   or  it  remains  that  there  is  another  Reft.    2.  But  rarher  in  order 

AU:ammin       of  being :  As  the  bargain  remains  after  the  earneft,  the  performance  af- 

Nmil'i',.  ter  the  promifc,  the  Anti- type  after  I  be  Type,  and  the  ultimate  end  after 

rasr'nuO^  ^all  the  means :  fo  there  remains  a  Reft  :  [  totheTfop/cofGod^Go^l^&th 


Pait  I.  Tk  Saints  Everlitfiing  Refi.  3 

a  two  foldpcople  within  the  Church:Ons  his  only  by  a  common  vocati-  "^^  ^  , 

on*, by  an  external  acceptation  of  Chrift, and  covenanting/anrtified  by   Micah'^^s.  * 

the  blood  of  the  Covenant  fo  far,  as  to  bs  feparatcd  from  the  open  ene-    2  peca.  20. 

mies  of  Chrift,  and  all  withou:  the  Church,  therefore  not  to  be  account-  John  2.2?. 

cd  common  and  unclean  mthcfcnfcas  Jews  and  Pagans  are,  but  holy,   Hejj.<5.4,5,'5. 

and  Saints  in  a  larger  fcnfc,  as  the  nation  o'' the  Jews,  and  all  Profclyted     '*"  •*°-29»3o« 

Gentiles  were  holy  before  Chrifts  coming :  Th^fc  are  called  Branches  in  5,  John  15.2,  6. 

Cnri ft  not  bearing  fruit,  and  (hall  b- cue  off,  &c.     for  they  are  in  the 

Church,  an  J  in  him,  by  the  forcfaid  profefiion,  and  external  Covenant, 

bu"  no  turther.     Tnere  arc  in  his  Kingdom  thnigs  that  offend,  and  men 

that  work  iniquity, 'vhich  the  Angels  at  th.-  ialt  day  (liall  gather  out,  and    Mac.13.41. 

caftinco  the  Lake  of  fire  :  There  are  fifh^s  good  and  bad  in  his  net,  and 

tares  with  wheat  in  his  field  :  The  fon  of  perdition  is  one  of  thofe  given 

to  Chrift  by  the  Father,  though  not  as  the  Reft;  thefe  be  not  the  people   John  17.12. 

of  God  my  Text  fpeaks  of  2.  But  God  hath  a  Peculiar  Poople,  that  are  ^ 

his  by  fpccial  vocation,cordial  acceptation  of  Chrift,internal,rincere  cove-   i^/^j^"'"-"  j 

fianting,  fandlified  by  the  blood  of  the  Covenant,  and  Spirit  of  Grace,  fo   caroutm.'^ 

far,as  not  only  to  be  fepirated  from  open  Infidels,but  from  al  unregcrate    SAoTom'^fe- 

Chriftians,  bc'mg  Branches  in  Chrift  bearing  fruit;  and  for  thefe  remains  cundi  D:  icctc, 

the  Reft  in  my  Text. 

I.  To  be  Gods  people  by  a  forced  Subjcdion ,  i.^.nndcr  his  dominion,  « 
is  common  to  all  pcrfons,  even  open  enemies,  yea  Devils;  this  yields  not  J 
comfort. 

^  2.  To  be  his  by  a  verbal  Covenant  and  profcflion,  and  exterrall  Call,  2 
is  common  to  all  in  and  of  the  vifiMe  Church,  even  Traytors,  and  fecrcc 
enemies,  of  which  fee  my  difputations  of  right  to  Sacraments,  yet  hath 
this  many  priviledges,  as  the  externall  feals,  means  of  grace,  commmon 
mcrcies,but  no  interert  in  this  Reft. 

3. But  to  be  his  by  elcftion,union  with  Chrift,and  fpecial  intereftCas  be-  ^ 
fore  mentioned  jis  the  peculiar  property  of  thofe  that  fhal  have  this  Reft,  1 


SECT.  III. 

§•  3. 
S^ffi.  p)Utis  it  to  a  determinate  number  of  pcrfons  by  name,  or  oncly^^'-^?^^^.''''* 
Otoa  people  thus  and  thus  qualified,  v/c.  Perfcvering  Believ-  r^ii^llahtu- 
ers,  without  determining  by  Name  who  they  are?  rorum  /  Q^id 

Anf.  I  purpofe  in  this  Difcourfe  to  omit  con  trover  fies;  only  in  a  word   ante-n  hum- 
thus:  I.  It  is  promifed  only  to  perfeveringBelievers,andnot  to  any  par- *'""'". C^^^M"' 
ticular  perfons  by  name    2.     It  is  purpoSd  with  all  the  conditions  of  it,  \  ''^/^'ff«r^fem- 
and  means  to  ic,  to  a  determinate  Number,  called  theeled,  and  known  by   p„'^  ?j;  ^„„„ 
name;  which  evidently  followeth  thefe  plain  propolitions.  res  ii'fas  in  fd- 

1.  There's  few  will  deny, that  God  foreknows  from  eternity  who  thefe  "^er^tia  ktba,  non 
arc,  and  (hall  be,numerically,  perfonally,by  name.  f!^;]  ''/^,Ttt'  - 

2.  To  purpofe  ic  only  to  fuch,  and  to  know  chat  only  thefe  will  be^-^'^.  plltocnon' 

D  2  fuch. 


The  Saints  BvcrUfting  Reft.  Chap,  i , 


]amfr4dena^   fuch,  is  in  cfTcd  to  porpofe  it  oncly  to  tbcfc. 

f.'Ha'^tumfi:]-  ^     ^^  Efpccially  if  wc  know,  how  little  Knowledge  and  Purpofe  of  Goi 

r/?.  AugMf.h.   do  differ.  .    ,.  .        ,  J       ^. 

li.  2.  ad  Sim-  «     4  However,  v/e  mult  not  make  his  knowledge  active,  and  his  purpofe 

plician.  q.2.       idle,  much  lefs  to  contradid  each  other,  as  it  muft  be,  if  from  eternity  he 

CtverJum  ejl     purpofcd  falvaiion  alike  to  all,  and  yet  from  eternity  knew  that  only  fuch 

J  f"'.!"  ?«;^-      and  fuch  (liould  rccicve  it. 

thn^nUum     "      5-  To purpofe all  perfcvcrmg Bclievers to falvation,  andnottopur^ 

\'-<'utiuitu  lYi-     pole  faith  and  perfevcrancc  absolutely    to.  any   particular    perfons^ 

vir£  luaft       2  ic  is  to   purpofe  falvation  abfolutelyto  none  at  ailj  Yet  I  know  much 

If-stciUuin  "-     more  is  neceffary  to  be  f^id  to  make  this  plain,  which  I  purpofe  not  (  ac 

C7frr   leaft  here;  to  meddle  With.  *-    ^  V 

in  I.  uiii.  4^* 

SECT,  IV. 

§,4. 
riJ'ofcbY  "^  '^fi'  np^^  ]]  Is  it  to  the  people  of  God  upon  Certainty,  or  cnlyup-^ 
con?crfion.''^         ^         A  on  pofllbility  ? 

o  ^w/V.  Ifonly  pollible,  it  cannot  thus  be  called  theirs. 
A-dsi3.48.  i  iWhiletliey  are  only  eled:,not  called,it  is  certain  to  themf we  fpeak  of  ^ 
certainty  of  the  objeft)by  Divine  purpofe;  for  they  are  ordained  to  eter- 
2.  Their'  in  "^^  ^^^^  firft,and  therefore  believe^and  not  firft  believe,&  therefore  eleded. 
Law,n^lcor  2  ^'  ^'^'^''^"  they  are  called  according  to  his  purpofe,  then  it  is  certain 
bv  promife  af-  tothem  by  a  certainty  ofpromifealfo,  asfureasifthey  were  named  in 
tcr  comcrf.ov..  thatpromife;  for,  the  promife  is  to  Believers,  which  they  may(chough 
Hum^a'^d]'  «^"^  inaperfecfllyjknow  themfclvestobe;  and  though  it  beyet  upon  con- 
vniimtrlftat  dition  of  Overcoming,  and  abiding  in  Chrift,  and  enduring  to  the  end, yet 
'■juxta  A-m'ini-  that  condition  being  abfolutely  promifed,it  ftill  remaineth  abfolutely  cer- 
t'.fti.mrcddat  „  tain  upon  promife:  And  indeed,  if  Glory  be  ours  only  upon  a  condition, 
jalHtemhwu-  ^^bJch condition  depends  chiefly  on  our  own  wils,it  were  cold  comfort 
genrem^^^l'iT  ^^  ^^"^ofc  that  know  what  mans  will  is,  and  how  certainly  we  (hould  play 
trat.imin  and-  ^^^^  Prodigals  with  t!)is,as  we  did  with  our  firft  ftock.  But  I  have  hitherta 
jiti,  ijir.  rem  **underftood,that,i;i  the  behalf  of  the  Elcd,Chrift  isrefolved.and  hach  un» 
t'intnm  impenfe  dertaken,for  the  working  and  finifliing  of  their  faith,  and  the  full  cffcd- 

ed/'' '  '"^ '"'''  peoples  falvation:and  not  only  gives  us  a  (felgnedXufficicnt  grace, 
'luhidec.ohcn-  ^'^^  effcdual,  leaving  it  toourwils  to  make  iteffedual,asfome  think.  So 
tam'inhcMam  "tliJt  thougli  ftill  the  ptomife  ofour  Juftification  and  Salvation  he  Con- 
Libricn^acvHu'  ditional,  y^tGoJ  having  manifcfted  his  purpofe  of  enabling  us  to  fulfill 
//  laiMjxlofcn-  thofe  condirions,  he  doth  thereby  fliew  us  a  (  crtainty  of  our  Salvation 
%7')liAinto  "'^  ^^'^^'^ '"  ^'^  Promife  and  his  Purpofe.  Though  Geds  Eternal  Purpofe,  give 
mvner'toirrpel-  ^^  no  Right  to  thcbenefi::Cwiliatfoever  fome  lately  fay  to  thecontrary;it 
hiur  a^  pcrni-  being  the  proper  work  of  Gods  Law,  or  Covenants  to  confer  Right  or 
aem^  Amy^il  Due;  )  yet  the  Event  or  Futurition  of  it  is  made  Certain  by  Gods  un- 
Dcfcnr.ao^.     ch^^rg  'ble  D.'crer:His  eternal  Willing  it,being  the  firft  and  infallible  caufc 

2  \i,.j,pa^.     ti^jjcjj^  tin^gitijj^cQjTipjifl^gd^Qj.  produced. 

'•  CHAP. 


Parti. 


The  Saints  Bverlajling  Refi, 


CH  A  p.  Ih 


This  "Rcji  Vefined. 


SECT.  I. 

,0w  let  us  fee,    i.  What  this  Reft  is.    2.  What  thefc         5  ^ 
people  of  God,  and  why  fo  called.    3.  The  truth  of 
this  from  other  Scripture-Arguments.  4.  Why  this  Reft 
muft.yet  Remain.    5.  Why  only  to  this  people  of  God. 
6.  What  ufe  to  make  of  it. 

*  And  though  the  Anfe  of  the  Text  includes  in  thc^V  j  joubt  not 
VfordRefi,  all  that-gafe-andfifety  which  a  Soul,  wearied  with  the  bur--  but  the  holy 
then  of  fm  and  fuffering,  and  purfucd  by  Law,  Wrath,  and  Confcience,  Ghoft  by  this 
hath  with  Chrift  in, this  life;  the  Reft  of  Grace  :  yet  becaufe  it  chiefly  Sabbatiim,  or 
intends  the  Reft  of  eternal  Glory,  as  the  end  and  main  part,  I  (hall  there-^  f|4    JJ[fJjf 
fore  confine  my  Difcourfc  to  this  laft.  cftate  of  Re- 

conciliation, 
Peace,  and  Happinefs  purcliafed  byChrift :  but  becaufe  that  fulncfs  and  perfefticn  in  Glory  is  tlic 
chiefeftpart,  in  comparifon  whereof  the  beginniig  in  this  life  is  very  fmall,  I  may  very  well  extend 
the  Text  to  that  which  it  felf  intends  as  the  p.  incipal  partj  but  I  exclude  not  the  beginnings  here, 
though  I  purpofe  not  the  handling  of  them. 

rOSF  INITION',  « 

REft  is  [[The  end  and  perfcdion  of  motion.]  The  Siints  Reft  here  32)f^;/;>. 
in  Queftion  is  [[The  moft  happy  eftatc  of  a  Chriftian,  having  ob- 
tained the  end  of  hiscourfe.J  Or,  [[It  is  the  perfect  endlefs  fruition  of  « 
God  by  the  perfected  Saints  according  to  the  meafure  of  their  Capacity, 
to  which  their  foals  arrive  at  Death  :  and  both  foul  and  body  moft  fully 
after  the  Refurredion  and  final  Judgement. 


SECT.  II. 


*i.  T  Call  it  the  [[eftate]  of  a  Chriftian,  ( though  Perfcdion  confifts  «      §2. 

3,  in  Adion  ,  as  the  Philofopher  thinks  )  to  note  both  the  Adive  ^  Beatu  mn 
and  Pa flive  fruition,  wherein  a  Chriftian?  blefTednef*  lies,  andthcefta-   ^<-?«^  ;ro;»v,.  , 
blifheci continuance  of  both.   Our  Title  will  be  pcrfed,  a-nd  pc'^^^^ly  uj^li  ^J'^r. 

D  3  cleared         '    ^ 


The  Saints  Everlafting  Rffi,  Chap.a. 


Guil.Gibisuf.    cleared;  our  fclves,  and  fo  our  capacicy,  perfefted;  our  pofteffion 
qwxl  t.imin       ^^^  fecurity  for  its  pcrpecuity,  perfed  ;  our  Rccepion  from  God,  pcr- 
caute  intcUi'      ^^^  ^  ^^^  Motton  or  Adion  in  and  upon  him,  pcrfcd  :  And  therefore 
gen  umej  .        our  fruition  of  him,  and  confequently  ourHappinefs  will  then  be  per* 
fed.   And  this  is  the  Eftttc  which  we  now  briefly  mention,  and  (hall  af- 
terward* more  fully  defcribe  and  open  to  y  >u ;  and  which  we  hope  by 
Jcfus  Chrift  very  (hortiy  to  enter  upon,  and  for  ever  to  poffefs. 


SECT.  III. 

c  J      ^  2.  T  Call  it  the  [^moft  happy]  elbte,  td  difference  it,   noB  oncly 
X  from  all  fccming  happinefs  which  is  to  be  found  in  the  enjoyment 
of  creatures ;  buc  alio  from  all  thofe  beginnings ,  forctaftes,  earnefts, 
firft-fruits,  and  imperfed  degrces,which  we  have  here  inrhislifc,  while 
tt  we  are  but  in  the  way :  It  is  the  Chief  Good ,  which  the  world  hath  fo 
much  dlfpuced,  yet  miftaken  or  nrgleded ;  without  which,  the  greateft 
confluence  of  all  other  Good  leaves  a  man  miferable  ;  aid  with  the  en- 
joyment of  which,  all  raifery  is  inconfiftent.    The  beginnings  in  our 
u  prefent  ftacc  of  Grace,  as  they  are  a  re^l  pare  of  this,  may  alfo  be  cal- 
led a  flatc  of  Happinefs :  But  if  co;  fidered  dif-jundly  by  thcmfelves, 
they  deferve  not  that  Title,  except  in  a  comparative  fcnfc,  asa  Chriftian 
IS  compared  to  men  out  of  C  hrift. 


SECT.  IV. 

£         ti  5'  1  Call  it  the  cftate  of  {^a  Chriftian]  where  I  mean  only  the  Sincere, 

1  Regenerate,  Sandificd  Chrift:ian,  whofc  Soul  having  difcovcred 

that  Excellency  m  God  through  Chrifl ,  which  is  not  in  the  world  to  be 

found  ,  thereupon  clofcth  with  him,  and  is  cordially  fet  upon  him.    I  do 

»  not  mean  every  one,  that  being  born  where  Chriftianity  is  the  Religiori 

of  the  Countrey,  takes  it  up  as  oclier  fafliions,  and  is  become  a  Chrillten 

jj  he  fcaice  knows  how,  or  why ;  Nor  mean  I  thofe  that  profefi  Chrift  in 

I  words,  bu:  in  works  deny  him.    (Iftiall  defcribe  this  Chriftian  to  you 

more  plainly  afterward.)  It  is  an  eftare,to  which  many  prctend.and  that 

with  much  confidence  ,  and  becaufethey  know  it  is  only  the  Chriftians, 

CoI.r.T2.         therefore  they  all  call  themfelves  Chriftians:  But  multitudes  will  at  lafl 

Aft.25.i8.       know,  to  their  eternal  forrow,  that  this  is  only  the  Inheritance  of  the 

Ad.20.32.        Saints ,and  only  thofe  Chriftians  (hall  po(reff  ic,who  are  not  of  the  world. 

Mat  10  23'       ^"'^  therefore  the  world  hates  them  who  have  forfakcn  all  for  Chrift,  and 

Liik.  1 4.27.      having  taken  up  the  Crofs,  do  follow  him,  with  patient  waiting,  till  they 

Htb.  I  o.?5.     inherit  the  promifed  Glory. 


■6.1$. 


SECT. 


Parti. 


The  Saints  BverUjiing  Refi, 


SECT.  V. 

4.  TAddc,  That  this  Happlncfsconfifts  in  obtaining  f  the  End]  where  « 

X  I  mean  the  ultimate  and  principal  End,  not  any  End,  SuMndum^ 
€^hU,  fo  called,  Subordinate,  or  lels  Principal.  Not  the  End  of  Con-  u 
cltifion,  in  regard  of  Time  ;  for  fo  every  man  hath  his  End:  But  the 
End  of  Intention,  which  fets  the  Soul  a  work,  and  is  its  prime  Motive 
in  all  its  Ad  ions  That  the  chief  Happinels  is  in  the  enjoyment  of  this 
End,  I  fhall  fully  (hew  through  the  whole  Dilcourfe,  and  therefore  here 
omit.  Evcrlaftingwotothatman  who  makes  that  his  End  here  (to  the  " 
death)  which  if  he  could  attain,  wouldnotmake  him  happy.  O  how 
much  doth  our  everlafting  ftatc  depend  on  our  right  Judgement  and  Efti- 
tnaiionofourEnd ! 


S5. 


SECT.   VI. 

BUt  it  is  a  great  Doubt  with  many ,  Whether  the  obtainment  of 
ihis  Glory  m-'y  be  onr  V  nd  ?  Nay,  concluded,  that  it's  mercenary; 
yea,  that  to  m>.kc  Salvation  the  end  ot  Duty,  is  to  be  a  Legalift,  and 
ad  under  a  Covenant  of  Works,  whole  Tenor  is,  Bi  this  and  live.  And 
many  that  think  it  may  be  our  end,  yet  think  it  may  not  be  our  ultimate 
end ;  for  thac  (hould  be  only  the  glory  of  God.  I  Hiali  anfwer  chefe  par- 
ticularly and  briefly. 

at  all,  were  tic  fureft  way  to  mifs  of  it.    Clean  contrary  to  the  whole  tenor 


n 


§6. 


H^  Whether 
to  make  Sal- 
vation our 
end,  be  noc 
mercenary  ? 
or  Legall  ? 
As  if  the  very 
fecking  oflife 
of  Scripture. 


I.  TT*s  properly  called  mercenary  when  we  expeft  itas  wages  for  Work  «* 

Xdonc*;  and  fo  we  may  not  make  it  our  End.    Otherwifeitisonly  =fr;:(.  Byway 
fuch  a  mercenarinefs  as  ChrilV  commandeth.  For  confider  what  this  End  of  merit  ftrid- 
is ;  it's  the  fruition  of  God  in  Chrift  jandif  feekingChrift  6c  mercenary,  ly  fo  called. 
I  defire  to  be  fo  mercenary. 

2.  It's  not  a  note  of  a  Legalift  neither  :  It  hath  been  the  ground  n 
of  a  multi*  ude  of  Late   Miftakes  in  Divinity,  to  think,  that  QDsc 
this,  and  L  ive~\  is  onely  the  language  of  the  Covenant  of  Worker 
It's   true,  in  fome  fenfe  it  is  j  but  in  other  not.    The  Law  of  Works  « 
onely   faith   {Do  this,   (that  is,  pcrfcdly   fulfill  the  whole  Law) 
And  r./Vf,  ]  that  is,  for  fodolrcj)   But  the  Law  of  Grace  faith    -. 
{Uoi  ihu ,  and  live']    foo;  that  is.  Believe  in  Chrift,  fcek  him, 
obey  him  fincf  rely  ,  as  thy  Lord  and  King;  forfake  all ,   fuffer  all 
things,  and  overcome,  and  by  fo  doing,    or  in   fo  doing,  as  the 
Conditions  which  the  Gofpc!  propounds  for  Salvation ,  yoo  (ball  JJvcd^^acco'rd 

ing  to  Righte- 
ous ,Work$,  but  according  to  his  Grace,  as  Tr€n<£W  repeateth  if,  Lib.  2.  adverf.  hjiref.  caf,  20.    . 

liv€.  , 


It  was  Sirmn 
Malta  Do- 
arine,  Thac 
men  are  noc 


8 


J  he  Satnts  EverUfiing  Reji, 


Chap,  2. 


\NnMidumefi^\\wz.  Ilfyoufetup  the  abrogated  duties  of the  Law  again,  you  are  a 
alium  cjji  lo-  Lcgaliit ;  If  you  fet  up  the  duties  of  the  Gofpel  in  Chrifts  ftcad,  in  "^holt 
Tmt![*Jud7if-^°^^''f'^'''^'  youerreftill.  Chrift  hath  his  place  and  work;  Duty  hath  its 
ml-n^^lon-  P'^^*^  ^"^  work  too ;  fet  it  but  in  its  own  place,  and  cxpeft  from  it  but 
Tcmi'tum  gra-  ^  its  own  part,  and  you  go  right ;  Yea  more  (  how  unfavoury  focver  the 
u£^  alhm  on-  phrafe  miy  fecm  )  you  may,  fo  far  as  this  comes  to,  tnifttoyour  Du- 
tra  fcairnate^rt  jy  ^^d  Works,  that  is,  for  their  own  part ;  and  many  mifcarry  in  expe- 
r?e''  cwm^'//-  "S  "^  ^^^'^  ^^'^^  ^^cm  (as  to  pray,  and  to  expe(ft  nothing  the  more) 
Ipu'tatur  ejnn.t  "that  is, from  Chrift,in  a  way  of  Duty  .For  if  Duty  have  no  (hare,why  may 
juJaifmum  ji-  wc  not  trutl  Chrifr  as  well  in  a  way  of  Difobedience,as  Duty  ?  In  a  word, 
ve  Jiiji'it'iajn  "  you  muft  both  ufe  and  truft  duty  in  fubordination  to  Chrjft,  but  neither 
o;r»«w,KrPau-  ufe  them  nor  truft  them  in  co-ordination  with  him.  So  that  this  dero- 
alibi^fec.t,  r^v/^S^^*^*  nothing  from  Chriftj  for  he  hath  done,  and  will  do  all  his  work  pcr- 
doieiniir  f:>!a  ledly,  and  cnablcth  his  people  to  theirs :  Yet  he  is  not  properly  laid  to 
fiich'imincm  do  it  himfelf;  he  *  believes  not ,  repents  not,  &c.  but  worketh  thefe 
Jiifhpcari.h.e.   jr,  them :  that  is,  enablech  and  excitcth  them  to  do  it.   No  man  muft  look 

tUco'^Da'^nift  ^^^  ^^^^  ^^^^ ^"^T  ^^^"  ^^^  ^^^^  ^*'^  "P°"  ^^  *  ^"^  ^^  ^^^^  ^c  may 

fc,-\tbueglm-     and  tr.uft. 

ncm  M.  ritt  ((y 

acceptatitnem  dori  Evar.gelia.At  cum  c/i^utatHr  contra fecwhatem  ^^  Jocetur^quiJre^eltH  amim'u  Divint 
nobif  agendum  fit^ut  Jacobus /ec;r,Z^  liodie  vel  maximc  necelTc  eftjD.Toflanus  InDifp.contra  Pfeudcvan- 
iclic',s^fy  alii  pie  (f^  prudint^r  jam  pridem  monuerunt  -y  tunc  negatur  folam  fidem  fufficere^  <ly  pYAcipiuntwr 
cmnia  lu^jiuyjuo  mido  profur.t :  Jtve  di^mant  ad  fidem ,  five  in  iU  confummctur  fides  :  ftcut  qusque  res 

nmetur  n;  dijJiUat^  vcl  ctiam 
^ius  Praxi  Catholic.  Divert.  7. 

.,     .  quod  DcM  pr^Jlationem  promijfwium  fuarum  videtur  a  mfira 

ol>edientia  fu^>cr,dere ;  noi^u^>endit^  fed  illam  cum  ifia  conneBit  tanquam  coh£rentia-,Bcc.  Infidelibm  pro- 
mijjhnes  fa^ii  funt  irrita^y  non  Dei  culpa,  fedipforumperfidia  j  qimiam  promijjiones  fxderif  funt  mutuji  ob- 
ligationif ;  nee  ideo  funt  iiuerts.  ■■,  quoniam  Dem  in  EletlU  obedient} am  operatur  per  gratiam  fuam  immutabi- 
litcr.  Par.  in  GtB.  18.19.  T/tg-  fmibij  i\i^.  *  Clirift  believed  for  us  legally,  or  fo  far  as  the  Law 
required  Fairh  j  but  not  as  ic  is  the  Condition  or  Command  of  the  New  Covenant. 


SECT.  VIL 


§7. 


2.  TF I  fliould  quote  all  the  Scriptures  that  plainly  prove  this,  Ifliould 
X  tranfcribe  a  great  part  of  the  Bible ;  I  will  bring  none  out  of  the 
Old  Teftament,  for  I  know  not  whether  their  Authority  will  here  beac- 
knowlcdged  :  buti  delirc  the  contrary-minded,  whofc  confciences  are 
render  of  abullng  Scripture,  and  wrefting  it  from  the  plain  fcnfc,  to 


^    c  ^^^      fludywhat  tolerable  interpretation  can  be  given  of  thefc  following  pla- 
Kxa^ife  \t\yX  ^^^^  whic'i  will  not  prove  that  Life  and  Salvation  may  be,  yea  muft  be 


they   have 
fjuaJ    the 


the  fir  ait  gate.    Phil.  2.  12.  Wark^cutyiHrfalvation^'ithfeAr  itnd  trem- 

hling* 


parti,  7 he  Saints  Everlajiirig  Reft, 

bling.  Roiii.  2.  7,  lO.  To  them  \S>ho  hy  fatient  continnAnct  in  ^'eH  giciag^    rrcan  between 
feek.Jorglorjy  andhondfir,  and  immortaiitj,  eternal  life.    Glory,  honour    ^-^^^  Ai.tinsman 
and  peace  to  everj  man  that  Werkethgocd,  &g.    I  Cor.  9.  24.  So  run  that    ^a^,^^.^  Legal- 
joH  may  obtain.  2  Tim.  2.5.    A  man  «  not  crowned  ,  except  hejirhe  law-   joully  erre  in 
ft*/ly.  2  Tim.  2,  1 2.  If^ejlfffer  ^ith  him,\\e piall reign  ^ith  him.  i  Tim.    thij.pcinr.     - 
6.  12.  Fight  the  geod  fight  of  Faith,  lay  held  on  eternal  life,    i  Tim.  6.    As  Mr.  F.    ia 
18  19    That  thej  do  good  Workj,  laying  up  a  good  foundation  afrcirff  the    ^^■^^''^^'^'row'  of 
time  to  come,  that  thej  raaj  lay  hold  o»  eterndlife.   Phil.  3.  14.  //  hy  any    ^-^  '^l"^^]!' 
means  I  might  attain  to  the  Rcfnrreflion  of  the  Dead.     I  prefs  tctvard  the    app'lauded  by 
rn^rk^y  for  the  price  of  the  high  Calling,  SiCC.   Rcvd.  22.  14.  Bit  fed  are   fo  many  cmi- 
they  that  do  his  commandments  ,  that  they  may  have  right  to  the  tree  of  life,    "^"^  Divines, 
andenter  in  hy  the  gates  into  the  City.  Mat.  25.  Ccmeye  hlejjed  of  my  Fa-    IJJ^^J^?""  ^°'"" 
ther,  inherit,  &CC.  for  1^04  hungry  f  andye,&:c.  Mat.  9.  Bit  (fed  are  the   Epiftlcsbcfora 
pure  in  heart,  &c.    they  that  h/tnger  and  thirfi  ,  &c.    "Be  glad  and  re-    it;  And  bc- 
pyce,  for  great  is  your  reward  in  Heaven.   Luke  11.28.    Blejfed  are  they   canfethedo- 
that hear  the  lyordof  God,  and  keep  it.   Yea,  the  cfcaping  of  hell  is  aa*^'"'"^  [That 
right  end  of  Duty  to  a  Believer.  Heh.^.i.  La  hs  fear,  Ufi  a  promife   J.^^'^r^^^^^ 
being  left  pu,  of  entring  into  his  Refi,  any  of  you  (kould  feem  to  come  p)ort    ,iot  for  Life; 
tf/iV  .Luk.  12.5.  Fear  him  that  is  able  to  defirty  both  foul  and  body  in  hell,  yea   or  in  tlunkful- 
(whatfoever  Others  ray)//k^  ««^o^o«,fMr /7W.1  Cor.9.27.  Ikcepunder    nelstohim 
tny  body , and  brinff  it  into  fub]e^hon'Je(i  .^h-n  1  have  preached  to  others. I  my   ^"^^^  ^^}^  ^^' 

r,r  n  -^  \  M  n  X  /     1    •       J  u  C       •  o    C       •     .  ^      Vcd  lIS,but  HOC 

ftlffhould  be  a  <r jjr-4»4;.Multitudes  o\  Scnptures,&  Scripture-  arguments  foj.  ^ i^^  obrain- 
might  be  brought ,  but  thefe  may  fufficc  to  any  that  believe  Stripcurc.  ing  of  Salva- 
tion ]  is  of 
fuch  dangqrous  confequence ,  that  I  would  advife  all  men  to  take  heed  of  if ,  that  regard 
their  Salvation.  1C0r.15.ult.  2  Cor.  4. 17.  &  5. 10, 11.  2  Pet,  i.  10,11.  I  here  undertake  to 
prove,  that  this  fore-mentioned  Dod^iine  reduced  to  pra(^ife,  will  certainly  bethe  damnation  of  the 
praftiier :  But  I  hope  many  Antinomians  do  notpradifc  their  own  doftrine. 


SECT.  VIII. 

3.  "COr  thofe  that  think  this  Reft  may  be  our  End  ,  butnotourulti-  ^      §8. 

a  mate  End,  that  muft  be  Gods  glory  onely  :  I  will  not  gain- fay 
them:  Only  let  them  confider.  What  God  hath  joyned,  man  muft  noc 
feparate.    The  glorifying  himfelf,  and  the  faving  his  people  (as  I  judge)  «» 
are  not  two  Decrees  with  God ;   but  one  Decree,  to  glorifie  his  mercy 
in  their  falvation,  though  we  may  fay  ,  that  •ne  is  the  end  of  the  other  ; 
Sol  thmk  they  i"hould  be  with  us  together  intended :  We  (hould  aim  at  a 
theglor^'of  God  (not  alone confidercd,  without  our  Salvation,  but) 
in  our  Salvation.   Therefore  I  knovv  no  warrant  for  putting  fuch  a  » 
Queftion  to  our  felves ,  as  fome  do.  Whether  we  could  be  content  t©  be 
damned,  fo  God  were  glorified  ?  Chrifthath  put  no  fuch  queftions  to 
Uf ,  nor  bid  us  put  fuch  to  our  felves.    Chrift  had  rather  that  men  would 
enquire  after  their  true  willingnefs  to  be  faved,  then  their  willingnefs  to 
be  damned.  Sure  lam,  Chrift  hiralclf  is  offered  to  Fdith  in  terras  for  « 

E  the 


10  7he  SAtnts  BverUpn^  Refi\  Chap.i, 

the  moft  part  refpeding  the  welfare  of  the  finner,  more  than  his  own 
jibftradcd  glory  :  He  would  be  received  as  a  Saviour,  Mcdiarour,  Re- 
deemer, Reconciler,  Interccflbr,  &c.   And  all  the  precepts  of  Scripture 

*  being  backed  with  fo  many  promifcs  and  threatnings,  every  one  intend- 
ed of  God,  as  a  motive  to  us,do  imply  as  muctf    If  any  think  they  (hould 

"  be  diftinguirtied  as  two  fcveral  ends,  and  Gods  glory  preferred  j  fo  they 
feparatc  them  not  afundcr,  I  contend  not.  But  I  had  rather  make  that 
high  pitch  which  6'i7nf«/,  and  many  others  infift  on,  to  be  the  Mark  ax 
which  we  fhould  all  aim,  then  the  mark  by  which  every  weak  Chrilkiaa 
(hould  try  himfelf. 


SECT.  IX. 

$9,         4.  TN  the  Definition,  I  call  a  Chriftians  Happinefs,  the  end  of  fhis 
JL  CourfeJ  thereby  meaning,   as  PAuly   2 Tim. 4.  7.  the  whole 
tt  fcope  of  his  life.   For  as  Solvation  may  and  rauft  be  our  end,  fo  not  on- 
ly the  end  of  our  Faith  (though  that  principally  )  but  of  all  our  adi- 
ons ;  for  as  whatfoever  we  do,  muft  be  done  to  the  glory  of  God,  whe- 
ther eating,  drinking,  &c,  fo  muft  they  all  be  done  to  our  Salvation. 
ctThat  we  may  believe  for  Salvation  ,  fome  will  grant,  who  yet  deny 
*  The  Scrip-     ^l^^c  we  may  do,  or  obey  for  it  *.    I  would  it  were  well  undcrftood, 
tures  before-     for  the  clearing  of  many  Controverfies ,   what  the  Scripture  ufually 
cited  do  prove;^  means  by  Faith.    Doubtlefs  the  Gofpel  takes  it  not  fo  ftridly,  as  Philo- 
both.  fophers  do;  but,  in  a  larger  fenfe,  for  our  accepting  Chrift  for  our 

Joh.i.i2.         King  and  Saviour.    To  believe  in  his  Name,  and  to  receive  him,  arc  all 
one :  But  we  muft  receive  him  as  King ,  as  well  as  Saviour :  Therefore 
Sec  moreof.c  believing  doth  not  produce  heart- fubjedion  as  a  fruit,  but  contain  it  as 
this  hereafter  an efliential  part :  except  we  fay,  That  Faith  receives  Chrift  as  a  Savi- 
our firft,  and  fo  juftifies  before  it  take  him  for  King  (  as  fome  think,) 
which  is  a  maimed,  unfound,  and  no  Scripture  Faith.    I  doubt  not  but 
"  the  Soul  more  fcnfibly  looks  at  Salvation  from  Chrift,  then  Govern- 
ment by  him ,  in  the  firft  work  ;  yet  C  whatever  precedaneous  Ad 
there  may  be)  it  never  conceives  of  Chrift,  and  receives  him  tojufti- 
fication,  nor  knows  him  with  the  knowledge  which  is  eternal  Life,  till 
it  conceive  of  him,    and  know  him ,    and  receive  him  for  Lord  and 
King.     Therefore  there  is  not  fuch  a  wide  difference  between  Faith 
of  works  a?"c»^"^  Gofpel-obedicncc ,   or  Works,  as  fome  judge.    *  Obedience  to 
curringinju-"*^^^  Gofpel  is  put  fop   Faith  j    and   Difobcdience   put  for  Unbelief 
flificarion\  I     oft- times  in  the  New  Teftament.    But  of  this  I  have  fpoken  more 
5»m  wholly       fully  elfwhere* 
of  Tyavennnt'i 

Jadgctnent,  Di  Jufiitia  Aifuali.  I  wiU  not  fpeak  fo  harfhly  for  Works,  nor  In  Dcfcribing  Faith, 
aj  Mr.  Wedt/'s  Sermon  doth  •,  yet  I  believe  he  meant  Orchodoxly.  Sec  Diodat'i  Wores  on  Jam.2.  and 
abundance  more  cited  in  my  Conieftion. . 

[5,  i^'y^ 


Paitl. 


The  Saints  JEverlaflin^  Refi^ 


II 


5.  Lartly,  I  make  Happinefs  to  confift  in  this  End  [[obtained;  ] 
for  it  is  not  the  meer  Promife  of  it  that  immediately  makes  perfcdiy  ** 
happy,  nor  Chriils  meer  Purchafc,  nor  our  meer  fecking,  but  the  Ap- 
prehending and  Obtaining,  which  fets  the  Crown  on  the  Saints  head: 
Whea  we  can  fay  of  our  Work,  as  Chrift  of  the  price  paid,  It  is  fi» 
nijhed ;  And  as  Paul ,  /  have  fenght  a  good  fight,  I  have  fimjhtd  ntj 
courfe  ;  henceforth  is  laid  Hp  for  me  a  erewn  of  Salvation,  2  Tim.  4. 7,8. 
O  that  we  d\d  all  heartily  and  ftrongly  belitve,  that  we  (hall  never  be 
truly  happy  till  then.  Then  (hould  we  not  fo  dote  upon  a  fceming  1 
Happinefs  (here* 

C  H  A  p.  1 1 1. 
Jfhat  this  "Re/i  prefuppofeth^ 


SECT.  I. 

Or  the  clearer  undcrftanding  yet  of  the  nature  of  this 
Relt:  you  muft  know, 

1.  There  are  fomc  things  neceffarily  prcfuppofcd 
to  it. 

2.  Some  things  really  contained  in  it. 


1.  All  thefe  things  arc  prefuppofcd  to  this  Reft.  i 

I.  A  Perfon  in  motion,  feeking  Reft.    This  is  man  here  in  the  Way.  « 
Angels  and  glorified  Spirits  have  itahrcady ;  And  the  Devils  and  Damn- 
ed arc  paft  hope. 


$.1. 


SECT.  II. 


2. 


'Z 

AN  End  toward  which  he  movcth  for  Reft  :  Which  End  muft  be  ^ 
fuffitient  for  his  Reft ;  clfc  when 'tis  obtained,  it  dcceiveth  him. 
This  can  be  only  Goo,  the  chief  good.    H*»  that  takcth  any  thing  elfe  for 
his  Happinefs,  is  out  of  the  way  thetirft  ftep.   The  principal  Damning  « 
fin,  is  to  make  any  thing  befides  God  our  End  or  Reft.    And  the  firft 
true  favmg  Aft,  is  to  cUufc  God  only  for  our  End  and  Happinefs. 


i'll 


£2 


SECT. 


I  z  The  Saints  Everlajiing  R  ejl.  Chap.  2 . 

SECT.  III. 

§3-  ^'     A    ^'^^"^^  *  '*  prcfuppofed  from  this  End,  clfc  there  can  be 

*  The  only  *        jTjL  no   mofion  towards  it.     This  fad  Diftancc  is  the  wccfull 

ciDfcoftliis   «  cafe  of  all  mankindc  fince  the  Fall  :  Ic  was  our  God  that  we  princi- 

evi!,  is  Avcrfi-    paHy  |oft  j    and   were   fhut  out  of  his  gracious  Prefcncc     Though 

on  from  God.^  f^^^^^  j^jj^  ^p  loHng  onely  a  temporal ,  earthly  Felicity  :  Sure  I  am, 

man,  i;  he  let  *^  ^^^  ^^^  ^^'^  ^^^'  from,  and  him  we  loft,  and  fince  faidto  be  with- 

rhc  Uorfts  run   out  him  in  the  world  ;  and  there  would  have  been  no  Death,  but  for 

headlong  over   finne  ;  and  to  enjoy  God  without  Death  ,  is  neither  an  earthly  ,  nor 

^*?V    ^^    *  ^^"^poral  Enjoyment :  Nay,  in  all  men  at  Age,  here  is  fuppofed,  not 

^J.^'.-u^L     onely  a  Diftance  from  God,  but  alfo  a  contrary  Motion  :  For  finne 

Athanaf. //i.i.   "^^h  not  Overthrown  our  Being,  nor  taken  away  our  Motion  ;  but 

(ont.Gentil.       our  well-being,  and  the  llertitude  of  our   Motion.    When  Chrift 

CI  comes  with  Regenerating,  Saving  Grace,  he  finds  no  man  fitting  ftill, 

butallpofting  to  Eternal  Ruine,  and  making  haftc  toward  hell;  till, 

by  Convidion  ,  he  firft  bring  them  to  a  ftand  ;  and  by  Converfion, 

turn  firft  their  Hearts,  and  then  their  Lives,  fincerely  to  himfelf.    E- 

*  venthofe  that  are  Sandified  and  Juftified  from  the  womb,  are  yet  firft 

the  children  of  tAdam ,  and  fo  of  Wrath :  ac  Icaft  in  order  of  Nature, 

if  not  in  Time. 


SECT.    IV. 

§4.       «  4*  tJEr^  ^  '5  prcfuppofed  a  Knowledge  of  the  true  ultimate  End, 
•>  Bynum  il-  -Tl  and  its  Excellency  ;  and  a  ferious  intending  it.    For  fo  the 

lud  quid  ejl  Motion  of  the  Rational  Creature  procecdeth  :  An  unknown  End,  is 
fnii  hmmn  *  no  End;  it  is  a  Contradidion.  We  cannot  make  that  our  End,  which 
opcrantii  ma-  ^^  know  not  ;  nor  that  our  chief  End ,  which  we  know  not ,  or 
c(}  tanicuU-  J^^^S^  "Ot  to  be  the  Chief  Good.  An  unknown  Good  moves  not  to 
re,  mn  mi-  =»  Defire  or  Endeavour.  Therefore  where  it  is  not  truly  known,  \.  That 
verfale  6"  *  God  is  this  End,  andcontainethall  Goodinhim,  there  is  no  obtaining 
fummum.  Vt  |^p[^  j^  ^^  Ordinary  known  way :  whatfoever  may  be  in  wayes  that  by 
PeLre.fi  dc-  God  are  kept  fecret. 
ficere  ab   eo 

quod  fummum  </?,    ad  id  quod  minw  cfl. Prolabirur  ^  propria  imbecillitate  (f^   depravatione 

detuxbatur  ac  dejicitar  ad  bonum  particuiare  ^  inferiits^  Jfuftra  ibi  qu£rens  rationem  fummi  Boni.  Gibieuf. 
lib.  2.  de  Liber,  cap.  20.  Seci.2.  pag.  424.  Nemo  fxlices  dixerit .,  quibw  non  efl  foelicitatii  in- 
telleilus.,  ut  Seneca  De  Vit.beat.  cap.  5.       4.    I  fpeak  all  this  of  men  of  Age  converted  by  the 


word,  not  of  thofc  fandified  in  Infancy. 


SE'CT. 


Parti.  7he  Sawts  E^erkfitng  Rcfi.  13 


SECT.  V. 

jj.l^TEreisprefuppofedjnoronly  adiftance  from  this Reft,butalfo the  « 
X  JLtrtie  knowledge  of  this  diftance.If  a  man  have  loft  his  way  ^&  know  a 
itnoCjhefecks  not  to  return;!;  he  loofe  his  gold,  &:  know  it  not,hefceks 
it  not.Theretore  they  that  never  knew  they  were  without  God,ncvcf  yet 
en)oy(-d  him;ard  they  that  never  knew  they  were  naturally  and  adually 
in  the  way  to  Hci,*did  never  yet  know  the  way  to  HeavcnNay, there  will  «^  i  mean  thofc 
not  only  be  a  knowlcdg  ot  his  diftance,and  loll  cftaie,  but  alfo  affeftions  that  were  con- 
anfwerable  :    Can  a  man  be  brought  to  find  himfelf  hard  by  the  brink  of  '''f]^^  ^^  '^^^'^'* 
hel,and  not  tremble?or  to  find  he  hath  loft  his  God,and  his  Soul,and  not   a^j  [ecS 
cry  out,/4W  findor.e70^  can  fiich  a  ftupid  Sool  be  fo  recover edpThis  is  the  «pQt  Kolinefs 
fad  cafe  of  many  thoufands;  andthereafonwhy  fo  few  obtain  this  Reft:   inftnfibly  in 
They  will  not  be  convinced  or  made  fenfible,that  they  are, in  point  of  ti-   tluir  Infancy,. 
tle,diftant  from  itjand  in  point  of  praftice,contrarv  to  it.  They  have  left  ^^^  doubt  not 
their  God,their  Souls,their  Reft,and  do  not  know  it;  nor  will  believe  him  fiJoyfajJ^s  do 
that  tels  them  fo.  Who  ever  travelled  towards  a  place  which  he  thought  a 
he  was  at  already?  or  fought  for  that  Which  he  knew  not  he  had  \Q^}Jke 
TvhoU  Medfiotthe  Thjftcian^  bnt  tkej  that  are  Jick^^yi?.l.9.iz. 


SECT.  VI. 

6.TTEreisalfo  prefuppofed,  A  fupcrlourniovingCaufe,andaninflu- ^      §•  ^' 

JL  JLence  there-fromjelfe  (hould  we  all  ftand  dill,  and  not  move  a  ftep  " 
forward  toward  ourReft^nomore  then  the  inferiour  wheels  in  the  Watch 
would  ftir,if  you  take  away  the  fpring,  or  the  firft  mover.  This  FrtfKum 
AfovcMs  is  God. What  handGod  hath  in  evil  adions^or  whether  he  afford  «* 
the  like  influence  to  their  produdion,  f  I  will  not  here  trouble  this  Dif-   J.-f^"  "•^'^J  <^ 
courfc  and  the  Reader  to  difpute.  The  Cafe  is  cleer  in  Good  Aftions;  If  inlnefdThac  re 
God  move  us  not,  we  cannot  move-  Therefore  is  it  a  molt  ncceffary  part  '^fapemcr pen- 
of  our  Chrift  in  Wifdom,  to  keep  our  fubordination  to  God,  and  dcpcn-  fab'n^:lfrjhml 
dance  on  himjTo  be  ftil  in  the  path  where  he  walks, and  in  that  way  where  rei^ltituiimem 
his  Spirit  doth  moft  ufually  move  Take  heed  of  being  eftranged  or  fepara-ct   ,j--'^"\y] 
ted  from  God,or  of  flacking  your  daily  expedations  of  renewed  heIp,or   mem^mh-abl- 
of  growing  infenfiblc  of  the  necellity  of  the  continual   ir  flcence  and  af-    m  pocuidubia 
fiance  of  the  Spirit.When  you  once  begin  to  truft  to  your  ftock  of  habitu-   hominumper- 
al  Grace, &  to  depend  on  your  own  underftanding  orrefolution/orduty    ^'yc'*""".^ 
&  holy  walking,y  ou  are  then  in  a  dangerous  declining  Scate.In  every  duty   I*"„/'J^  J^^^^' 

TcV  adhuc  har.c 
litem  <iy  tinmorum  acerbitatem  deponere  volunt  !  fluid  t  and  tin  produxit  inter  Portifiaoyum  do^ijJJmos  prctr- 
aHa  h£c  contentiolwz.ititcr  Jefuitas  iff  Vcminicancs-,qucsprj!dcterminai!fes  vocart.'Jruflra  tandim  cor.ciliante 
Aribafut  ex  D.PetAvii  3^  Richardi  fcriptii  contra  AugyJ}.<^  p'incent.  Lirinevfem  ^  aliorum  patct.J  ^rd 
tandem  projecerunt  no^rorum  de  hifcedijjidia  ^  ^tamen  neciinanimes  [nrr.Hi  quividcmur  ur.animes.  0 
Auando  cognofcent  Theologi  quam  minimntn  de  infcrutabilitM  hifce  mriiitjprxcipjie-  de  ailibui  Dei  immanenii^ 
tui^iuifunt ipjim  ejj'entia  J 

E  3  remember 


14  The  Saints  Ever  lap  rtg  Refi,  Chap.3^ 

— . . ■ — A_ 

member  Chrifts  words,  Joh.  15.5.  fFi>/b«AfX»»r  je  can  do  nothing.  And 
2  Cor.  3 .5  .Not  that  we  drefufficient  ofourfelvc:  to  thinkjtuj  thing  m  tftur 
felves,bHt  onr  fn^citncj  is  of  God. 


SECT.  VII. 

'     §•  7-         7*  rj  Ere  is  fuppofed  an  internal  principle  of  life  in  the  pcrfon  :   God 
ilmoves  not  man  like  a  ftone,  bur  by  enduing  him  firft  with  life 
^    .  (not  to  enable  him  to  move  wichout God,  but)   thereby  toqualific 

hcrJIe  GrAtii  him  to  move  himrelf,ia  fubordination  to  God  the  firft  mover.  *WhaC 
opcrante.biK  ^  the  naturcof  this  fpiritualllife  is,  is  a  queftion  exceeding  difficult:  Whc- 
diGrauiofe-  ther,  as  fome  think  (  but  (as  I  judged  erroneoufly  )  itbeChrifthim- 
mi.norofche  fclf  in  Perfon,  or  Eflence?  or  the  holy  Ghoft  perfonaJIy?  (Or  as  feme 
"ceffea-Fori  willdiftinguiih  (  with  what  fence  1  know  not)  it  is  the  Pcrfon  ofth« 
doubt  not  to^  holy  Gholl,  but  not  perfonally ;  )  Whether  it  be  an  Accident  of  Qua- 
iffirm(fofaras  lity;  or  whether  itbea  fpiritual  fubftancc  as  the  foul  it  felf ?  Whether  it 
tliefe  obfctirc  be  Only  an  aft?  or  a  difpofition  ?  or  a  habit .'  (as  it's  generally  ttken.^ 
things  are  Whether  a  habit  infufed  ?  or  acquired  by  frequent  ads,  to  which  the 

on'theoalMu-  ^*^"'  ^^^^^  ^"'^  morally  perfwaded?  or  whether  it  be  fomewhat  diftind: 
ry  grounds)  from  a  habit,  i.e.  A  power,  viz..  PottmiA proxima  intell^endi^credendi^ 
that  it  is  the  voUndi^&e.  injpiritfiAlibus}  *  Which  fome  think  thcmoft  probable, 
very  eirence  of  A  multitude  cf  fuch  difficulties  occur;  which  will  be  difficulties  while  the 
workcth  gr^ace  ^odrine  of  Spirits  and  Spirituals  is  ib  dark  to  us;  and  that  will  be  while 
on  thclojl  For  ^^^  ^"^  of  morality  and  corruption  is  in  our  eyes.  This  is  my  comfort, 
it  is  his  vc'/Ze  e/-  that  deadi  will  (hortly  blow  out  this  duft,  and  thenlftjallbe  refolvcdof 
fe^iivum-j  his  thefe,  and  many  more.  In  the  mean  time  I  am  a  Scepcick,  and  know  lit- 
Will:  (Go'i.  tie  in  this  whole  dodrine  of  fpirits,and  fpiricual  workings ,  further  then 
more\o°pro-  Scripturcclearly  revealed;  and  think  we  might  do  well  to  kecpclofcr  to 
ducc  the  crca-   its  language.  ' 

ture,  or  any 

qualicy  in  it,  but  only  to  Will  it,  as  Dr.7M>/jJe  faith,  and  Brad  war  Jwe  more  fully  and  peremptorily :') 
And  Gods  Will  is  his  E(Tcncc.I  fpeak  on  fuppofition  of  Gods  immediate  opcracioni  for  if  God  work 
Grace  by  Angels,  or  a.iy  fecond  caufes,  then  it  cannot  be  thus  faid  of  the  Ad  of  thefccond  caufc,ac 
lea(lfocercainly:butoi"  Gods  a  ^  it  is  ftilltrue.So  Clemens  Alex.  As  Gods  Will  ishis  Work,and  that  is 
Cilledl  the  WOildiJfo  hi:.  Willis  mans falva'ion,and  that  is  called  the  Church. C/.A'.Fi;(/d|og,//.i.c.5. 
*  Noi  mm  qui  totam^dem  in  ^.arnc  adrnmifirandam  crcdimus  immo  !^per  carnem  cujut  ;(\-,fy'  Os_adyrofe- 
rsndum  optimum  ^uem jy  fermviem.,ffy-  itn^u*  ad nm  blafphemandum.,  <(y  cor  ad  nm  indiiitandtmt.,  iy  mtinm 
ad  opjranJum  fy-  largiendHmtamvetuflatcmhiminii  quam  ntvitatem  ad  Moralem  no/i  4</ fubftantialem 
differemampcrtmeredefendimm.  Tertullian.  li.  dcAnima.  cap.45.  pag.  Qmihi  J  419. 


SECT.  VIII. 


§3  g.  TjErc  is  prcfuppofed  before  Reft,    an  aduall  Motionj  Reftisthe 

es        Jrlend  of  Motion.    No  Motion,  no  Reft.  Chnftianity  is  not  a  fc- 

dcQCary 


Parti.        '  The  Saims  E^uerUJlmg  Refi,  15 


dcntary  profeflion  and  f mploymeRC;  Nordoih  it  confift  in  meer  Nega- 
tives. It  is  for  not  feeding  not  clothing,  &c.  that  Chrift  condemns. 
Not  doing  good,  is  not  tiie  k'lt  evillj  (itting  ftill  will  lofc  you  Heaven, 
as  well  as  if  you  run  from  it.  It'sa  great  Qncftion,  Whether  the  elicit 
Ads  of  the  Will  9re  by  morion,  or  by  fubitaneous  mutation?  But  it's  a 
Logomachy.  I  know  when  wt-  have  done  ail,  we  are  unprofitable  fcr- 
vanrsj  and  he  cannot  be  a  Chriftian  that  relies  upon  the  fuppefed  Merit 
of  his  works,  in  proper  fence  ■  But  yet  he  that  hides  his  Talent,  (ball  re- 
ceive the  wages  of  a  flothlull  Servant. 


SECT.   IX. 


§.  p. 


p.  TTErc  is  prcfuppofed  alfo,  as  motion,  fo  fuch  motion  as  is  rightly  «      S*  ?' 
jTlordcred  and  diredcd  toward  the  end.   Not  all  motion  Jabour,  "rCmimmho^ 

r    1  •  LI-  TiT>  ij  I-         j-r.1       niujit  per  ra- 

feektng,  that  brings  to  relr.  |  Every  way  leads  not  to  this  end  •  But  hc^no^m  S^.obi- 
whofe  goodncfs  hath  appoin>:ed  the  end,hath  in  his  wifdom,and  by  his  fo-   />v,  ctfi  honcfta, 
vcraif  n  authority  .appointed  che  way  .Our  own  invented  wayes  may  feem  ^.h^f^tcfua  re- 
re  us  more  ttrifc,comely,cqua!l,plcarant,but  that  is  the  bcft  Key  that  will   ^""'V'JJ/'*' 
open  the  Lock,wfiich  none  but  chat  of  Gods  appointing  will  do.  Oh  the   Qi^icvn.Mo- 
pains  that  finners  take,  and  worldlings  rake,but  not  for  this  ReftlOh  ihc'^'vemita-i-^mn 
pains  and  coft  that  many  an  ignorant  and  fuperttitiou?  foul  is  at  for  this  )am  quidem  ad 
Reft,  bur  all  in  vain  !  How  many  have  a  zeal  of  God,  but  net  According  to   ^'^^'<f<-'">  nf<^ 
knon>ltdj[^e>  whohein^   ignorant  tfGods  Ri^hteeufnefs,    and  going aho-ut    T)-mCedau£ 
to  (Jiahliflj  their  evfn    Righteoufnrjfe,  have  not  fui>mitted  themfehes  to   ,ion funt^ver- 
tbe  Bighttoufmfs  of  Ged.    Nor  known.  That  Ch>tfi  it  the  end  of  the  [am  vires  funt 
Ld^  for  Bighteonfnefs  to    every  one  that  helieveth  1  Rom.  10.2,3,4.   K'^^^^^'^i  "*«• 
Ghrift  is  the  door,thc  only  way  to  this  Reft.Some  wili  allow  nothing  elfca^^j^"'^^'^^'*^''/'^; 
to  be  called  the  way,  left  it  Derogate  from  Chrift  :  *  The  truth  is,  Chrift   'l^t^oTcS^' 
is  the  only  Way  to  the  Father ;  Yet  faith  is  the  way  to  Chrift;  and  G of-   centiaf  /amis; 
pel  obedience,  or  Faith  and  Works,  the  way  for  thofe  to  walk  in,  that  elt  quippe  cen- 
are  in  Chrift.    There  be  (as  before)  manv  ways  rtquifitc  in  Subordi-ct'*''^''^'*^*^''- 
nation  to  Chrift,  but  none  in  Co-ordination  with  him.  So  then,  it's  only   eS^if^ey* 
Gods  way  that  will  lead  to  this  end  and  Reft.  averfari,  ^c. 

Athanafui  lib, 
I.  Cont.  Gentiles. tranfl.^  oh]en.  If  many  Conditions  are  required  in  thofe  that  are  to  be  luftified, 
then  we  arc  not  luftified  of  meer  Grace.  Anf.  I  diftinguifh  of  Conditions  :  If  many  Conditions  are 
required  in  the  juftificd  which  bear  proportion  with  Gods  Jufticc,  I  grancall.  But  if  the  Conditions 
•which  are  required  in  thofe  that  rauft  be  )uftified,do  bear  no  portion  with  Gods  juftice.I  deny  that  it 
thence  follow  that  jnftification  is  not  of  meer  Grace  .For  it  is  not  all  Conditions  that  are  excluded 
Cby  Grace)but  thofe  which  may  bear  the  namre  of  Merit.  Cimcro  in  Op.  Fol.  impref.p.^S'i,.  Cum  igitur 
oferibttt  Jtiftificatio  negMtur.,  vti  Juftijicandi  Meritoria  Negatur.  Joh.  Crocius  dejuflijic.  difpKt.i2.  pag. 
666.  So  Kiviuf  TraBat.  de  Redemp.  Dr.  Fotones  of  Chrifts  ^.  Offices  :  Rivet,  on  Genef.  and  generally 
our  Divines  againft  thePapifts  do  oppofe  the  Merit  of  Works,  as  the  point  wherein  our  difference 
lieth.They  make  it  all  one  to  fay  that  works  do  not  juftify,  and  they  do  not  Merrr:  meaning  by  works, 
ti  Funl  doch,  fuch  as  make  the  Reward  to  be  not  of  Grace,but  of  Dcbc  Rom.  4. 9,4. . 

SECT.'. 


i6  Jhe  Saints  Everlajling  Refi.  Chap.3, 


SECT.  X. 

§.  10.        ^0*  'TpHerc  is  fuppofed  alfo,  as  motion  rightly  ordered,  foftrongafld 
^  X  conftanc  morion  ,    which  may  reachcbe  end.    If  there  hne  not 

ftrength  put  to  the  bow,  the  arrow  will  not  reach  the  mark;  The  lazy 
world,  that  think  all  too   much  ,   will  find  this  to  their  coil  one 
a.  day;      They   that  think  Icfs  ado  might  have  ferved,  do  but  reproacli 
Chrift  for  making  us  fo  much  to  do.    They  that  have  been  molt  holy, 
'*  watchful,  painful  to  get  faith  and  aHurance,  do  find  when  they  come  to 
die,  alltoohttle:  We  fee  daily  the  bell  Chriftians  when  dying,  Repent 
tlieir  Negligence;  I  never  knew  any  then  repent  his  holinefs,anddili- 
*  gence.   It  would  grieve  a  mans  foul  to  fee  a  multitude  of  miftaken  finners 
lay  out  their  wit,  and  care  and  pains  for  a  thing  of  nought,  and  think  to 
^  have  cternall  Salvation  with  a  wifli.     If  the  way  to  Heaven  be  not  far 
harder  then  the  world  imagines,  then  Chrift  and  his  Apoftles  knew  not 
.-  the  way,  or  elfe  have  deceived  tis  :  For  they  have  told  us.  That  the 

Mat.7.12.^'  Kingdom  of  Heaven  fuffereth  violence;  That  the  gate  is  ftrait  and  the 
Luke  13.24,^  way  narrow,and  we  mull  ftrive  if  we  wil  enter;  for  many  (hall  feck  to  en- 
25.  ter,and  not  be  able;(which  implies  the  faintnefTc  of  their  feeking,and  that 

1  rer.  4. 18.  that  [[jgy  pu^  ^0^  itrength  to  the  work  )  and  that  the  righteous  them- 
^  felves  are  fcarcely  favcd.  If  ever  foul  obtain  Salvation  in  the  worlds  com- 
mon, carelefs,  eafie  way,  then  He  fay ,  there  is  a  nearer  way  found  out 
AgeMarchn^  then  ever  God  in  Scripture  harh  revealed  to  the  fons  of  men.  But  when 
ImmferoZs  they  have  obtained  Life  and  Reft  in  this  way,  let  them  boaftofit;  till 
^  crcdibiles  then,  let  them  give  us  leave  (  who  would  fain  go  upon  fure  grounds  ia 
e]ush£retia^  point  of  eternal  Salvation)  to  believe,  that  God  knowes  the  way  bet- 
quid  audcbitii  i^^  tj^cn  they,and  that  his  VVord  is  a  true  and  infallible  difcovery  thereof. 
dniie  ch)f£''^  I  ^^^c  feen  this  Dodrine  alfo  thrown  by  with  contem pt  by  others,- 
fr'm<i  pT£cep-  who  fay;  What,  do  you  fet  us  a  working  for  heaven  ?  Doth  our  duty  do 
rti,-im  occidcn-  any  thing  ?  Hath  not  Chrilt  done  all  ?  Is  not  this  to  make  him  a  half  Sa- 
di,n':n  adult  e-   viour  ?  and  to  preach  Law? 

^wdfTn  «  *  ^"^'  ^^  '^  ^^  ?^^3^ch  the  Law  of  Chrift;  his  Subjeds  are  not  Lawlefs; 
}um  tcflaJdi '  "  ■^^  '^  ^^  prcach  Duty  to  Chrift:  No  more  exad  requirer  of  duty,  or  hater 
di!i/i',:dipa'  offin,  then  Chrift.  C'urift  hath  done,  and  will  do  all  his  work,  and 
trentfy-wa-  therefore  is  a  pcrkd  Saviour;  but  yet  leaves  for  us  a  work  too:  He  hath 
nrw?  Amfy-  ^  tt  pa|(j  all  t|3e  price,  and  left  us  none  to  pay;  yet  he  never  intended  his  pur- 
!?«^idcerar'^  chafe Hiauld  put  Hsinto  abfolute,  immediate  perfonal  title  to  glory  in 
id]eciJn,--  Poi'''^  of Law,much  leG  into  immediate  po(reflion:What  title  f impropcr- 
tnl.  ndviYf.  "  ly  fo  called  j  we  may  have  irom  his  own,aad  his  Fathers  fecret  counfel,  is 
Marchn.  1, 4.C.  nothing  to  theQueftion.He  hath  purchafed  the  C  rown  to  beftoWjOnly  on|j 

Chnj}^  interr''iatni  i  qwidnm.  Preceptor  optime,  Qiad  fuciens  'c'ltAtn  <ttei'nam  pa^deh  ?  depncep- 
ttf  cnatorii^  aneafchet^  id  e(i^  jaceret^  expojh'.avir :  ad  contcjlnndum  pi\£ceptH  creatoiii vham  accjuiri 
jenipinrrarn. Tcnul.ii'oi  fupra.  |1  Vt  A^iia  juftjjicandijic  ejus  vuclm  ^  ratio  ma  dependet  i  Dei  volun- 
J*rt'.  Johan.  Crocius  de  Juftifi.  Difpur.12.pag.555. 

condition 


5^ 


Parti,  The  S aims  EverUfiing  Heji,  ij 


condition  of  believing,  denying  all  for  hinn,  fuffering  with  him ,  per- 
fevering  and  overcoming.     He  hath  purchafed  Julhlicacion  to  beitow 
only  on  condition  of  our  believing,,  yea  repenting  and  believing,  f  That«t  ^<^i«nx7«  ;>/'«- 
the  firft  grace  hath  any  fuch  condition,  I  will  not  affirm;  but  folluwmg   "^' Cr  ^^f^/rfif  j 
mercies  have:   Though 'cis  Ctirift  ttiac  cnabkiU  alio  co  periorm    ^^^^'^  ,'^scaJjtwn!  ' 
Condition.    Itisnota  SaviouroSeredbutrirecived  alio,  ihatmuft  lave: ^eVi/onjione     ] 
It  is  not  a  Saviour  offered  but  received  alio,  that  muft  fa  ve:  It  is  not  the   ^ohjUjugcns,  ut] 
blood  of  Chriii  flied  only,  but  applyed  alfo  that  muft  luUy  deliver ;  Nora-^  ^'°^^  ^''^''|" 
is  it  applyed  to  the  Juftitication,  or  fai  vation  of  a  fleepy  Soul:  Nor  doth   J:J/^J^f■i|'  ^^. 
Chrift  carry  us  to  heaven  iu  a  chair  of  fecurity.   Where  he  will  P^i^'^on^tttitoribus  n-jhii 
he  will  make  you  pray,  Forgive  us  our  trejpajfes;  and  where  he  will  give   dmmntmus^ 
righteoufneffe,  he  will  give  hungering  and  thirfting;lt  is  not  through  any  i'^iet)tcs  irnpc- 
imperfcftion  in  Chnft,  that  the  righteous  arc  fcarcely  faved;  no  nor   ''''^y^'"'jf"# 
that  the  wicKt:J  penfli,  as  they  (hall  be  convinced  one  day.     In  the  fame  ^■^u  pcfims^^niCt 
fenfcas  the  prayer  ol  the  raithfull,  if  fervent,  availcth  for  outward  raer-   (^i;/;,s:c' 
cics,  in  the  lame  fence  it  prevaileth  for  Salvation  alfo  :  For  Chrift  hatk    Cyprian  in  O- 
purchafcd  both.    And  as  Baptifme  is  faid  to  favc  us;  fo  other  duties  too;«  r-it-Dominic. 
pur  riglueouf  lefTe  which  the  Law  of  works  requireth,  and  by  which  it »  f^M- 
is  fatisfied,  is  wholly  in  Chrift,  and  not  one  grain  in  our  fclves:  nor  muft   ^ 
wedare  to  think  of  parching  up  a  Legal  righteoufneffe  of  Chriftsand   jr^^,^w      j, 
our  own  together ;  that  is,  that  our  doings  can  be  the  leaft  part  of  fatis-    kxandr.  Stro- 
fadion  for  our  fins,  or  proper  merit.    But  yet  our  felves  muft  perfonal-tt  mat.llb.2.fauli 
ly  fulfil  the  condition^  of  the  new  Covenant;  and  fo  have  a  perfonall  E-   PifljrJt. 
vangelical  Righteoufneffe;  or  never  be  faved  by  Chrifts  Righteoufneffe.    ag^mfl  thofe 
Therefore  fay  not.    It  is  not  duty,  but  Chrift;  for  it  is  Chriii  in  a  way  of «  Lrw'andF^eTr'! 
duty.     As  duty  cannot  do  it  without  Chr.ft,  fo  Chrift  will  not  do  with-j  Crf/.g.g. 
out  duty;  But  of  this  enough  before. 

And  as  this  motion  muftbeftrong,  fomuft  itbeconftant,  or  it  will  « 
fall  fhort  of  Reft.    To  begin  in  the  Spirit,  and  end  in  the  flefh,   will  not 
bring  to  the  end  of  the  Saints.    Thecertainty  of  the  Saints  Perfeverance,  « 
doth  not  make  admonition  to  conftancyunufefull.Men,asfeemingly  holy   Mar.24.19. 
asthebcft  of  us,  have  fallen  off.  He  that  knew  it  unpoAible,  in  the  foun-a  l^ark  13.15. 
dation,    to  deceive  the  Eleft,    yet  fkw  it  neccflary  to  warn  us,  that  he  ^^  , «  .^  ^^' 
(  only  )    that  endureth  to  the  end  (hall  be  faved;  Read  but  the  promifes,  ^  14.22.^ 
Rev.  2.(^.3.  tohimthatovercometh.    Chrifts  own  Difciples  muft  be«Rom.i  1.22. 
commanded  to  continue  in  liis  Love,   and  that  by  keeping  his  comman-   Col. 1.23. 
dements;  and  to  abide  in  him,  and  his   word  in  them,  and  he  in    ^^^^-^-P- 
them.     It  will  feena  ft  range  to  fume  that  Chrift  fhould  command    -'     '  *  '* 
OS,  that  Heabideinus,  fee /o/?.  15.4,5, 6,7,9,1  ccr-  8.31.  I'johnzz. 
4.  28. 


SECT. 


iS  The  SAtms  E'vcrlajfwg  Refi.  Chap,3, 

SECT.  XI. 

C  ii.'"T^Hcrc  is   prefuppofcd  alfo  to  the   obtaining  of  xhis  Reft  ,  a 

*■     ■      A         JL  ftrongdefire  after  it.     The  Souls  motion  is  not  thacwhi^h  we 

call  violent  or  conftrained,  (nor.e  can  force  it)  but  frec;  As  every 

«  thing  inclines  to  its  proper  Center,  fo  the  Rational  Creature  is  carried 
on  in  all  its  motion,  with  defires  after  its  end.  This  end  is  the  firft  thing 
intended,  and    chiefeft  dclired ,  though  laft  obtained.     Obferve  it, 

CI  and  believe  if,  who  ever  thou  art;  there  was  never  Soul  that  made 
ChriiV  and  glory  the  principal  end,  nor  that  obtained  Reft  with  God, 
whof«  dcfirc  was  not  fet  upon  him  ,  and  that  above  all  things  clfe 

^  in  tlie  world  whatfoevcr  :  Chrift  brings  the  heart  to  heaven  firft,  and 
then  the  pcrfon  :  His  own  mouth  fpoke  it  j  ivhere  jcur  neafhre  u, 
there   rvill  joMT   heart  be   alfo  y  Mat.  6.   21.     A  fad  condufion  to 

a  ihoufands  of  profcfTed  Chriftians.  Hethat  had  truly  rather  havethc 
enjoyment  of  God  in  Chrift,  then  any  thing  in  the  world,  (hall  have 
it,  and  he  that  had  rather  have  any  thing  elfc,  (hall  not  have  this,  ^ex- 
cept God  change  him.  )  It's  true,  the  Remainder  of  our  old  nature 
will  much  weaken  and  interrupt  thefe  defires,  but  never  overcome 
them.     The  pafTionate  motion  of  them  is  oft  ftrongeft  towards  in- 

"  feriour  fenfible  things :  but  the  ferious  deliberate  Will  of  Choice, 
which  is  the  Rational  Defire,  is  moftforGod. 


SECT.  XII. 

§12.        12.  T   Aftly,  hereis  prefuppofed;   painfulnefs  and  wearinefs  in  our 

'Proverbs  0^.6^        JLimotion.    This  arifeth  not  from  any  evil  in  the  work  or  way; 

Mar,  ii.jc.      forChriftsyokeiseafie,  his  burthen  light,  and  his  commands  not  grie- 

\  lohn  5.?.    i  vous:  But  i.From  the  oppolition  we  meet  with.  2.Thc  contrary  princi- 

'  pies  ftill  remaining  in  our  nature,  which  will  make  us  cry  out  0  wretched 

J  rwf>7,  Rom.  7.  24I     5.  From  the  weaknefs  of  our  graces,  and  foofour 

a  motion.    Great  labour,  where  there  is  a  fuitable  ftrcngth,  is  a  pleafure; 

but  to  the  weak,  how  painful.'  With  what 'panting  and  wearinefs  ck)th 

a  feeble  man  ascend  that  hil,whith  the  found  man  runs  up  with  eafe  I  Wc 

are  all,  even  the  bcft  but  feeble.     An  eafic,  dull  profeflion  of  Religion, 

that  never  encountereth  with  thefe  difficulties  and  pains,  is  a  fad  fign  of 

etan.unfound  heart.    Chrift    indeed  hath  freed  us  from  thelmpofli- 

biliciesof  the  Covenant  of  Works,  and  from  the  burden  and  yoke  of 

LQg^l  Ceremonies,  but  not  from  the  difficulties  and  pains  of  Gofpel-du- 

4  ties.  4.     Our  continued  diftance  from  the  End,  will  raife  fome  grief 

alfo:  for  defire  and  hope,  implying  the  abfcnce  of  the  thing  defired, 

and  hoped  for,  do  ever  imply  alfo  fome  grief  for  that  abfence;  which  all 

I  vani(h  when  we  come  to  poifc/fion.    All  thefe  12.   things  arc  implyed 

in 


Poitl. 


The  Saints  Ever  lap  ffg  Reft, 


19 


in  a  Chriftiafts  Motion,  and  fo  prefuppofed  to  his  Reft.  And  he  only 
that  hath  the  prc-requifitc  Qualifications,  (hall  have  the  Crown :  Here 
therefore  (hould  Chnftians  lay  out  their  urmoft  care  and  induftry  j  fee 
to  your  part,  and  God  will  certainly  fee  to  his  part ;  Looking  you  to 
your  hearts  and  duties  (in  which  God  is  ready  wich  aiTifting  Grace) 
and  he  will  fee  that  you  joofc  not  the  reward.  O  how  n\oft  Chriftians 
vt^rongGod  and  thcmfelves  with  being  more  folicitous  about  Gods  pare 
of  the  work  then  their  own,  as  if  Gods  faithfulnefs  were  more  to  be  fuf- 
pcded,  then  their  unfaithful  treacherous  hearts.  This  Reft  is  glorious, 
and  God  is  faithful ,  Chrifts  death  is  fufficient,  and  thePromife  is  univer- 
fal,  free  and  true  :  You  need  not  fear  miffing  of  Heaven  through  tfa^ 
Deficiency  or  fault  of  any  of  thefc.  But  yet  for  all  thcfe,  thefalfnefs  of 
your  own  hearts,  ifyou  look  not  to  them,  may  undo  you.If  you  doubt 
of  this,  believe  the  holy  Ghoft,  Heb.4,.  i.  Having  a  Promife  left  u$of 
entering  into  his  Reft,  let  us  fear  left  any  of  you  ftiould  feem  to  come 
ihort  of  it.  The  Promife  is  True,  but  Conditional;  Never  fear  whether 
God  will  break  Promife;  but  fear  left  you  (hould  not  truly  perform  the 
Condition;  for  nothing  elfe  can  bereave  yoH  of  the  Benefit. 


CHAP.   IV 


What  this  %ejl  contaimth. 


SECT.  I. 

lit  all  i\m  is  onely  the  outward  Court ,  or  at  leafl         §.  il 
not  the  holieft  of  all:  Now  we  have  afcended  thefe  fteps, 
may  we  look  within  the  veil  ?  May  we  fhew  what  this 
Reft  containcth,  as  well  as  whatit  prefuppofetl.?  But 
alas,  how  little  know  I  of  that  whereof  I  am  about  to 
rpeak!  Shall  I  fpeak  before  I  know?   Butiflftay  tilll* 
clearly  know,  I  (hall  not  come  again  to  fpeak.     Thatglimps  which  PW«2Cor.  12.14. 
faw,  contained  that  which  could  not,  or  muft  not  be  uttered,  or  both. 
And  ifPtfW  had  had  a  tongue  to  have  uttered  it,  it  would  have  done  no  « 
good,  except  his  Iiearers  had  ears  to  hear  it.     UTaul  had  fpokethe 
thmgs  of  Hraven  in  the  language  of  Heaven,  and  none  underftood  that 
language,  what  the  better  ?    Therefore  I'le  fpeak,  while  I  may,  th«t« 
little,  very  little  which  I  do  know  of  it,  rather  then  be  wholly  filen::  • 

F2  The 


The  Saints  EvcrUfiing  Rejl,  Chap. 3 1 


The  Lord  reveal  it  to  me,  that  I  may  reveal  it  to  you;  and  the  Lord  o- 

Num.  24.  i5.j,pen  fomeLight,  and  flicw  both  you  and  me  his  Inheritance;  Not  as  to 

'^•5'   '^4/>i4w  onely,  whole  eyes  the  vifion  of  God  opened,  tofce  thegood- 

De'at.54. 1 ,2,     ji^^p^  ^p  JacoI^s  Tents,  and  Ifraels  Tabernacles,  where  he  had  no  portion; 

Maah.15.44.     ^"^  ^^^^^  whence  muft  come  his  own  deftrudion  :  Not  as  to  yl/o/ir/, 

45.45.  ''who  had  oncly  adifcovery,  inftcad  of  poHenion,  and  faw  the  Land, 

A^'t-T-SSiS^-     which  he  never  entered.     But  as  the  pearl  was  revealed  to  the  Merchant 

"in  the  Go'*pcl,  who  refted  not  till  he  had  fold  all  he  had,  and  bought  if; 

« and  as  Heaven  was  opened  to  blcffed  Stefhen,   which  he  was  fhortly 

to  enter,  and  the  glory  (hewed  him ,  which  (hould  be  his  own  pof* 

J  fclTion. 


SECT.  IL 
§.  2. 

fr'o^mSX  ^  ^-  Tp^^^e  '5  containedin  this  Reft. 

aSion  which  ■*-       ^'  A  CefTition  from  Motion  Or  Aftionj  not  of  alladion,but 

hach  tlie  na-  "  of  that  which  hath  the  nature  of  a  Means,  and  implies  the  abfence  of  the 
cure  of  means.  End.  When  we  have  obtained  the  Haven,  we  have  done  failing.  When 
'  ^°'^'' V^"  "  the  workman  hath  his  wages,  it  is  implyed  he  hath  done  his  work.  When 
2  Faith  ^  ^^  we  arc  at  our  journeys  end,  we  have  done  with  the  way.  All  Motion 
("How far.)  ends  at  the  Center;  and  all  Means  ceafe,  when  we  have  the  End. 
^.  Prayer.  Therefore  prophecying  ceafeth,  tongues  fail,  and  knowledge  fnall  be 
4.S0  farting,  done  away;  that  is,  fo  far  as  it  had  the  nature  of  a  Means,  and  was  im- 
wcepmg,  aperfeft  :  And  fo  Faith  may  be  faidro  ceafe;  not  all  Faith,(for  how  (hall 
^caching'  we  know  all  things  pafl",  which  we  faw  not  by  believing. ^  how  (hall  wc 
and  Sacra-  know  the  laftjudgmcrt,  the  Refurrcft  ion  of  the  body,  before-hand,  buc 
mcnts.  by  believing.^*  how  (hall  we  know  the  life  Everlafting,theEtern'ty  of  the 

There  are  pys  we  p.o(rcfs,  but  by  believing  ? )  But  all  that  Faith  which  as  a  Means 
'  ar^'^oTolr  ""^ »  referred  to  the  chief  End,  (hall  ceafe.  There  (hall  be  no  more  prayer, 
glory  which  I  becaufe  no  more  necefllty,  but  the  full  enjoyment  of  what  we  prayed 
have  hcreo-  «  for.  Whether  the  foul  pray  for  the  bodies  Refurreftion,  for  thelait 
mirtcd  and  Judgement,  &c.  or  whether  foul  and  body  pray  for  the  Eternal  continu- 
only  put  them   ^^^^  ^f  ^j^^jj.  Joys^is  to  me  yet  unknown:  Other  wife  we  (hall  not  need  to 

hSs^which'  P'^^y  ^^"^  ^^^^  ^^  ^^^^  •  ^"^  ^^  ^^'^  ^^^^^  ^^^  ^^"^^  '*  defirable.  Neither 
fhouldnot  *lhall  weneed  tofaft,  and  weep,  and  watch  any 'more,  being  out  of  the 
have  bin  done,  ^reach  of  fin  and  temptations.  Nor  will  there  be  ufe  for  Inftiudionsand 
i.Thatwefhal  Exhortations;  Preaching  is  done;  ThcMiniftery  of  man  ceafeth;  Sacra- 
thXrv'S'ir^  mentsufelefs;  The  Labourers  called  in,  becaufe  the  barveft  is  gathered; 
Jernfalem  and  f^^  Tares  burned,  and  the  Work  done;  The  unregenerate  paft  hope;  the 
foglorifyGod  Saints  paft  fear  for  ever.  Much  lefs  (hall  there  be  any  need  of  labouring 
in  that  blc(Tcd"for  inferiour  end-%  a  j  here  wc  do;  feeing  they  will  at  I  devolve  themfelves 
Soocty.  2.rhjc  ^^ito  the  Ocean  of  the  ultimate  End,  and  the  LefTcr  good  be  wholly  fwal- 
rh:*;cofo„rl°'^='iapofth.Grcateft. 

g'orifiH  Rcdfcmcrand  hisPerfonftiall  cverlaftingly  be  glorifkd  in  usvv*^ereit  again  tpdoIihoaW 
krgelycr  ir<;it  of  both  chcfe  as  principle  pares  of  our  glory  and  felicity.  SECT. 


2Z 


Parti.  'Tk  Saints  BverUfiing  Reji.  ^^ 

SECT.  III. 

2.  npHis  Reft  containech  a  pcrfeft  freedom  from  all  the  Evils  that  ac-  «  ^ 

X    companied  us  through  our  courfe,  and  which  neceflariiy  fol-   jperfeft  free- 
low  our  abfence  from  the  Ghict  Good.    Befides  our  freedom  from  thofe  J^^  ^^^^  ^-^^^ 
eternal  flames,  andreitlersmiferics,  which  the negleders  of  Chrift  and 
Grace  muft  remediiefly  endure ;  an  inheritance  which  both  by  Birth, and 
adual  Merit,  was  due  to  us  as  well  as  to  them.    As  God  will  not  know  «^   ^.^ 
the  wicked,  fo  as  to  own  them ;  fo  neither  will  Heaven  know  iniquity  to  Rev.ar.a?, 
receive  it:  for  there  entreth  nothing  that  defileth,  or  is  unclean;  all   2.  Sorrow  and 
that  remains  without.    And  doubclejs  there  is  not  fuch  a  thing  as  Griet  ^luffering. 
and  Sorrow  known  there  :  Nor  is  there  fuch  a  thing  as  a  pale  face,  a 
languid  body,  feeble  joynts,  unable  infancy,  decrepit  age,  peccant  hu* 
mors,  dolorous  ficknefs,  griping  fears,  confuming cares,  norwhatfoe- 
verdeferves  the  name  of  evil.    Indeed  a  gale  of  Groans  and  Sighs,  a  JoIi.i^.20i2i, 
ftrcam  of  tears  accompanied  us  to  the  very  gates ,  and  there  bid  us  fare- 
well for  ever :  We  did  weep  and  lament,  when  the  world  did  rejoyce ; 
but  our  forrow  is  turned  into  joy,  and  our  joy  fhall  no  man  take  from 
us.    God  were  not  the  chief  and  perfed  Good,  if  the  full  fruition  of  him  « 
did  not  free  us  from  all  evil.    Bat  we  fhall  have  occafion  to  fpeakmore 
fully  of  this  in  that  which  follows. 


SECT.   IV. 

3.  'T^HisRcft  contatneth  the  Highcfl  Degree  of  the  Saints  perfonal  „      g  . 

A     Perfedion,  both  of  Soul  and  Body.    This  neceflariiy  qualifies   ^.  Perfonal     " 
them  to  enjoy  the  Glory,  and  thorowly  to  partake  the  fweetnels  of  it.  ctPerfeftion  in 
Were  the  Glory  never  fo  great,  and  themfelves  not  made  capable  by  a  thehigheftde- 
perfonal  Perieftion  fuitabic  thereto,  it  would  be  little  to  them.    There's«|o^ifj'gj^Boj  °^ 
ncceflary  a  right  difpofuion  of  the  Recipient,  to  a  right  enjoying,  and  ^^^ta  Vnaljh 
affcding:  This  is  one  thing  that  makes  the  Saints  Joyes  there  fo  gvesn  ; ^conveniens  va- 
Here,  Eye  hath  not  feen,  nor  Ear  heard,  nor  Heart  conceived,  what^f'"'^  A/f »  ^^ 
God  hath  laid  up  for  them  that  wait  for  him  :  For  the  Eye  of  flefli  is  not  ".^"  ^^'^^^  """ 
capable  of  feeing  it,  nor  this  Ear  of  hearing  it,  nor  this  Heart  of  an-  ^ql^Z^afXmm 
dcrftandingit;  but  there  the  Eye,  and  Ear,  and  Heart  are  made  capa-  fana  man  eft, 
ble ;  elfe  how  do  they  enjoy  it  ?  The  more  pcrfed  the  Sight  is,  the  morewc^r  in  perpetm 
delightfullthebeautifullObjed.    The  more  perfcd  the  Appetite    the  M'-'Qi^^e  fani- 
fweetcr  the  Eood.    The  more  mufical  the  Ear,  the  more  pleafant  the  Me-  'f^'^J'^ff'^''' 
lody.    The  more  Perfed  the  Soul,  the  more  joyous  thofe  Joys,  and  the  '    ^'' "  ^'^  ■'*^* 
more  glorious  to  us  is  that  Glory.  Nor  is  it  onely  our  fmful  im  per fedi- « 
on,  that  Is  here  to  be  removed ;  nor  only  that  which  is  the  fruit  of  fin ; 
but  that  which  adhered  to  us  in  our  pure  Naturals.   <tAdams  drefling  the  ^^ 
garden,  was  neither  fm,  nor  the  fruit  of  fmne :  Nor  is  either  to  be  lefs  Dan-'ia.]; 

F  3  glorious 


22  The  S.iifHs  EverUJlifif  Refl,  Chap.d. 


glorious  than  the  Srarrcs,  or  the  Sunnc in  the  Firmament  of  our  Father ; 
«  Yet  is  this  the  Dignity  to  which  the  Righteous  (hall  be  advanced.    There 

is  far  more  procured  by  Chrill,  than  was  VA\  by  Adam.  It's  the  mifery 
*' of  wicked  mcNi  here,  that  all  without  them  is  mercy  ,  excellent  mercies  • 

but  within  them  a  heart  full  of  fin  (hats  the  door  againlt  all,  and  makes 

them  but  the  more  miferablt.  When  all's  well  withm,  then  all's  well  in- 
^deed.  ThenecrGood,  isthcbeft;  and  the  necr  evil,  and  enemy,  the 
^  word.  Therefore  will  God,  as  a  fpecial  part  of  his  Saints  happincf$,pcr- 
"fect  thcmfclves,  as  well  as  their  condition. 


SECT.  V. 

Ctf  ^4.  '"p^His  Reft  containeth,  as  the  principal  part,  our  neareft  Fruition 
4.  Chicii'ythe*  A  of  God  theChiefeft  Good.  And  here,  iiw^frr,  wonder  noc 
necreft  frnici-  if  I  bc  at  a  lofs ;  and  if  my  apprchenlions  receive  but  little  of  that  which 
on  ofGod,thc^i«in  my  exprellions.  If  to  the  beloved Difciple  that  durft  fpeakand  en- 
chief  Good.  quire  into  Chrifts  fecrcts,  and  was  filled  with  his  Revelations,  andfaw 
I  Ioh.5.2.         ^^^  "^w  ferufaicminher  glory,  and  had  feenChrift,  Aiofes  and  EHm 

.  ^  in  part  of  theirs;  if  it  did  not  appear  to  him  what  we  (hall  bc,  but  only 
t^a"mL7um  J"  general,  that  when  Chrift  appears,  we  fha  11  belike  him,  no  wonder 
ratione  guber-  «i^  1  know  little.  Whenlknow  fo  little  of  God,  I  cannot  know  much 
?:.«-,  a^vhatitis  toenjoy  him.    When  it  is  fo  little  I  know  ©fmine  own  foul, 

Tiryarum  Cx-  either  irs  quiddity,  or  quality,  while  it's  here  in  this  Tabernacle;  How 
Iniu^  jatn-^  1^^.^!^  ^^i^  j  j^^^^jg  j^now  of  the  Infinite  Majefty,  or  the  ftate  of  this  foul, 
£v)  **      when  it's  advanced  to  that  Enjoyment  ?  If  I  know  fo  little  of  Spirits  and 

Lejubesyfta-  Spirituals,  how  little  of  the  Father  of  Spirits  1  Nay,  if  I  never  law  that 
bilifi'Ac  ma-  "creature,  which  contains  not  fomething  unfearchable ;  nor  the  worm 
mns  das  cm-  fg  fmall,  which  afforded  notmarter  for  queftionsto  puzzle  the  greateft 
pliiKhium '  Philofopher  that  ever  I  met  with,  no  wonder  then  if  mine  eye  fail,  when 
rejfj)-^  dux  I  would  look  at  God,  ray  tongue  fail  me  in  fpeaking  of  him,  and  my 
femita ,  rcTwi-,,  heart  in  conceiving.  As  long  as  the  Athenian  Superfcription  doth  fo  too 
jmidcm-y  ^^n  fuit  with  my  facrifices,  ^To  the  unknown  God r\  and  while  I  cannot 
Tu  ^  ^''^'W'^ _  contain  the  fmalleft  rivulet,  it's  little  I  can  contain  of  this  immcnfe  Ocean. 
^te^'llmere  ^"fi-  "  ^^  ^^^'^  never  be  capable  of  clearly  kno;ving,  till  we  arc  capable  of  fully 
nii  !  *  enjoying,  nay  nor  till  we  do  aftually  enjoy  him.  What  ftrange  coneci- 
Bocriiis.  «vings  hath  a  man  born  blinde  of  the  Sunnc,  and  its  light?  or  a  man  born 

Vdc  Gerfon.  (j^af  of  the  nature  of  founds  and  mufick  ?  So  do  we  yet  want  that  fcrtfe, 
iV^ivin"^'  ^y  which  God  muft  beclcarly  known.  I  ftand and  look  upon  a  heap  of 
A/norii  •,  cap.  **Ants,  and  fee  them  all  with  one  view,  very  bufie  to  little  purpofe;  They 
14.  Egregiede  know  not  me,  my  Being,  Nature,  or  Thoughts,  though  I  am  their  fd- 
Amibiitiijf^y      low-creature  :  How  little  then  muft  we  know  of  the  great  Creatof, 

Excelleiitiips 

Divinii  exi>aUantem.  Bcatitudo  fumirur  ob]dliv^  (ZjT  formalirer  :  Huod  beatos  facit  jpfo  fiucntes , 
hoc  e/},  Divim  Bonitus ,  qu£  eji  Summtim  Bonum.  Bcatitudo  autem  fwmdlii  cjl  ipfa  jrititio.  Sec. 
StclUizn  Lvic.  10.  7o/«.  2.  pa^.  45-  , . 

though 


Parti.  The  Snints  Everlajlwg  Re/l,  23 


thoughhe  with  one  view  continually  beholds  us  all".  Yet  a  knowledge 
we  have,  though  imperfed,  and  Tuch  as  muft  be  done  away  :  A  glimpfe  " 
the  Saints  behold,  though  but  in  a  glafs  •  which  makes  us  capable  of  fome 
poo4*,  general,  dark  apprehenfionsof  whatwe  (hall  behold  in  Glory. 
If  I  fhould  tell  a  Worldling  but  what  the  Holinefs  and  fpirkua!  Joycs  of  * 
the  Saints  on  Earth  are,  hecannot  know  it  j  for  Grncc  cannot  be  clearly 
known  without  Grace :  How  much  lefs  could  he  conceive  it,  (hould  I  tell 
him  of  this  Glory  ?  But  to  theSaints  I  may  be  fomewhat  more  encoura- 
ged to  fpeak ;  for  Grace  giveth  them  a  dark  knowledge,  and  flight  tafte 
of  Glory. 

*  As  all  good  whatibever  is  comprifed  in  God,  and  all  in  the  creature  «^  Qod  is  dcfi- 
are  but  drops  of  this  Ocean  :  So  all  the  glory  of  the  blelTed  is  comprifed   ncd  to  [)c  one 
in  their  enjoyment  of  God  ;  and  if  there  be  any  mediate  joys  there,  they   t'lat  wamech 
are  but  drops  from  this.    If  men  and  Angels  fliould  ftudy  to  fpeak  the  «!^'°'^']i"g  ^  ^"d 
bleflednefs  of  that  eftate  in  one  word,  what  can  they  fay  beyond  this,   for^himrdf 
That  it  is  the  neareft  enjoyment  of  God. >  Siy  they  have  God,  and  you  and  full  of 
fay  they  have  all  that's  worth  a  having.    O  the  full  Joys  offered  to  a  be-  (tlii'i'<"df ,    in 
liever  in  that  one  fentencc  of  Chrifts ,  I  would  not  for  all  the  world  that   wliom   all 
one  verfe  had  been  left  out  of  the  Bible ;  FMkr  ,  /  Will  that  rkfe  whom   J-'jj^"Ss  do  con- 
thsu  hafi  given  me,  be  ^ith  me  Where  J  am  ,  that  tksy  tn.ij  hehohimj  Glo-    jiin'fdf  civeth 
rj  ^hich  thou  hnji  given  we,  John  17.  24.   Every  word  full  of  Life  and    Being  to  all, 
Joy.   If  the  Queen  ofSheba  had  caufc  to  fay  of  Soion,ons  Glory,  Hap-  tti'dith  Atham- 
f J  are  thy  wen,  happy  are  thefe  thjfervafus  th^t  0-/t!id  cerAir.ttallj  before  J^'"'^  •>  ^^\-  }■ 
thee^  and  that  hear  thy  Wifdom  \.  •,  Then  fure  they  that  ftand  continually    Godf/b"  N 
before  God,  and  fee  his  Glory,  and  the  Glory  of  the  Lamb,  arefome-   turcincorpo-' 
what  more  than  Happy  ;  To  them  will  ChriftiriVe /o  eat  of  the  Tree  cf*^icd\,  neither 
Lifey   Whichis  intheniidfi  of  the  Paraiife  of  gpd  ,   Rev.  2.  7.    And  To    fi>b;cc't    tt) 
eat  of  the  hidden  Manna,  verf.  17.  Yea,  he  W-ifl  make  them  PiHarsinthe   ^'§'^'^    "*^^*  . 
Temple  of  God,  and  they  Jhall go  n«mfire  out  :  aru\  he  Will  Write  upon  them    moi"lVowci-- 
the  Nameof  huGod,   and  the  Name  of  the  City  of  his  God  ^Newjeru-    fuH^  ^^^  ,,q. 
falem']  Which  cometh  down  out  of  heaven  from  God ,  ar,d  his  o\yn  New    tiling  holdctlx 
Name^  Rev.  3.  12.    Yea  more,  (if  morenjay  be)  he  \V;7/  grant  them   '^'m,  but  he 
1 0  fit  With  him  in  hii  Throne,  Rev.  3.21.    Thefc  are  they  "^ho  come  oat  of  '^^'^^th  or 
great  tribulation  ,  and  have  Wa/bed  their  robe:  ,  afjd  made  them  White  in    ff^ingj    ^nd 
the  blood  of  the  Lamb  ;  Therefore  are  they  before  the  Throne  of  Qod  ,  and   rulcrh  over 
ferve  him  day  and  night  in  his  Temple  :  andhe  that  fttteth  on  the  Throne   all.    Idem. 
(haU  divelLimong  them  :  And  the  Lamb  Which  is  in  the  midjl  of  the  Throne    ^^'^^\. 
JhaH  feed  them,  and  lead  them  unto  living  fountains  of  Water '^   and  God   "^  ^    '"^^  'g' 
JhaU  Wipe  away  all  tears  from  their  eyes,  Rev.  7.  14,  15,17.    And  may  we   jome    inter- 

prci?  moft  of 
thofe  Scriptures  in  the  Ae^e/^rioHT,  of  the  Churches  Glory  on  Earth,  and  then  it  would  hold,  i 
mmri.  Tu  es  Reaeator  oinnium  qui  dixifii ,  Vcr.ite  ad  me  omnes  qui  Ltboratts.,  Sec.  An'ma  enirn 
qu£  cj}  in  te^  radicata  in  centro  [ho^  ^  recreata  ^  (JjT  quieta  fjh  qu£  vjie  in  te  mn  rj? ,  multii 
V^nk  fhmtafmatibuifiitigatm.  Tufufficicntiffimw  es  •,  Q^i  te  kabet^totim  babct  i  qui  nor, ,  mendii  w  cft^ 
iZ5r  pauper  i  Qma,  quicquid  prater  te  efi  ,  non  refidt ,  non  fiffficit.'  Ccrfon,  F.if.  3.  Alph.ttj.  A- 
work  Divmi.  cap.  14. 


.S4  ^^^  ^4/A?//  EvcrUpng  Rejl,  Chap.4» 

not  now  boaft  with  the  Spoufe,  Thisii  mj^tlcved ,  0  daMghtcrs  cf 
^trufAlem  .'  And  this  is  the  glory  of  the  Saints !  Oh  biinde  deceived 
*  world,  CanyouQiewus  fucha  Glory?  This  is  the  City  of  our  God, 
V^htlt  thcTabtrnacle  of  G*du^ithme»^  and  he   >^'i//  awe/I  With  th:r»-,, 
and  thej /hall  ifc  hn  people,  andGod /hall ire  X^ith  thtm.    tind  he  then  God, 
Revel.  21.  3.  The  Glory  of  Gcd/JjaB  lighten  it^  and  the   Lumb  u  the  light 
thereof,   vcrf24.     Andthirejhallbe  noworecurfe,  but  theThrsne  tf  ^od 
and  the  Law b  /hall  be  in  it,  andhui /ervants  pjaU /erve  htm,  and  thtj /  aH 
fee  hii  face,  ttnd  bis  Name /Jj all  be  in  their  foreheads.     J  hefe  fajings  are 
faithfull  and  true,  and  thefe  are  the  things  that  mufi  fljoytlj  be  done  ,  Rev. 
22.  3 ,4,6.     And  now  we  fay   (  as  CMtphibi/heth)  Let  the  \iforld  take  all 
be/ides,  if  Wv  may  bnt  fee  the  face  of  our  Lord  in  peace.    If  the  Lord  lift; 
"  Hp  the  light  of  his  countenance  onus  here,  it  puts  more  giadnefs  in  our 
hearts  than  the  worlds  encreafe  can  do,  7^faL  4.  6,7.    How  much  more, 
*  Pfal-gf.j.       when  in  his  *  light  we  (hall  have  light,  without  darknefs;  and  he  ftiall 
Aft.2.28.  make  us  full  of  joy  with  his  countenance.     Rejcjce  therefore  in  the  Lord, 

Vm.'ifi.i.  Oje  right e^u4',  and pjaut  for  joy ,  all je  that  are  upright  of  heart,  and  fay 

with  his  fervant  D^iz/i^,  The  Lord  14  the  portion  of  mine  inheritance  :   The 
Lines  are  fallen  to  me  in  pleafant  places  ;  jea,  J  have  a  goodly  heritage :  I 
havefet  the  Lordalwajes  before  me  ;   btcanfe  he  is  at  mj  right  hanci,  J /halt 
not  be  moved :   Therefore  mj  heart  u  glad,  and  my  glory  rejoyceth,  my  fle/h 
alfojhallrefi  in  hope  :  For  he  '^ill  not  leave  me  in  the  grave,  nor  fn/fer  me 
(  for  ever)  to  fee  corruption.     He  Vcilljhew  me  the  path  of  /ifcj  (and  bring 
me  into)    hii  p/efence,  ^hereisfulnefsofjoy^  and  at  hu  right  hand,  V^^here 
are  pleafuresfor  evermore,  Ffal.  id.  5,6,  8,  9,  10, 1 1.     whom  therefore 
have  I  in  Heaven  but  him.,  or  in  6arth  that  1  deftre  be  fides  him  f  My  fiejh 
and  my  heart  (have  failed,  and  will  )  fail  me,   but  God  it  tl.e  jlrength  of 
my  heart,  and  (  will  be)  my  Port  ion  for  ever  :    He /hall  guide  me  )^Hthhu 
counfel,  attd  afterytard  receive  me  to  Glory  :  And  as  they  that  are  far  from 
himptri/h',  fois  it  Good  (thcchicf  Good  )  for  tu  to  be  near  to  God,  Pfal. 
73-24,25,26,27,28. 
^  Aimohm  *  ^he  Advancement  is  exceeding  high ;  What  unrevcrent  damnable 

cauti  legcnda  "prefumption  would  it  have  been,  once  to  have  thought  or  fpokc  of  fuch 
exi/{imo ,  qu£  a  thing,  if  God  had  not  fpoke  it  before  us  ?  I  durft  not  have  thought  of 
^"-(j^!''"'^'^^-?-**  the  Saints  preferment  in  this  life,  as  Scripture  fets  it  forth,  had  it  not 
.'Ji'nfA'^  been  the  exprefs  truth  of  God.  What  vile  unmannerlinefs ,  to  talk  of 
cnumemlib.2.  L  "^'"S  "^"*  ^^  God,J  Q  fpcaking  to  him,J  L  having  rellowlhip  and 
de  Libcn.r.27.  communion  with  him, J  [^dwelling  in  him,  and  he  in  us ;]  if  this  had 
§.8,9,ic,^c.  not  beecn  Gods  own  Language?  How  much  Icfs  durft  wc  have  once 
"  Off''  '^y^'  thought  of  (^  being  brighter  than  the  Sunne  in  Glory  ?  of  being  coheirs 
S:fri::.6ude  withChrift?  of  judging  the  world?  of  fitting  on  Chrifts  Throne?  of 
vcrb.Evang.  ab  being  one  with  him?  ]  if  we  had  not  all  this  from  the  mouthy  and 
jpfo  dtata.  under  the  hand  of  God?  But  hath  he  faid  it,  and  {hall  it  not  come  to 
lohni.i2.        p^^Pjp  j^gpf^  l^g  fpoken  it,  and  will  he  not  do  it?  Yes,  as  true  as  the 

im.l'i$,i6.  ^^^^  ^'-^^ ^^ ^^^^  ♦  ^^"^  ^^^^  ^^  ^^  ^^"^  ^^ ^^^  ^^^  whom  Chrift  delights 

to 


parti.  The  Saints  Everlafiing  Refi,     •  25 


to  honour.  The  eternal  God  is  their  Refuge^  and  u»der/ieath  are  the  ever- 
Ufiing  Arms  :  And  the  beloved  of  the  Lord  Jh^tU  drveU  in  fafetj  bj  him, 
and  the  Lordjhall  cover  them  all  the  day  long  ,  and  he  PjaU  dwell  between 
their /houiderf,  DeuC  33.  27,  12.    Surely  geodnefs  and  mercy  jhall  foUew 
them  aH  the  dayes  of  their  lives,  and  then  they  fhall  dwell  in  the  houfe  of  the 
Lord  for  ever,  pral.23.6.     Oh  Chriftians  !  believe  and  confider  this. 
IsSunne,  and  Moon,   and  Stars,  and  all  creatures  called  upon  to  praifc  ei  ^■'4»- 
the  Lord?  What  then  fhould  his  people  do?  Surely  they  are  nearer  him, 
andcnjoy  more  of  him  than  the  brutes  fliall  do.     All  his  works  praife 
him,  but  (aboveall)  let  his  Saints  blefs  him,  Pfal.  145.  10.    Oh  let 
them  ffeak^  of  the  glory  ef  his  Kingdom,  and  talk,  of  his  power  j  To  make 
kyowntothefons  of  men  his  mighty  ACls,  and  the   GUrioiu  A'fajefiy  of 
hu  Kingdom,   Verf.  11,12.    Let  his  praife  be  in  the  Congregation  of  hu 
Saints  ;  Let  Jfrael  rejoyee  in  him  that  made  him ;  Let  the  children  of  Zion 
be  joy  full  in  their  King  :  Let  the  Saints  be  joy f fill  in  Glory  :   Let  them  fing 
alond  Hpon  their  beds :   Let  the  high  praifes  of  God  be  in  their  mouth  ;  for 
the  Lord  taketh  pleafure  in  his  people,  and  ^ill  beaut  i ft  the  meel^With  ful* 
tfAtion,  Pfal.  149  1,2,4,5,6,    T h is  is  the  light  that  is  f own  for  the  Righ- 
teotis,  andgladnefs  for  the  upright  in  heart,  Pfal.  97.  11.    Yea,  Thts  ho' 
ntur  have  all  his  Saints,  Pfal.  149.  9.    If  thecftateofthe  Devils,  before  a 
their  Fall,  were  not  much  meaner  than  this  (and  perhaps  lower  than 
fomeof  their  fellow- Angels)  furcly  their  (Inne  was  moft  accurfed  and 
dcteftable.    Could  they  yet  afpire  higher  ?  And  was  there  yet  room  for 
difcontent?  What  is  it  then  that  would  fatisfie  them  ?  Indeed  the  di-  « 
ftancethat  we  finners  and  mortals  arc  at  from  our  God,  leaves  us  fome 
excufc  for  difcontent  with  our  cftate.    The  poor  foul  out  of  the  depth 
cries,  and  cries  aloud,  as  if  his  Father  were  out  of  hearing  :  fometime 
he  chides  the  interpofing  clouds,  fometime  he  is  angry  at  thevaft  gulf 
that's  fct  between,  fometime  he  would  have  the  veil  of  mortality  drawn 
afide,  and  thinks  Death  hath  forgot  his  bufinefs ;   he  ever  quarrels  with 
this  finne  that  feparates,  and  longs  till  it  be  feparated  from  his  Soul,  that 
itmay  feparateGodand  him  no  more:  Why,  poor  Chnltian,  be  of 
good  cheer ;  The  Time  is  Near,  when  God  and  ihou  (halt  be  Near,  and  » 
as  Near  as  thoucanft  wclldefire:  Thou  (halt  dwell  in  his  Family,  Is  that 
enough?  It's  better  to  be  a  door-keeper  in  his  houfe,  then  enjoy  the 
porrionof  the  wicked.     Thou  fh lit  ever  ftand  before  him,  aboat  his 
Throne,  in  the  room  with  him,  in  his  prefence-chamber.    Wouldft 
thou  yet  be  nearer  ?  Thouflialt  be  his  child,  and  he  thy  Father;  thou 
(halt  be  an  Heir  of  his  Kingdom;  yea  more,  theSpoufe  of  his  Sonne; 
and  what  mopccanft  thou  dcfirc?  Thou  flialc  be  a  member  of  the  body 
of  his  Sonne,  he  (hall  be  thy  Head ;  thou  (hale  be  one  with  him,  who 
is  one  with  the  Father.   R^ad  v;hat  he  hath  defired  for  thee  of  his  Fa- 
ther, John  I J  j.i^z 2. ^2"^^.  That  they  all  maj  ie  one^  a^thtu  Father  art  in 
me,  and  I  in  thee,,  thatth{ey  alfo  may  be  one  in  us  ;  and  the  Glory  X^hich 
thou  gavefi  me ,  /  have  giveu  them,  thai  they  may  be  one,  even  as  W^  are 

Cf  cnCi 


2  5  '      rhe  Saints  Everlapn^  Refi.  Chap.4. 

"^  »ne ;    /  in  them^   and  ibou  in  Wf ,  thdt  thtj  may  be  mdde  ftrfeH  in  tne^ 

thAt  tht'^orldntay  k»6VPthat  thou  hafi  ftnt  nte  ,  And  loafi  Uved  them,  M 
thou  hafi  loved  me.    What  can  you  dcfire  yet  more  ?  except  you  will  (at 
*  fomcdo)  abufeChrift'sexprcfllon  of  Onentfs,  to  conceive  of  fuch  a 
Union,  as  (hall  Deifie  us ;  which  were  a  fmne  one  ftep  beyond  the  afpi- 
ring  Arrogancy  of  Adam,  and,  I  think,  beyond  that  of  the  Devils. 
ttA  Real  Conjundion  (improperly  called  Union^  we  may  expedt;    And 
a  true  Union  of  Affedions,  A  Moral  Union,  (improperly  ftill  called 
tt  Union,)  And  a  true  Relative  Union,  fuch  as  it  between  the  Members 
of  the  fame  politick   Body    and  the  Head ,    yea  fuch  as  is  between 
,  .        the  Husband  and  the  Wife,  who  are  called  one  flefh.    And  a  real  Corn- 

word  Real,  as  munion,  and  Communication  of  Real  Favours,  flowing  from  that  Re- 
oppofitc  to  lative  Union.  If  there  be  any  more,  it  is  acknowledged  unconceivable, 
feigned,  but  to  and  confequcntly  unexprcflible,  and  fo  not  to  be  fpoken  of.  If  any  can 
^*^^^"^'^-  ^.  «conceiveof  a  proper  Real  Union  and  Identity,  which  fliall  neither  be 
Answer  to  the  ^  Unity  of  Eflence,  nor  of  Perfon  with  Chrift,  I  (hall  not  oppofc 
L.Broo^ fully  it  :  But  to  think  of  Such  a  Union,  were  high  Blafphemy.  Nor 
on  this.  rt  muft  you  think  of  a  Union  (as  fome  doe)  upon  natural  Grounds, 
*  Di  koclege  following  the  dark  miftaking  Principles  of  Plato  and  Plotinus.  *  If 
^'l^E^l^ai  I.  ^^^^  thoughts  be  not  guided  and  limited  by  Scripture  in  this ,  yoir 
XfoleTj]'.'  arc  loft.  .     ^  J 

hjiow  do  we       Sji^fi-  But  how  is  it  we  (hall  enjoy  God  ? 
en^oy  God  ?  Anfrv,  That's  the  fifth  and  laft  we  come  to. 


SECT.  VI. 

§6.  5.  'TpHis  Reft  containcth  a  Sweet  and  conftanc  Ad:ion  of  all  the 

S.Afweerand^        \^     Powers  of  the  Sonl  and  Body  in  this  fruition  of  God.   It  is 

conftam  Afti-   ^^^  ^^^  ^^^  ^^  ^  ftone,  which  ceafeth  from  all  motion  ,  when  it  attains 

powers  of  the-  ^^  Center.    The  Scnfes  themfelves  (as  I  judge)  are  not  only  Paflive  in 

boul  In  the  fru-  receiving  their  Objcd ,  but  partly  Paflive  and  partly  Aftive.    Whether 

i-ionof  God.  ^  the  ex'^crnal  Senfcs,  fuch  as  now  we  have,  (hall  be  continued  and  im- 

1.  OtcheSen-   ployed  in  this  work,  is  a  great  Doubt.    For  fome  of  them,  it's  ufually 

acknowledged,  they  (hall  ct^k.,  bccaufc  their  Being  importeth  their  ofe, 

and  their  ufe  imp'icch  our  eftatc  of  Impcrfedion  :   As  there  is  no 

ufc  for  eating  and  drinking,  fo  neither  for  the  taftc.     But  for  other 

Senfes  the  Queftion  will  be  harder  :  For  Joh  faith,  1  pjall  fee  him  ^ith 

the fe  eyes.  ^ 

But  do  not  all  fenfcs  imply  our  imperfeftion?  If  Job  did  fpeak  of 

^  more  than  a  Redemption  from  his  prefent  Diftrefs  ■  (  as  it*s  like  ut  did  ) 

yet  certainly  thefe  eyes  will  be  made  fo  Spiritkial ,   that  whether  the 

name  of  Senfe,  in  thefamcfenfeas  now,  (hall  befit  them,  is  a  quefti- 

cn     This  body  (hall  be  fo  changed,  that  it  (hall  be  no  more  flelh  and 

**  bloud  (for  thAt  cannot  inherit  the  Kingdom  of.  Cod ^    i  Cor.  15.  50.  ) 

but 


part  I.  The  Saints  Everlafling  Refi,  27 

buC  A  Jpiritual  ^»dj  ,  vcrf  44.  That   ^hich  >X>t  fow  ,  Uv  foxv  ttst  that 
body  thdt  JhdU  be-.  But  God  givcth  it  a  Body  ,  m  it  hath  slcafed  him^    i'^ofSe/eaks 
and  to  every  feed  his  own  Bodj,  i  Cor.  15.  37»3S.    As  th:  Ore  is  caft^of'flj.fiJ  l^\  ^ 
into  the  fire  aftonc,  but  comes  forth  fo  pare  a  metcal,  thatic  defcrves   blood  in  a 
another  name,  and  fo  the  difference  becwixtic  and  the  G.)ld  exceeding   proper  fenfe, 
great:  So,  farrc  greater  will  the  change  of  our  bodies  and  fenfes  be;    J."'!  "'^t  of 
even  fo  great,  as  now  vve  cannot  conceive.    If  Grace  m.^ke  a  Chrid\an»p""jj^^^  ^1^^^ 
differ  fo  much  from  what  he  was,  that  the  Chrdtan  could  fay  to  his   fay,  theikfh 
companion,  E^o  non  fum  e^o,  I  am  not  the  man  I  W^  ;  How  much    ib  but  the  fouls 
more  will  Glory  make  as  differ?   We  may  then  fay  raach  more,  This   fn^ri^ment, 
is  not  the  body  I  had,  and  thefc  are  not  the  fenfei  I  had     But  b  caufe   ^ouj^^'"^„°'''' 
we  have  no  other  name  for  them,  let  us  call  them  Senfes,  call  them   niorefuflfcr 
Eyes  and  Ears,  Seeing  and  Hearing  :  But  thus  much  conceive  of  the  "than  aCup, 
Pifference  ;  That  as  much  as  a  Body  Spiritual ,  above  the  Sunne  in   becaufc  poy- 
Glory,  excecdeththcfe  frail,  noifomc,  difeafed  Lumps  of  flefhordirc,   fo^.^^spuc 
that  now  we  carry  about  US;  fofarreftiallour  fenfe  of  Seeing  and  Hear-   fv^rordfor  kil- 
ing  exceed  thefe  we  now  poftefs :  For  the  change  of  the  Senfes  mufttiiingaman/^c. 
be  conceived  proportionable  to  the  change  of  the  Body.    And  doubttthey  may  find 
Itfle  as  Godadvanccthour  Senfc,   and  enlargeth  our  Capacity ;  fowill  ^^o- ^^9",,^^" 
he  advance  the  happinefs  of  thofe  Senfes,  and  fill  up  with  himfelf  all  that   g^f^^red  by 
Capacity.     *    And  certainly  the  Body  fhould  not  be  raifed  up  and  con- ^txertulli an,  lib. 
tlnucd,  if  itlhouldnot  fhareof  the  Glory:  For  as  it  hath  (hared  in  de  Refune^. 
ihe  Obedience  and  Sufferings,  fofliallitalfodoin  the  bleffcdnefs:  And^tCrfrnk,  cap. 
as  Chrift  bought  the  whole  man,  (o  fhall  the  whole  partake  of  the  ever-   ^^-  P^S4io. 
lafting  Benefits  of  the  purchafe  :  The  fame  Difference  is  to  be  allowed  c«j,q^  "^^^5 
for  the  Tongue.    For  though  perhaps  that  which  we  now  call   the   That  the  in- 
Tongue,  the  Voice,  the  Language,  (hall  not  then  be:  Yet,  with  the  ftruments 
fore- mentioned  unconceivable  Change,  it  may  continue.    Certain  ic  is,tt"^'*y    ^^^^^ 
it  (hall  be  the  everlafting  work  of  thofe  bleffed  Saints ,  to  ftand  be-   j,"°  capa-° 
fore  the  Throne  of  God  and  the  Lamb,   and  to  praife  him  for  ever  and  city,  and  tliac 
ever.      As  their  eyes  and  hearts  fhall  be  filled  with  his  Knowledge,  the  flefh  is 
with  his  Glory  ,  and  with  his  Love  ;    fo  fhall  their  mouths  be  filled  "lore  than  a 
with  his  praifcs.    Go  on  therefore.  Oh  ye  Saints,  while  you  are  ona"^^*^"^  inftrn- 
Earth,  in  that  Divine  Duty.    Learn,   Oh  learn  that  Saint- befecmir.g  g^^j    ^^^^  ^ 
work;  for  in  the  mouthes  of  his  Saints  his  praife  is  comely.     Pray,  fervant,  and  an 
but  flill  praife  ;   Hear ,  and  Read  ,  but  flill  praife  :    |  Praife  him  in  afibciace. 
the  prefence  of  his  people;  for  it  fhall  be  your  eternal  work  :  Praife  *.  ^°^  '^'^"''^ 
him,  while  his  Enemies  deride  and  abufe  you:  You  fhall  praife  him,  J^!'.'"",.^'/^"! 
while  they  fhall  bewail  it,  and  admire  you.   Ohbleffdimpioyment !  to  pnimi^  y^Er- 

gj  iy  bine 
operatwr  tenebitur  fr^mk.  Etft  Anima  efi  qu/H  agit ,  (^  iinpellii  in  cmnia  •-,  Carn'u  obfeiiuin'n  efl. 
Deum  non  licet  aat  injuftum  ]udicem  cridi  aut  iiteytcm  •■,  tn']Hj}nmy  ft  foci  am  bonorum  operum  i  pn- 
min  arceat  :  Inertem,  ft  foci  Am  malerum  i  fuppliciii  fecertiM :  flmim  hum  ana  ccvfura  co  pcrjiSf  jr 
kabeatur  y  quo  etinm  minijlros  f.iHi  cujufque  dcp'fat  ^  nee  parcens ,  mx  invidcns  ilin-,  quo  iniina  cwn 
aktonbw,  ant  pxna  aut  gratiji  commuriant  JfuUiim.  Tcrtullian.  lib.  dc  RejmrclL  CarnHy  cap.  i5 
pag.  fmihij  410.     4.  pful.  33.1,2.  Sci.p.  1. 

G  Z  found 


28  The  Saints  E'verlafiing  Refl,  Chap.4, 


found  forth  for  ever.  Thou  art  Worthy,  O  Lord,  to  receive  HenoMr,  Glo- 
ry and  Power,  Revel.  4.  1 1.  And  ^icorthj  is  the  L.tntb  Who  ycM  Jl.iin^  ta 
receive  Pcwer^  and  Riches,  and  fVi'dm^and  Strength,  and  HoKcur,  and 
Glorj^  and'BlfJfing'^  jorhehath  redeemed  us  to  God  hj  his  hhud  out  of 
iverj  kindred^  and  tongue,  aKd  pecp/e,  and  Nation  ^  and  hath  made  ut 
umo  our  God^  Kings  and  Pritfts,  Revel.  5.12.  &  f^r.p,  1  o.  ji/Ie/ujah: 
Salvation,  and  Honour,  andG/o^y,  and  Pcvrer  unto  the  Lord  our  Cod: 
rraifeiurGodalljehisfervants,  andjiethatfe.tr  h'W,  fmali  and  great, 
yll/e/ujah:  for  the  LrrdGcdOwnipotent  yei^neth,Kf\'c\  19  T, 5^6.  Oh 
.  Chnftians  I  Tins  is  the  l^effed  Reft  •  A^Reft  without  Reft  :  For, 
Thty  riji  not  day  nor  night ,  faying  ,  Holy  ,  Holy  ,  Hily  ,  Lord  God 
yilmighty  ,  X^'hich  Was ,  and  is  ,  and  is  to  come  ,  Revc'.  4.  8.  Sing 
forrh  his  praifes ,  now  ye  Saints  ;  It  is  a  workc  our  Mafter  Chrift 
hath  taught  us.  And  you  fliall  for  ever  fing  before  him,  the  Song- 
of  CMefes ,  and  the  Song  of  the  Lamb »  Great  and  marvellous  are 
thy  Workj  ^  Lord  CJod  Almighty  ;  fujf  and  true  are  thy  Wajes  ^  thou 
King  of  Saints,  Rev.  15.  3. 


SECT.  VII. 

§?•  A  ^^  '^  ^^^  ^*^'^^'  ^^^"  ^^  ^^^^  imployed.  Oh  how  (hall  the  Soul 

2.  of  the  ^  j[\  be  taken  up  ?  As  its  Powers  and  Capacities  arc  greatcft ,  fo 
^°^'  its  Adions  ftrongcft,  and  its  Enjoyment  fweeteft.    As  the  bodily  fcn- 

It  is  only  by  *  fes  have  their  proper  aptitude  and  adion,  whereby  they  receive  and 
the  Soul  and  enjoy  their  Ob jefts ;  fo  doth  the  Soul  in  its  own  adion  enjoy  its  own 
implanted  un-^  Objed  :  By  knowing,  by  thinking,  and  remembring,  by  loving,  and 
If^^^d"^  by  delightfull  joying;  This  is  the  Souls  enjoying.  By  thcfe  eyes  it  fees, 
bc^bchcH  and  ^"^  ^Y  ^^^^^  armcs  it  embraceth.  If  it  might  be  faid  of  the  Difci- 
underftood.  p'cs  with  Chrift  on  Earth,  much  more  that  beheld  him  in  his  Glo- 
Athanafius.,  ry,  Blejfed  are  the  eyes  that  fee  the  things  that  you  fee,  and  the  tars 
lib.  I.  cmtra  ffj^f.  fjg^y.  (fyg  things  that  you  hear  ;  for  many  Princes  and  great  ones^ 
when"  we  have  deftred  (and  hoped)  tofee  the  things  that  you  fee,  and  have  net  feen 
fpeak  of  feeing  ^^em,  &c.  Mat.  1316,17. 
God,  we  muft 

rake  heed  of  cxpcfting  a  proper  immediate  fight  of  hisEffence,  more  than  the  creature  is  capable 
of.  See  what  great  C<jm;ro  faith,  Scbolajiici  homines  acuti  quidem,  fed  in  hsc  argumcnto  nm'u  acuti: 
Invifibilii  ejl  Deui  vel  Angeln ,  qiabus  nd  Dei  con^>e^lHm  tiulla  pcccati  labes ,  fola  nature  imbecillitat 
fcreatura  emmfuntj  adrtuminterclufic.  dmevo.Frd^le^f.  deverboDeiy  cap.j.  pag.  (^opcrum  in  fol.J 
455.  tJejue  pugnaiit  ijla  cum  eorum  fententia  qui  beatitudinem  humanam  in  Dei  fiuitione  collo- 
cant.  Ueque  enim  frni  Deo  aliud  qxicquam  efi  quam  p^tentijt ,  fnpienti£ ,  bonitatU  divirite  fruUwn 
perapere  quern  ireatur£  mjdus  (^  ratio  ferre  potefl.  Id  vero  fanlHtas  ea  anioi£  eft  quam  diximus^ 
ij  corpora  ilia  gloriofn  immo^talitas.  Neque  diver fum  ejl  quod  Scriptura  docent^  in  Dei  viftone  no- 
fir  am  f£lidtat;m  effe  fitam :  Nam  videtur  Deus ,  experiundo  qnh  fit,  f^  qualetn  fe  erga  nos  pr^ftet, 
ice.    Camera  ibidem,    Htc  autem  adhuc  mjfieria  exijlimo. 

Knowledge 


Parti.  The  Saints  Bverlafiing  Reft.  29 


Knowledge  of  it  felf  is   very    defirab-e ,  even    the  knowledge  oi^J'^mvcroV^oi- 
fomeevil  (though  not  the  Evil  it  fcl*";  )     As  far  as  the  ra;icnal  Soul„J^^^;-.^''"J|^'^^^^^ 
exceeds  the  fenfitive  fo  far  the  delights  of  aPhilofopher,  in  difcover-  faUt' nj'LtVu- 
ingl!  the  fecrcts  of  nature,  and  knowing  the  myftery  of  Sciences.excceds   tnanamtura. 
the  delights  of  the  Glutton,  the  Drunkard,   the  Unclean,  and  ot  all  vo-  vdhmc  mtiHi- 
luptuousfenfualifts  whatfocver;   fo  excellent  is  all  Truth.    What  then    g^ptcd^quod 
is  their  delight,  who  know  the  God  of  trurb?  What  would  I  i^ot  give, -j;;^;^'''^^^^^^^^ 
fothat  all  the  uncertain  queftionable  Principles  in  Logicl^^Natfir-^il  rkilo-   vult.^unmUta- 
fefhj^  A'fetaphj fecks,  And  M.Mcine^  were  but  certain  in  thcmfclvcs,  and   riinamm'ia. 
tome?  And  that  my  dull,  obfturc  notionsof  them  were  but  quick  and    Aug  dc.  civic. 
clear  !  Oh,  what  then  (hould  I  not  either  perform,  or  part  uiih,  to  en-  Vc^'^i'r'^Exer- 
joy  a  clear  and  troe  apprehenfion  of  the  moff  true  God  ?  How  noble  ^.^-^.j'^'l^,^^ 
a  *  faculty  of  the  foul  is  this  underftandirg  ?   It  cancompafs  thecarih:    Didt  volmta- 
It  can  meafure  the  Sun,  Moon,  Star*,  and  Heaven:  It  can  foreknow  each   tcm  nihil  aliud 
Edips  to  a  minute,  many  years  before:  Yea,  bu:  this  is  the  top  ofall  ejjequamnte!- 
iis  excellency.  It  can  knowGod  who  is  infinite,  who  made  all  tliefe  •  a  fuf^^aThlb'en- 
littlchere;  and  more,  and  much  more  hereafter.     Oh  the  wirdomardjt^j^;„'^y^(./f„. 
goodncfsofour  blefTcdLord!  He  hath  created  the  undetftanding  with   awnidqud 
a  natural  Byafs,  and  inclination  to  Truth,  and  its  objed  ;  and  to  the  c-'gmfdt.  Vide 
prime  truth,  as  its  prime  objeA  .•  and  leall  we  fhould  turn  afiJetoany   ^"l     ■\^j^fT, 
Creature,  he  hath  kept  this  as  his  own  Divine  Prerogative,  notcoramu-   i2.vit  ribont' 
nicable  to  any  Creature,  vU.  to  be  tlie  prime  truth      And  though  lude  Jujhf.Paf- 
think  not  (ai*fomedo)  that  there  is  fo  near  a  clofe,  between  tic  un-  fiva. 
ftanding  and  Truth,  as  may  produce  a  proper  union  or  Identity:  yet   "  L.8rj;l:^lln!- 
doubtlcfs  it's  no  fuch  cold  touch,  or  difdainful  embrace,  as  is  birtueen  a^d^jrufi,  °'^' 
thefc  grofs  earthly  Heterogeceals.    The  true,  fiudious,  contemplative  « 
man  knows  this  to  be  true;  who  feels  as  fwcet  embraces  between  his  In    j„  y,,^  sterna 
tellcdt  and  Truth,  and  far  more,  then  ever  tl-c  quickeil  fenfedidin  po(^  pr£dpuum(fy- 
fefling  its  dcfired  objcd.  But  the  true,  ftudious,  contemplative  Chr  ftian,  omnino  homink  ■ 
knows  it  much  more  J  whofometimc  hath  felt  more  fwect  embraces  be- ^''""'"'''jj I"'"" 
tween  his  Soul  and  Jefus  Chrift,  then  all  inferior  Truth  can  afford.     i^-vjXmcontem- 
knowi'omeChriftians  arc  kept  fhort  this  way,  efpecially  the  carclefs  in  fiatio,  feu  vijlo 
their  watch  and  walking;  and  thofe  that  are  ignorant  or  negligent  in  the  Dei^  ut  ivbii 
dayly  aftings  of  Faith,  who  look  when  God  cafts  in  Joys,while  they  lye  Mtrnefaven- 
idle,  and  labour  not  to  fetch  them  in  by  believing  ;  but  for  others,  I  ap-  ^^;  f^'^'^'^^f 
peal  to  the  moft  of  them ;  Chriftian,  doft  thou  not  fometime,  when,  af-  ^^y^j^  jyj  pa- 
ter  long  gazing  heaven-ward,   thou  haft    got  a  glimps  ofChrift,  doft  tcmuwj  Snavi- 
thou  not  feem  to  have  been  with  /'4«/inthe  third  Heaven,  whether  in  i^-feumama- 
the  body  or  out,  and  to  have  feen  what  is  unutterable?  Art  thou  nor,  ['""'^"•^f'''^''^ 
with  Peter,  almoft  beyond  thy  fclf?   ready  to  fay,  M^iftcr,  it's  gcodto  ^'^tTl^^iwef-^ 

cere^  iff  isniew 
tumejJeyomniumveYofMaviJfimum^Scire  nos  intelle^o  Deifavoreperfnd^tf^femperfmtureseJJe.Mzth.Mnm- 
nius  Cachol  Fid.l.5.c.9.Be<tforHm/^//c7><«  h£c  erit^  quod  vifurifunt  Deum^  h.e.intelk^usipforum  quantum 
in  creatum  ^finitum  inteUeihm  cadere poteji^  divinitatem  plene  (fy  perfeHe  cognofcet<fy-  contemplabjtMr.Vo- 
tuntof  autem  ad  Deum  cognitum  inclinabitH)\in  eoq\tanqMiim  fummo  bom  tranquilljjjime^f<xlicijjjmoq',amore  ac- 
quiefcet.  Corpara  quoqibeatorumfHOi  glomjfai  quafdam  dotes  accipienty  i^c.  Geor.  Galixtusin  EpicoHV.- 
Theo.p.66.  G3  te 


30  The  Saints  EverUjlin^  Refi,  Chap.4. 

behtre?  Oh  that  I  might  dwell  in  this  Mount!  Oh  that  I  might  evcf 

«  fee  what  I  now  fee  !  Didft  thou  never  look  fo  long  wpon  the  Son  of  God, 

till  thine  eyes  were  dazelei  with  his  aftoniihing  gloiy?  and  did  not  the 

fplcndorofic  make  all  things  below  feem  black  and  dark  to  thee,  whcH 

thou lookeft down  again?  Efpecially  in  thy  day offufferingforChrift; 

(  when  hcul'ually  appears  moft  manifeftly  to  his  people :  j  Didft  thou 

Hofea5.2,5.      never  fee  one  walking  in  the  midft  of  the  fiery  furnace  with  thee,  like  to 

the  Son  ofGod?  If  thou  do  know  him  ,    value   him  as  thy  life,   andfol- 

lo'vV  him  on  to  know  him,  and  thou  (halt  know  incomparably  more  then 

this.     Or  if  1  do  but  renew  thy  grief,  to  tell  thee  of  what  thou  once  didft 

Rev.2.5.  ^^'^>  ^"^  ^^^   ^^^  '^^5  ^  counfell    thee  to    Rtmemher   whence    thou 

and  3.2.  ^'^^  falltn^   And  Repent ,  And  do  the    frfi  rporks,  And  he  v^Atchfull,    and 

ftrevgthen  the  things  which  remaiK-,  and  I  darc  promife  thee  ,  (  becaufc 

God  hath  promifed  , )  thou  (halt  fee,  and  know  that  which  here  thine 

eye  could  not  fee,  nor  thy  underftanding  conceive.    Beleeve  meChrifti- 

a  ans,  yea,  believe  God ;  you  that  have  known  raoft  of  God  in  Chrift 

here,-  it  is  as  nothing  to  that  you  (hall  know;    It  fcarce,  in  comparifon 

(^  of  that,  deferves  to  be  called  knowledg.    The  difference  betwixt  our 

knowledgnow,  and  our  knowledg  then,  will  be  as  great,as  that  between 

our  fle(hybodyesnow,  and  our  Spirituall  glorified  bodies  then      For 

as  thefe  bodies,  fo  that  knowledg,  muftceafe,  that  a  more  perfett  may 

fucceed.    Our  filly  childi(h  thoughts  of  God,  which  nowis  the  higheft 

t  we  reach  to,  mult  give  place  to  a  manly  knowledge.     All  this  faith 

the  Apoftle,  i  Cor.  13.  8,9,  10,  11,  12.     Knowledg  [hall  VAnifh  awnj: 

For^e  J^Kow  in  p.<  f.&rc    "^But  ^^  he  n  that '9c  hie  h  «  perfefl  u  comr,  then 

that  ^hich  is  in  part  fljalUe  done  aiiVAj.     fVhen  I  ^s'as  a  childe,  I  [pake  at 

a  child,  I  thought  as  a  child^   lunderjfotd  a/ a  child;  hut  '^hen  J  Otcants 

A  man,  I  put  arvaj  childijh  things.     For  now  ^efee  thr$H^ha  gl}fs  dar](Jj, 

but  then  fact  to  face  :  New  I  k^ew  in  part^  bnt  then  Iknow^even  m  alfo  1 

^  Sccti  I  (T        *ir»  kMown. 

eft  verajn.  ut  Marvel  not  therefore,  Chriftian,  at  the  fence  of  that  place  of*  loh.ij. 
coinofcant  te  3-  how  it  can  be  life  eternal  to  know  God,  and  hisSonChrift:  You 
amarJ)^  »  muft  needs  know,  that  to  enjoy  God  and  his  Chrift,  is  eternal  Life,  and 
FYucnd^.  Vih  j{^g  f.jyjg  enjoying  is  in  knowing.  They  that  favour  only  of  earth,  and 
r,„^f",'"J,"j^^f^_ei  con fult  with  flefh,  and  have  no  way  to  try  and  judge  but  by  fence,  and 
48.  c^r  .F.2S5.  never  were  acquainted  with  this  knowledge  of  God,  nor  tafted  how  gra- 
Viut  £:i(nn  eft  cious  he  is,  tliefe  think  it's  a  poor  happineffc  to  know  God:Iec  thera  have 
cojmfcm;  Vi-  health  and  wealth,  and  worldly  delights,  and  take  you  the  other.  Alaj 
'7ch!l  ^FfT^  ^^^"^  "^^^  •  ^^^y  ^^^'^  ^^^^  ^^<ic  tryal  of  both,  do  not  grudge  you  yoof 
mw-.qul'non  delights,  nor  envy  your  happineffe,  but  pity  your  undoing  folly),  and' 
(fitine  Amove. 

DeleHatio  mm  ^ft  op:i4  arro  'n\  unde  in  vita  dttertin  efi  Cognh'io  quA  amiirJHteSelfitt  enim  quodam  vaturalijfi- 
tm  amorcfcjre.  d.'fiJerat.  Et  h  k  deftderium  efl  guod  infe  fcjlat  vmtatetn.  Et  qui  fcire  defiderat,  veritatem 
j'ch:  deftdcYAt.Sdrc  igitur  hu  dcjidcrmm  eft  appreberJere  defideriitum  in  d^fiderio.  Vnde  qui  concTpit  Deum 
(jj'c  charitateni.,  iTfirsmdcfidcrii^  fcHicet  bomtatem.,  ilk  vidct  qmmodo  in  apprebt'iifione  charitatif  fatjatur 
d'cjUctwn  aiiiniA.Q^id.  Cauianus  Exercitac.  lib.  10.  fo  ('niihij  184. 

wi(h 


part  I.  The  Saints  Everlajling  Refi,  3 1 

wifli ,  O  that  you  would  come  near,  and  taft  and  try,  as  they  have  done, 
and  then  judge ;  Then  continue  in  your  former  minde,  ifyou  can.  For 
our  parts  wc  fay  with  that  knowing  Apoftle  ( though  the  fpeech  may 
feem  prefumptuous  )  i  hhn  5.  19,  20.  JVe  kno'^  that  Vee  are  of  Gcd, 
4tndtke  rvhole  rvorld  lieth  in  "^icktdne^e  :  And  yveknorothAtthtS^nof. 
GokUcome,  and  hath  gwtn  as  an  Hnderfianding^  that  ^'e  may  k>?c>v  hint 
that  Pi  True,  and  ^e  are  in  him  that  ii  True,  in  his  Sen  Je(ti4  Chrifi: 
ThUis  the  true  God,  and  eternaH  Life*  Here  one  verfe  contains  the  » 
fnmm  of  moft  that  I  have  faid.  The  Son  c'  Gcdu  ccme  (  to  be  cur  head 
and  Fountain  of  L'fe  )  and  fo  hath  given  tu  an  under jlanding  (  that  the 
Soul  may  be  perfonally  qualified  and  madecapable)  to  k!w>^>  him  (God) 
that  is  True  ^(  the  prime  Truth)  arJ  Hv  are  (brought  (o  nearinihis 
enjoyment,  that )  \Vf  are  in  him  that  u  True  (  not  properly  by  an  eflen- 
tial  or  perfonal union,  but  we  arc  in  him,  by  being)  in  hts  Sonfefu4 
ChrifiThis  (we  have  mentioned)  «•  the  (only  )  True  God  (and  fo 
the  fitted  objed  for  our  undcrftanding,  which  chufcch  Truth  )  and 
{  this  knowing  of  him ,  and  being  in  him  ,  in  Chrift )  u  eternal 
Life, 


SECT.  VII I. 

ANddoubtlefs  the  Memory  will  not  be  Idle,  orufelefs,  inthisBlef-         §•  ^' 
fed  work.     Ifitbebutby  looking  back,  toheipthefoul  to  valueits"^'  ^^^'"^fy- 
enjoyment.    Our  knowledge  will  be  enlarged,  not  diminifted;  therefore  « 
the  knowledge  of  things  pait  (hall  not  be  taken  away.    And  what  is  that 
knowledge,  but  Remembrance  ?  Doubtlefs  from  that  height,  the  Sain: « 
can  look  behind  him  and  before  him.    And  to  compare  part  with  prefent 
things,  muft  needs  raife  in  the  BlefTedSoul  an  unconceivable  efteem  and 
fenfcof  its  Condition.     To  ftand  on  that  Mount,  whence  wecan  fee* 
the  Wildernefs  and  Canaan  both  at  once,  to  ftand  in  Heaven,  and  look 
back  on  Earth,  and  weigh  them  together  in  the  baliance  of  a  comparing 
fcofe  and  judgement ,  how  muft  it  needs  tranfport  the  foul,  and  make  ic 
cry  out,  Is  thi  s  the  purchafe  that  cott  fo  dear,  asthebloodofGod?  No 
wonder:  O  blcffed  price !  and  thrice  bleffed  Love,  that  invented  and 
Condefccndcd  1  Is  this  the  end  of  Believing  ?  Is  this  the  end  of  the  Spi- 
rits workings?  Have  the  gales  of  Grace  blown  me  incofuch  a  harbour  ? 
Is  it  hicher  that  Chrift  hath  enticed  rny  Soul  ?  O  bleffed  way,  and  thrice 
blcflcdend/  Is  this  the  Glory  which  the  Scriptures  fpoke  of,  and  Mi- 
nifters  preached  of  fo  much  ?  Why  now  I  fee  the  Gofpel  indeed  is  good 
tydings,  even  tydings  of  peace  and  good  things,  tydings  of  great  Joy  to  Luke  1. 19. 
all  Nations  /  Is  my  mourning,  my  fafting,  my  fad  humblings,  my  heavy  &  2,  10. 
walking,  groanings, complainings,  come  to  this?  Areall  my  afflidions,  Aftbij.  32. 
ficknefs,    languilhing,  troublefomc  phyfick,  fears  of  death,  come  to 
this?  Arc  all  Sataos  Temptations,  the  worlds  Scorns  ar.d  Jeers,  come  to 

ihia?   . 


32  Th:  Saints  EverUJling  Rejl,  Chap.4. 

«  this?  (  And  now  if  there  be  fucha  thing  as  indignation  left,  how  will  ic 
here  let  fly?)  O  vile  nature,  that  refirtcd  fo  much,  and  fo  long  fuch  a 
blcHingl  Unworthy  Soul!  Is  this  the  piaci  thou  camelKo  unwillingly 
tov¥ards  ?  Was  duty  wearifom?  Was  the  world  too  good  to  lofc  ?  Didft 
thou  (lick  at  leaving  all,  denying  all,  and  futfcring  any  thing,  for  this? 
Wali  thou  loth  to  dye,  to  come  to  this?  O  falfe  Heart  V  that  had  almoft 
betrayed  me  to  eternal  flames,  and  loft  me  this  Glory  1  O  bafc  flcfh, 
that  would  needs  have  been  pleafcd,  though  to  the  lofs  of  this  felicity  1 
Didft  thou  make  me  (O  qneftion  the  truth  of  this  Glory?  Didft  thou 
(hew  me  improbabilities,  and  draw  rac  to  diftruft  the  Lord?  1  -idft  thou 
quertionthe  Truth  of  that  Scripture  which  promifed  this?  Why  my 
ioul !  art  thou  not  now  afliamed,  that  ever  thou  didft  queftion  that  Love 
"  that  hath  brought  thee  hither  ?  That  thou  waft  Jealous  of  the  faithfu.'ncfs 
of  thy  Lord  ?  Thai  thou  fufpeftedft  his  Love,  when  thou  (houldeft  only 
have  fufpeftcd  thy  fclf  ?  that  thou  didft  not  live  continually  tranfported 
with  thy  Saviours  Love  ?  and  that  erer  thou  quenchedft  a  motion  of  his 
Spirit  ?  Art  thou  not  alhamed  of  all  thy  hard  thoughts  of  fuch  a  God?  of 
all  thy  mif-interpretingof,  and  grudging  at  thofc  providences,  and  re- 
pining at  thofe  ways  that  have  fuch  an  end?  Now  thou  art  fufliiciently 
convmced,  that  the  ways  thou  calicdfthard,  and  the  cup  thou  calledft 
bitter,  were  ncccffary:  That  thy  Lord  hath  fweetcrends,  and  meant 
thee  berter  then  thou  wouldeft  believe:  And  that  thy  Redeemer  was 
favingthee,  as  well  when  he  croffcd  thy  defires,  as  when  he  granted 
them;  and  as  well  when  he  broke  thy  heart,  as  when  he  bound  it  up.  Oh 
no  thanks  to  thee,  unworthy  felf,  but  (hame,  for  this  received  Crowns 
But  to  Jehovah  and  the  Lamb,  be  glory  for  ever. 

Thus,  asthememory  of  the  wicked  will  eternally  promote  their  tor- 

'*  ment,  to  look  back  on  the  picafurcser.  joyed,  the  iin  committed,  the 
Grace  refufed,  Chrift  negleft"d,  and  time  loft  :  So  will  the  memory  of 
the  Saints  for  ever  promote  thcr  Joys  And  as  it's  faid  to  the  wicked , 
Lnkci5,25.  Remember  th^t  thou  in  thj  life  time  received]}  Thj  good  things '.  So 
will  it  be  faid  to  the  Chriftian,  Remcwhtr  that  thou  in  thj  lift  time  receiv 
edjl  tkine  evils;  but  now  thoH  art  comfdrted^  At  thej  are  tormented    And  as 

**  here  the  remembrance  of  former  good,  is  the  occafion  of  encreafing  our 
grief,  (  IremembredGod^  and  woi  troubled '^  I  called  to  remembrance  mj 
Songs  in  the  nighty  Pf.  77.3,6  )  So  there  the  remembrance  of  our  former 
forrows  addeth  life  to  our  Joys. 


1 


SECT.  IX. 


§  9- 


» "TJ  Ut  Oh  tlie  full,  the  near,   the  fweet  enjoyment,  is  that  of  the  affcAi- 
.  „.  jDons,  Love  and  Joy  :  It'sncar;    for  loveis  oftheEifenceof  theSouI, 

.!lovc.'°"^'    "andLoveistheEiTenccofGod  :  ForGoduLove,  i  7<?6.  4.  8,  16.H0W 
near  therefore  is  rtiis  Blefled  Clofure  ?  The  Spirits  phrafe  x^fiod  h  Lovei 


parti.  The  Saints  EverUfiing  Refi,  33 

■HHd  he  that  dwelleth  in  Love,  drvedeth  in  God^and  God  in  him,  verf.  1 6.The  a.  "^  I  know  \C% 
adingof  this  atfedioii  wherefoever  carry eth  much  delight  along  with  itj   ^°j  "J^'^J^. 
cfpecially  when  the  objed:  appears  deferving,  and  the  affcdion  is  llrong.   ^^1^^^/^^^^^,^  •^"' 
But  O  what  will  it  be,  when  pcrfedcd  Affsdions  (hall  have  the  ftrong-   luch  no  de- 
eft,  perfed,  incelTant  ading,   upon  the  moll  perfedobjed^  the  ever   oreesjbut  ycc 
Blcfled  God  ?  Now  the  poor  ibul  complains,  Oh  that  I  could  love  Chrift  „  ic  is  taken  tor 
morel   but  I  cannot,   alas,  I  cannot  :  Yea,  but  then  ihou  canlt  not   ^.T||!^:^j:ffj\|^^^^ 
chufe  but  love  him  :  I  had  almoll  faid,  forbear  it"  thou  canft.     Now  thou   ofchriftab- 
knoweft  little  of  his  Amiablenefa,    and  therefore  lovcft  little  :   Then   folving  and 
thine  eye  will  aflfed  thy  heart,  and  the  continual  viewing  of  that  per  fed   aaniining  ui 
beauty.  Will  keep  thee  in  continual  ravifliments  of  Love.    Nowthyfnl-   ^'^^'^'■^^^fi    . 
vation  is  not  perfeded,  nor  all  the  mercies  purchafed,  yet  given  in:  But   ^^^  moilcom- 
whcn  the  top.ftone  is  fet  on,  thou  (halt  with  (houtingcry,  Grace,    picacjuftilica- 
Grace:  Now  thy  Sandification  is  imperfed,  and  thy  pardon  *  and  Jufti     tion,  as  Mr. 
ficationnotfo  compleat  as  then  it  11  (hall  be  ;  Now  thou  knoweit  not  ciBht^"'  in  his 
what  thou  enjoyeft,  and  therefore  loveft  the  lefs;  But  when  thou  know-   ^^  i^^^i'^cail! 
eft  much  is  forgiven,  and  much  bellowed,  thou  wilt  love  more.     Doth   on  artirmeth. 
D*vid,  after  an  imperfed  deliverance,  fing  forth  his  love  ?  T>fal.  1 1 6.  i .    \\  crcawx  ia- 
Ilozie  the  Lordbecanfe  he  hath  heard  mj  vojce^  and  fuppUcaticns.     What    timalif  al'u 
think  you  will  he  do  eternally  ?  And  how  will  he  love  the  Lord,  who   ^''"^'f^'^"  "^^^ 
hath  lifted  him  up  to  that  glory?  Doth  he  cry  out,  O  how  I lo-ve  thj  LaW-  I  ^^■^"('"rj^^r'V 
Pfal.    119,  97.   Ad  J  delight  uin  the  S^tints  on  Enrth,  ar,dthe  excellent^    vjfiiit  agncfccm 
Pfal.   16,3.  How  will  he  fay  then,  O  kow  Hove  the  Lord',  andthe  Kwg    i quo  nm  i':'utn 
ofSaintSyinrvhomuAllmj  ddightl  Chriftians;  doth  ic  not  now  ttir  up   U^f^t-fci^  ctia'n 
your  love,  to  remember  all  the  experiences  of  his  love?   to  lookback   /^  ^^  J^^Jr"'*" 
upon  a  life  of  mercies  ?  doth  not  kindnefs  melt  you?  and  theSun-(hinc   ,,,j]jrcm'dUe- 
of  Divine  goodnefs  warm  your  frozen  hearrs  ?  What  will  it  do  then,   ifuncm  exhi- 
when  you  (hall  live  in  love,and  have  All,'in  him,  who  is  All  ?  ()  the  high   tc.u  bwo  aca- 
delights  of  lovelof  this  love!  The  content  that  the  heart  finJechin  it!  The   ^J^'  qnafnjtbi. 
fatisfadion  it  brings  along  with  it !  Surely  Love  is  both  work  and  wages.  '\J(jlt'^l[;^teim 

And  if  this  were  all,  what  a  high  favour,  that  God  will  give  us  leave  K/j.^r;  ,m/zer 
to  love  him  /  That  he  will  vouchfafe  to  be  embiMced  by  fuch  Arm"?,  iha.t   p.jjit  Cratoytf 
have  embraced  luftand  fin  before  him  !  But  this  is  not  all  :  "*  He  returnech    ''•':/'''  «'^/<?t?'''- 
love  for  love;  nay  a  thoufand  times  more  :  As  porfed  as  we  fliall  be,  we  "^"*  "^'■'  ^^'  ^' 
cannot  reach  his  meafure  of  Love;  Chriftian,  thou  wilt  be  then  brim  full   u^la^tiavei 
of  Lovc;  yet  love  as  much  as  thou  canft,  thou  (h:\lt  be  fen  thoufand  times   intelligentia 
more  beloved.    Doft  thou  think  thou  canft  over- love  him  ?  What  1  lovc   creaturs:  ratio- 
more  then  Lovc  it  felf  ?  Were  the  armes  of  the  Son  of  God  open  upon    "''^^"^  "'A  ^^'- 
thcCrofs,  and  an  open  pafTace  made  to  his  heart  bv  the  Spear,  and  will    .Y!';"..  ''iM' .„ 
not  arms  and  heart  be  open  to  thee  in  Glory  ?  Did  he  begin  to  lovc  be-   ,„agu  m'mufxe 

efi  dile^Hojki^ 
quanta magUm'inufvc  DUcHmcm  cxb'ibct  Creator}.  Fulgent  /.  i .  ad  Monini.  r .i  ?.  *  Durn  D  -um  Jibi 

fuffico-c  cv^it.n^  quid  aliud  cogitits  n'lftVcum  amarcinfc  qnizqu'id  a'nat  alud  X  fi  •  i^r  rat'ivmin  .imanjii 
res.,n'meJ]ceayum.,fedfitiipfiwBoiutatem:  Amahit  alliuid  extra  f^.,  <^  ^cregriiubitio  /o%/;«  ij^^pmnn- 
remqm  exatari  concefft.i^  ab  eo  qmd  externum  illi  eft.  Amat  ea  qujtfwn  extra  p/f;/  amat  ca  in  fe:  ^nt  if 
jpfo  contciUH't nunquam  commoratHi\nHuiuam perc^riiuttur  ertra [e.  Gibieuf.  /,  2.c.  27.  r-  aS^./tJ/.  t^ 

H  fore 


7hi  S^tiKts  Evirhjhfjg  R(jl.  Chap.4. 


fore  thou   lovrdft ,  and  will  not  he  continue    now  ?   Did    he  love 

thee  an  Enemy?  tliee  a  finner  ?  thee   who  even   loathedlt  thy    fclf.' 

and    ovt'n   thee   when  thou   didll   difclaim  thy  felf?   And  will  he  not 

now    Linmeafurbly   love  thee   a   Son  ?    Thee   a  perfcd  Sainc  ?    thee 

rcturnelt   fome  who  love  for  love  ?  Thou  waft   wont  injunoufly  tO' 

Queition  Ins  Love    :     Doubt  of  it  now  if  thou  canit?    As  the  pains  of 

**  Hell-,v;ilconvinceihereb^lliousrinner  of  G'lds  wrath,  who  would  never 

before  believe  it  :    So  the  Joys  of  Heaven  will  convince  thee  throughly 

ofthac  Love,    wliith  thou  wouldeU  fo  liardly  be  perfwaded  of  He  that  in 

«»love  wept  over  the  old  JerHfiilcm  necr  her  lluincs ;  with  what  love  will 

,  hcrc)oyceovcr  the  new  yfrAr/rf/zw  in  her  Glory?  Omc  thinks  1  fee  him 

IT^^V^^^'       groaning  and  weeping  over  dead  Luz^htm,  till  he  force  the  Jews  that 

Cafit.i-5-  \\OQ>d^):>y  ioidL)',  Toehold  how  he  loved  him  !  Will  he  not  then  much  morc 

&  5. 2.  fe  6.9.     by  rejoyc  ng  over  us,  make  all  (  even  the  damned  if  they  fee  it )  to  fay, 

&4.9,io,&c.     ]'>^;hold  how  he  lovech  them?  Is  his  3poufe,vvhilc  black,yet  comely  ?  Is 

^•^!  "/^,'^"'5'^„  '* fti'-  his  Love,  his  Dove,    his  undcfiled  ?  Doth  fhe  ravilh  his  heart  with 

'^'^Iha'diTJuio^    oneofher  eyes  ?  Is  her  Love  better  then  wine  ?  O  believing  fool,  ftudy 

nk-  inferior  d'r    n  little,and  tel  me,What  is  the  Harveft  which  thefe  firft  fruits  foretell?and 

le.Hio  laudati):    the  Love  which  thefe  are  but  the  earneft  of?  Here,  O  here,  istheHea- 

Erit  enimfUna  «^,j.j^  of  Heaven  I  This  is  the  Saints  fruition  of  God  1  in  thefe  fweet,  m«- 

r.ylra  laudatio,    tuil,  conllant  adings  and  embracements  of  Love,   doth  itconfiLt.     To 

Vokierit  Dei       Love,  and  be  beloved   :  Thefe  are  the  Evnldftirjg  Arms  that  are  nnder- 

proxitnuf-)per-      rieath^  DeUC.  53-  27.    Hii  left  hand  is  under  their  heads,    and  With  his 

fcci.t  diic^!'}-      right  hati^  dcth  he  emhrace  tbtm.  Cant.  2.  6.     Reader,  flop  here,  and 

■'^^"'i'^^t^l'  ttthmkawhile,  what  aftate  this  is,    Is  it  a  fmall  thing  in  thine  eyes  to  be 

^^U<^^^f;\  beloved  of  God?  to  be  the  Son,  the  Spoufe,  theLove:  thedelightof 

b.m'a  is  ^^^'    ^^^  ^"^^^S  of  glory?  Chriftian,    believe  this,  and  think   on  it;  Thou 

bimiii:tmc     *fhalc  be  eternally  embraced  in  the  Arms  of  that  Love,  which  was  from 

fatiabimur         everlafting,  and  will  extend  to  everlafting:  Ofthat  Love,  which  brought 

^^'^/^^f\fn^'.    the  Son  of  Gods  love  from  Heaven  to  Earth,  from  Earth  to  the  Croft, 

Timurcumfa^-     froi^  the  Crofs  to  the  Grave,  from  the  Gravc  to  Glory  :    That  Love, 

tietate.  Fal.       which  was  weary,  hungry,  tempted,  fcorned,  fcourged,  buffetted,  fpit" 

genr. £p/y?4.      upon,  crucified,    pierced;  which   did   faft,  pray ,  teach,  heal,  weep, 

iid Fro'j.c.jS-    fvvcat,  bleed,  die  :  That  Love   will  eternally  embrace  thee.     When 

«*  pcrfed  created  love,  andmoft  per  fed  uncreated  love  meet  together,  O 

the  bleffed  meetingllt  will  not  be  like  fofeph  and  his  Brethren,who  lay  up- 

*  on  one  anothers  necks  weeping ;  It  will  break  forth  into  a  pure  Joy,  and* 

notfi'cha  mixtureof  joy  andforrow  as  their  weeping  argued  :  It  will  be^ 

loving  and  rejoycing,  not  loving  and  forrowin^  ;  Yet  will  it  makc/^^jf- 

r^o^/ (  Satans )  court  to  ring  with  the  News,  that  /^q/ep/;/ Brethren  arc 

come;  that  the  Saints  are  arrived  fafe  at  the  bofom  of Chrift,  out  of  the 

e»  reach  of  Hell  for  ever.  Neither  is  there  any  fuch  loveasD<iW/andffl- 

nath^r's-  fliutting  up  in  forrows,  and  breathing  out  its  laft  into  fad  la- 

irtentations  for  a  forced  feparation  :  No,  Chrift  is    ihe  pcv  erfn!  attra 

dive,   the  effcdual  Load- ftone,  who  draws  to  it  all  like  it  fclf.  All  that 

the 


parti.  The  Saints  EverUfling  Refi.  35 


the  Father  hath  given  him^  fhallcowe  unta  him  even  toe  Lover,as  well  as 

the  Love,  doth  he  draw;  and  thej  that  come  Hntohinty   /^e  W$/l  in  fsowife 

cafioftt.JohnchAp.  6.t/fr/,37,39.For, knowchis, Believer, co  thy  evcrlatt-  « 

ingeomforc,  chac  ifchcfe  Arms  have  once  embraced  thee,   neither  fin, 

nor  hell,  can  gee  thee  chence  for  ever  *  .  The  fanduary  is  iriviolable,and 

the  Rock  impregnable,  whither  thou  arc  fled,  and  thou  art  faie  locKt  up    "^  Prma  oat 

to  all  Eternity.    Thou  hart  not  now  to  deal  with  an  unconftant  creature,    Fc<fcv€ra>uU 

but  with  him  with  whom  is  no  varying,  nor  (hadow  of  change,  even  the  /'JJj;/^'»^i  ^"'"'^ 

immutable  God.     If  thy  hippinefs  were  in  thine  own  hand,  as /f<;^<tw/,  ^yereTNovl^^- 

there  were  yet  fear;  But  it's  in  the  kcepmg  of  a  faithful  Creator.  Chrift^;;;^^*^;  jo;iid- 

hath  not  bought  thee  fo  dear,  to  trult  thee  with  thy  felfany  more.     His   tas  peefcicran- 

love  to  thee  will  not  be  as  thine  was  on  Earth  to  him,  fcldom  and  cold,  up   tis.Bomm 

and  down,  mixedfas  Aguifh  bodies  j  with  burning  and  quaking,  with  a   "^!,"(,  ^|  \,a^' 

good  day  and  a  bad;  No,  Chnftian,  he  that  would  not  be  dilcouraged*^'^,^',,,-!^ 

by  thine  enmity,  by  thy  loathfom,  hateful  nature,  by  all  thy  unwilling-    Grat.tap.  g, 

nefs,unkind  negleds,  and  churliCh  rellrtances ;  he  that  would  neither  ceale 

nor  abate  his  Love  for  all  thefe.    Can  he  ceafe  to  love  thee  when  he  hath 

made  thee  truly  Lovely  ?  He  thatkeepeth  thee  fo  conftant  in  thy  love  to  * 

him,that  thou  canll  challenge  tribHlationidifin^e^ferfecutien,  famine ^na-> 

kednejs y  fteril ^or  frvorii^to  fepiirat e  thy  Lovefrem  Chriji  if  they  Ci*«,Rom  8. 

35.H0W  much  more  will  himfelf  be  conlhnt  ?  Indeed  he  that  produced  » 

thefe  mutual  embracing  Affedions  will  alfo  produce  fuch  a  mutual  con* 

ftancy  in  both,  that  thou  mayft  confiden  ly  be  perfwadcd,  as  Trf«/ was 

before  thee.  That  neither  Deaths  nor  Life,  nor  Angels,  nor  Trincip^ltties^    j  Por.i.  12. 

nor  Powers^  nor  things  prefect,  nor  things  to  come^  Kor  height, nor  depth^ncr    Eph.  ^.i3. 

anj  ether  creature,  ftjsili  be  ithle  tofcparate  pu  from  the  Love  dfCod^  which 

iiinChrift  Jefm  cur  Lord^  Verf  58,  39.  And  now  are  we  not  left  in  the 

Apoftles  admiration?  fVh^tt  fhall  We  faj  to  thefe  things}  Infinite  Love  r 

muft  needs  be  a  myfter^'  to  a  finite  capacity.  No  wonder,if  A^ngels  defir>.^ 

to  pry  into  this  myrtcry;  And  if  it  be  the  ftudy  ofthcS:iintshere,  10 

know  the  heigth,  and  bredch,and  length,  and  depth  of  this  Love,  though, 

icpafleth  knowledg;  this  is  th?  Saints  Rclt  in  the  Fruition  of  God  by 

Love. 


SECT.  X.       . 

LAftly,  The  Affedion  of  Joy  hath  not  the  leart  (hare  in  this  Fruition.        S  •  i  o. 
Ir'jihat,  which  all  the  reft  le^id  to  and  conclude  in:  even  the  uncon- * 
ccivable  Complacency  which  the  Blefled  feel  in  their  feeing,  knowing,    .  ev  Toy. 
loving,  and  being  beloved  of  God.   The  delight  of  the  Senfcs  Here,  can- «  Rev. ^.i".' 
notbcknown  by  exprefiions,  as  they  are  felt !  How  much  lefs  this  Joy  ?    PiGv.14.10.  .'\'*^ 
This  is  the 'tVA/ffyFo^jc-,  which  none  k2io\\'eth  but  he  that  rec  civet h;  And  if 
therebeany  Joy  which  the  ftranger  medlcthnofwith,  tbcQ  furely  this, 

H  2  above 


3  6  The  Saints  Everlafimg  Rcfi,  Chap.4^ 

above  all,  is  it.     All  Chrifts  ways  of  mercy  tend  to  ,  and  end  in  the 

Saints  Joys.     He  wept,  loriowed,   fufleied,  that  tlicy  niiglit  rcjoyre; 

He  fcndcth  the  Spirit  to  be  ihcir  Comforter;  He  miiltipiicili    pro- 

lohni'iii        mi^ifs,  bedifcovcrs  their  future  liappincfs;  that  llieir  Joy  niay  be  full. 

k:  16.24.    *       He  riboundcth  to  ilicm  in  the  mercies  ofallfort?j  heniakctli  thcmlic 

&  17.1?-  down  in  green  pa(lures,and  Jeadcth  them  by  theftill  water?;  yea,openeth 

to  tliem  the  fountain  of  Lwing  Water?;  Tiiat  their  Joy  may  be  full:  That 

they  may  th>rft  no  morc;ar.d  that  it  may  fpring  up  m  them  to  everlailing 

u  life :  Yea,  he  caufeth  them  to  fuffer,  that  he  may  caufc  them  to  rejoycc;    . 

rr.04.  12,15.     and  chaflcneth  them,  tiiat  he  may  give  them  Reft  ;  and  makcth  them 

I  Tiicf.s.  «  ^.      ^  ,-^5  !-,(.  (jij  himfelf )  to  dri>.k.  cf  the  brocks  in  the  \\\ij ,  th.it  ihcj  tr.  ,:j  lift 

!^'*  f  v'c '  ^       ''?  '/^^  /■"^'^»  ^/'''-   1 1  o-  7-     And  Icrt  after  all  this  they  ftiould  neglcd 

^^'  '""  «»i!^cir  own  comforts,  he  makcth  it  their  duty,  and  prcficihit  ontliem, 

commanding  them  to  rejfjce  in  him  ^s/lV^j,  And  iigaintore'yyce.     And 

be   never   biings  t/,em  into  fo  low  a  condition,  wherein   he  leaves 

them  not  m.ore  caufe  of  Joy  then  of  forrow.     And  hath  the   Lord 

"fr.ch  a  care  of  our  comfort  here  ?    where,  the  Bridegroom  being  from 

us,  we  muft  mourn  ?  Oh,  what  will  that  Joy  be,  where  the  Soul  be^ 

ing  pcrfidly  prepared  for  Joy  ,  and  Joy  prepared  by  Chnllfor  the 

Macti.9,15-       ^^^^1^  itfliallbe  our  work,  our  bufincfle,  eternally  to  rejoyce.     And 

tt it  fcems  the  Saints  Joy  fliall  be  greater  then  the Damncds  torment ;  for 

their  torment  is  the  torment  of  creatures,  prepared  for  the  ])eviland 

his  Angels  ;  But  our  Joy  is  the  Joy  of  our  Lord;  even  our  Lords  own 

Joy  fliall  we  enter  :    A?.dthef<itKe  Glory,  Which  the  Father  pveth  him^ 

dith  the  Son  ^ive  to  them,  Job.  1 7.  22.    And  to  fit  trith  him  in  hii  Throne^ 

even  a^  he  is  (tt  dcvrn  in  his  Fat  hers  7  hrone.   Revel.  321.     What  faycll 

thou  to  all  liiis,  Oh  ihou  (nd^  and  drooping  Soul  ?  Thou  that  now  fpendeft 

thy  dayes  in  forrow,  and  thy  breath  in  fighir  gs,  and  turned  all  thy  voice 

into  groanings;  wlio  knowell  no  garments  but  (ackdoth,  no  food  but  the 

bread  and  wat^rr  of  Afflidon  ;  v;ho  mingleft  thy  bread  with  tears,  and 

drinkert  the   tears  which  thou  wetpeft,  what  (aift  thou  to  this  great 

change  ?  From  all  Sorrow  to  more  then  All  Joy  ?  Thou  poor  Soul, who 

praycft  for  Joy,  weigliteft  for  Joy,  comipIainciV  for  want  of  Joy,  longeft 

for  Joy  ;  why,  then  thouftialr  have  full  Joy,  as  much  as  thoucanft  hold, 

and  more  then  ever  thou  thouglitcft  on,  or  thy  heart  defired:  And  in  tlic 

n?ean  time  walk  carefully, waitli  conllantly  and  then  let  God  meafure  out 

thy   times  and  degrees  of  Joy.    It  may  be  he  keeps  them  till  thou  have 

«  more  need  :  T!)ou  miayft  better  lofe  thy  conifot,ihcn  thy  fafe:y;  If  thou  ■ 

fhouldft  die  full  of  fears  and  fr)rrows,  it  will  be  but  a  moment,  and  they 

areallgone,  and  concluded  in  Joy  unconceivable?  As  the  Joy  of  the 

^  Hypocrite,  (o  the  fears  of  theupright,arebutfor  a  momeet.  And  as  their 

hopes  are  but  golden  dreams,  wb  cli,  when  death  awakes  tiiem  do  all  pe- 

rifli,  and  their  hopes  die  with  them;  fo  tIeSaints  doubts  and  fears  are  but 

terrible  dreams,  \\^^\d\  ,  when   they  die,  do  all  vanifh ;    and  they  a- 

wake  in  joyful  Glory.      For   Cods   Anger   tadt^reth   hut   a   moment y 

but 


Marth.  25. 


Parti..  The  Satnts  Everlafiwf  Refl.  .  37 


but  in  his  favour  is  Life  ;  tVeepittg  mtiy  enditye  for  a  mght ,  ( darX- 
neite  and  fadnefTe  go  together,)  hut  Joy  cemeth  in  the  mornings  Pla. 
30.5.  Oh  b'efled  Morning,  tlir'ce  bicflcd  Morning!  Poor,  humble^ 
drooping  Soul,  Iiow  would  It  fill  thee  with  Joy  now,  if  a  Voice  a 
from  Heaven  ftiould  tell  thee  of  the  Love  of  God  ?  of  the  Pardon 
of  thy  finnes  ?  and  ihould  aflurc  thee  of  thy  part  in  thefe  Joycs  ?  Ob, 
What  then  will  thy  Joy  be,  when  thy  A(ftual  Pofieffion  (hall  lonr 
vince  thee  of  thy  Title,  and  thnu  (halt  be  in  Heaven  before  thou  art 
well  aware  ;  whtii  the  Angels  fhall  bring  thee  to  ChriH  ,  and  when 
Chrift  fhall  (as  it  were)  take  thee  by  the  hand,  and  lead  thee  into  the 
purthafcd  Poflef^in,  and  bid  thee  welcome  10  his  Reft,  and  prcfent 
thee  unfpoaed  before  his  Father ,  and  give  liiee  thy  Place  about  bis 
Throne  ?  Poor  Sinner,  What  fayeft  thou  to  fuch  a  Day  as  this? 
Wilt  thou  not  be  aimoft  reaJy  to  diaw  back,  and  to  fay.  What,  I** 
Lord  ?  1  the  unworthy  Ncrjefter  of  thy  Grace  !  1  the  unworthy 
Dif  efteemer  of  thy  Blood,  and  llighter  of  thy  Love  !  Muft  I  have 
this  G'ory  ?  C^tak^  me  a  hired  Servant ,  I  am  no  more  \X>urthj  ta  be 
Cviiled  a  So>ine ',  Uut  Lovc  will  have  it  fo  ;  Therefore  muft  thou  en« 
ter  into  his  Joy. 


SECT.  XL 

ANd  it  is  nor  thy  Joy  only;  it  is  a  mutual  Joy,  as  well  as  a  mutual        §.  11, 
Love:  Is  che.erucr.  Joy  in  Heaven  ac  thy  ConvetTion,  and  will  "cod  will  joy 
there  be  none  at  tliy  Gioritication  ?  Will  not  the  Ap.gels  welcome  thee   i'l^s  as  well 
lh'ther.>  and  congi  atulatc  tliy  fiife  arrival  ?  Yea,  it  is  the  Joy  of  Jcfus  JJ^'^_^*^'"^""'• 
Chrift  j  For  now  he  iiath  the  end  of  hisundertaking,  labour,   fuffv^ring,    ~     ^c  .1.10. 
dying,  when  we  Iiavc  our  Joys  ;  When  he  i?  Glorified  in  his  Sainir.,  and 
admired  in  all  rhem  that  believe.    Wc  arc  his  iced,  and  the  fruit  of  his 
foul  travel,  which  whenhefeeth,  he  will  befatisfied,  //?.53.io,i  i.  This 
isChriftsHarvcft.when  he  fi^aii  reap  the  fruit  of  his  labours,and  when  he 
feeth  it  uas  not  in  vain,it  will  not  repent  him  concerning  his  Sufferings  ; 
but  he  will  rejoyce  over  his  purchafcd  inheritance,  and  his  people  {ball 
rejoyce  in  him. 

*  Yea,  the  Father  himfcif  puts  on  Joy  too,  in  our  Joy  :  As  we  grieve  k'^  ^■!-'''"°*^<' 
his  Spirit,  and  weary  h;!n  with  our  iniquities;  fo  is  he  lejoyced  in  our  P^p '^^'^  "^^  ' 
Good:  O  how  quickly  here  he  doth  fpie  a  Returninp,  Prodigal,  cvena^*^  J.;;^,^^^^. 
afarrcoff?   Howdoth  hcrunnc  and  noeet  him?  And  with  what  com-   leHatimcm^ 
pafiion  falsheon  1".?  neck,  and  kiftethhim?  and  pufs  on  him  the  beft  taudmn  <l^ 
Robe,  anda  Rvnconhis  iiand,  and  fhoes  on  his  feet,  andfpares  no:  to   Amrrcm  ejfe 

flici ajjhunt.  Vidcin  A<imr\.  cmt.  Gcnt'il.  l\b.\.  Q^.c  i^t.  91.  Q^.  92.  ^  Sum.  1.  &c.  Sed  bxc  nobis 
incomjircfynfiLilia  (f^  incogKita  exifi'imt.  Nam.,  la  Ariitur.  in  2.  Mctaph  ajferit.  \  IntcU.'Lhti^  "l/^^'''  ./'^  /e 
hotel  ad  prima  I'uium  ^uxjmt  manifcftiffima  in  raiwa  ,  jkut  oiuim  vc/f^ytilionh  ad  folem.]  Kij^rente 
T})oma(iJ«t.Ce/jfi/./.i.  e.g.  ubiplmadehacrevideieej}, 

H  3 .  kill  . 


38  The  S aims  EverUfiin^  Reft,  Chap, 4 

kUl  the  facted  calf^thac  they  may  eat  and  be  merry  :  This  is  indeed  a  happy 
meeting ;  but  nothing  to  the  Embracemcnts,  anid  the  Joy  of  chat  laft  and 
great  meeting. 

Yea  more  yet ;  as  God  doth  mutually  Love  and  Joy,  fo  he  makes  this 
his  Kelt,  as  it  is  our  Reft.  Did  he  appoint  a  Sabbath,  bccaufe  iie  rcfted 
from  fix  dayes  work,  and  faw  all  Good,  and  very  Good  ?  What  an  eter- 
nal Sabbatifm  then,  when  the  work  of  Kcdcmption,  Sandification,  Pre- 
fcrvacion,  Glorification  are  all  finifhed,  and  his  work  more  perfed  than 
ever,  and  very  f^ood  indeed  ?  So  theLordisfaid  torejoyc?,  and  to  take 
pleafure  in  his  people,  7V<«/.  147.  1 1.&:  149  4      Oh  Chriftians,  write 

"  tliefe  words  in  letters  of  gold  ,  Zff^-  3-  ^7-  5"^^  Lot^d  thy  God  in  the 
midji  of  thee,  is  mighty  :  He^i/l  fave ;  He  >M!l  Rejejce  tver  thee  '^ith 
Joy  :  He  ^ill  Reft  in  hU  Love  ;  He  Wi/i  foy  over  thee  \i[>ith  Singing.  Oh, 
well  may  we  then  Rejoyce  m  our  God  with  Joy,  and  Reft  in  our  Love, 

1  and  Joy  in  him  with  Singing.  See /A.  65.18,19. 

And  now  look  back  upon  all  this ;  T  lay  to  thee,  as  the  Angel  to  John^ 
what  haft  thoufc en. ^  Or,  if  yet  thou  perceive  not,  draw  nearer,  come 
up  higher,  Conje  and  fee  :  Doft  thou  fear  thou  haft  been  all  this  while  in 

*  aDr^am?  Why,  Thcfe  are  the  true  fayings  of  God,  Doft  thou  fear  (as 
Luk.24.-'-',38,  ^^^  Difcipks)  that  thon  haft  {^cn  but  a  ghoft  in  ftead  of  Chrift  ? 
^9  a  Shadow  in  ftead  of  Reft  ?  Why,  come  neer,  and  feel  ;  A  Shadow 
Mark  16.7.  contains  not  thofc  fubftantial  Bldiings,  nor  rcftsupon  theBafisof 
fuch  Foundation-Truth,  and  fure  word  of  Promife,  as  you  haye  ken 
thefe  do.  Go  thy  way  now,  and  tell  the  Difciple?,  and  tell  the  humble 
drooping  fouls  thou  meeteft  with.  That  thou  haft,  in  this  glafs,  feert 
Heaven  ;  That  the  Lord  indeed  is  rifen,  and  hath  here  appeared  to  thee; 
and  behold  he  is  gone  before  us  into  Reft  :  and  that  he  is  now  preparing 
a  place  for  them,  and  will  come  again,  and  take  them  to  himfelf,  that 
where  he  is,  there  they  may  be  alfo,  John  14.  ^.  Yea,  go  thy  ways,and-' 
tell  the  unbelieving  world,  and  tell  thy  unbelieving  heart,  if  they  ask, 
Whacis  the  hope  thou  boafteft  of,  and  what  will  be  thy  Reft?  Why, 
this  is  my  Beloved,  and  my  Friend,  and  this  is  my  Hope,  and  my  Reft. 
Call  them  forth  and  fay,  "Beho/d^hat  Love  the  Father  hath  l>eft owed  t4f' 
on  m,  that  ^e  pyonldbe  the  Sons  of  God,  i  John  3.1.  and  that  we  (hould 
enter  into  our  Lords  own  Reft  I 


SECT.   XI L 

€.  12.       TJ^^talas,  my  fearful  heart  dare  fcarce  proceed  :  Me  tliinks  I  hear  the 
"  X)  Almighties  voice,  fayingtome,  as  Elihu,  Job  38.  2.  fvho  is  this 
iti-it  durknrth  counfel by  ^'ords  \\-ithout  k^orv ledge  ? 

But  pardon.  OLord,  thy  fervantsfinne:  I  have  not  pried  into  nnrc- 
«  vea  cd  things ;  nor  with  audacious  wits  curioufly  fearchcd  into  thy  coun- 
fcls ;  But  indeed  I  have  difhonourcd  thy  Holinefs,  wronged  thine  Excel- 
lency 


Parti. 


The  Saints  BverLtfiiftg  Mefi, 


Z9 


Job  42.3. 


lency,  difgraced  thy  Saints  Glory,  by  my  or.n  exceeding  difproportio- 
nable  pourtraying.    I  bewail  from  heart,  that  my  conceivings  fall  fo 
(borr,  niy  Appreiicnfions  are  fo  dull,  my  thoughts  fo  mean,  my  Affc- 
ftions  fo  iUipid  ,  and  my  Exprcilio/is  fo  lew  and  cinbefeeming  fuch  a 
Glory.    But  1  have  only  heard  by  die  hearing  of  the  Earj  Oh  let  thy 
fervant  fee  thee,  and  pt  (fefs  chefc  Joys,  and  then  I  (hall  have  more  fuic- 
ablc  conceivings,  and  iliail  give  thee  lullcr  Glory,  and  abhorremy  pre* 
fent  ft  If,  and  diftlaim  and  renounce  all  thefe  iniperfediQns.    /  hatie  now 
uttereA  that  J nnderftooAMt ;  thin^f  tot  t^iiH-d^rfuUf^r  wo  "^hich  I  k^ieTV 
not.     Tit  I  believed,  aftd  therefore /pake-    Remember  with  whom  thou 
hail  to  do:  Whatcanft  thou  exped  from  dull,  but  Levity?  or  from 
corruption,  but  defilement  ?  Our  foul  hands  will  leave,  where  they  touch 
the  marks  of  their  uncleannefs;  andmofton  thofc  things  that  arc  moli' 
pure.    /  kporv  thoH  Wi/t  befan^ified  in  them  that  come  r.igh  thee  ,  and  be' 
fore  all  the  feeble  thou  ^'i/t  he  glorified :  And  if  thy  JealouGe  excluded   Numb.20.12. 
from  that  Land  of  Reft  thy  fervants  Mofes  and  Aaron,  becaufc  they  fan-   E>eut.32.5i. 
difiedtheenotinthemidftof  Jfrael:  What  then  maylcxpeft?  But 
though  the  weaknefs  and  unrevercncc  be  the  fruit  of  mine  own  corrupti- 
on ;  yet  the  fire  is  from  thine  Altar,  and  the  work  of  thy  commanding. 
I  looked  not  into  tiiine  Ark,  nor  put  forth  my  hand  unto  it  without  thee. 
Oh  therefore  wafh  away  thefe  ftams  alfo  in  the  blood  of 'the  Lamb  j  and 
Ictnot  Jeali'ufieburnus  up  :  left  thou  affright  thy  people  away  from 
ihee,  and  make  them  in  their  difcouragement  to  cry  out.  How  fkall  the 
Ark^of  Qod  come  to  Hi?  fVho  u  able  t»  fiand  before  this  holy  Lord  God  ? 
who  ffy All  approach  and  thveli  ^ith  the  confumingfire  ?  Impei'fed:,  or  none, 
muft  be  thy  fervice  here.  Oh  cake  thy  Sons  excufe,  The  §)irit  is  ^iHingt 
kntthefiefhii^eAk:^ 


Lcv.io.2,5. 


2  Sani.5.8, 
I  Sam. 5. 20, 
Mat.25.41.    J 


•io  .^onirr:'n'-.'vp-=hrMhf:A 


'XmX, 


CHAP. 


40 


The  Saints  EverUfting  Refi, 


Chap.  J. 


^^^^^^^^^k^^'k^"^"^^ 


C  H  A  p.  V. 


%hef(mr  great  Treparaiiyes  to  our  %efl. 


SECT.  I. 

p)  Avingtbus  opened  you  a  window  toward  the  Temple, 
'*'^'  and  Oicwedyoua  fmall  Glimpfe  of  the  Back-parts  of 
that  Rcfemblance  of  the  Saints  Reft,  which  I  had  k&n  in 
theGofpel-glafs ;  It  follows  that  we  proceed  to  viewa 
little  the  Adjunds,  and  bkfled  Properties  of  this  Reft. 
But,  alas,  this  little  which  I  have  feen,  makes  me  cry  out 
wifh  the  Propket  Ifaiah,  Chap.  6,  5,6,7.  yro  u  me,  for  I  am  nndone,  ht' 
canfc  lama  man  of  unclean  lips,  and  drvell  in  the  midd  of  a  people  of  ««- 
clean  lips,  for  mine  ejes  have  feen  the  King  the  Lord  of  Hofis.    Yet  if  he 
will  fend  and  touch  ray,lips  with  a  coal  from  the  Altar  of  his  Sonne,  and 
fay.  Thine  im^Httj  is  taken  awaj,  andthj  fnne  purged,  I  fhall  ihen  fpeak 
boldly :  And  if  he  ask,  whom  ptall  I  fey.d  f  I  (hall  gladly  anfwcr.  Here 
am  /,  Send  me,  Verf.8.    And  why  doth  my  trembling  heart  draw  back  ? 
Surely  the  Lord  is  not  now  fo  terrible  and  inacceflible,  nor  the  j-aflage 
of  Paradilc  fo  blocked  up,  as  when  the  Law  and  curfe  reigned.     Where- 
fore finding.  Beloved  Chriftians,  That  the  Ne-cv  and  Living  W^y  is  con- 
Heb.io.2c%<2T^,  fecratedfor  hs,  through  the  veil,  theflrjh  of  Chifl,  bj  Which  We  maj  With 
boldnefs  enter  into  the  Holiefi,  by  the  blood  ofjefns  ;   I  OmU  draw  near  with 
the  fuller  Ajfurnnce :  And  finding  the  flaming  Sword  removed,  (hall  look 
again  into  the  Paradife  of  our  God  ;    and  becaufc  I  know  that  this  is  no 
forbidden  Fruit;  and  withallthat  itis  good  for  Food,  and  pleafanc  to 
the  Spiritual  Eyes,  and  a  tree  to  be  defired  to  make  one  truly  wife  and 
happy  ;  I  fhall  take  (through  the  afiiftance  of  the  Spirit)  and  eat  there 
of  my  felf,  and  give  to  you  ("according  to  my  power)  that  you  may  cat. 
For  you,  Chriftians,  is  this  Food  prepared,  this  Wine  broached,  this- 
Fountain  opened ;  And  the  MefTage  my  Mafter  fends  you,  is  this  hearty 
Welcome,   which  you  (hall  have  in  his  own  words,  S'at,  O  Friends, 
Drink^,  yea.  Drinks  abundantly,  O  Beloved  !   And  furely  it's  neithes 
manners,  nor  wifdom.  for  you,  or  me,  to  draw  back,  or  to  demur,up- 


22 


Gen  3.5. 


y 


Cant.  5. 1, 


on  fuch  an  Invitation, 


And 


Parti.  The  Saints  Everlafiing  Refi,  41 


Andfirft,  Let  us  confidcrofthe  eminent  Antecedents,  the  great  Pre-   The   Anrece- 
parations;   that  notable  Introdudion  to  this  Reft :  For  the  Porch  of  this  denrs  of  our 
Temple  is  exceeding  glorious,  and  the  Gate  of  it  is  called  Beautiful.  And  ^*^^* 
bere  offer  themfclves  to  our  diftind  obfervation,  thcfc  four  things,  as  the 
four  corners  of  this  Porch. 

1 .  The  moft  glorious  Coming  and  Appearing  of  the  Son  of  God. 

2.  His  powerful  and  wonderful  Raifing  of  our  Bodies  from  the  duft, 
and  uniting  them  again  with  the  Soul. 

3.  His  publick  and  folemn  Proceedings  in  their  Judgment,  where  they 
(hall  be  juftificd  and  acquit  before  all  the  world. 

4  His  folemn  Celebration  of  their  Coronation,and  his  Inthronizing  of 
them  in  their  Glory.  Follow  but  this  four-fold  ftrcam  unto  the  Head,  and 
it  will  bring  you  juft  to  the  Garden  of  Selen. 


SECT.  I. 

I.     \  Ndwcll  may  the  Coming  of  Chrift  be  reckoned  into  his  peoples  IT     §1. 

XJL  Glory,  and  annumcrated  with  thofe  Ingredients  that  compound    i  .TheComing 
this  precious  Antidote  of  Reft  :  For  to  th  s  end  is  it  intended ;  and  to   of  chrift. 
this  end  is  it  of  apparent  Neceflicy.    For  his  peoples  fake  he  fandificd 
himfclf  to  his  Office  :  For  their  fake  he  came  into  the  world;  Suffered, 
Died,  Rofe,  afcended ;  And  for  their  fake  it  is  that  he  will  Return.  Whe- « 
therliis  own  Exaltation,  or  theirs,  were  his  *  Primary  Intention,  is  a    '^i7>.  of  the 
Queftion  (though  of  Teeming  ufefulncfs,  yet)  founrefolved  (for  ought    man  chrift, 
I  have  found)  in  Scripture,  that  I  dare  not  fcan  it,  for  fear  of  prefiing   "^"^^  th^  Glo- 
into  the  Divine  Secrets,  and  approaching  too  near  the  Inacceflible  Light.   i,^^j 
I  find  Scripture  mentioning  both  ends  dillindly  andconjundly,  but  not    Rom. 14.9. 
comparatively.    This  is  molt  clear,  that  to  this  end  will  Chrift  come   sThcftii.jo. 
again  to  receive  his  people  to  himfelf,  th^t  ^here  be  is,there  they  may  he  al-    Tit. 2. 14. 
Jo,John  14  3.  The  Bridegrooms  departure  was  not  upon  divorce  :  He  did  « 
not  leave  us  with  a  purpofc  to  return  no  more;  He  hath  left  pledges 
enough  Lo  affure  us :  We  have  his  Worjl  in  pawn,  his  many  Promifes,  ct 
hisSacramentfj,  which  fhew  forth  his  Death  till  he  come;   and  his  Spi- 
rit, to  Dired,  Sandifie,  and  Comfort  till  he  return.     We  have  fre- 
quent tokens  of  Love  from  him,  to  fhew  us,  he  forgets  not  his  purpofe, 
nor  us.    We  behold  the  fore-runners  of  his  Coming  ,  fore- told  by  him- 
felf, dailv  come  to  pafs.    We  fee  the  Fig-tree  put  forth  her  branches, 
and  therefore  know  the  Summer  is  nigh.    We  fee  the  fields  white  unto   Mar.2-|.3:!,^8. 
H.^rveft  :  And  though  the  riotous  world  fay,  our  Lord  will  be  long  a 
coming ;  yet  let  the  Saints  lift  up  their  heads/or  their  Redemption  draw- 
cth  nigh.    Alas,  fellow  Chriftians  ,  what  (hould  we  do ,  if  our  Lord  a 
fhould  not  return  ?  What  a  cafe  are  we  here  left  in?  What?  Leave  us 
among  Wolves,  and  in  the  Lions  Den,  among  a  generation  ot  Serpent?, 

I  and 


^2  The  Saints  Everlajlin^  Refl.  Chap. 5. 

—  —    -■  — . ■  ^-  ■  _ 

Matio.if.        and  here  forget  us  ?  Did  he  buy  osfo  dear,  and  chen  caft  us  off  fo  ?  To 
pral.57-4-  leave  us  finnmg,  fufTering,  groaning,  dying  daily,  and  come  no  more 

Th^-^^'-  -  at  us?  It  cannot  be:  Never  fear  it :  Ic  cannot  be.  This  is  like  our  un* 
ChM.Vians  ftiil* kind  dealing  with  Chriit^  who  when  we  feci  our  fclves  warm  in  the 
worHjipned  in  world,  care  not  for  coming  at  him  :  But  this  is  not  like  Chrirts  dealing 
the Cir.irdK'i  awi:li  US.  He  that  would  come  to  fuffcr ,  will  furely  come  to  Try- 
wichrharta-  ^,(y,p{^ .  f^^^  \^^  tj^^t  would  come  to  purchafe,wi4  furely  come  to  pofleis. 
trri^iiirN'*'t'ieir  ^'^^  wlitre  elfe  wereali  our  hopes  ?  What  were  became  of  oor  Faith, 
conmnalcx-  our  Prayers,  our  Tears,  and  our  waiting  ?  What  were  all  the  patience 
pe(!)acion  uf  of  the  Saints  worth  10  them  ?  Were  we  not  left  of  all  men  molt  mifera- 
Chnft^  com-  ^j^j^  >  chriftians ,  Had)  Chriit  made  as  forfakc  all  the  world,  and  be  for- 
thou't'°' fliaU  Taken  o!^  all  the  world?  to  hate  all,  andbe  liatedofall?  and  all  this  for 
appear  ia  the  ^^'"^>  that  we  might  have  him  in  ftcad  of  all?  and  will  he,  think  you, 
flaft/rom  t!u:  after  all  this,  f  jrge:  us,  and  forfaKc  as  himielf  ?  Farre  be  (uch  a  thoughc 
oLMat.7\.2'].  from  our  hearts !  But  why  Itayedhenot  with  his  people  while  he  was 
■Vi'  ' -'^"  **  ^'^'"''  •*  ^'^''^y>  "^"^^  "*^^  ^^^  Comforter  be  fent  ?  VVas  not  the  work  on 
Hchi2  2  earth  dor.c?  Mult  he  noc  receive  the  recompence  of  reward  ?  and  enter 

Liik.24.25.        into  his  Glory  ?  Mufthenoc  take  poflenioB  in  our  behalf?  Muft  he  noc 
Joh.14.5.  go  to  prepare  a  place  for  us?  Muft  he  not  intercede  with  the  Father? 

Hcb.7.25,2^-     and  plead  his  fuffermgs  ?  and  be  filled  with  the  Spirit  to  fend  forth  ?  and 
v^.    ■'p'^V         receive  Authority  ?  and  fabdue  his  enemies?  Our  abode  here  is  fhort;  If 
P  •**••'■'>•     tt  [,j.  Yi^^  (tiyed  on  Earth,  What  would  it  have  been  to  enjoy  him  for  a  few 
days,  and  then  die  ?   But  he  hath  more  in  Heaven  to  dwell  among; 
even  the    fpiri:s  of  the  Juft   of   many    Generations ,    tliere    mad«. 
**perfed.     Befide,  he  will  have  us  live  by  Faith,  and  not  by  fight.    Oh, 
tt  fellow  Chriltians,    What  a  day  will  that  be  ?   when  we  who  have 
been  kept  prifoners  by  Anne,  by  (inners,  by  the  Grave,  (hall  be  fetchc 
out  by  theLordhimfelf?  when  Chrift  (liall  come  from  Heaven  to  plead 
with  his  enemies,  and  fet  his  Captives  free?  Ic  will  not  be  fuch  a  Com- 
rtjngas  his  firft  was,  in  Mcannefs,  and  Poverty,  and  contempt :  He  will 
not  come  to  be  fpit  upon,  and  buffeted,  and  fcorned,  and  crucified  again  : 
He  will  not  come  (Oh  carelefs  world)  to  be  flcighted  and  neglcded  by 
you  any  more.    And  yet  that  Coming,  which  was  neccfpirily  in  Infir- 
"  mitv  and  Reproach  for  our  fakes ,  wanted  not. its  glory.    If  the  Angels 
of  Heaven  muft  be  the  Meffengeri  oTthat  Coming,  as  being  tidings  of 
L^k.2-2o.         Joy  to  all  people ;  and  the  heavenly  Hoaft  rauft  go  brforc,  or  accompa- 
ny for  the  Celebration  of  his  Nativity,  and  muft  praife  God  with  that 
Solemnity,  G!o/y  to  God  in  the  Hifhefi,  and  on  ^arth  Peace,  Geod^'iU 
torvards  men  :  Oh  then  with  what  fhoutings  will  Angels  and  Saints  at  that 
day  proclaim,  Glcry  td  God,  and  Thence ^  and  Good  ^i/l  toward  men  ?  If 
the  Starrcs  of  Heaven  muft  lead  men  fi-om  remote  parts  of  the  world  to 
come  to  worfhip  a  Child  in  a  manger,  how  will  the  Glory  of  his  next 
Appearingconftrainall  the  world  to  acknowledge  his  Sovereignty?  If 
.  the  King  of //^4''/,  riding  on  nn  Afs,  be  entertained  into  J^^rw/^/cw  with 

'        B-o/anaa'j^  BUjfed  he  the  King  th^  comes  in  the  Name  of  the  Lord', 

Peace, 


Part  1.  The  Saints  Everlaflhig  Reft,  43 

Peace  in  Heaven,  And  Glerj  in  the   Hiihefi,    Oh  with  what  procla- 
mations of  Blcflings^  Peace  and  Glory  will  he  Cvime  toward  the  New  Je* 
rfit/a/em  ?  If  when  he  was  in  the  form  of  a  Servant ,  they  cry  out, 
fVhjit  mmner  of  m.^n  is  thi-^,  that  bsth  \\>mdA4d  (ea  0^0)  him  f  What  will    Mat.g.ay. 
they  fay,  when  they  fhall  fee  him  coming  in  his  Glory,  and  the  Hea-  Mark  4.41. 
vens  and  the  Earth  obey  htm  ?  Then  JhaB  appear  the  fign  of  the  SoKue  of 
man  in  Heaven^  andthenjhall  all  the  Tribe i  of  the  Sarth  mourn,  and  tljey 
Jha&fee  the  Sonne  of  man  coming  in  the  Clouds  of  Heaven^  y^ith  Porter  and 
great Glorj.    Oh  Chriftians,  it  was  comfortable  to  you  to  hear  from  ^Mark  24.50. 
him,  to  believe  in  him,  and  hope  for  him  ;  What  will  it  be  thus  to  fee 
him?  The  promife of  his  Coming,  and  our  Deliverance  was  comforta- 
ble :  What  will  it  be  to  fee  him,  with  all  the  glorious  Attendance  of  his 
Angels,  come  in  Perfon  to  deliver  u^?  The  mighty  God^  the  Lord  h^h  Stokis  mifl.tns 
Jp'okfn,  and  called  the  Earth  ,  from  the  riftngof  the  Sanne  ^   to  the  going   opimo  efi  ijuod 
dorvn  thereof :  Oftt  of  Sion  the  perfcBisnuf  beauty,  God  hath  Jhinci.    Onr   <^onJumpto  hit- 
God  JJjall  come,  and /hall  not  keep  fl.nce:   '4  fire  jhall  devour  before  him,  \^\^J,^^,^^ 
And  it  Jhall  be  very  tempefl  now  roundabout  him.     Me  f jail  call  to  the  Hea-    r^^f^  Et  Emcw 
lens  from  above,  and  to  the  Earth,  that  he  might  judge  his  people.    Gather   rekde  e!cm:n- 
my  Saints  together  tome,  ihofethat  have  made  a  Covcttant  ^'ith  me  by  torum  conjfa- 
Sacrifice;   and  the  Hea'vens  JhzU  declare  his  Right eouftiefs ;  for  God  is  &^^^^°"^  _& 
Judge  him/elf  SeUh  ,  Pfal.    yo.  from  verf  i.  t©  6.    This  Coming  ofaeadcmipfafen' 
Chrift  is  frequently  mentioned  in  the  Promifes,  as  the  great  fupport  of  tmiaeji. 
his  peoples  fpirits  till  then.    And  when  ever  the  Apoftles  would  quicken  L<^quitur  Plato 
to  Duty,  or  comfort  and  encourage  to  patient  waiting,  they  ufually  do  I'^ff''^   orbn 
it  by  mentioning  Chrifts  Coming.    Why  then  do  we  not  ufe  more  this  ^"""'  "'/'«'^^^''<^» 
cordial  Confideration  ,  when  ever  we  want  Support  and  Comfort .''  Toei^^j.,^,^^'^,.^,^: 
think  and  fpeak  of  that  Day  with  horrour,  doth  well  bcfcem  the  impe-  cere:   EtUm 
niten't  finner,  but  ill  the  believing;  Saint.    Such  may  be  the  voice  of  a  B:-  vtipfim  mundum 
liever,  but  it's  not  the  voyce  of  Faith.    Chnftians,  What  do  wc  believe,  T'-'T^''^""^  & 
and  hope,  and  wait  for,  but  to  fee  ihat  Day  >  This  is  Farl'i  Encourage-  ^It'ST^'r/' 
ment  to  Moderation,  to  Rejoycing  in  the  Lord  alway  ;  The  Lord  ts  at    ^^^l^^  -^ uddh 
hand,  Phil,  4.  4,5     It  is  to  all  them  that  love  his  /ippearing ,  that  the  Lord,    tancn  iij]  .in]- 
the  Righteous  fudge,  fij  all  give  the  Crown  of  Righteoafneft  at  thd  D>:y,  pci  Deo  Jo!i  (^ 
zTim  4.8.    Doli  thou  fo  long  to  have  him  come  into  thy  Soul  with u^"''* '''•'''•''/•'•' "^ 
Comfort  and  Life,  and  takeft  thy  fclf  but  for  a  forlorn  Orphan,  while   /J^^'^S'^w/riw 
he  feemeth  abfent  ?  And  doft  rhou  not  much  more  long  for  that  Coming  eftfifta  mo'es 
which  fha'.l  perfed  thy  L'fe,  and  Joy,  and  Glory  ?   \)o^  thou  fo  re     ab  co  ^uo  e\trn- 
joyce  after  fome  fhort  and  Ilender  Enjoyment  of  him  in  thy  heart  ?  Oh    '^^  ^ft  ^c/^'««" 
bow  wilt  thou  then  rejoyce?  How  fuilof  joy  was  thnt  bleffcd  Martyr   j!'':j.  ^"J;^"^' 
M'"(7/(ji/fr  with  thedifcovery  of  Chri-lt  to  (lisSoul,  after  long  doubting   ry.fmiki)i,cV 
anu  waiting  in  Sorrows  ?  So  that  he  cries  out.   He  is  come,  he  is  cornel   cwn  tertpii 
If  thou  have  but  a  dear  Friend  retiarned,  that  hnth  been  farre  and  long«<tAr??cT/f  ;«? 
abfent ;  how  do  all  runnc  out  to  meet  him  with  Toy  ?  Oh  faith  the  child,  f^  "'Mndw 

•'  rcmvatwM., 

tit>.  mm  Jfagruntemiftcr'rd  unt'igne'^  qukquid  nunc  ex  di^p'ufiti  lucet  ardebh.  Nf>s  quyfuc  fx'Hces  arirn.t /^ 
'tternafortitit.,  cum  D?t  viju^ft cntitcrum  ijYd  fn»/frt,'&c.  Fxlkcm  jilium  fM«m,  Manht^tjia  ijfa  'ftn^rtuxtj 
i4r««a.wt.Scnec.Cj/./j/.fla' Marciara.      '  I  2  Aly^ 


44  The  Saints  EverUfiingRefi,  Chap.y. 

Aiy  TAihtr  uccwe  '  faith  the  Wife,  Afj  Htukinei  u  come!  And  (hall       M 
not  ve,  when  Hcb  ho'ti  r-ur  L-^rd  in  his  Majelly  rerurmng,  cry  our,       II 
^  IJe  K  feme,  he  u  co^kc  !  ShaM  rl-e  wicke^i  with  unconceivable  horrour, 
*  T:i3trl>^        bcliold  him,  and  *  cry  our,  Oh  yonder  is  he  whole  bloud  we  negieded, 
fig:ic  01  Ciiiift    whole gr.ice  we  rellfted,  whole  councels  we  relufed,  wh.oli:  j;overnmenc 
ip  *,!  ry,  vAill    yvecaftoff?  And  Oiail  not  then  the  Saints,  with  unconceivable  gladncfs, 
r.tr''"ror'ie '^  '    *^^y^"^^  Oh  yonder  i";  he  whofc  bioiid  redeemed  us,  whofe  Spirit  clean' 
cljnwcd>  Vide   fcd  U5,  whofeLiw  d.d  govern  us  >  Yonder  comes  h.'in  whom  we  iruft- 
J^cucllm  rn  4.     ed,  and  now  we  Ice  he  hath  not  deceived  our  Trult  :  He  for  tvhom  we 
Scnteiii.difl.j^i.    Jong  waited,  and  now  we  fee  we  liavc  not  waited  in  vain.    O  curfcd 
^•'  ^;?J'^"       corruption,  that  would  have  had  us  turn  to  the  world,  and  prefcnt 
things,  and  give  up  our  hopes,  and  lay,  Why  fhuuld  we  wait  for  the 
Lord  any  longer  ?  Now  we  fee,   that  Bltjfcd  me  ali  thej  that  ^ait  far 
him.    Believe  If,  fellow  Chnftians,  th:sl)3yis  not  farre  off.    Por  yet 
a  little  \^hile,    and  he  thAt  comes,  Will  ceme,  and  ^'ill  not  tarry.     And 
though  the  unbelieving  world,  and  the  unbelief  of  thy  heart,  may  fay, 
as  thofe  Athe^jiical  fcoffers,   where  i6  the  prowife  of  hia  Comi>ig  ?   *I)9 
rot  all  ihit7^s  CiKtinue  AS  thej  ttvr^  from  the  beginning  of  the  Great  tin  ? 
Yet  let  us  know,  The  L^rd  is  not  Jl.ick^ef  hU  Promife,  as  fome  men  connt 
fl^cknefs  :   One  day  is  W'ita  him  at  a,  thcufandjears,   and  a  thoufand years 
2  Per.  3.3,4,8,   ^  ^„g  ^^,^     J  l^gyg  thought  on  it  many  a  time,  as  a  fmall  Embleme  of  that 
^»  Day,  when  I  have  feena  prevailing  Army  drawing  towards  the  Towns 
andCaftlesof  the  Enemy  :  Oh  with  what  glad  hearts  do  all  the  poor 
prifoners  within  hear  the  news,and  behold  their  approach  ?  How  do  they 
run  up  to  their  prifon  windows,and  thence  behold  us  with  joy?How  glad 
are  they  at  the  roaring  report  of  that  Cannon,  which  is  the  enemies  ter- 
ror? How  do  they  clap  each  other  on  the  back,  and  cry,  Deliverance, 
Deliverance !  While  in  the  mean  time  the  late  infulting,  fcorning,  cruel 
enemies  begin  to  fpeak  them  fair,  and  beg  their  favour  ;  but  all  in  vain, 
for  they  are  not  at  the  difpofe  of  prifoners,  but  of  the  General.    Their 
fair  ufagc  may  make  their  conditions  fomewhat  the  more  eafie,  but  yec 
they  are  ufcd  as  enemies  ftill.     Oh,  when  the  conquering  Lion  of  the 
Mar.24.27.        TribeoffW<i^ (hall  appear  with  all  the  Hoafts  of  Heaven;  when  he 
fhall  furprize  the  carelefs  world,  as  a  thief  in  the  night:  When  as  the 
Lightnir^whichappeareth  in  the  Eaft,  and  (hineth  even  to  the  Weft,  fo 
they  fliali  oehold  him  Coming  !  What  a  change  will  the  fight  of  this  ap- 
pearance work,  both  with  the  world,  and  with  the  Saints  ?  Now,  poor 
'*  deluded  world,  where  is  your  mirih  and  your  jollity  ?  Now,where  is  youf 
wealth,  and  your  glory  ?  Where  is  that  profane  and  carelefs  heart,  that 
flighted  Chrift  and  his  Spirit,  and  out- fue  all  the  offers  of  grace?  Now 
where  is  that  tongue  that  mocked  the  Saints,  and  jeered  the  holy  ways  of 
God,  and  made  merry  with  his  peoples  imperfedions,  and  their  own 
(landers?  What?  was  it  not  you?  Deny  it  if  you  can?  Your  heart 
condemns  you  ,  and  God  is  greater  than  your  heart,  and  will  condemn 
I.  j6h.5.2c,2i..  you  much  more.    Even  when  youfay,  Peace  andfafety^  then  deJirMBion 
♦  c  omth 


Parti.  The  Saints  EverLifiing  Reft,  45 


Cometh  ftpon  you,  .IS  tr.ivel  upon  aworffA/f  with  ihild'^  ^ti-uiyoujTf.i/I :?ct  ef- 
c^tpe,  iThcf  5.3,    PvT.'i'.ps  if  you  h^d  known  fail  the  day  and  I^our 
when  the  San  of  God  would  have  come,    hen  you  wou'd  have  been 
found  praying,    Oi  the  like  :  but  you  fh'vjld  h.n'e  watehc d,  and  been  rca-    Mat.  :;4.42, 
dy,  hecAufe  you  know  not  the  hour.    But  for  that  tauhful  and  wife  fir-   4^^4,45,46, 
vant,  whom  h'.P Lord,  w'^en  he  comes  (hill  Hnd  fo  doing  ;  Oh  hhQedis    47. 
th:it ferzhint  :   feri/y   I  f«!j  fir,to  jo:i   (for  Chrift  hath  laid  it  )  he JIaII 
Wi^kt  him  ruler  over  aH  biaGaods.     And  when  the  chief  Shcphtrd  Jh^ill  >!ip- 
pe^r,   ht  fji^! receive  a  Crown  of  ^fory  th.^.tfadeih  not  uwuj^  iPit.    5.  4. 
Oh  ho>v  (liould  it  tlien  be  the  charaAer  of  a  Chriiban,  toivjitjor  the  «t  ^ 

Sonof  Cedfromheuven,  Jr-'-^w  ht  raifcd  from  the  dead^  eveti  Jefn4  vrhich 
delivered  Hi  from  the  wr,tth  to  come  ?  Thtf.  I.  lo.     And  with  all  faithful 
diligence,  to  prepare  to  meet  our  Lord  with  Joy.     And  feeing  his  Com- 
ing iS  of  purpofc  to  be  glorified  in  his  Saints^  ^nd  .tdmircd  in  all  them  that 
Believe^zThef.  1.  lo.     O  what  thought  fhould  g!;id  our  hearts  more 
ilren  the  thought  of  that  day?  A  lict^c  while  indeed  we  have  not  k^n 
him,  but  yet  a  little  while,  and  ye  (hall  fee  him.    For  hehath  faid, /VV<7/   Jobni4.  i3. 
not  leave youcomfsrtUfs^  but  will c^me unto  jan.    \Vc    were  comfortlefs, 
fhould  he  not  come.    And  while  we  dayly  gaze  and  look  up  to  heaven  » 
after  him,  kt  us  remember  what  the  Angels  faid  ,  'This fame  ^efus  which   ^     '*  ^^" 
u  taken  up  from  yiu  in:  0  heaven^  fhaHfoame^  in  lik";  manner  ^    as  ye  have 
feen  him  gov  into  heaven.     While  h- is  now  out  of  fight,  icisa  fwoid  to«rulin42. 
our  Souls,  while  they  day fy  asku?,  fvhere  is  jo«r  God  ?  But  then  we 
fhall  beabic  toanfvver  our  enemeis ;,  Sec,  O  proud  linners,  yonder  is 
our  Lord,     and  now,   Chriftians,    (hould  we  not  put  up  that  Petition 
heartily,  Let  thy  Kittgdome  csme  ?  for  the  Spirit  and  the  Bride  fay  ^  Come; 
And  let  every  Chrilhan,  that  heareth  and  readeth,  (ay,    Ccmc ;    And 
our  Lord  himlelf  faith,  Surely  Icomt  qitickij.     K/imen,  Evinfo^  Come"^ 
Lord Je fits ^  Rev.  22,    17,  20. 


SECT.  n. 

THe  fecond  ftreara  that  Icadeth  to  paradife,  is  that  great  work  of  IT    §•  2. 
Tefus  Chrif^,    in  raifing  our  bodies  from  the  duft,  and  unitinn  them  tt^-^"'"  Rtfur- 
^  J  D  reaion. 

Many  Heathens  belcevcd  a  Refurrc^^ioa,  aS  ^jro^/Jrw,  zx\AThc:pompii:Lnd  Plato.  And  die STo/^'^ 
opinion  was,t'nat  the  WORLD  would  be  diifolved  by  hrc  or  water,  ji::  all  th'ingshxoMj^x  to  a  better 
ftafe,or  to  t!ic  tirl\  Golden  agi  again^Rcad  Seneca  KatHYalqu':(\.l.7,.c.26-,2q.,2'B..2<},i,o.  Vtrumf.^  fdilhvi- 
wnclj  cm)ji,ig)\xt'io  J  cum  H:o  vi\nm  cfi  ordin  m:!i  ra.,  vetaajiniri  *,  c.  27.  O'tine  ex  intcgro  ammal genera- 
bitursJabhur  i\  terrii  htm-)  infciw  fceU'rum  (^  meHoy'ibHS  aiijyicin  lutm.  c.  50.  QpthvA  ^  mxa  caremiaex- 
peHant  nos.,fi  ex  bac  aliinan.iofjicc  in  ilhid  evad'vr.w  (nblune  fy  excdfutr-y  Tran^iallitof  anlm't  i<y  expnlfls 
errmhips  a'^foluta  libevtas.  Scnec.  Epji.  l.2.cp.']^.Afpicc  nunc  ad  rpfa  qmq\excmpLt  divina  potejlatii.  Dies 
morjtur  in  nocfem  (j  tenebrif  ufuuiqu.f  i-.,  fepdirnr.  Fuv.;j}atuy  mundi  honor:  omniijiibjiantia  denigratuY\  Ssr- 
(lentyft!enT.,Ji^per.t  cuncia;  Hbiq-^^jufi.tuim  ej}.,juies  Yeruv:\Jta  !hx  amijjii  lu^ctur.Et  tamcn  rurfus  cam  fuo  cultUy 
cum  dere.,cum fnlc.,cadcm.^fy  integra.,i'r  uta  miverf?  orbi  revivifcit.,interjic/ensmo)tem  fuam  no^l-enijfcfcindens 
fepulturamfuam.,  tcnebun-.,  hxrcsjibimct  exijlens.,  d'^n:c  mx  revivifcat  cum  Iky  fy  ilia  juggcjJuy  Redaccen- 
duntHY  enim  fyfiellarum  radii.,  juos  matutinafuccenfi:)  cxtinxerat.Keducuiitur  fyfiderum  abfentidi.,qu(H  tem- 
porals dijlifiHio  exemcrat.Redcrnantur  fy  jpccuJa  !unJ!.,qn£  tnenlhuus  mmcYHS  adtriverat.RcvolvHntur  hye- 
nes  fy  djiatesyfy  vcrna.fy  AHtamnayCum  juii  liribw^moribttf^fiH^HbHi^  TcrtuUi./.<^f  Refurrdl.c.i  i.1,409. 

1 3  again 


XN 


4<5  The  Saints  Everldfiing  Refi.  Chap.5. 


agiin  unco  the  foul.    A  wonderful  effecft  of  infinite  power  and  love.  Yea, 

"  woaderfuliniced,  faith  unbelief,  if  it  be  true.     What,  faith  the  Athcift 

andSadducce,  fhall  all  thcfc  fcattcred  bones  and  duft  become  a  man  ?    A 

man  drowned  in  the  feais  eaten  by  fiOics,  and  they  by  men  again,  and 

thefe  men  by  worms;  what  is  become  of  the  body  of  chat  firil  man?  (hail  it 

rife  again?    Thou  fool  f  for  fo  PmI  calls  thee)  doft  thou  difputc  a- 

t»  cainll  the  power  of  the  Almighty  ?  Wilt  thou  pofe  him  with  thy  Sophi- 

ftry  ?  DaU  thou  objcd  difficulties  to  the  Infinite  rtrength  ?  Thou  blinde 

Mole  /   Thou  filly  worm  1   Thou  little  piece  of  creeping,  breathing  clay/ 

Thouduft!  Thou  nothing!  Knoweft  thou  whoitis,  whofe  Power  thou 

doftqueftion?  If  thou  (houldft  fee  him,  thou  wouldft  prefently  dye.  If 

he  fliould  come  anddifpatc  his  caufe  with  thee,  couldft   thou  bear  it? 

Or  if  thou  (houldft  hear  his  voice,  couldft  thou  endure?  but  come  thy 

way;  let  me  take  thee  by  the  hand,  and  do  thou  a  little  follow  me,-  and 

D'tcttiihi  Phi-     Ice  me  with  reverence  (  as  EHhn  )  plead  for  God  ;  and  for  that  power 

^^l£.^lipmCcUf*  ^^^'■^^y  ^  ^^?^  ^^  ^^''^     ^"^  ^^^"  ^^'s  greac  maflie  body  of  the  earth  ? 

\u^omnmiT-     What  bearethit  ?  and  upon  what  foundation  doth  it  ftand  ?  Seeft  thou 

rttc  dicere        this  vaft  Occan  of  Waters?  What  limits  chem,  and  why  do  cjiey  nol  o- 

qu}d  parvulam  verflow  and  drown  the  earth?  Whence  is  thac  conftant  Ebbing  and 

vd  mnm.vn      piowingiDf  her  Tides  ?  Wilt  thou  fay  from  the  Moon,  or  other  Planets  ? 

quod'nonl'r-"'  ^^'^  whcnce  havc  they  thac  power  of  cffcdivc  influence ?  Muft  chou  not 

fdlc  cngmfcii    come  CO  a  Ciufe  of  Caufcs,  that  can  do  ail  things?  and  doih  not  reafon 

minimum  ato-     require  thee,  to  conceive  of  that  caufe  as  a  perfcd  Intelligence,  and  vo- 

mumin  filcy      luncary  Agent,  and  not  fuch  a  blinde  worker  and  empcy  nocionas  thac 

ticc  minimum      Nothing  is,  which  thou  calleft  Nature?  Look  upward;  fccft  thou  thac 

ntc  rtimim^tm      glorious  body  of  Light,  the  Sun?  How  many  times  bigger  is  it  then  all 

gmam  ajus.       the  earth  ?  and  yet  how  many  thoufand  miles  doth  it  run  in  one  minute 

Invnmnami-y     of  an  hour  ?  and  that  without  wearinefs,  or  failing  a  moment?  Whac 

corpufcuh.m-     rhinkeftthou?  Ts  not  that  power  able  toeffed  thy  refurredion,  which 

/;"'.^^-;//;'f,^  ct  do:h  all  this?  Doft  thou  not  fee  as  great  works  as  a  llefureAion  every 

Hcialcsy  h  '^■'■-   ""^y  tictore  thme  eyes  ?  but  that  the  Commonnefs  makes  thee  not  admire 

)<:ira!es,divcyf£   them.     Read  but  the  37,  38, 39, 40,41.  Chapters  of /s^,  and  take 

num-yi^  IK.tn- 

ittate  ij  quatilit.tt:  ty  fpaic  contincntur.  Q^are  etiam  correfpwdentur  conclufiones  Geometries  ipfinitx^ctiam 
fefe  ordrnabiliter    confj^uenrcs^ira  f-fod  pifii'mr  fciri  mnpotcft  liifi  per  priorem.     Inomniquvf,  corpufcuh 
viin:X£  fpccics  numcYorum^,  (fj'  infinh£  cmclufioivs  AYithm^tiiiit  contincntur^  Stc.  Ifarum  autcm  concluftoimm 
jn!jn':ta"um  drmnfirati  v:fa 'uHnm  qu-t  fcii^  &c. Byadwardin:'  dc  Caufa  Dei, 1. 1 .  g.  i  .corol.3  2.    Mira  ratio: 
dcfiaudatrice  fervatrix:  ut  rjddat  inter cipit :    ut  cuftm'iatp.rdit :  ut    intcgret  vitiat  •■,  ut  etiaTi  ampliet 
piiiti  dacoquit.     Siiiiidi'mubemra  ^  ciiltiorarefiituit  q'4am   extcrminavit.     Re  vera  f£i^ore    interitu^  1;^ . 
injuda  ufui'a^    iy   hero   damin  femel  dixerim   iniverfa   conditii    recidiva    ejl.     Q^odamq-y  convene- 
rii^  fuift  Q^rdruiij:,  nmf-rU^  nihil  non  iterum  eft  ■■,  omnia  in  ftatum  redeunt^  quima''fceffeii'ty  omnia  \ 
incipiunf^  cum  defterinfy   Tdeo  fin'untm\  utfianty  Nihil  dep^rit  nift  ad  falutem.     Tota^  i^itur  hie  ordo-i 
revolubilii  r:rwn^  tcftatii  eji  rcjurre-tiinjs  rn^rtutrwn.     Operibm  eamprsfcripfa  Dens^  antcquam  Uteris 
Pijimjit  tibi    Natwa-n  M.iiiftramt  fubmijjunn  iy  pr-'.phetiam^  qn)  faciliw  eredm  prophetii^  difcipulhi 
N.xtHr£-f  [lo  (latim  ad  mitt  a  cum  audierif^  quod  ubiq--,  -am   videns '^  nixc  duvtet  Deum  c  amis  etiam 
r.fiCiitatvum^  qu!:m   omnium  nyrit   reftttufrem.    Tertullian.     ubi  fupra.     Rcjtd   on,. farther     mucl^ 
oi  chdo  cxcc'ileicuyinjjs  civj.cia  him  •,  wr'iic'i  are  io  fav.ory  to  ..me^^tliic.I  coaLcL  .not:,  but  lake. * 
Ibme  oi"  them.  -,■.'■..    ^   .    .....•.■''...     '•  ^      ,'<.<;7 


Parti.  Tk  Saints  t'verUfiiiig  Reft,  47 

hcviordirputing  againft  C'od  again  forever.      Knowcft  thcunctibat 
with  Iiitn  sili  things  are  pofliblc }  Can  lie  make  a  Carr.el  go  through  * 
the  eye  of  d  nctdle  ?     Can  he  make  (uch  a  blind   Tinner  as  thou, 
to  fee?  and  fuch  a  proi-d  heart  as  rhine  tolloop?  and  fuch  an  tarihly 
rhindeas  tb-ine,  Heavenly?  And  ftbdue  ail  iha:  th^  fltflily  foolifii  wif- 
dome  ?     fvnd  is  not  this  as  great  a  work,  as  to  1  aife  thee  from  tlie  Dull? 
Waft  thou  any  gfliklier  to  Be,  when  thou  waft  nothing,  then  ihou  fiialc " 
be  when  thou  art  Duft?  Is  it  not  as  eafie  toraifcthieDead^  asiotrake 
Heaven,  and  Karch,  and  allof  roihing?    But  if  thou  be  unperfwadca-M 
tie,  alii  fay  to  thee  more  is,  as  the  Prophet  to  the  Vimcco^  Samaria, 
(  2  King  7.2o)Thou  flialt  fee  that  day  with  thine  eyes,  but  little  to  thy 
Comfort;  fur  that  which  is  the   day  of  relief  to  the  Saints,  (brill  be  a 
day  of  revenge  on  thee  :     ThcieisaReft  prepared,  but  thou  cJiiiftnot 
efiterin,  bicunfe  ef  unbeliefs    Hcb.  3.    19.     But  for  thee,   O  Believing  » 
Soul ,  never  think  to    comprehend  in    the  narrow  capacity^  of  thy 
fnallow  brain,  theCounfels  and  ways  of  thy  Maixcr:   No  more  then 
thou  canft  contain  in  thy  fill  the  vaft  Ocean    He  never  intended  thee  fuch 
a  Capacity,  when  be  made  thee,  and  gave  tlitc  that  nicafure  thou  haft; 
no  more  then  heiniended  to  enable  that  worm,  orchis  poft,  orftone, 
fully  o  know  thee.    Therefore  when  he  fpeaks,  difpute  tior,but  believe. « 
As  Abra'anfm^  who    confidered  not  his  o>p»  bcdj  mw  d  ad,  ^'hen  he  Wnu  a- 
bout  an  kawdrcd  jears  old,   fior  yet  the   deadftefs  of  Sarahs  wemb ;  He 
Jla^^trcAnot  at  the  Prorr.ifeof  Cud  throfi^^b  ur.be/ief  :  but  ^as  JluKi^iH 
faith,  ^ivin^  ^lorj  te  Gcd   :  av^d being  jullj  perftvaded,  that  What  he  had 
promi/ed  he  rtoi  alfo  able  to  perform.      And  fo  againft  hope.  Believed  in 
Hcpe^   Kevi.  4.  18,  19,  20,  21.     So  look  thou  not  on  the  dead  bones, 
andduft,   and  difficulcies,  butat  thePromife  :   ^^r//?^  knew  her  Bro-   ira.a^.ao,  21. 
therfiiould  rife  again  at  the  Refurrcftion  ;  But  ifChrift  fay,  he  (hall 
riff  before,  it  muft  be  believed.     Come  then  ,  fellow- Chriftians,  \Qx_J~<tUar,t.ljb.']. 
us  contentedly  commie  thefe  Carcalfes  totheduft  :    That  prifonlhall  f'*?-2  5.Son;c 
1  ■'•I  T  \     A         ■  j,T>n-t     iJtdv  come 

not  long  contam  them.     Letn^  he  down  in  peace  and  take  our  Reft  :  It  near'rhc  jews 

will  not  be  an  Everlafting  Night,  nor  cndlefs  fleep.     What  if  we  go  belief  in  rhisi 
out  of  the  troubles  and  ftirs  of  the  world  and  enter  into  thofe  Chambers  J^d.^ienrndi- 
ofPuft,  and  the  doors  be  (bur  uponu*,   and  we  hide  our  felves,  as  it   '^T,^'^^il^\ 
were,  for  a  little  moment,    mtillthe  indignation  be  over^paft  ?    Ytl,  be    }n!jex  mrtiTn 
hold,  the  Lord  Cometh  out  of  hu  pUce^   to  punip}  the  7;ihabitants  ef  the   litaw  r:voccr.. 
Ea^th  fsr  their  imquitj  :  and  then  the  Earth  fball  difclofeus,  and  the  tur^chnft^am 
l!)uft  (hall  hide  us  no  more.     As  fure  as  we  awake  in  the  Mornin-g,  w'-en   w;"? >;«.//««' 
wehavefleptoutthe  Night;  fo  fure  (liall  we  then  awake.     And  what  «;;;^^^^^^^^ 
ifin  the  mean  time  we  muft  be  h">t''^'^nfi  Lumps,  caftout  of  the  fi^^htof  ton.  Svnagog. 
men,  as  not  fit  to  be  endured  amo'^g  ^^^e  Living  ?  vVhat  if  our  CarcaiTes  Judaic,  cao.i. 

pag.25.    Jtr.ki 
ChriHiamf  foW't  refurreHurns n(ferunr.  But  on  the  conrrary  Hiith  Tertullian ,  Cetcrum  detruTatirrejn  n'lam 
pofl  Refurrcc^icncw  onfe^uittwuil}  inferos  Um  expertns:  A'hinc  emm  definimm  camem  qwdem  omni  mo- 
do  KetureUuram,  atf,  \u.tm  ex  dcmnationefupcrventuva  habitum  angelicHm  fufafturam.,  &c.  vide  ultra,  ■■ 
TertuUijn  lib.  de  Mima.  ctp.  42. 

become  - 


The  Saints  Everlafiing  Reft,  Chap. 5. 


become  as  vile  as  thofe  of  the  Beafts  that  perifh?  what  if  our  bones  be 
digged  up,  and  fcatcered  about  the  pit  brink,  and  worms  confumc  our 
flclh?  Yet  we  know  our  Redeemer  livcth,  and  (hall  ftand  the  laft  on 
earth,  and  we  (hall  fee  him  with  thefe  eyes.    And  withal  it  is  but  this 
flcfh  that  luffcrs  all  this;  which  hath  been  a  Clog  to  our  Souls  fo  long; 
o  And  what  u  this  comely  piece  of  fle(h,  which  thou  art  loth  (liould  come 
to  fo  bafe  a  (Ute  ?  It  is  not  an  hundred  years  fince  it  wu|  either  Nothing, 
or  an  invifiblc  Something.     And  is  not  moft  of  it  for  tne  prcfenr,  ifnoc 
an  Appearing  Nothing,  feemingfomethingto  an  irapcrfcd  fcnfc;  yet  at 
bcft  a  Condenfation  of  InviCibles,  which  that  they  may  become  fen(ib]e, 
are  become  more  grofs,  and  fo  more  vile?  Where  is  all  that  fair  mafs  of 
*  f^e(h  and  blood  which  thou  hadft,  before  ficknefs  confuraed  thee  ?  An- 
nihilated it  is  not  j  onelyrefolved  into  its  Principles;    (hew  it  me  if  thou 
frIm'TopT-    *"'^^^-     Into  how  fraall  a  handful  of duft,  or  a(hes  will  that  whole  maffe 
n]m^^c9>lJi       if  buried  or  burnt,  return?  And  into  how  much  fmaller  can  a  Chymift  re- 
at^\  animam      ducc  that  httle,  and  leave  thee  all  the  rell  Invifible  ?  What  if  God  prick 
ocadi  in  Ge-    tt  the  Bladder,  and  let  out  the  wind  that  puffs  thee  up  to  fuch  a  fubftance? 
hennam,  di-       ^^^  refolve  thee  into  thy  Principles  ?  Doth  not  the  feed  thou  foweft  dye, 
Tw^abAnims'    before  it  fpring?  Ar.d   what  caufe  have  we  to  be  tender  of  this  body  ? 
^  reHnquitur  "Oh,  what  carc,  what  labour,  what  grief,  and  forrow  hath  it  coft  us? 
intellitjcorfw^   How  many  a  weary,  painful,  tedious  hour?  Oh  my  Soul,  Grudge  not 
idquodm  that  God  (hould  disburden  thee  of  all  this  I    Fear  no:  left  he  (hould  free 

^7fcUket-  ^'^  ^^^^^  ^^^^  ^^y  fetters  1  Be  not  fo  loth  that  he  (hould  break  down  thy  pri- 
ficiit  occidetur  «  ^<^">  ^^^  ^^^  ^^^^^  go  ^  What  though  fome  terible  Earthquike  go  before! 
inOchennamfi  It  is,  but  that  the  foundations of  the  prifon  may  befhakcn,  and  fo  the 
non  tragii  a  Det  doors  fly  open;  Thc  terror  will  bc  to  thy  Jaylor,  but  to  thee  Drliver- 
tmneritoccidj,  ^^^^  Oh  therefore  at  what  hour  of  the  night  fo  ever  thv  Lord  come, 
\tt^in^vnnm  ^^^  ^^'"^  ^""^^'  thee,though  with  thy  feet  in  thele  itocks,  yec  Tinging  praifes 
/Etcrnam  ft  «to  bim,andnot  fearing  tha  time  of  thy  deliverance.  If  un.lothingbc 
malueiit  ab  ho-  the  thing  tliou  feareft ;  Why  ,  it  is  that  thou  mayft  have  better  clothing 
nitnibusp'tius  put  on.  If  to  be  turned  ou' ofdoors  be  the  thing  thou  fcarell ;  Why  re- 
interpa^pro'  j^gf^{jg^  then  when  this  Earthly  houfc  of  thv  Tabernacle  is  di(rolved- 
fioiiem  Carnii  tliou  ualt  a  iPfulding  of  uea^  Art  houje  mt  made  wit  ij  hands  ^eternal  tn 
atfyanimx  tn  thc  Heavens.  How  willingly  do  our  Souldiers  burn  then"  Huts,  when  the 
Gchennam  ad  fiege  is  ended  ?  being  glad  that  their  work  is  done,  that  they  may  goe 
rnrcynum  7fi-  ]^q^q  jjpjj  j^yj^n  [^  houfes  ?  Lay  down  then  chearfully  this  bag  of  lothfom 
"(<!'^!z;'riTin7-  fi'th,  this  Lump  is  Corruption  :  thou  (halt  undoubtedly  receive  it  again 
picr.im  ad  fi,p-  in  Incorruption.     Lay  down  freely  this  terrellrial  j  this  natural  body; 

plicium  (  ciuiifi 

cmfuinenda  ciwn,  mn  ^u^fi  punicin/arutn  J  rccOrdctur  igncm  Gehemx  /ftemwnirsd'tcari.,  infsnam  xtcrnamy 
5^  jnde  Mernhatyii  occijionis  agmfcat^  propterea  humanx  ut  t'^mpurali  pr^wncndam.  Tum  ^  titcrnas  fub- 
\]antuti  credct  ijuarum  xteinajit  occijh  inpxnarn.Certc  cumpfl  rcfmre chonem-,Corpus  (j  Anirna  occidi  habg- 
ant  i  Deo  in  Gchcnnaw^fatis  dc  utroq'-,  conftab'it.,  ^  de  cariiali  Refunc^Honi\  (^  de  xtcrua  occijmc.  Abfur- 
dijjhnuni  a U 0.(111  n ■,  Ji  idiarct  refufcitata  Caro  occidatur  in  Gchcnnam  ,  uTi  finintur -^  quod  ij  non 
rrltfjcitata  pateretur.  In  hoc  eium  rcficietunic  fit  ^  cuimnejfejam  evviit.  Tcrtullian.  lib  de  Kefurre^. 
Carnkuap.  ^S-pag.  rriiihij^i6.  Ads  i6.25;25,27.  2Cor.5.2,3,^.;2  Cor.5.1. 

believe 


Parti.  The  Saints  Evtrlafiing  Rejl,  49 


believe  it,  thou  (halt  receive  it  again  aceleftial,  a  fpiricual  body.  And 
though  thou  lay  it  down  into  the  dirt  with  great  difhonour ;  thou  flult 
'receive it  into  Glory  with  honour  :  And  though  thou  art  feparated 
from  it  through  w€akners ;  it  fhall  be  raifed  again,  and  joyned  to  tbce 
in  mighty  power.  When  the  Trumpet  of  God  (hall  found  the  C^W.Come  i  ^°^- ^^•''^' 
M^aj,  rife  je  Dea^i    who  (hail  then ftay  behind?    who  can  reiil\  the  '^^'^'^' 

powerfull  Command  of  our  Lord  ?  When  he  (hall  call  to  the  Earth  and 
Sea,   0  Earthy  give  up  thj  Dead;  0  Sea,  give  up  thj^ead^  Then 
(hall  our  Sumpfon  break  for  us  the  bonds  of  death.   And  as  the  Ungodly  « 
(hail,  like  Toads  from  their  holes,  be  drawn  forth  whether  they  will  or 
no;  fo  (hall  the  Godly,  as  Prifoners  of  hope,  awake  out  of  fleep,  and 
come  with  Joy  to  meet  their  Lord.     The  firit  that  (hall  be  called,  are  » 
the  Saints  that  fleep;   and  then  the  Samts  that  are  then  alive  (hall  be 
changed.     For  F<<«/ hath  told  us  by  the  Word  of  the  Lord,  That  the j 
which  are  alive,  and  remain  to  the  Coming  of  the  Lord,  fliall  not  prevent 
them  which  are  a(leep.     For  the  Lord  himftlf  Jhal/ defcend  from  Heaven 
Vfitha/hout,  with  the  vojce  of  the  i^frchangel,  and  With  the  Trump  of  ^^^^^^^2,    ' 
God',  and  the  Dead  in  ChrifiJhaU  rife  firjl.    Then  thej  which  are  alive,  and    That  i.' die 
remain^  fliMbe  caught  up  together  with  them  in  the  Clouds^  to  meet  the    fame  bodies 
Lord  in  the  air-,    and  fo  Jhal/ we  ever  be  with  the  Lord,    wherefore  ^O    that  fhall  riic, 
Chriflians,  comfort  one  another  with  thefe  words.     This  is  one  of  the  Gof-    ^j^gj^^gj  .  ^^^ 
pd-Myfteries ;  That  we  fhall  all  be  changed^  in  a  moment,  in  thetmnk^    ^/^^  Bcc\man 
lingofan  Sye,at  the  lafi  Trump-  for  the    Trumpet  ffiall  feund^  and  the    inExodr.  24. 
deadfjAll  be  raifed  incorruptible,  and  We  fhall  be  changed.For  phu  Corrup'   T'^^  47  5- 
tible  muflput  on  Incorruption;and thii  Mortal Jmmortalitj .Then  is  Death       ^^^ 
fwallowtdupinviElory.     O'Death^Where  ti  th^  fiing?0  Grave  Where  ts    1057. 
thjviElory  ?  Thankj  be  to  God  which  giveth  ta  the  vi^orj  through  oar 
Lord  Jefm  Chrifi.    Triumph  now,  O  Chriftian,  in  thefe  Promifes;  thou 
flwlt  (hortly  triumph  in  their  Performance.     For  this  is  the  day  that  the  ' ' 

Cbrd  will  make-  we  (liall  be  glad,  and  rejoyce  therein.    The  Grave  « 
that  could  not  keep  our  Lord,  cannot  keep  usiHe  arofe  for  us,  and  by  the 
fame  power  will  caufe  us  to  arifc.     For  if  ive  believe  th.it  Jef^i  died,  and        ,. 
rofe  again  3  evenfo  them  alfo  v»hich  jiee^  in  Jefus^  Will  God  bri>ig  with  him.  ^'^  •  4- '  4- 

Can  the  Head  live,  and  the  body  or  members  remain  Dead?  Oh,   write"  jf^i^,-,  j^  jp_ 
thofe  fweet  words  upon  thy- heart,  Chriftian,  Because  1  Live,  Tcp^all 
Live  alfo.     As(ure  as  Chrift  lives,  we  (hall  live  ;  And  as  fureasheis    i  cor.  i^^.i?, 
rifcn,  we  (hall  rife.    Elfe  the  Dead  pcrifli.  Elfe  what  is  our  Hope?  what    14,17,18,19, 
advantagethall  ourdutyorfuffering?  Elfcthc  fenfual  Epicure  were  one"  ?-=^?''^ ^• 
of  the  wifcft  men  :  and  what  better  are  we  then  our  beafls  ?  Surely  our   ^3^^^  fj'i^^' 
knowledg  more  then  theirs,  would  but  encreafc  our  forrows;  and  our    cayrat.rcyJi 
dominion  over  them  is  no  great  felicity  :  The  Servant  hath  oft-times  a    rhronghou'-, 
better  life  then  his  Mafler,  becaufe  he  hatli  few  of  his  Mafters  Cares,    who  inlly 
And  our  dead  Carcades  are  no  more  comclv,  nor  yield  a  fweeter  favour,    FO''^  J^  /J^^t 
than  theirs.     But  we  have  a  furc  ground  of  Hope.  And  befides  this  Life   have  been  no 
we  have  4  Life  that's  hid  with  Chrifi  in  god;  and  WhcK  Chrifi,  Who  i^    Refunea.on 

K  our ' 


The  SAhits  Ever  Lifting  jReJl,  Cliap.J. 


rairethtm  jit  Faith  is  quick- figlued,  and  c:in  lee  as  far  as  tliatis;  yea  asfarasEtcr- 
ismorclarg       nity.    Therefore  let  our  hearts  be  plad,  and  our  Glory  rcjoyce,  and 
thcBiobe  here  our  flefhalfo  fh.ili  reft  in  hope ;   for  he  will  not  leave  us  in  the  Grave, 
tranicribcd;       norfufferus  ftiil  to  fee  Corruption.    Yea,   therefore,  let  in  he  [ledf4(i 
only  aroiich  ,,        ,  i       J-  w    v*     z.    /   /     r     j V  /    ■'•''* 

of  ic  I  will  i^ive   f**'^o'^'^*'"'i  AlWAjes  abounding  $»  the  ^ori^of  the  Lordjor  oi  mMch  oi  w« 

you.  And  that   k?o^ our  LaUur  iinotinvAininthe  Lord,  I  Cor.  1 5.  5S. 
he  mg'n 

recover  man  jn'o  the  excellencies  of  Incomiprion,  who  was  turned  into  Corrnprion,  and  might  reco- 
ver ti^emfioni  Dcarh,  by  the  fii'veefting  hi^  own  body,  and  by  the  Grace  of  RefiirrertiDn  he  took 
them  trorn  death  even  as  a  brand  out  of  rhe  rire.Kor  when  the  Wirld  knew  that  the  Death  of  man  was 
no  way  eliero  bedifrolved,  unlei'ihc  himfelfdid  D.v/9rtfi/  mcn^  and  tliat  it  was  impolfible  that  the 
Word  himlelfcoiiIJ  Die,  as  being  the  immortal  Son  of  God",  he  took  to  himfelfa  Body  wliich  could 
die;  that  the /f,W  which  is  over  all,  being  partaker  thereof,  might  become  fit  to  D/e/ojrt//  :  and 
that  by  the  inhabiting  t^oriy,  it  might  rcmaiu  incorruptible  ;  and  now  Corruption  might b:^  banifhcd 
from  All  by  tlie  excellent  Glory  of  a  Refurreftion.And  fo  offering  the  Bodv  which  he  hadalTumed,  to 
Death,  as  a  facrifice  free  from  all  I'por,  he  expelled  Death  from  All  who  were  fhortly  to  be  like  him 
^that  IS  Dead^by  the  ofTrring  of  the  Like. For  the  Wn\i  being  Overall,  he  offcriiig  to  God  the  Anima- 
ted Temple  and  Inftrunif  nc  of  his  Body  /iilrilled  that  for  All,  whicli  in  Death  was  due.  And  in  that 
commcrce^in  which  he  was  made  like  to  All,  the  Incorruptibla  Son  of  God  did  meritorioudy  cloach 
All  xnan  with  Incorruption,  Athanafiiu  de  Incarnar.  Vmbi. 

God  m:ide  not  Death ,  but  Ghrift  overcanie  it,  when  fin  had  intro- 

*  duced  it.    Death  is  from  our  felvej,  but  Life  from  the  Author  and  Lord 

of  Life.     The  Devil  had  the  power  of  Death  till  he  was  overcome  by 

Death,  Heb    214,15.    But  he  that  Liveth  and  was  Dead,  and  is  alive 

for  evermore,  hath  now  the  Keys  of  Death  and  Hell,  Rev.  i .  ]  8.    That 

'^  the  very  damned  Live,  is  to  be  afcribed  to  him-  That  they  live  in  mifcry, 

islongof  thcmfelves.    Not  that  it  is  more  defirable  to  them,  to  live 

miferably  as  there  they  muftdo;  then  not  to  live;  But  as  Gods  glory !» 

his  chief  (if  not  only  )  End,  in  all  his  Works ,  fo  was  it  the  Mediators 

chief  End,  in  the  worlds  reparation.    They  (hall  therefore  live  whether 

they  will  or  not,  for  Gods  glory,  though  they  live  not  to  their  own 

\\Fiduaa  clm-  comfort.becaufe  they  would  not. 

jumm^mr'-  ^"^  whatfocver  is  the  caufe  of  the  wickcds  Refurreftion,  I|  This  fuffic- 
fMO/w;??;  ijlam  "cth  to  the  Saints  Comfort,  ThatRcfurreftion  to  Glory  is  only  the  fruit 
crcder.tcs  fu-  of  Chrifts  Death  ;  and  th's  fruit  they  (hall  certainly  partake  of.  The 
mwy  bK  crc-     Promife  is  fure  ;     All  that  are  i»  the  Graves /ha/i hear  hi^  voice    andccr»e 

'^ity^rhann"'  f"^^^'  f"^"  ^  ^^^  '^^""^  '^'^  "  ^^'  F^^^'^^  "^^l  "^'^ich  hath  feKt  Chrifi, 
Deuf  apcrit :        ^^*^  ^f^^  ^'hich  he  hath  given  him,   ht  f^johld  lofe  nothing,  liHt  ^jouU  raife 

r'ldct^  cxiftima^s  nihil  fiipcrejfc  p-jl  mortem.  Tertullian  de  Refnrrc<S.  Carnis  in  iflirio.  pag.  4c5.  If  you 
wculd  fee  more  ofthe  Refurre(^ion  and  irs  enemies  confuted.  Read  Cyprian  de  Rcfur.  Athenng.  Scr  de 
Ri'fur.Ainbrnfdcfide  R'fur.  /1«^m/K  St;ucbn.^  Eiiguhin.  dc  Pereriii  Fhilofophia.,  Job.  Baptifia  Aurelius  de 
Mortunrum  R''fHr.May(il.Ficiii.  de  ImmortaLamm.e  Petrus  Opmsrfenfts  de  Refur.  ^  immortal. anirn.  Lconh. 
L'Jjiusl.  de  Provid.  (fj"  I.  dc  ImTO  t.  animx.  Cafpar  C'lntarenu!  cont.  Petr.  Pomponatium.  Befides  every 
Common  place-Book-,  and  Z^int/j/HJ  (/(?  o/'fjiiMX  D."/.  p.  ^.lib.'^.c.  S.Calyin.  adv.  Libertitx.  c.  22.  ^in 
F^cbopannichia.,  ^c,  .  it. 


Part  I.  The  Saints  Everlafiing  Refl,  51 


it  »p  at  the  lafi  Day ^Joh.  6. 'i  9.  And  that  every  onethatbelievtthottthe 
Son  may  have  everUfting  Life^  and  he  will  raife  him  up  at  the  Ufi  "Daj , 
vcrf.  40.    If  the  prayers  of  the  Prophet  could  rai  fe  the  Saun.imit  er  dead  a 
childc  :  and  if  the  dead  Souldier  revive  ac  the  touch  of  the  Prophets 
bones  :  How  certainly  (ball  the  will  of  Chrift,  and  the  power  of  his 
death  raife  us  ?  The  voice  thatfaidto  7^/>w  Daughter,  Arife,  and  to   ^^     ,     . 
LazarM,  Arije,  and  come  forth,  can  do  the  like  for  us.     If  his  Death ''f^  ^J^./^/f^J' 
immediately  raife  the  Dead  Bodies  of  many  Saints  in  ferufalem;    If  he  jiixeie  miran- 
gave  power  to  his  Apoftles  to  raife  the  Dead  :  Then  what  doubt  of  our   «'<'•>  ^.cx  moitu' 
Refurredion?   And  thus,  Chriftian,  thou  fecft  that  (  Chrift  having^^'  rcgn.it vi- 
fandified  the  Grave  bv  his  burial,  and  conquered  Death,  and  broke  the   '^clhiifm^'^' 
Ice  for  as , )  a  dead  Body,  and  a  Grave,  is  not  now  fo  horrid  a  fpcda-  yjtlin  arenam 
clc  to  a  believing  Eye :  *  But  as  our  Lord  was  ncarcft  his  llcfurredion^  defcendevmt  : 
and  Glory,  when  he  was  in  the  Grave,  even  fo  arc  we.    And  he  that  Scd.tandemxi- 
hath  promifed  to  make  our    bed  in  ficknefs,  will  make  the  duft  as  a  bed  '^'^^'J.'*'  ^. 
ofRofcs  :  Death  (hall  not  dilTolve  the   Union  betwixt  him  and  usj  ^ort^/^'r^^^^^n 
turn  away  his  affcdions  from  us  :  But  in  the  morning  of  Eternity,   he  demorteipfa 
will  fend  his  Angels,  yea,  come  himfcif,  and  roll  away  the  ftone,  and  triumpharu. 
unfcal  our  Graves,  and  reach  us  his  hand,  and  deliver  us  alive  to  our  ^"  '^^f'^'ww 
Father  :  Why  then  doth  the  approach  of  Death  foc^T?  thee  dojvn,  0  wj  "J^^'^^^X 
Soul?  and  ^hj  art  thou  thus  dif^nieted  ^within  me?  The  Grave  is  not"  ^j^^j^^^y^  ^r^^ 
Hell;  if  it  were,  yet  there  is  thy  Lord  prefcnt;  and  thence  (hould  his  MorsVinor'm 
Merit  and  Mercy  fetch  thee  out.     Thy  ficknefs  U  not  unto  death  ( thou  gh   tual  Stella  in 
I  die  )   but  for  the  Glory  of  God,  that  the  Sen  of  God  may  be  glorified  there-    ^J'^-  24.  pag. 
hj.     Say  not  then.  He  lifteth  me  up  to  caft  me  down,    and  hath  raifed  ^(^f^'^^l' 
me  high  that    my  fall  may  be  the  Lower ;  But  he  cafts  me  down  that  he  joim  11/4. 
may  lift  me  Dp,and  layeth  me  low  that  I  may  rife  the  higher.  An  hundred   Pfalm  102. 10. 
experiences  have  fealed  this  Truth  unto  thee ,    That  the  greatcft  dejcdi- 
.ons  are  intended  but  for  advantages  to. thy  greatcft  dignity,  and  thy  Re- 1 
decmers  glory. 


Rom.2.i5. 
14. 10, 


SECT.  IIL 

THe  third  part  of  this  prologue  to  the  Saints  Reft,  is  the  publike  and  J      ^.  5, 
folemn  procefs  at  their  Judgement,  where  they  (hall  firft  themfelves  "  .  our  Jufti- 
be  acquit  and  juftified  J  and  then  with  Chrift  judge  the  World.     Pub- ^^fication  at 
like  I  may  well  call  it ;  for  all  the  world  muft  there  appear.   Young  and  J"dgmenr. 
old,  ofallcftatcs,   and  Nations,  that  ever  were  from  the  Creation  to  ^^^ 
that  day,  muft  here  come  and  receive  their  doom.    The  judgement  (hall  and 
be  fet,  and  the  books  opened,  and  the  book  of  Life  produced ;  and  the 
Dead  fljall  he  fudged  out  of  thofe  things  vfhich  ^ere  written  in  the  bookjy 
according  to  their  ivorkj,  and  Whofoever  is  not  found  "Written  in  the  'Bookjf 
Life,  is  eafi  into  the  lake  of  fire.    O  Terrible !  O  Joyful  Day!  Terrible  "Rev.20.12,13, 
to  thofe  that  have  let  their  Lamps  go  out,    and  have  not  watched,  but   14,15. 
forgot  the  coming  of  their  Lord!  Joyful  to  the  Saints,  whofe  waiting 
and  hope  was  to  Se  this  Day  I  then  (hall  the  world  behold  the  goodnefs « 

K2  '  and 


5,2  7he  Saints  Bverlajiing  Reft,  Chap.  J. 

and  leverity  of  the  Lord  :    en  them  who  pcrifli,  feverity  •  but  to  his 
*  ■''  '^'   chofen,   goodnefs.    When  every  one  mull  give  ficcouncothiUtevvard- 
p,  ^^       ^ip  >  And  every  Talent  of  Time,  Health,  VVir,  Mercies,  Aiiij<^lions, 

Mac.:-"*       Means ,  VVarnings ,    muft   be   reckoned   kr    :    When    the  fii^s    of 
Huj^tHnccnt      youth,    and  thofc  wiiith  they  had  forgotten ,    and  their  fccret  Tins, 
puei  gloria  t      fhall  all  be  laid  open  before   Angels  and  men:  When  they  fhailfecali 
<pij  fxr,t  ^cr-     their  Friends,  wealth,  old  delights,  all  their  confidence  and  falfe  hopes 
pt:x,cum         ofheaven  toforfake  them:  When  tiicy  fhall  fee  the  Lord  Te ""us  whom 
ni-nf/ j^.v        they  negleded,  uhofe  Word  they  difobeyed,  whofe  Minillersthey  a- 
tstitin  cn\{cn-   bufcJ,  whofe  Servants  they  hated,  now  llcting  to  judge  them;  When 
iu{fn/  <^^M.e        their  own  co-'tfciences  fnall  cry  out  againll  them,  and  call  to  their  Re- 
mjjfift.t  ler-      niembrance  all  their  mifdoing^:    Remember  at  fuch  a  time  fuch  or  fuch  a 
lii'Oi'ilrL  ^ri^^f  ^^"  >  ^^  fuch  a  time  Chrilt  fued  hard  for  thy  Converfiop;  theminiiicr 
nca'ere^  '^  «r   prcflc^d  it  home  to  thy  heart ;    thou  waft  touched  to  the  quick  with  the 
acdanr^]am      Word;  thoudidlt  purpofe and  promifc returning,  andyet  thou  cafts  off 
redhenm-^^f.   aH.     When  an  hundred  Sermons,  Sabbaths,  Mercies,  fhall  each  ftep 
/f     Cyprian,     up  arid  fay,  I  am  witnefs  againft  thePrifoner.     Lord  :  I  wasabufed, 
S.2i.p.i2o.      and!  was  neglected  1  Oh  which  way  will  the  wretched  linner  look?  Oh 
"who  can  conceive  the  terrible  thoughts  of  his  heart?  Now  the  world 
cannot  help  him  ;  his  old  companions  cannot  help  him  ;  the  Saints  neii 
thcrcan  nor  will  :  onely  the  Lord  Jefus  can;  but  Oh  there's  the  Soul- 
killing  mifery,  he  will  not;  Nay,  without    violating  the  truth  of  his 
Word,  he  cannot ;  though  otherwife,  in  regard  of  his  Abfolure  .power, 
he  might.    The  rime  was,  Sinner,  when  Cluift  would,  and  you  would 
not;  and  now.  Oh  fain  would  you,  and  he  will  not.     Then  he  followed 
thee  in  vain  with  entreaties.  Oh  poor  Sinner,  what  doft  thou?  Wilt  thou 
fell  thy  Soul  and  Saviour  for  a  lurt?Lookto  me,and  be  faved;Return,why 
wilt  thou  die  ?  But  thy  Ear  and  Heart  was  fhut  up  againft  all.  Why  now, 
Mat,7.22,23.     j^^^  ^^j^  ^^y^  Lord^Lcrd,vpen  to  us;  and  he  fliali  fiy ^Depart,  Jk^owjoH  ^ 
not^  ye  Workers  ofimcfuity;  Now  Mercy, Mercy, Lord;  Oh  but  it  was  Mer- 
cy you  fo  long  fethght  by,  and  n0w  your  day  of  Mercy  is  over.    What 
then  remains  but  to  cry  out  to  the  mountains,  FaA  upon  us, and  the  hils,  O 
cover  US  from  the  frefence  of  him  th  At  fits  upon  the  Throne  1  But  all  io  vain: 
For  thou  haft  the  Lord  of  Mountains  and  hils  for  thine  enemy,  whofe 
voice  they  will  obey  ,and  not  thine.  Sinner,  make  not  light  of  this;  for  as 
thou  liveft  (except  a  through  change  and  coming  in  to  Chrift  prevent  ic 
f which  God  grant)  thou  fhilt  fhortly,  to  thy  unconceivable  horror  fee. 
tt  that  day.   Oh  wretch!  Willthy  cups  then  be  wine,  or  gall?  W'illthey- 
be  fwcet,  or  bitter  ?  Will  it  comfort  thee  to  think  of  all  thy  merry  days? 
and  how  pleafantly  thy  time  flipc  away  ?  Will  it  do  thee  good  to  think 
how  rich  thou  waft?  and  how  honourable  thou,  waft?  Or  will  it  not  ra- 
ther woand  thy  very  foul  to  remember  thy  folly?  and  make  thee  with  an- 
guiili  of  heart,and  rage  againft  thy  felf,  to  cry  out,  Oh  wretch  !  Where, 
was  thine  underftanding  ?  Didft  thou  make  fo  light  of  that  fin,  that  now 
makes  chee  tremble  ?  How.  cpuldft  thOu  hear  fo  lightly  of  the  Redeeming, 

blond 


Parti.  The  Saints  BverLiJhnT;  Reft.  55 


blouJof  tbeSonof  God?  HovV  couldft  thou  quench  fo  many  raocions 
of  his  Spirit  1  :and  lliflc  (o  m  uiy  q-jicknlng  thoug'us  as  were  calt  into  thy 
foul?  VVhac  took  up  all  [liAtL'fe's  time  which  choii  hadll  given  thee  to 
make  fure  work  againft  this  Diy  ?  What  took  up  all  thy  heirc,  thy  love 
and  delight,  which  fhould  have  been  laid  out  on  the  Lord  Jcfus?  Hadlt 
thou  room  in  chy  heart  for  the  world,  thy  friend,  thy  fk(h,  thy  lufts? 
and  none  for  Clirift  ?  Oh  wretch  !  whom  hadft  thou  to  love  biic  him? 
Wbatliadll  tliou  to  do,  but  to  feck  to  him,  and  cleave  to  him,  and  en- 
joy him  ?  Oh  !  waft  thou  not  told  of  this  dreadful  J^ay  a  thonfand  times; 
till  the  commonncHof  thu  Dodrine  nndc  thee  w^ary  ?    How  couldft 
thou  (light  fuch  warning'.  ?  and  rage  againft  the  Min-fter,  and  fay,  he 
preachech  Damnation  ?  Hkd  it  no:  been  better  to  have  heard  and  preven- 
ted it,  then  now  to  endure  it  ?  Oh  now  for  one  offer  of  Chrift,   tor  one 
Sermon,  for  onv' day  of  Grace  more  !  But  too  late,  alas  too  late  !  Poor 
carefcfs  (inner,  I  did  not  think  here  to  have  faid  fo  much  to  thee ;  for  my 
bufinefsis,  to  refredi  the  Samrs :  But  if  thefe  lines  do  fall  into  thy  hands,    x-  2  Tim.  4.1. 
and  thou  vouchAfe  the  reading  o.'  them  ,  I  here  charge  thee  *  before  God^   \.  Ncc  ignoro 
and  th  Lord  fsfus  Chnjl,  \H>ho  JJja/i  judge  tij}  qnkh^andthe  deudat  his  ap-   pl^'r  '/y«e  con- 
pedringt^Midhis  Kmgdomi   that  thou  make  hafte  and  g3t  alone,  and  (et  /^""^"^'^  '^j^'.j- 
thy  fclf  (adly  to  ponder  on  thefe  things :  Ask  thy  heart.    \.  Is  this  true,   ?,' "/r"^JJ'  ^Itji^y 
or  is  it  not  ?.  Is  there  fuch  aDay  ?  and  muft  I  (-^^  it  ?  Oh  what  do  I  then?   tt^^  nmgU  op- 
Why  trifle  I  ?  Is  it  not  time,  full  time,  that  I  had  made  fure  of  Chrift  and  tare  quam  ere- 
comfort  long  ago  ?  fhould  I  fit  ftill  another  d.iy,  who  have  loft  fo  many?   '^'^'"'^  •  ^'^falunt 
Had  I  not  that  Day  rather  be  found  one  of  the  holy,  faithful,  watchful  ^''"""^"'^m' 
Chriftians,  then  a  worldling,  a  good-  feilow,or  a  man  of  honour  ?  Why   ad'f!!ppiiaa7e- 
fbould  I  not  then  choafe  it  now  ?  Will  it  be  beft  then,  and  is  it  not  bcft  parari.     Uuo- 
now  ?  Oh  think  of  thefe  things  I  A  few  lad  hours  fpent  in  ferious  fore-«*n<w  error  au- 
thoughts,  is  a  cheap  prevention.    It's  worth  this,  or  it's  worth  nothing.  ^''^"\  ^nfeculo 
Friend,  I  profefs  to  thee,  from  the  word  of  the  Lord,  Thar  of  all  tliy«ff„j'/r''^''y 
fweetfins,  there  will  then  be  notliing  left,  butthefting  in  thy  Confci-    DcipatLn^t 
ence,  which  will  never  out  through  all  Eternity  ;  except  the  bloud  of  wAxjma  j  Cu- 
Chrift  believed  in,  and  valued  above  all  the  world,  do  now,  in  this  day  ]n^  quuntum 
of  grace,  get  it  out.  Thy  iin  is  like  a  beautifull  Harlot,  while  fhe  is  young  ».^J'^"^"^  t'^^- 
and  frcfh,  (he  hath  many  followers :  but  when  old  and  withered,  every   \t"j^jl'lmc^^' 
one  would  (hut  their  hands  of  her  ;  fhc  is  only  thc\r  ihame  ;  none  would    MinucFalix 
know  her  :  So  will  it  be  with  thee  •  now  thou  wilt  venture  on  it,  what   Oiiav.p.^^6. 
ever  it coft  thee:  but  then,  when  mens  rebellious  wayes  are  charged  on    "*  HcaraHea- 
their  f.  .uls  to  death ;    *  O  that  thou  couldft  rid  thy  hands  of  it  I  O  that   j')^"„^f^,  'T^ 
thou  couldft  fay.  Lord,  it  was  not  I!   Then  Lord,  When  faw  we  thee  rlmn'am'jn 
hungry,  naked,  ifnprifoned  ?   How  fain  would  they  put  it  off?  Then  fin  ttconjfe/lu  viva- 
Will  be  fin  indeed  j  and  Grace  wift  be  Grace  indeed.    Then  fay  the  fool-  rms.siuogitanr 

uum  tanquam 
allquUinpeilui  uitintMrnin^iccye  Poffit^  ^potejl.    Qiad  enim  prodeji  ab  homim  aliquid  effc  feaetum? 
Mihjl  Deo  claufum.    Irttereft  animit  mjlrh.,  <[j  cogitationibw  mcdm  jntervenit.    Scnec.  Epiji.  ad  Luc.  S?, 
pag.  711.  Tom.  2.     Which  words  Zwin^Z/w  repeating,  cals  him,  Virum  fanHiJfimum.  Tom.oper.  a-- 
pag.  1 18.  Delar.  de  pec.  orig, 

K  :;  i(h 


54  ^^^  Saints  Evnlafitng  Reft,  Chap.j 

i(h  Virgins,  Give  us  of  jour  oji,  for  our  L^mfs  are  cut  :  Oh  for  fome  o 
your  faith  and  holinefs,  which  wc  were  wont  to  mock  at !  But  what's 
the  anfwcr,  Qobny  for  jour  felves  ;  Uv  have  little  enough  :  ^ould'^e 
hdd  rather  much  more.  Then  they  will  be  glad  of  any  thing  like  Grace: 
And  if  they  can  but  produce  any  external  familiarity  with  Chrift,  or 
common  Gifts,  how  glad  are  they  ?  Lord,  we  have  eat  and  drunk 
in  thy  prefence,  Prophefed  in  thy  Name,  cafl  out  Devils,  done  many 
"^^onderfuH  "^'ork^-^  we  have  been  Baptized,  heard  Sermons,  profefTed 
Chriftianity  :  liut  alas,  this  will  not  ferve  the  turn  •  He  VriU  prefefs  to 
them,  Ineverk/terv  you,  "Depart  from  me,  ye  Worker j  of  iniquity.  Oh 
dead-hearted  finner !  Is  all  this  nothing  to  thee  ?  As  fure  as  Chrift  is  true, 
this  is  true.  Take  it  in  his  own  words :  Aiat.  25.31.  ^hen  the  S$n  of 
man  fhall  come  in  hit  Ghry  :  and  before  him  Jhall  be  gathered  all  Na- 
tions ',  and  he  fjall  feparate  them  one  from  another ,  as  a  fyefherd 
divideth  his  Sheep  from  the  Goats  :  And  he  fluill  fet  the  Sheep  on 
the  right  hand,  and  the  Goats  00  the  left  :  and  fo  On ,  as  you  may 
read  in  the  Text. 

But  why  trembieft  thou,  O  humble  gracious  foul  ?  Cannot  the  cnc- 
a  mies  and  flighters  of  Chrift  before-told  theirDoom,but  thoumnft  quake? 
Do  I  make  fad  the  foul  that  God  would  not  have  fad?  Doth  not  thy  Lord 
loh.10.^2"       know  his  own  fheep,  who  have  heard  his  voice  and  followed  him?  He 
Gcn.7.1,25.       that  would  not  lofe  the  family  of  one  Neah  in  a  common  deluge,  when 
Gcn.19.22.        him  only  he  had  found  faithfuU  in  all  the  earth  :  He  that  would  not  over- 
look one  Let  in  Sodcm ;  nay,  that  could  do  nothing  till  he  were  forth : 
t  Pec. 2.9.  vVill  he  forget  thee  at  that  Day  ?  Thy  Lord  kaioweth  /?ew  to  deliver  the 

godly  oHt  of  temptations y  and  to  referve  the  unjufi-  to  the  Day  ef  fudgment 
to  bepunifhed :  He  knoweth  how  to  make  the  fame  Day  the  greatcft  for 
terror  to  his  foes,  and  yet  the  greateft  for  joy  to  his  people.  He  ever  in- 
Mit.i  5.         a  tended  it  for  the  great  diftinguilhing  and  feparating  Day  :  wherein  both 
Pial.  j6.ii,i2,   LoveandFury  (houldbemanifeftedto  the  higheft.    Oh  then,  Let  the 
Pfal  g8  -  8  9     Heavens  rejoyce^the  Sea,  the  Earth,  the  Flouds,  the  Hils  j  for  the  Lord 
Pfal.97.8?  '  '    Cometh  to  judge  the  Earth  :  fVith  righteoufnefs  pjall  he  judge  the  fVorld.and 
Pfal.  76.8,9.       the  People  "^ith  Equity.    But  efpecially,  Let  Sien  hear,  and  be  glad,  and 
her  children  rejoyce  :  I'Or  ^^hen  God  arifeth  to  judgment,  it  is  to  fave  the 
meek,  of  the  Earth    They  have  judged  and  condemned  themfelves  many 
*  a  day  in  heart- breaking  Confeflion,  and  therefore  fhall  not  be  judged  to 
iCor.n.^i.      condemnation  by  the  Lord  :  For  thtre  is  no  condemnation  to  them  that  are 
Rom. 8.1.  ,•„  chrifi  fefus,  Who  Walkjtot  after  theflepj,  but  after  the  Spirit.    And,^*'^* 

Rom  3.19'.  •^'*^  ^"^y  ^^y  ^^^"^  '"  ^"'^  skargeofGods  EleEi  f  Shall  the  Law?  Why, 
Rom-  6.14.  fvbatfoever  the  Law  faith,  it  faith  to  them  that  are  under  the  Law  ;  but  vfe 
Rom.8.2.  are  not  under  the  Law,  but  under  Grace  :  For  the  Law  of  the  Spirit  of  life, 

which  if  in  Chrifi  Jefus,  hath  made  us  free  from  the  Law  of  fm  and  death? 
Rom.  5.1.  ^^  ^^'1  Confcience  ?  Why  we  were  long  ago  jufitfied  by  faith,  and  fo 
Hcb.10.22.        ^''f^  peace  WithGod^  andhaveour  hearts  Ifrinkjedfrom  an  evil  confcience? 

4nd  the  Spirit  bearing'^itnefs^ith  ourfpirits,  that  ^e  are  the  children  of 

God, 


Parti,  The  Saints  Bverlapr^g  Refi,  55 

God.    Jt  uGodthAtjnJlifi'th,   "(^cho  P}a'l  condemn  ?   ]f  our  Judge  condemn    Fcin.S.if. 
MS  not,  who  (hail  ?  He  that  faid  to  the  adulterous  woman,  HAtbnowan    ]c'1..8.ii. 
condemned  thee  ?  neither  do  Icondemtt  thee :  He  wi  1  fay  to  us  (more  faith- 
fully than  Peter  to  him)  Though  allrtien  deny  thee^  or  condemn  thee^  1  will   ^'^'"^  M.3i« 
not.    ThoM  haji  confejjed me  before  men^  and  I  Will  confefs  thee  before  my    ^^^^  ^^ 
Father,  and  the  Ann^els  of  Heaven.     He  whofc  firft  Commg  was  not  ro  » 
condemn  the  Worid^   but  th.H  the  Warld  through  h.m  might  bejaved ;   I  am    Joh.5.1 7. 
furc  intends  not  his  Second  Coming  to  condemn  his  people,  but  thnt  thej 
throfigh  him  might  be ,  avid     He  hath  given  us  Eternal  Life  in  Charter  « 
and  fiticalready,  yea,  and  partly  in  poffeilion  ;  And  will  he  after  that 
condemn  us?  When  hegaveus  iheknavvledgeof  his  Father  and  himfelf,   joh.170. 
he  gave  us  Sternal  Liff  j  And  he  hath  verily  told  us.  That  he  that  heureth  Joh.5.24. 
his  Word,  and  belitvah  c  1  him  that  /ent  him,  hath  ever  Lifting  life,  andjljall 
not  come  into  cendemnation,  but  is  pa(fedJrom  death  to  life.    Indeed  if  our  « 
Judge  were  our  enemy,  as  he  is  to  the  world,  then  we  might  well  fear* 
]f  the  Devil  were  our  Judge,  or  thcUngodIv  were  our  Judge,  then  wc 
(bould  be  condemned  as  Hypocrites,  as  Herccicks,  as  Schifmaticks,  as 
proud,  or  covetous,  or  what  not?  But  our  Judge  is  Chrifi  W'ho  died,   Rom.  8.54,3^. 
je4  rather  >X'ho  is  rifea  again,   andm^kethreejHefl  for  us.     For,  /^ll power    Mat. 28. 18. 
i^ given  him  in  Heaven  and  in  farrh  ;    and  alt  things  delivered  into  his    Joli-i^.^. 
hands  :    and  the  Father  hath  givey  him  /Authority  to  execute  Jndge-   }^^^'{'^l''' 
ntent  alfo,  becauje  he  ia  the  Sonne  of  man.    For  though  God  judge  the    Tharchrifts 
world,  yet  the  Father  ( immediately  vvit^out  his  Vicegerent  Chrift  )   judging  Povecr 
iud^eth   no   man ,    but  htth   committed   all   fudzement    to  the  Senne  :    according  to 
that  all  men  fhould  homur  the  Sonne,  even  as  they  honour  the  Father.    "'^  numane 
Oh  what  inexprcffible  joy  may  this  afford  to  a  Believer  ?    That  our  »jj^^pj;^^''^jp"j°^ 
Dear  Lord,  who  loveth  our  Souls,  and  whom  our  Souls  love,  fliall    piinirive  fu- 
bc  our  Judge?  Will  a  msn  fear  to  be  judged  by  his  deareft  friend?   prcmc;  but 
By  a  Brother  ?  By  a  Father  ?  Or  a  Wife  by  her  own  Hu»band  ?  Chrifti-^only  the  fu- 
an.  Did  he  come  down,  and  fuffer,  and  weep,  and  bleed,  and  die  for   P"^^"'^  ^ele- 

.  sate  ficrivecl 

thee?  and  will  he  now  condemn  thee?  Was  he  judged  and  condemned,   power  iscer- 
and  executed  in  rhy  ftead  J  and  now  will  he  condemn  thee  hiraltlf?  Did    ra  n, /?f«r  Sco- 
hc  make  a  bath  of  his  blood  for  thy  fins?  and  a  garment  of  his  own   rus  ?/; /.  4  /c«f. 
Righfeouficfj,  for  thy  nakednefs  ?  and  will  he  now  open  them  to  thy   ^i'?-,?-^!)'. 
(hame?  Ishetlic  undertaker  for  thy  Salvation  ?  and  will  he  be  againft   ^^  -C^^^^'^J 
thee?  Hath  it  coil  him  fo  dear  to  fave  thee?  and  will  he  now  himfelf  de- 
ftroyrhee-'  Hath  he  done  the  moil:  of  the  work  already,  in  Redeeming, 
Regenerating,.\nd SmdifyingJuflifying.Preferving and  PerfeAing  thee  ? 
andwi!!  henowundoall  agpin?  Nay,  he  hath  begun,  and  will  he  not  fi- 
ni(h  ?  Hath  he  inu^cedcd  fo  long  for  thee  to  the  Father  ?  and  will  he  caft 
thee  away  himfelf  I  L*^  all  thefc  be  Hkcly,  than  fear,  and  then  rejoyce 
not.  Oh  what  anunreafonabiefjnncisunbelief,thac  will  charge  our  Lord 
with  fuchunmcrcifulncfs  and  abfurdities  ?  Well  then,  fellow-Chriftians,  , 
Let  the  terror  of  that  Day  be  never  fo  g''eat ,  furely  our  Lord  can  mean  *^ 
no  ill  to  us  in  all.   Let  it  make  the  Devils  tremblc,and  the  wicked  tremble; 

buc 


56  The  Saints  Evcrlafiing  Kcji,  Chap.  5- 

but  it  (hall  make  uj  to  leap  for  joy.    Let  Satan  accufc  us,  we  have  our  an- 
Iwer  at  hand,  our  Surety  hath  diTcharged  the  Debt.    It"  he  have  not  ful- 
filled the  Law,  then  let  us  be  charged  as  breakers  of  it :  It  he  have  not 
^^  fuflfcrcd,  then  let  us  fuffer ;  but  if  he  have,  we  are  free.   Nay,  our  Lord 
will  make  anfwer  for  us  himfeif,  thefeare  mine,  and  (hall  be  made  up  with 
Ifa.  53.5,8,10,  my  Jewels;  for  their  tranfgreliions  was  I  ftricken,  and  cut  off  from  the 
»!•   earth;  for  them  was  I  bruifed  and  put  to  grief,  my  foul  was  made  an 
offering  for  their  finne,  and  I  bore  their  tranfgredions;  They  are  my 
feed,  and  the  travel  of  my  Soul;  I  have  healed  them  by  my  ftripcs- 
I  have  juftificd  them  by  my  knowledge.     They  are  my  (heep;  who 
Joh.10.28.       {}iai|  taj^e  them  out  of  my  hands  ?  Yea,  though  the  humble  foul  be 
ready  to  fpcak  againll  it  felf,    (  Lsrd,   >^hert  did  We  fee  thee  hftngrj, 
and  feed  thee,  &:c  } )  yet  will  not  Chrift  do  fo.    This  is  the  Day  of 
tt  the  Believers  full  JuAification.  They  were  before  made  juft ;  and  citeem- 
cd  Jult;  and  by  Faith  juftified  in  L^w :  and  this  (to  fome)  evidenced  to 
their  confciences.    Dutnow  they  fhallboih  by  Apology  be  maintained 
Juft,  and  by  Sentence  pronounced  Juft  aftually,by  the  lively  voice  of  the 
t  Obfcrv.Thit  Judge  himfeif  ;   4-  which  is   the  moft  perfed   Juftification.    Their 
a  comnlca:   «  Juftification   by    taith ,    is  a    giving  tbera  Title  in   Law ,   to  that 
?urioi"from^°"  ^P^'^^gV.  and  Abfolving  Sentence,  whichat  that  Day  they  (hall  Adu- 
all  fmnc ,  is      ^^'V  receive  from  the  mouth  of  Chrift.    By  which  Sentence,  their  finne, 
nor  enjoyed     which  before  was  pardoned  in  the  fenfe  of  the  Law,  is  now  perfeAly  par- 
till  the  Day      doned,  or  blotted  out  by  this  ultimate  Judgment,  y^^.  3.  19.  Therefore 
°^      m'^'a    **  ^^''  "^^y  '^  ^^  called,  The  time  of  RefrefAng,  as  being  to  the  Saints  the 
Bmgcfs  of  lu-   pe'"fe<^'ng  of  all  their  former  refre(hments.    He  who  was  vexed  with  a 
ftification ,       quarrelling  Confcience,  an  Accufing  World,  a  Curfing  Law,  is  foleranly 
Left.  29.  pag.    pronounced  Righteous  by  the  Lord  thejudg.  *  Though  he  cannot  plead 
258.  Not  Guilty,  in  regard  of  fad  ;  yet  being  pardoned,  he  (hall  be  acquit 

ture  0^0^011-  by  f^i^  pi'^^'^l^f^^f'on  of  Chrift.  And  that's  not  all ;  But  he  that  was  ac- 
ly  in  this  pri-  cufed,  as  dcferving  Hell, *is  pronounced  a  member  of  Chrift,  a  Sonne  of 
vilcdge  of  lie-  God,  and  fo  adjudged  to  Eternal  Glory.  The  Sentence  of  pardon, paft: 
niiilion  of  *  by  the  Spirit  and  Confcience  within  u?,  was  wont  to  be  exceeding  fweet ; 
fninc,  bur  m     j>y(.  ^^is  will  fully  and  finally  refolve  the  Qncftion  ;  and  leave  n6  room 

others    alio,         r       j       l    •  ■     r  ttt    /i     i.  •  u  kt 

makes  the  for  doubting  again  for  ever.  We  (hall  more  rejoyce,  that  our  Names 
complcatmenc  are  found  written  in  the  book  of  Life,  then  if  men  or  Devils  were  fubjc- 
and  iLilricis  of  ded  to  US.  And  it  muft  needs  affed  us  deeply  with  the  f:nfe  of  our  Mer- 
them,  t^oje  «cy  and  Happineff,  to  behold  the  contrary  condition  of  others :  To  fee 
1iid2cment°  moft  of  the  world  tremble  with  Terror,  while  we  triumph  with  joy: 
Ephcf.  i.'j.\c  To  hear  them  doomed  to  everlafling  flames,  and  fee  them  thruft  into 
4-  Si-  Hell ;  when  vve  are  proclaimed  heirs  of  the  Kingdom  ;  To  fee  our  ncigh- 

^''"■'^•-^'^  bours  that  lived  in  the  fame  Towns,  came  to  the  fame  Congregation,  fate 
Vat  i"o  23'  *"  ^^^  ^^"^^  (c^iSj  dwelt  in  the  fame  houfes,  and  were  efteemcd  more  bo- 
Mr.  Burgefs 

uli  fup.  "*"  The  fim  before  Faitli  are  forgiven  :  Not  fo  as  that  they  arc  not  comnutted',but  fo  as  if  they 
had  not  been  comnii:ccd.  Clem.Alexand^Sttomit.l.^. 

nourable 


Part  I.  ,  The  Saints  E^uerlafiing  Rejl, 


^^^' 


nourablcin  the  world  than  our  felves ;  To  fee  them  now  To  differehced 
from  us,  and  by  the  Searcher  of  hearts  ecern:;lly  fcparatcd.    This,   with 
the  great  roagniticence  and  drcadfuliiefs  of  the  Day,  doth  the  Apoftle 
pathetically  cxprcfs  in  2  Tif;?/ 1.6,7, 8,9, 10.  ^^  ^  Righttom  Wir/?  God  to 
recommence  tribulation  to  them  that  trouble jou  i  and  to  yon  W'ho  are  troH- 
bled.Rcfi  \\'ith  w ;  ft'/;f«  the  Lord  f:fnsfj^li  be  rcvedUdfiom  Hexven  With 
hii  wightj  Angels^  i»  fl.tmiag  fire,  taki/ig  vengeance  on  them  that  l^iow 
not  God,  ar.d  obey  net  the  ^cfpel  of  cur  Lord  fejns  ChriJ} ;   ^ho  /hall  be 
fUniOjed  With  everUjH»g  dejiru^ion  from  the  prcfence  of  the  Lord,   and 
frorrf  the  Glorj  of  his  power,  &c.    And  now  is  not  here  enough  to  make 
that  Day  a  welcome  Day,  and  the  thought?  of  it  delightful!  to  us?  But  « 
yet  there^smore.  -jWe  fnall  be  fo  farrc  from  the  dread  of  that  Judg- 
ment,  that  our  felves  fhall  become  the  Judges.    Chrift  will  take  his 
people,  as  it  were,  into  Commidion  with  hire;  and  they  (hall  fit  and 
approve  his  Righteous  Judgement.    Oh  fear  not  now  the  reproaches, 
fcornsandcenfuresof  thofe  thatmuft  then  be  judged  by  u?;   Did  you  « 
think,  Oh  wretched  worldlings,  that  thofe  poor  defpifeJ  men  ,  whoin 
you  made  your  daily  derifion,  fhould  be  your  Judges  ?  Did  you  believe 
this,  when  you  n^de  them  fland  as  offenders  before  the  Barre  of  your 
Judgement?  No  more  then /'//^/^ ,  when  he  was  judging  Chrift,  did 
believe  that  he  was  condemning  his  Judge ;  Or  the  Jews,  when  they 
were  whipping,  imprifoning,  killing  the  Apoftles,  did  think  to  fee  them 
fiton  twelve  Thrones  Judging  the  twelve  Tribes  of  T/r^-zf/.    Do  jctt  not   i  Cor.5.2,3. 
know  {{2i\d\  Panl)  that  the  Saints  (hjll  judge  the  World?  Nay,  Knoiv 
j/oM  net  that  We  f jail  judge  Angels  ?  Surely,  were  it  not  the  Word  of  « 
Chrift  that  fpeaks  it,  this  Advancement  would  feem  incredible,  and  the 
Language  arrogant.    Yet  even  Henoch  the  fevcnth  from  Adam,  prcphefed 
of  this,  faying.  Behold  the  Lord  cometh  With  ten  thoufand  of  his  Saints^ 
to  execute  fudgment  upon  4II,  and  to  convince  all  thstt  are  ungodly  among 
them,  of  all  their  ungodly  deeds  Which  they  have  ungodly  comnnttcd  i  and 
of  all  their  hard  fpeechos,   Which  ungodly  finners  have  Jpike  a7ai:vjt  him, 
fude  14.   Thus  (hall  the  Saints  be  honoured,  and  the  Righteous  h.tve  dsk- 
minion  in  the  Morning.     O  that  the  carelefs  world  Were  but  Wife  to  confi' 
der  this,  and  th.it  they  Wouldremimber  thij  later  e^.d !  That  they  would 
be  now  of  the  fame  mind,  as  they  will  be,  when  they  (hall  fee  the  Hea-   rulp.i'. 
venspifsaivayWithanoife,  and  the  Elements  mdt  Viuth  fervent  heat]  the    IDciit.^z.^c. 
earth  affo,  and  the  Works  that  are  therein  to  be  burnt  up  I  2  Pet.  3.  10. 
When  all  (hall  be  on^rc  about  their  ears,  and  all  earthly  Glory  confu- 
med.    Forthe  Heavens  and  the  SarthWhich  are  now  ,  are  refer  ved  ttf.to 
fire  againfl  the  Day  of  judgment,  and  perdition  of  ungodly  men,  2  Pet. 
3- 7-  But  alas,  when  all  is  faid  ;  The  Wicked  Will  do  n-ickedl}- -^  a-rid  none 
of  the  Wicksd  f J  ill  under  fland ',  'But  the  WifefiaHunderfiand,  .  llejoyce,    I^an.12.10. 
therefore,  O  ye  Saints ;  yet  watch,and  what  you  have,  hold  faft  till  your 
Lord  come,  Revel. z  25.  and  ftudy  that  ufeof  this  Dodrine  which  the 
Apollle  propounds,  2  Tet.  i.ii^iz. Seeing  then  that  all  thefc  thir-gs  fjall 

L  be 


58  The  SAJnts  EvcrUfiing  Refi.  Chap.5. 

he  dijjolved,  what  mAnner  of  ftrfons  ought  ye  t^hein  all  holy  ccHverfatioM 
and  godlinefs  ?  Lookjtjg  for^  dnd  hjtfiingtc  the  coming  cf  the  djtj  of  God*, 
yvherein  the  Heavefjs  bei»g  on  freJhjU^e  diffolved,  and  the  Elements  ntelt 
with  fervent  heat.  Buc  go  your  way,  keep  clofe  with  God,  and  wait 
till  your  change eome,  and  till  this  end  be;  For  jou/haU Reft,  and Jland 
i  iff  the  Lot  at  the  end  of  the  days,  D*n.  iz.  1 3 . 


SECT.  IV. 

f-  n  »-T^He  fourth  Antecedent  and  highcft  ftep  to  the  Saints  Advanccmenr, 
,  Oiiri'olcmn  A  '^»  Their  fulemn  Coronation,  Inthrqnizing,  and  receiving  into  the 
Coronarion.  *  Kingdom.  For  as  ChrilV,  their  Head,  is  anointed  both  King  and  Pricft  : 
Rev.)  .5.  So  under  him  are  his  people  made  unto  God  both  Kings  and  Briefis  (for 

Prophecy  that  ccafcth)  toRcigVj  andtoofferfraifes for  ever.  Rev.  5.10. 
The  Crown  of  Right c on fnefs.  Which  Wof  laid  up  for  them,  fhall  by  the  Lord 
the  Righteous  ff^dge  be  given  them  at  that  Day,  2  Tim.  4.  8.    They  have 
F;c/.2.io.  been  fuithfull  to  the  death,  and  therefore  fhall  receive  the  Crown  of  Life  : 

And  according  to  the  improvement  of  their  Talents  here,  fo  fhali  their 
Rule  and  Dignity  be  enlarged,  Mat.i'^.zi^z't,,    So  that  they  arc  not 
Rev.3.21.      *  dignified  with  empty  Titles,  but  real  Dominions.    For  Chrift  will  take 
them  andfet  them  down  "^ith  himfclf  in  his  own  Throne ;  and  \idill  give 
them  Power  over  tke  Nations,  even  as  he  received  of  his  Father^  Rev.  2. 
26,  27,  28.    And^i'ill give  them  the  Adorning  Sturre.    The  Lord  himfelf 
wir  give  them  pofreflion  with  thefc  applauding  expreflions ;  fvell  dene, 
good  and  fait  hf nil  Servant,  then  hafi  been  faithfull  over  a  few  things,  I 
VpHI  maks  thee  Ruler  over  many  things  ;  Snter  thou  into  the  joy  of  thy  Lord, 
Matth.  25.21,23,    And  with  this  folemn  and  blefled  Proclamation  (hall 
hclnthrone  them  ;  Come  ye  bleffed  of  my  Father,  inherit  the  Kingdom 
prepared  for  you  from  the  foundation  of  the  world.     Every  word  full  of 
*  Life  and  Joy.   [_  Ctme  ]  This  is  the  holding  forth  of  the  golden  Scepter; 
to  warrant  our  approach  unto  this  Glory.    Come  now  as  necr  as  you 
will ;  fear  not  the  Beihfhemites  judgement :  for  the  enmity  is  utterly 
taken  away.     This  is  not  fuch  a  \_Come'}  as  we  were  wont  to  hear  :  Come 
tJike  up)f,yr  Crofs,  andfoliorv  me  ;  though  that  was  fweet,  yet  this  much 
et  more.    []  Te  Bltffed  ]  B'efied  indeed  ;  when  that  mouth  fliall  fo  pro- 
nounce us:  For  though  the  world  hath  accounted  u^'accurfed,  and  we 
have  been  ready  to  account  our  felves  fo;  yet  certainly  thofe  that  he 
bltfil'th  are  bleffj'd  :  and  thofe  whom  he  curfeth,  only,  are  curfcd  ;  and 
his  BKlTing  fhall  not  be  revoked  :  Buc  he  hath  blefTed  us,  and  we  fhall 
abcblcffed.   [^Of  rry  Father  j  Blefr!d  in  the  Fathers  Love,  as  well  as  the 
Sonnes :  for  they  are  Ooe  :  ThcFaiher  hath  reftified  his  Love,  in  their 
Eledion,  Donation  to  Chrift,  fending  of  Clu-ill,  accepting  hi?  Ranfom, 
d^c.  as  the  Sonne  hathalfo  telliificd  his.    [^  I»herit'^   No  longer  bond- 
*'men,  nor  fervants  only,  nor  children  uader  age,  who  differ  not  in  pof- 

fcifion. 


paitl.  The  Saints  Ever lajling  Re fi,  jp 


Tcfllon,  biu  only  in  tide  from  fervants :  Buc,  Now  .wc  are /j^^-j  of  the 
Kingdom,  Jam.  2.  5.    Coheirs  With  Chrift.    [_The  Kingdom  ]  No  Ids  {»Cal  4.i,5,'<,7, 
than  the  Kingdom?  Indeed  to  be  King  of  Kings,  and  Lord  of  Lords,  is 
our  Lords  own  proper  Tide:  But  to  be  Kings  and  Reign  with  hi  n,  is 
ours  ;  The  fruition  of  this  Kingdom,  is  as  the  fruition  of  the  hght  of  the 
Sunne,  each  have  the  whole,  and  die  reft  never  the  lefs.   {_  Prepared  for  ee 
yoH\    God  is  the  Alpha,  as  well  as  the  Omega  of  our  Blcflcdnefs.   Eter- 
nal Love  hath  laid  the  foundation.    He  prepared  the  Kingdom  for  us, 
and  then  prepared  us  for  die  Kingdom.    This  is  the  preparation  of  his  « 
Counfel  and  Decree;  for  the  execution  whereof  Chrill  was  yet  to  make 
a  further  preparation  [_forjofi'2  Not  for  Believers  only  in  general,  who  « 
without  individual  perfons  are  no  body  ;  Nor  only  for  you  upon  Condi- 
tion of  your  believ.ng ;  But  for  you  perfonally  and  decerminately ;  for 
ail  the  Conditions  were  alfo  prepared  for  you.    [_  From  the  joundation  of  ^ 
t  je  World  2  Not  only  from  the  Promifc  after  Adam's  Fall,  (as  fome)  but 
.(as the  phrafe  ufaally  fignifieth,  though  not  alwaycs)  from  Ercrnityr 
Thefe  were  the  eternal  thoughts  of  Gods  Love  cowards  us  j  and  this  is  ic  2 
he  purpofcd  for  us. 


*  But  a  greater  difficulty  arifcth  in  our  way.    In  what  fcnfc  is  our  Iin-'^^^^  ^5  20  - 
provement  of  our  Talent,  our  welUdoing,  our  overcoming,  our  har-  Rev.2.  Si?'." 
bouring,  vifiting,  feeding,  (^c.  Chrift  in  his  little  ones  •   alleged  as  a   Ma::rh.25.34, 
Reafon  of  our  Coronation  and  Glory  ?  Is  not  ic  the  purchafed  PoOeili-   ^  95- 

on,  andmeer  fruit  of  Chriftsbloud?  If  every  man  muft  be  judged  ac-  afccr-c'^d  "^  '^ 
cording  to  his  works,  and  receive  according  to  what  they  have  done  in  ciiap.7.  Scd. 
thcflefli,  whether  good  or  evil ;  AndGod  Will  render  to  every  man  ac-   2.   out    of 
cording  to  his  Deeds,  Rom.  2.  6,7.  and  give  eternal  Life  to  men,  if  they   ^J^^'^f^\['} 
patiently  continue  in  well-doing,  and  give  right  to  the  Tree  of  Ltfe,/?^^/.        judtm 
22.14.  and  entrance  into  the  City,  to  the  doers  of  bis  Commandment?;   Vvattlvm\^^ 
and  if  this  laft  Abfolving  Sentence  be  the  corapleating  of  our  Juftificati-  gn  fou  ]urk 
on,  and  fo  the  dcers  of  the  Law  be  fuftified,  Rom.  2.  13.     Why  then,    cbtinet^  fpro- 
what's  become  of  Free  Grace  ?  of  Juftification  by  Faith  only  ?  of  the  fo!e   '^^/i^^"^  eji 
Rightcoufnefs  of  Chrift  to  make  us  accepted  >  Then  the  Paoifts  fay  right-   I'T, '"  '^^^ 
ly,  That  we  are  righteous  by  our  perfonal  righteoufnefs,and  good  works  p.y  prxcaics 
concur  to  JqtUfication.  idoncosj   id. 

r.  HV.wn  prolan- 

dum  crit  :  Nimirum^  ms  habuijje  conclitkmmf(rJei'i<g)\tti.{-,  fcilicetfidem.  Itnquep'ofcrendacrunt  in 
medio  rfcra  ;  pr^feftim  Chnrit.itHy  tanquam  iliim  conditicnir^  hoc  f/f,  fidci^  effcila  atque  argumenta  de- 
fnonfliativa.,  utvulgolequuntur  Ipideriori.  D.]o\'.Vhccv.s inThef.  Salniur.W.i.jCrf^.34.  Lege  (^j  Thcfin. 
43i44i45.  ofthacmoftfolidDifputeof  Juftification. 

A»fw.  I  did  not  think  to  have  faid  fo  much  upon  Controveific;  but  <• 
becaufc  theDifficulty  is  vp'.y  great,  and  the  Matrcr  very  weighty,  as  be- 
ing neer  the  foundadon,  I  have  in  another  Book  added  to  what  is  faid  be- 
fore, certain  brief  Pofitions,  containing  my  thoughts  on  this  Subfed  ; 

L  2.  which 


6o  The  Saints  Evnlapng  Rcfi,  Chap. 5. 


which  miy  tend  to  the  clearing  of  thcfc  and  many  oihcrdifficulcies  here- 
abouts, to  which  I  refer  you. 

But  that  the  pl.iin  conlhnt  Language  of  Scripture  may  not  be  pervert- 
ed or  diiregardcd,  I  only  premife  thefe  Advertifemcnts  by  way  of  Cao- 
cicn,  till  thou  come  to  read  the  full  Anfwer, 
tt  1.  Let  not  the  names  of  men  draw  thee  one  way  or  other,  nor  make 
thee  partial  in  Searching  for  Truth  J  Dillike  the  men  for  their  iinfound 
doftrine ;  but  call  not  dodrine  unfound,  becaufe  it  is  theirs  j  nor  found, 
becaufe  of  the  rcpure  of  the  Writer. 
.  .         2.  Knowthi?,  Thatasanunli^^mbled  Soul  is  farre  apter  to  give  too 

H^okcr\  Yixl-'*^^^^^  to  Duty  and  pcrfonal Righteoufnef?,  thantoChnrt  :  So  an  hum- 
courieof  ju-  ble,  fdf-denying  Chnftian  is  as  likely  to  crre  on  the  other  hand  ,  in  gi- 
(Ification  ,  ving  lefs  to  Duty  than  Chrift  hath  given,  and  laying  all  the  work  from 
how  ur  Wi^lj  liimfelf  on  Chrilt ,  for  fear  of  robbing  Chrift  of  the  honour  :  and  fo 
Aiid  rii'  ft  *much  to  look  at  Chrift  without  him,  and  think  he  fliould  look  at  nothing 
M:ai^ibcnx\.  i"  I'inil^^h*;  that  he  forgets  Chrift  within  him.  As  Luther  faid  of /)/f- 
on  Lukj^.  15,  iinUhon's  felf»denjing  humility.  Soli  Deo  oMfiiadeberitam  ohfiindtc  ijjjt' 
14,  and  en       rit,  tit  mthi  plane  videaturfAltem  in  hoc  errare  quod  Chrijium  ij>fe  fingat 

Mat.'-.ii.zvii    loti^iH4  abe^e  cordifnc  cjHAin  fit  r  ever  a Certe  nimii  nullm  in  hoe  efi 

^.?^^\'I-'%'''  Philitpiu.  He  feconftantlvafcribesalltoGod  ,  that  to  me  he  feems  di- 
t^.i4,i2.and     rcctly  to  erre,  at  ieaft  m  this,  that  he  feignctU  or  imagincth  Chrilt  to  be 

Mit. 10. 41.       further  off  from  his  own  heart,  then  indeed  he  is Certainly  he  is  too 

And  Davcnant  n>ijch  Nothing  in  this. 

rie7«/f/r;4  ,    *  Our  giving  to  Chrift  more  of  the  work  than  Scripture  doth,  or 

jic^iiali  raoft  father  our  alcribing  It  to  him  out  of  the  Scripture  way  and  fence,  dotn 
fully  aad  lo-  but  dilhonour,  and  not  honour  him ;  anddepref?,  but  not  exalt  his  Free 
lidly-  Grace:  While  we  deny  the  inward  fanftifying  work  of  his  Spirit,  and 

-^■:i/r;  ;if/n  ao-  cxtoll  his  free  Juftification,  which  are  equal  fruits  of  his  Merit,  we  make 
'Ji'l^rnZm  him  an  impcrfed  Saviour. 

(j)  autern  Obe- 

dire  Deo  (^  Credere  e/,  ^  Cuflodire  ejm  prdiceptum'^  ^  hoc  eft  Vita  hom'inU  :  Qiiemttdmodwm  non 
Cbedne  D^-'o  malum  :  ij  hoc  eft  Mors  ejw.  Ircnaus  adverf.  H^refes^  lib.  4.  cap.  76.  *  Take 
Iised  left  thou  love  the  Gofpel ,  bccaiii'e  ic  hath  alwaycs  glad  Tidings ,  and  thou  canfl  not 
a!)ide  rhe  Precepts  or  Threatnings,  becaufe  they  fpcak  hard  tilings  to  thee.  There  raay  be  a 
Ciirnall  Gorpdjcr,  as  well  as  a  Vopifli  Lcgalift.  hlv.Burgefs  of  Jnllification,  Left.  28.  pag.2$5. 
V'.ccmui^  Deurn  jiidunxe  fai:ndum  opera  •,  ^«?it  prout  ilia  fuerint^  vet  bona-,  vet  mala  ,  aut  jitcrnam 
x'nam  confequemw.,  aut  <£ternam  damnntionem.  Sed  non  inde  fequitur  opera  Caufat  eftenoftr^faluttt. 
rct.Marc.  in  Rom.  2.  pag.  fmihij  83. 

j^  4  But  to  arrogate  to  our  felves  any  part  of  Chrifts  Prerogative  Is 
moftdefj^erare  of  all,  and  no  Dodrinc  more  di'cdly  overthrows  the 
Gofpel  almoftthen.hatof  Juftificationby  the  merits  of  our  own,  or  by 

.  works  of  the  Law. 

And  thys  we  have,  ■  by  the  Line  and  Plummet  of  Scripture,  fathoLi^  j, 


Parti. 


The  Saints  Bverlaftwg  Refl. 


6i 


this  four- fold  ftream,  andfeenthe  Chriftian  fafely  landed  in  Paradife; 
and  in  this  four-wheeled  fiery  Chariot  conveyed  honourably  to  his  Reft. 
Now  let  us  a  httle  further  view  thofe  Manfions,  confider  his  Priviledg- 
e$,  and  fee  whether  there  be  any  Glory  like  unto  his  Glory;  Read, 
and  judge ,  but  not  by  outward  appearance  ,  but  judge  righteous 
Judgemeat. 

— ■  -^  ^  ■ ■     ■  ■  — • ~"     —  ;t--   ■■■ —  -■ " 

GH  A  p.   VI. 

Thi^  "Refl  mosi  Excellent  ,    difcoyered  by 
^eafm. 


SECT.  I. 

^He  next  thing  to  be  handled,  is.  The  excellent  properties 
of  this  Reft,  and  admirable  Attributes,  which,  as  fo  ma- 
ny Jewels,  (hall  adorn  the  Crown  of  the  Saints.  And 
firft  before  we  fpeak  of  them  particularly,  let  us  try  this 
Happinefs  by  theRulesof  thePhilofopher,  and  fee  whe» 
ther  they  will  not  approve  it  the  raoft  tranfcendently 
Good:  Notasif  they  wercafufficiencTouchftone;  but  that  both  the  " 
Worldlin<5  and  the  Saint  may  fee,  when  any  thing  ftands  up  in  competiti- 
on with  this  Glory  for  the  preheminenee,  Reafon  it  felf  will  conclude  2 
againftit.  Now,  inorderof  good  ,  the  Philofophcr  will  tell  y oh,  that 
by  thefe  Rules  you  may  know  which  is  Bcft. 


SECT.    I. 


'~T^Hat  which  is  defi red  and  fought  for  it  fclf,  is  better  than  that 


U 


•s.  I. 


which  isdefiredfor  fomcthing  elfe  :  or  the  End,  as  fuch,  is 
better  than  all  the  Means.  This  condudeth  for  Heavens  preheminenee  : 
All  things  arc  but  means  to  that  end.  If  any  thing  here  be  excellent,  it 
is,  Wauieit  is  a  ftep  co that :  and  the  more  conduciblc  thereto,  the  more 
excellent.  The  Salvation  of  our  Souls,  is  the  end  of  our  Faith,  our 
Hope,  our  Diligence^  of  all  Mercies,  of  all  Ordinances,  as  before  is 
proved:  It  is  not  for  tbemfelves ,  but  for  this  Reft,  that  ail  ihcfeare  2Tinlj.V. 

L  3  dclired 


I  Pet.i  s,9. 


S2  The  Saints  EverUfting  Refl,  Chap.6. 

defircd  and  ufei.  Praying  is  not  the  end  of  Praying  ;  nor  Preaching 
the  end  of  preaching  ;  nor  Believing  the  end  of  Bolievinj^  ;  Thefe 
arc  bur  the  way  to  hina^who  is  the  way  to  this  Rcll.    Indeed  Chrift  him- 

]oh.i4  ^.  "  ^"^'^  '^  ^^^^  ^^^  ^^y  ^^^  ^^^'  ^^^^  ^^^"^  ^"^  ^^^  E"^  J  Angularly  de- 
firable  as  theway,  but  yet  more  as  the  End.  If  any  thing  then  that  ever 
you  faw  or  enjoyed,  appear  lovely  and  defirable,  then  muft  its  end  be  io 
much  more. 


SECT.    II. 

§2,  2.    T  N  order  of  Good,  the  laft  is  ftill  the  Bcft  :  For  all  good  tends  to 

*  X  Perfedion;  The  end  is  fti  11  the  laft  enjoyed,  though  firft  intend- 

ed. Now  thij  Reft  is  the  Saints  laft  eftatc  ;  Their  beginning 
wasasaGrain  of  Muftard-feed,  but  their  perfedion  will  bean  eftatc 
high  and  flourifhing.  They  were  taken  with  Z)wz//Wfrom  the  flieep-fold, 
to  reign  as  Kings  forever.  Their  firft  Day  was  a  day  of  fmali  things; 
but  their  laft  will  be  an  evcrlafting  perfcdion ;  They  fowed  in  tears,  but 
pral.i25.5.  they  reap  in  Joy.  If  their  profperity  here,  their  Res  fecund^,  were  de- 
firable;   much  more  their  ^e;  «/r/wA',  their  final  BlefTednefs.    RsndeU' 


^f  "/^?r-  !"''  ^*^  ^^^^  ^  Pricft  at  Rsme,  who  would  fall  down  in  an  Extafie,  when  ever 
cap.de'catal.'  hc  heard  thofe  words  of  Chrift,  Cea/umm^tum  efi.  It  is  finifhcd;  but 
p.i^'yS.  obferving  him  carefull  in  his  fall  ever  to  lay  his  head  in  a  foft  place,  he  fu- 


—  CJ  -  1  * 

fpeAedthedifTimulation,  andby  the  threats  of  a  cudgel  quickly  recov- 
ered him.  But  mc  thinks  the  fore- thoughts  of  that  Confuramation,  and 
laft  Eftare  we  fpeak  of,  (hould  bring  a  confidering  Chriftian  into  fuch  an 
unfeigned  Extafie,  that  he  fhouldcven  forget  the  things  of  the  flefh,  and 
no  care  or  fear  Oiould  raifc  him  out  of  it.  Surely  that  is  well,  which  ends 
well;  and  that's  Good,  which  is  Good  at  laft  :  and  therefore  Heaven 
muft  needs  be  Good. 


SECT.  III. 

§.  3 .  3 .     A  Nether  Rule  is  this.  That  whofc  abfence  or  lofs  is  the  worft  or 

Jljl  the  greateft  evil,  muft  needs  it  felf  be  beft,  or  the  grearefl: 
Good.    And  is  there  a  greater  lofs  than  to  lofc  this  Reft  ?  If  you  could 
*  ask  the  Reli'cTs  Souls  that  are  fliuf  out  of  if,  they  would  tell  you  more 
fenfibly^than  lean.    For  as  none  know  the  iweetnefs  like  thofe  who  en- 
joy it,  fo  none  know  the  lofs  like  chole  •  hac  are  deprived  of  it.    Wicked 
'^  mcnareherefenilefsof  thclo ',  becaufe  i.hey  know  not  what  they  lofe, 
and  have  the  delights  of  fl''fr.  mdfenfe  to  make  them  up,  and  make  them 
forget  it;    But  when  they  (hall  know  it  to  their  Torment,  as  the  Saints 
do  to  their  joy,  and  \7.,en  they  fliall  fee  men  from  the  Eaft  and  Weft  fit 
wi^.29.        down  v/ith  Abrah^m^  Jfac.c  and  ^Acob  m  the  Kingdom  of  God,  and 

themfclves 


parti.  'The  Saints  BverUfitng  Refi,  6^ 


thcmfelves  (hue  out ;  when  Ltiey  fhall  know  both  what  they  have  loft, 
and  for  what,  and  why  they  1<  It  it,  furcly  there  will  be  weeping,  and 
gnafliing  of  teeth.    He  that  lofeth  Riches,  may  have  more  ;  and  he  that  « 
lofcth  Honour,  may  repair  it;  or  if  not,  yet  he  is  not  undone;  He   Mark  8.35. 
that  lofeth  lite,  may  fave  it ;  But  what  becomes  of  him  that  lofeth  God  ? 
and  who,or  what  (hall  repair  his  lofs  ?  We  can  bear  the  lofs  of  any  thing  « 
below;  ifwehaveitnot,  we  can  cither  live  without  it,  ordie,  and  live 
erernally  without  it;  But  can  we  do  fo  without:  God  in  Chrilt  ?  As  God  etMar.(5.53. 
gives  us  outward  things,  as  auduaries,  as  overplus,  or  above  meafure, 
into  our  bargain;  fo,  when  he  takes  them  from  us,  he  takes  away  our 
fupcrfluitics  rather  than  our  necefHiries ;  andpareth  but  our  nails,  and 
toucheth  not  the  quick  :  But  can  we  fo  fpare  our  part  in  Glory  ?  You 
know  whofe  Qneltionit  is,  ivhat  fijal-l  it  profit  a  man  to  \<'inne  all  the   Mat.i5.25. 
"^erUy  andlefe  his  own  Soul?  Will  it  prove  a faving  match  ?  Or,what 
JhaH  a  wan  ^he  for  the  ranfom  of  his  Seul  ?  Chriftians,  compare  but 
all  your  lofles  with  that  lofs,  and  all  your  fufferings  with  that  fuffering, 
and  I  hope  you  will  lay  your  hand  upon  your  mouth,  and  ceafe  your  re- 
pining thoughts  for  ever. 


SECT.   IV. 

4.     \  Nother  Rule  is  this,  That  which  cannot  be  given  by  man,  or  u.     §.  4. 

J7\.  taken  away  by  man,  is  ever  better  than  that^which  can  ;  and 
then  I  hope  Heaven  will  carry  it.   For  who  hath  the  Key  of  the  evcrla- 
fting  Treafures  >  And  who  is  the  Difpofer  of  the  Dignities  of  the  Saints? 
Who  faith,  Come  ye  B/(jfed,  /tyiii  go  js  Curfed  ?  Is  it  the  voice  of  God, 
orof  meerman?  If  every  good  and  perfeEl  gift  cometh  from  ahcve,  from  Jam.1.17. 
the  Father  of  lights,  whence  then  comcth  the  gift  of  Eternal  Light  with 
the  Father?  WhoTe  priviledge  foevcr  it  is,  to  be  Key-keepers  of  the 
Vifible  Churches  here  below  ;  fure  no  meer  man,  but  the  Man  of  Sinnc, 
will  challenge  the  Keys  of  that  Kingdom,  and  undertake  to  fliut  out,  or 
take  in,  or  to  difpofe  of  that  Treafure  of  the  Church.    We  may  be  be-  » 
holdcntomeri,  as  Gods  Inllruments,  tor  our  Faith,  but  no  further; 
For,  tt'W  is  Pa  til,  or  ^ho  is  Apelh,  hat  Minifiers  by  \k'hom  Xi^e  believed,    j  Cor.a.j, 
even  as  the  Lord giive  to  every  m:in?  Surely,  every  ftep  to  that  Glory,  » 
every  gracious  gift  and  ad,  every  Deliverance  and  Mercy  to  the  Church, 
(hall  be  fo  clearly  from  God  ;  that  his  very  Name  (hall  be  written  in  the 
fore  head  of  it,  and  his  excellent  Attributes  ftampt  upon  it,  that  he  who 
runs  may  read,  it  was  the  work  of  God ;  and  the  Queftion  may  eafily  be 
anfwered.  Whether  it  be  from  Heaven,  or  of  men?  Much  more  evi- 
dently is  that  Glory  the  gift  of  the  God  of  Glory.    What?  can  man   Deacfcere 
give  God?  Or  earth  and  dull  give  Heaven  ?  Surely  no  !  And'a?  much  is  '^"'^'"'""f^;  ^ 
it  beyond  them  to  deprive  us  of  it.    Tyrants  and  Perfecu':ors  may  takeaj!,''' "°"/o?  i>f 
away  our  goods,  but  not  our  chief  Good;  cur  Liberties  uere,  but  not   i\t^.6^^.  ■ 

that 


^4  The  Sntms  BverlaJltngRefi,  Chap. 6. 


f  ri 


Mortalia  emi-  ^^^^^  ^*^^  ^^  Freedom  ?  Our  Heads,  but  not  our  Crown.    You  c-«n  (hut 

rent,  cadmt  •,  usup  in  Prifons,  and  fliut  us  cue  of  your  Church  and  Kin£dom  j  but 
</erf/k;:r><;-,  cjc'-inowrtiutus  oucofHeaveu,  if  you  can.    Try  in  lower  attempts:  Can 

/cH/jr,  cx/.MM»>  you  deny  us  the  light  of  the  Sunne,  andcaufcit  to  forbear  its  (hining? 

mm,  mpkn-  q^^        ^     ^j^^.  i.^flue^ces  of  the  Planets  ?  or  deny  us  the  dew  of  Hea- 
rer, Divjnorum  J  '  j   i     ^.      j        ^^  u  i  ^       n        .  V- 

i/nd  natura  ejl.  ^^"  '^  ^'^  command  the  Clouds  to  (nut  up  their  womb  ?  or  itay  th.e  courfc 

id.ibid.  i>.54S.  ^^  ^^^^  flowing  ftrcams  ?  or  feai  up  the  pa(r3ges  of  tlie  deep  >  How  much 
lefs  can  you  deprive  us  of  our  God,  or  deny  us  the  light  of  his  Counte- 
nance, or  (top  the  Influences  of  his  Spirit,  or  forbid  the  Dew  of  his 
Grate  to  fail,  or  flay  the  ftreams  of  his  Love,  and  (hut  up  his  over-flow- 
ing, ever-flowing  Springs,  or  feal  up  thebottomlefsdcpth  of  his  boun- 
ty ?  You  can  kill  our  Bodies  ( if  he  permit  you  )  but  try  whether  you 
can  reach  our  Souls.  Nay,  it  is  not  in  the  Saints  own  power,  to  give  to, 
or  take  away  from  themfelves  this  Glory.  So  that  according  to  this  Rule, 
there's  no  ftate  like  the  Saints  Reft.  For  no  man  can  give  this  Reft  to  us, 
and  none  can  take  our  Joy  from  us,  ^c/?.  16.22.         >» 


SECT.  V. 

n  c  ^'  5-  A  Nother  Rule  is  this,  That  is  ever  better  or  beft,  which  maketh 
de'xitdbma  "'  -^^  the  Owner  or  polklTorhimfelf  better  or  beft.  And  fnrc  ac- 
^b):mle  corn  a  cordmg  to  this  Rule,  there's  no  ftate  like  Heaven.  *  Riches,  Honour 
£licurcos  pro-  and  Pleafure,  make  a  man  neither  better  nor  beft  :  Grace  here  makes  us 
bavjt.  »  better,but  not  beft :  That  is  referved  as  the  Prerogative  of  Glory  .That's 

^  our  good,  that  doth  us  good,  and  that  doth  us  good,   which  makes  us 
.  rood:  Elfeitmay  becoodinitfelf,  butnogood  tous.    External  good 

Urmr.a  foelicita-  '^  ^^  ^^^  grea^t  a  diitance  to  be  our  Happinels.    It  is  not  bread  on  our  Ta- 
re ^  vera  tran-  bles,but  in  our  ftomacks  that  muft  nouri(h  :  Nor  blood  upon  our  clothes 
rinii!:Tatc  fiuc-     orskin,  but  in  the  liver,  heart  ard  veins  which  is  our  Life.    Nay,  the 
'"'""fj"'  ^i**'^"^  *  things  of  the  world  are  fo  farre  from  making  the  owners  good,  that  they 
rijj  cjt  quod      pjQyp  jiQt  rhe  leaft  impediments  thereto  :  and  fnares  to  the  beft  of  men. 
ti  Yclulkm^ni-    R'ches  and  Hcncur  do  (eldom  help  to  Humility  ;  bur  of  Pride  they  ccca- 
hilqu'jd  r«r/ur,jjfionaliy  become  moft  frequent  fomentors-    The  difficulty  is  fo  great  of 
6;  ^  ^^cv.te  Dei   conjoynirg  Gracioufnefs  with  Greatnefs,  that  it's  next  to  an  impofTibi- 
^'^.^'fW'j  f      I'fy;  and  their  con jundionfo  rsre,  that  they  are  next  to  inconfiftent." 
fur  extra  volu'v-   ^^  '^^^'^  ^  ^^^^^^  taken  up  with  Chrift  and  Heaven,  when  wc  have  health 
tatanDci.^hluU  and  abundance  in  the  world,  is  neither  eaiie  nor  ordinary.    Though  Soul 
cul.iH  Mac.^.  *snd  Body  compofe  but  one  man,  yet  they  feldom  profper  b§th  together. 
Tom.i.f.ii'j.      Therefore  that'iour  chief  gOod,  which  will  do  us  good  at  the  heart : 
And  that's  our  true  glory  that  makes  us  all  glorious  within  :  And  that  tt^ 
blcffcd  Day  which  will  make  us  holy  and  ble(red  men :  which  will  not  o$- 
ly  beautifie  our  houfe,  tait  cjeanfe  our  hearts :  nor  only  give  us  new  Ha- 
bitations.-, and  new  Relation?,  but  alfo  new  Souls,  and  new  Bodies.  The 
'^  true  kr.ovving  living  Chriltiancomp!air;S  more  frequently  and  more  bit- 
terly 


P^t  I.  the  Saints  EverUfiing  Reji,  65 


tcrly  of  che  wants  and  woes  within  him,  then  withouc  him.  If  you  over- 
hear his  prayers,  or  fee  htm  in  his  tears,  and  ask  hira.  What  aileth  him  ? 
He  will  cry  out  more,  Oh  my  dark  undcrftandmg  1  Oh  my  hard,  my 
unbehcving  heart !  rather  than.  Oh  my  diftionour,  or.  Oh  my  po- 
verty I  Therefore  it  is  his  defired  place  and  ftate,  which  affords  a 
relief  fuitablc  to  his  ncceliidcs  and  complaints.  And  lurely  that  is  oncly 
this  Heft.  ^ 


SECT.    VI. 

6\     A  NotherRule  is.  That  the  Difficulty  of  obtaining,  (Views  the        §.  6. 

LJL  Excellency.    And  furely ,  if  you  confider  but  what  it  coft  " 
Chrift  to  purchafc  it ;  what  It  eofts  the  Spirit  to  bring  mens  hearts  to  it  j 
what  it  cofts  Minirters  to  perfwadc  to  it ;  what  it  colhChfiftians,  after 
all  this,  toobrainitj  andwhatit  coftsmany  a  halfChriftian,  that  after   Brndiccrcfofe- 
all,  goes  without  it ;  You  will  fay,  that  here's  Difficulty,  and  therefore  batifacilem  cjje 
Excellency.   Trifles  may  be  had  at  a  trivial  rate  :  and  men  may  have  "'*^'"/^'*'''^  ^.''. 
damnation  farre  more  cafily  :  It  is  but  lie  ftill,  and  flccp  out  our  daycs  in   ^ho,njr.,T^d\fe 
carelefs  lazincfs ;  It  is  but  take  our  pleafurc,  and  mind  the  world,  and   dai^is  ochIm. 
caft  away  the  thoughts  of  Sinne,  and  Grace,  and  Chrift,  and  Heaven,    Laerc./.4.t.7. 
and  Hell,  out  of  our  minds ;  and  do  as  the  moft  do ,  and  never  trouble    -^^^  '^'t*  dixit 
our  felves  about  thefe  high  things,  but  venture  our  Souls  upon  our  pre- 
fumptuous  conceits  and  hopes,  and  let  the  vcffel  fwimme  which  way  it 
will;  and  then  dream,  and  wind,  and  tide  will  all  help  us  apace  to  the  "poij'imHf"de 
gulf  of  perdition.    You  may  burn  an  hundred  houfes  eaficr  than  build  wmvirw  cxdtate 
one ;  and  kill  a  thoufand  men  than  make  one  alive.     The  defcent  is  eafie,   <l7 i^icovdia. 
the  afccnt  not  fo.    To  brine  difeafes,  is  but  to  cherifli  floth,  pleafc  the  a^**"/^'  ^-i}  ^'^'. 
appetite,  and  take  what  molt  delights  us;  but  to  cure  them  will  colt   ^^^, 
bitter  Pils,  loathfome  Potions,  tedious  Gripings,  abftemious  accurate 
Living;  and  perhaps  all  fall  (hort  too.    He  that  made  the  way,  and  « 
knows  the  way  better  than  we,  hath  told  us,  //  ^  narrow  andflmit,  and 
requires  ftriving  j  And  they  that  have  paced  it  more  truly  and  obfcrvanc- 
ly  than  we,  do  tell  us,   it  lies  through  many  tribulations,  and  is  with 
much  ado  paffed  through.    Conclude  then.  It  is  fure  foracwhat  worth 
that  muft  coft  all  this. 


SECT.  VII. 

7.    /I  Nother  Rule  is  this.  That  is  Beft,  which  not  only  fuppHeth  ne-       .  5-.7* 

/jkceffity,  bucaffordeth  abundance.     By  neceility  is  meant  here,"^v«'<'i«-^''F-' 
that  which  we  cannot  live  without;  and  by  abundance,  is  meant,  a  more    J'LJ-^  '"(,on'r«/- 
pcrfcd  fupply,  a  comfortable,  not  a  ul'elcfs  abundance.     Indeed  it  is tt^.^Y-yJ/jy  f^,,.. 
fuitablc  to  a  Chriftians  ftaxe  and  ufe,  to  be  fcanted  here,  and  to  have  on-   f«j/;.j/-.;f,  n  n 

M  ly 


quilt  rnortenti- 
bm  clauduntur 
OLuHj  nos  dicere 


66 


The  Saints  Evcrlajling  Refi. 


Chap.^. 


xamca  ycrfituo  ly  from  hand  to  mouth:  And  that  only  in  his  corporal.but  in  his  fpiritual 
fathit.qKin ad- "'comforts  ;  Here  wc  muft  not  be  filled  full ,  thac  fo  our  emptincfs  may 
kucampUm  caufehungring  ,  and  our  hungring  caufc  fceking  and  craving,  and  our 
^^^^^^^tcHbct  craving  tefiifie  our  dependancc,  and  occaiion  receivir.g,  and  our  recie- 
TnUttii  eji;  '  '  ving  occafion  thanks  returning,  and  all  advance  the  Glory  of  the  Giver. 
jxnmfuu.m  l\t-  But  when  wc  (hall  be  brought  to  the  Well-head,  and  uniied  clofc  to  the 
k\\  ncn  babct  overflowing  Fountain;  we  (hall  then  thirft  no  more,  becaufe  we  fliall  be 
«  empty  no  more.  Surely , if  thofe  BlelTcd  Souls  did  not  abound  in  their 
blefTtdncfs,  they  would  never  fo  abound  in  prai fes.  Such  BlefTing,  and 
Honour,  and  Glory,  and  praifc  to  God,  would  never  accompany 
common  mercies;  All  thofe  Ailelfi'ja's  are  not  furc,thc  language  of  needy 
men.  Now,  wc  are  poor,  we  fpeak  fupplications  :  And  our  Beggars 
tone  difcovers  our  low  condition;  All  our  Language  almoft  is  complain- 
ing and  craving,  our  breath  fighing,  and  our  life  a  laboring.  But  fore 
where  all  this  is  turned  into  eternal  praifing  and  rcjoycing,  the  cafe 
muft  needs  be  altered,  and  all  wants  fupplyed  and  forgotten.  I  think 
their  Hearts  full  of  Joy,and  their  mouthes  full  of  thanks,  proves  their  e* 
(late  abounding,  full  of  bleflcdnefs. 


Hint  quod 

IH  CsfufCf 

cmne  I'ifi- 
b!h\  (ti{d\bih\ 
cdcyabi'.c^gu- 
Ihibik.  tAn^ibi- 
7e,  fcnfibilc. 
Gerfon.  par. 
Alpiiabtr.  di- 
V  hi;  amor  is. 
cap.  1 4. 
Prov.i8.  23. 


I 


§8. 


SECT.  VII. 

8.  "f>  E^fon  concfudes  that  for  theBcft,  which  is  fo  in  the  Judgement 
XvoftheBefland  wifcttmen.  Though,  it's  true,  the  Judgement 
ofimpcrfeft  man,  can  be  no  pcrfed  Rule  of  truth  orgoodnefs;  Yet 
God  rcvealeth  this  good  to  allon  whom  he  will  beftowit;  and  hides 
not  from  his  people  the  end  they  (hould  aym  at  and  attain.  If  the  Holi- 
eft  men  arc  tlie  Beft  and  wifcfl,  then  their  Lives  tell  you  their  Judge- 
ments; and  their  unwearied  labor  and  fuflferings  for  this  Reft,  (hews 
you  they  take  it  for  the  perfeftion  of  their  Happinefs.  If  men  of  grcateft 
experience  be  the  wifeft  men,  and  they  that  have  tried  both  eftates;,  then 
furely  it's  vanity  and  vexation  that's  found  below,  and  folid  Happinefs 
and  Reft  above.  If  dying  men  are  wifer  then  others,  who  by  the  worlds 
forfaking  them,  and  by  the  approach  of  Eternity,  begin  to  be  undecei- 
ved; then  furely  happinefs  is  hereafter,  and  not  here;  For  though  the 
deluded  world  in  their  flourifhing  profperity  can  blefs  themfelves  in 
their  fools  paradife,  and  merrily  jell  at  the  firaplicity  of  the  Saints;  yet 
fcarce  one  of  many,  even  of  the  worft  of  rhem,  but  are  ready  at  laft  to 
cry  out  with  Balaam,  Oh  that  I  might  die  the  death  of  the  righte:m^  and 
my  laft  end  nti^^ht  be  like  hu  I  Never  take  heed  therefore  what  they 
think  or  fay  now ;  for  as  fure  as  they  fhall  die ,  they  will  one  of 
thefedays  think  and  fay  clean  contrary.  As  we  regard  not  what  a  drunk- 
en man  fays,  becaufe  it  is  not  he,  but  the  drink ;  and  when  hehath  flept 
he  will  awake  in  another  mind;  fo  why  (hould  we  regard  what  wicked 
men  fay  now,  who  are  drunk  with  fccurity  and  flefhy  delights  ?  When 

we 


part  I.  The  Saints  EverUpng  Refi,  67 


wc  know  beforehand  for  certain,  that  when  they  have  flept  the  flecp  of 
death,  at  the  furtheft,    they  Will  awake  in  another  nranae.     Onely  pity 
the  perverted  undcrftandings  of  thefc  poor  men  who  are  befide  them » 
fclres ;  knowing  that  one  ofthefe  days,  when  too  late  experience  brings 
them  to  their  right  mL:xes,  they  will  be  of  a  far  different  Judgement. 
They  ask  us,  What  are  you  wifer  then  your  fore-fathers?  then  all  the  « 
Townbcfides?  then fach and fuch  great  men,  and  learned  men?  And 
doyou  thinkingoodfadnefs  we  may  not  wich  better  rcafon  ask  you, 
What?  are  you  wifer  then  Hfwof^  ?  and  Noah?  iX^tn  Abraham,  If aac^ 
Jacob,  Samuel  ?  then  David,  and   Solomon?  then  Mofet  and  the  Pro- 
phets? then  Teter^  Taul^  all  the  Apoftles,  and  all  the  Sons  of  God,  in 
all  Ages'an  d  Nations,  that  ever  went  to  Heaven  ?  yea,  then  Jefus  Chrift 
hioafelf?  Men  may  be  deceived ;  but  we  appeal  to  the  unerring  Judge- 
ment of  Wifdom  it  felf,  even  the  wife  All-knowing  God,  whether  ^^^y  Pfalm.84.10. 
in  hU  Courts  be  no  better  then  a  thoufand  el/ewhere  ?   and  whether  it  be 
not  better  be  doer-keerpers   there,  thentodrvell  intheTents  of  rvkkednefs  ?  n<^t>-n. 25,25 
Nay,  whether  the  very  Reproaches  of  Chriji  (even  the  fcornswebavc 
from  you  for  Chrifts  fake  and  theGofpel)  be  mt  greater  riches  then  all 
theJ^reafuresoftheiVorU?  If  Wifdom  then  may  pafs  the  fcntence,  you 
fee  which  way  the  caufc  will  go ;  and  fVtfdome  u  jnftifitd  of  all  her  ^^^^^-^i-J?' 
children^ 


SECT.   IX. 

9  T  aftly.  Another  Rule  in  Rcafon  is  this,  That  Good  which  contain-  ^^      §  9. 

JLeth  all  other  Good  in  it,  muft  needs  it  felf  be  bcft  And  where  do 
you  think  in  Rcafon,  that  all  the  ftreams  of  Goodnefs  do  finally  empty  Hji^rendum  efi 
themfclves?  1$  it  not  in  God',  from  whom  by  fecret  fpringstheyfinally  C"'-^"T"''"^ 
proceed?  Where  elfe  do  all  the  Lines  of  Goodnefs  concenter?  Are  not  all  „5^"J[^r  f^J/-^'^ 
the  fparks  contained  in  this  tire  ?  and  all  the  drops  in  this  Ocean  ?  Surely  atdcievm  i  cm 
the  time  was,  when  there  was  nothing  befides  God  ;  and  then  all  Good   «;^n  pffit  cl.fla- 
was  onely  in  him.     And  even  now  the  creatures  effenceand  exiftence  isaj/''i'"'"'^  ""'' 
fecondary,  derived,  contingent,  improper,  incomparifonofhi*;,  frho  ,  J'^'o w /;oT- '*' 
// ,  and  fVas ,  and  Jt  to  Come;     whofeName  alone  is  called  I ayfm.   dl  .<>  /.nhr.M 
what  do  thine  eyes  fee ,  or  thine  heart  conceive  defirable,  which  is  not  fed  hk  rcHm^ 
there  to  be  had?  Sin  indeed  there  is  none;  but  darcll^  thou  call  that""^-'''*'  /r.i^rw. 
good?  Worldly  delights  there  arc  none;  for  they  arc  Good  butfora.^^'^^'^J^'''^ 
theprefent  Neceflity,  and  pleafe  but  the  brurifli  Senfes.     Brethren,   ciumVamin 
doyou  fear  loofmg  or  parting  with  any  thing  you  now  enjoy  ;  What  ?  humam  m/ore 
do  you  ficar  you  fliall  want  when  you  come  to  Heaven?  ftiall  you  want  ho/piurtcm  / 

^  Hie  anmin  t.un 

\n  Equitem  Romamm^  cuam  in  fervv.m potejl  caderc.  Q^id  c(l  equcs  Rotnanus  .<*  /i«r  lilerUnm?  (tut  fa x ;« .■' 
ffomina  ex  ambitione  aut  ex  injuria  vdta.  SubfiHre  in  C^ilum  ex  ai^gnlo  licet-.,  E:>.wge  modo^  i^  te  cj/oc,-,  dig- 
nnrnfinge  Dcoj  fwges anrem  non  Auro^non  argcnto.  t^on  p.teft  ex  hac  rrateria  irra^o  Deo  txpimifnnUu  Se- 
neca Epift.  3 1  .ad  Luc.  To  2,  pag.  585.     Who  would  chink  thcfc  were  a  Heathers  words  I 

M  i  the 


^8  The  Saints  EnjerlafimgRefi,                Chap.6» 

j-Kccl.ii.i.  the  drops  when  you  have  the  Occan?or  thelichtofthcCandIe,whenYOU 

•"Mir/sss  iia^'f  the  Sun  ?  or  the  fhallow  Crcatwe  ,  when  you  have  the  pertcrt 
^  ji.fci:hiis      ct  Creator?    Cafi  thj  bread  pt  pent  he  WMCrs^ar.d  aft  tr  nrnnj  dajs  tho»  JhAlt 

faup.r  SKi-.ttii  find  it.      ^  Lay   abroad    thy  tears,  thy     prayers,  pains,  boldly  and 

aucfitr:,  ni':i\  unwcaricciv  j  a*  God  is  true,  thou  deft  but  fcc  them  to  ufury  ,  and 

l"/'!^-«/fw  fl)altrcce>vean  hundred  fold.     I  Spare  not ,  man  ,    for  State,  for  Ho- 

clare  tibi ]!"{jim:  ^^^^' y  '•'rL'ibour;  If  Heaven  do  not  make  amends  for  all,  God  hath 

f^  h  c  muij  deceived  us ;  which  who  dare  once  imagine  ?  Caft  nway  Friends,  Houic, 

lai'pcrem  m;  Lands,    Liff,  if  lie  bid  thcc  :  Leap  into  ihe  Sea,  ns    * /^frf-r  ,  if  hecom- 

cjjejcntio.lta  mand  thee  :    Lorcil)y  hfc,  r.nd  thou  Oialt  favciceverlaftingly  ;   when 

^''v'"!,/*  A.  ^^^^^  f''3f  ^^^^d  theirs,  fli?ll  lofe  them  cverlaftinply  ;  Veniureall, 

tco.MeJyfum.  ^^^,  Upon  »oods  word  and  Prcmife;    Theresa  Day  ot  Kelt  commg 

jfK  imnni  ro-  will  iully  piy  for  all.     All  the  pence  and  the  farthings  thou  expended  for 

gi qnaUcun-jne  him,  are  contained,   wi.h  infinite  advantage,  in  the  mafTie  Gold  and 

''^^""'^^''-^'f''''  Jewels  off hy  Crown. When  ///r.vrf;;^fr!iad  oiven  awav  hisTreafure.and 

i-unnnii!t.>!ri  ti-  ^''^'V  asKCQ  nim  wlierc  It  was;    he  pointed  to  the  poor,  and  laid,  tn 

hi  da\:in.,iliH  fcrinii^^  in  my  chefts.     Af.d^'hen  he  went  upon  a  hopeful  expedition,  he 

(I'n  relijuijje.  gave  awjiy  his  Gold  ;  and  when  he  was  asked,  what  he  kept  for  himfelf. 

Cut  Suratcs-y  he  anfwers,  fpem  nja'orum  c^  melioriim^  The    hope  of  greater   and 

■^";-  "';?'!"',  t»cttcr  things     How  much  more  boldly  may  we  lay  out  all  and  point  to 

iwnmunw  de-  "cavcn,  and  lay  it  is  m  jcyr/tin ,  in  our  Everlalhng  treafurt ;  and  take 

dcfk.mfi  f)n:  that  hope  of  grenrcr  and  better  thing'?,  in  ftcad   ofall.     Nay,  loofcthy 

lirv,  te  sj}i-  fclfforGud,  and  renounce  thy  felf;  and  thou  (hslt  at  that  day  find 
'"/^;  '^^^'''-^^'-  j^rhy  Cflf  agiin  in  him.     Give  him  thy  (elf,  and  he  will  receive  thee,  upon 

'^!%y7,nlibi  the  fame  terms  as   i^orr^rt/  did  his  Scholar      *  ayEf chine  j    (who  gave 

r^ddc.m  .juam  himfclfto  hisMafter;  bccaufehehad  nothing  elfe)  accipio  .^  fed  e^le^e 

rt:<\';»;."Scnc.de  ///  /p  tibi  nnliurcm  reddam  cjuam  accept  :    that  he  may  return  thee  to  ihy 

Lcnef /.i.;i.8.  felf  better  then  he  received  thee.     So  then,  this  Reft  is  the  Good  which 

p^i^lBs.  containeth  ill  Oihcr  Good  in  it.     And  thus  you  fee,  according  to  the 

'  Rules  of  Reafon,  the  tranfccndent  Excellency   of  the  Saints  Glory 

in  the  General.     VVc  (hall   next  mention    the   particular    Exc^j-r 

kncief. 


*-^- 


CHAP, 


Parti,  The  Saints  BverUfiing  Refl.  69 

^tf,  r^,  >^  !^^  U^Kr'.  y^-/-  .^^  ^T'^'S^'  ^r>  .-^,  s^*'-  j^-  f^.-  .^t-  -^u  ?  ^^ 

CHAP.  VII. 


The  Excellencies  of  our  '^eft\ 


SECT.  I. 


n  ''\J)^  Ec  let  us  draw  a  little  nearer,  and  fee  more  immediately 
u'^.i^j^j  from  the  pure-  fountain  of  the  Scriptures  what  fur'.hei' 
Excellencies  this  Reft  affordetli.  And  the  Lord  hide  us 
in  the  Clefts  of  the  Rock,  and  cover  us  with  the  hands 
of  indulgent  Gracc,while  we  approach  to  taXe  this  view: 
and  the  Lord  grant  we  may  put  off  from  our  feet  the 


ftioes  of  unrcvcrencc  aud  ilefliy  conceiving'-,whilc  we  ftand  upon  this  ho- 
ly ground. 


SECT.    I. 

n   ^ 

I.    A  Nd  firft  ,  it's  a  moft  fingular   honour  and  orniiment,  in  the  ftife  «    r       ,'' 
x*\of the Sants  Reft,  to  be  called  the  Pf^rch^fed  Pcjje/JJon  ;  Thatit    ('rJjoVrhe 
is  the  fruic  of  the  Bloudof  the  Son  of  God  ;  yc."^,  the  chief  fruit;  yea, the   Love  &  blood 
■  end  and  perfedionofall  the  fruites  &  efficacy  of  th^t  Dlood. Surely  Loveaofchrifl 
is  the  mort  precious  ingredient  in  the  whole  compofitior;  and  of  all  the   whom  wcfhal- 
flowers  that  grow  in  the  Garden  of  Love,  can  ther*-!  be  brought  one   ?*;  j^,^^'?  ^^] 
more  fweet  and  beautiful  to  the  Garland,  then  this  Bloud  ?    Greater    ^y^ 
Love  then  this  there  is  not,  to  lay  down  the  Life  of  the  Lover.     And  to 
'have  this  our  Redeemer  ever  before  our  'E\(.s,  and  ti  e  livclicft  Senfe  and   John  15.  i?. 
fredieft  Remembrance  of  that  dying  bleeding  Love  uill  upon  our  Souls!   ^  ,  ., 
Oh  how  will  it  fil  our  Souls  with  perpetual  Ravidiments !  To  think  thac^^Q  bcar'thc 
in  the  ftreams  of  this  BlouJ,  we  have  f.vam  through  the  violence  of  the    cuife  which 
world,  the  fiares  of  Satan,  the  feducemcnts  of  flefh,  the  carfe  of  the  wasagainft 
Law,  the  wrath  of  an  offended  God,  therccufarionsofaGuilty  Confci-   usHowfhovslJ  | 
cnce,  and  the  vexing  doubts  and  fears  of  an  unbelieving  heart,  and  are   t^,  fe'buthy 
parted  through  all,  and  here  arrived  fafely  at  tlie  breft  of  God  /    Nowurakinc'  that 
we  are  ftupified  with  vile  and  fenflefs  hearts^  that  t-an  hear  all  the  ftory    Dca-h  which 
of  this  bloudy  Love,  and  read  all  the  dolors  and  fuiferings  of  Love,  ard  thcCurfelay 
hear  all  his  fad  complaints,  and  all  with  duinefs,  andunaffcdcd.     He  IP- "^""^.'^"''^ 

3  cries 


yo  T'/'tf  Sai»ts  EverUfiw^  Reft.  Chap.6. 

Lord  was  the  cries  to  us,   BektU  and  fee.  Is  it  ncthin£  to  jou^  0  all  je  that  fafe  bj  f  Is 

Redcmpcion  gj^gyg  ^ny  [arrow  Uks  ftntomj  ftrrovf  f  (  Lamem.  i.  12.  )      and  we  will 

andbrhh  ^^^^^^  ^^^  ^^  regard  the  dolorous  voice ;  nor  fcarce  turn  afidc  to  view 

dcattthcmid-  the  wounds  of  him  who  turned  afide,  and  took  u$  up  to  heal  our 

die  wall  of  wounds  at  this  fo  dear  2  rate. But  Oh  then  our  perfedcd  Souls  will  feel  ai 

partirioii  was  vrellas  hear,  and  with  feeling  apprehenfioni  flame  again  in  Love  for 
brok«n  down,  ^  Love.     Now  we  fet  his  pifturc  wounded  and  dying  before  our  eyei,  but 

tiks  ^called"'  ^^^  8^^  ^^  "^  nearer  our  hearts,  then  if  we  believed  nothing  of  what  wc 

how  fhouli  read.     But  then  when  the  obftrudions  between  the  eye  and  the  undcr- 

he  invite  us  to  ftanding  are  taken  away,  and  the  paflagc  opened  between  the  head  and 

himfdf,  if  he  [he  heart,  furely  our  cyet  will  everlaftingly  affed  our  heart  :  and  while 

were  not  Cru-  ^,^  ^j^^  ^^-^^^  ^^^  ^yg  ^^^  flain-revived  Lord,  and  with  the  other  eye  car 

only  on  ch'e  loft-recovercd  Souls,  and  tranfcendent  Glory,  thefe  views  will  eternally 

Crofsthat  pierce  US,  and  warm  our  very  fouls.     And  thofe  eyes,  through  which 

men  die  wic  h  foUy  and  luft  hath  fo  often  ftole  into  our  hearts,  (hall  now  be  iheCafc- 
their  Arms      ^mentstolet  in  the  Loveofour  deareft  Lord  forever.     Now,  though 

Atk^an^xJ.  ti^le  '^^  (hould  (  as  fome  do  )  travel  to  fernfalem,  and  view  the  Mount  of 

jncArna't.  Vch'i.  Olives  where  he  prayed  and  wept ;  and  fee  that  Dolorous  way  by  which 

Hsc  enim  cvm  hc  bare  his  Crofs,  and  enter  the  Temple  of  the  Holy  Grave ;  yea,  if 
ftt  principalii  (fy  ^^»g  (hould  with  Veter  have  ftoopcd  down  and  fecn  the  place  where  he 

UvCmu'un  ^'^V.  and'behold  his  Relidsj  yet  thefe  bolted  doors  of  fin  and  flefli 

du^^aramAmT  would  have  keptout  the  feeling  of  all  that  Love.     But,  (Oh!  that's 

nm  piterat  cch-  the  Joy  )    WC  (hall  then  leave  thefe  hearts  of  ftone  and  Rock  behind  ns  ; 

fcrri  nifi  per  and  the  fin  that  here  fo  clofe  befets  us,  and  the  fottifh  unkindncfs  that  fol- 

principde  ^  j^^g^j  U5  fg  j^ng,  (hall  not  be  able  to  follow  us  into  that  Glory.     But 

re'dmpthni^^  we  (hall  behold,  as  it  were,  the  wounds  of  Love,  with  eyes  and  heart! 

propcccatifm-  of  Love  for  evcr*  Suppofc  (  a  little  to  help  our  apprehenfions )  that 
jTrii/rtt»<frt/?/9-"aSaint,  who  bach  par  taked  of  the  Joys  of  Heaven,  had  been  tranflated 

'vkprindputn,  f^om  as  long  an  abode  in  Hell,  and  after  the  experience  of  fuch  a  change, 

facri6cuun  vi/. 

Meliice.  ]of.  Dc  Voifin  de  Lege  Divina.  c.  8.  p. 57.  Lege  &  cundem  Voifm  Tlieolog.  judaor.  1.2.  c.  9. 
pjg.295,  2;4.  Sl^i'd  mirHmJi  caput  pro  membrif  acceph  CHvat'ioncm^quam  rameninjcipfo  non  habuit  necef' 
fat  mm  i"  Konnc  ij  in  mcmbrU  noflritfxpe  pro  unim  infirmitatc  altcri  adbibctur  curatio  /  Dolet  caputs  ^«r  in 
brachiofit  coUiitUj  diUntreiifs^^y  fit  in  tibia;  Itahodicfro  tniui  corpork  putrcdine  Cauterium  qmddam 
injixum  efi  in  capite  Chrifto.  Bcrna.  Scrm.  50.de  tempore.  Fatcfcat  ergo  mxror^  trijlitia  fugiat ;  elimiM- 
tur  dihr  i  rancor  abfa'dat^ut  Uceat  vacare  iy  videre  cum  Moyf]  vijlmem  banc  grandent',  qualitur  DcH4  in 
v:in>'evirginii  concipiatur  ^  dccipiatur  diabolm^  recifiatur  perditum^  indebitHmaccipiatur  !  fotum  me  tra- 
hit  aife^i")-,  fed  oratio  deficit-.  Dives  ogitatio  vocif  paupertate  confunditur.  Bernard  Serm.  2  4.  in  die  Natal. 
Hujd  sjuc  mcntcin  cogitantk  irnpinguat.^ Somen  Jefu  Mel  in  orcein  aurc  Melos^in  corde  Jubilui.Omnii  cibm  qui 
non  conditur  bocf/ile^  infatuaim  eji.  Script  urn  qus  non  fuerit  intcrltta  oleo  tantJi  dcvctionk^  eji  infipi  din. 'Bern. 
Scr.  2l.Non  c.-fio  we  pr^i  Istitia^  quia  ilia  Majejlaf  mituram  fuam  natural  me£  carnk  t^fanguinti fubvelafj^ 
trx  mifcrnm  in  dixit i:'< i^ri^t  fus^  non  ad  horam^fed  in  fempiternum  includit;  Fitjrater  mew  domintu  meWf 
Et  timnan  domini  fi.itr:*  vincit  afi'eUw.  Domine  Jefu  Chrifie  ^  Libenter  audio  teregnantemincdlki 
libjiitini  Kaj\er,tcm  in  tcrrii--,  libentiifime  crucem,  clavos  t{j  lanceam  fuftineutem.  Hac  fiquidem  effufio  rapit 
/iffcSlum  m:um\  ij  ijiorum  mcmiria  incalcfcit  cor  meum.  Bernard.  Scr.  25. in  die  Natal.  For  all  the  great 
icc-raing  differences  among  us  about  the  GraceofChrift,  it  is  fully  agreed  between  the  C<t/wnr/?^  and 
Lutherans^  (  fair'n  Hott-MnJ  Sc  guttulam  quidemfalutk  extra  Dei  gratiam  in  folo  Chrifio  Mediatore  qujiren- 
dam  rjjf,  if^c.  Q^od  in  ipf^-,  per  (^^  propter  ipfum  folutti, non  propter  Merita  fua,  ponditi  ^tcrndi  gloria fint  recep' 
ti'/ucvm  D:Hi  in  ipj'is  non  coram  merit a^  fed  fna  dona  coronaturHsfit.  Hottonus  dc  To!cr.ChriAia.pag.$9.6o. 

(hould 


Parti.  The  Saints  Everitfiing  Refi,  71 


ftiould  hive  flood  with  Marj  and  the  reft  by  the  Crofs  of  Chrift,  and 
have  feen  the  Blood  and  heard  the  Groans  of  his  Redeemer?  What 
think  you?  would  love  have  ftirred  inhisbrcaft  or  no?  Would  the 
voice  of  his  dying  Lord  have  melted  his  heart ,  or  no?  Oh,  that  I  were 
fenfible  ef  what  I  fpeak !   With  what  aftoniihing  apprehenfions  then,  - 

will  Redeemed  Saints  cvcrlaftingly  behold  their  Bleflcd  Redeemer  ?  I  ^t 
will  no:  meddle  with  their  vain  audacious  Queftion,  who  muft  needs 
know,  whether  the  glorified  body  of  Chrift  do  yet  retain  either  the 
wounds  or  fears.     But  this  is  moft  certain,  that  the  memory  of  it  will  be 
asfrefli,  andthcimpreflions  ofLoveasdeep,  and  its  workings  as  llrong 
as  if  his  wounds  were  flilJ  in  our  eyes,  and  his  complaints  ftill  in  our  ears, 
and  his  blood  ftill  ftreaming  afrefli.     Now  his  heart  is  open  to  us,    and 
ours  fhut  to  him  :    But  when  his  heart  (hall  be  open,  and  our  hearts 
open.  Oh  the  blefled  Congrefs  that  there  will  then  be  1    What  a  pafli- « 
onatc  meeting  was  there  between  our  new  rifcn  Lord,  and  the  firft  finful 
filly  woman  that  he  appears  to  ?    How  doth  Love  ftruggle  for  expreffi- 
ons  ?  and  the  ftraitncd  fire  (hut  up  in  the  breft,  ft  rive  to  break  forth  ? 
*  Marj  I    faith  Chrift  :    Jlfafler  I    {niih  Marj  :   and  prefenrly  (he  ^ 
dafp's  about  his  feet ,  having  her  heart  as  near  to  his  heart  as  her  hands   ^l^  ^  ^^'^  ^' 
were  to  bis  feet.    Whatameetingof  love  then  will  there  be,  between 
the  new  glorified  Saint,  and  the  Glorious  Redeemer  ?   But  I  am  here 
atalofs;  my  apprehenfions  fail  me,  and  fall  too(hort.     Only  this  I  ^^ 
know;  it  will  be  the  fiogolar  praife  of  our  inheritance,  that  it  was  bought 
with  the  price  of  that  bloud ;  and  the  fingular  Joy  of  the  Saints  to  be- 
hold the  purchafer  and  the  price,  together  with  the  po(reflion.     Nei-a 
ther  will  the  views  of  the  wounds  of  love  renew  our  wounds  of  forrow : 
He,  whofe  firft  words  after  his  Refurredion  were  to  a  great  (inner,  w^o-   John  20.1 3. 
w^«,  why  weepefi  thou  ?   knows  how  to  raife  L^ove  and  Joy  by  all  thofe 
vjcws,  without  raiiing  any  cloud  of  forrow,  or  ft orm  of  tears  at  all. 
He  that  made  the  Sacramental  Commemoration  ofhisDeathtobehis  a 
Churches  Feaft,  will  furc  make  the  real  enjoyment  of  its  ble(red  pur- 
chafe,  to  be  marrow  and  fatnefs.     And  if  it   afforded  Joy  to  hear 
from  his  mouth,   Thi^  is  my  Body  ^hkhu given  for yvtt^    znAThto  14 
my  Blood  whUh'^xs  fied  for  you-.  What  Joy  will  it  afford,  to  hear. 
This  Glory  is  the  frftit  efnty  Bodj  and  wj  Blcud?  and  what  a  mer.ry  feaft 
will  it  be,  when  "dfejha/l  drink  of  the  fiuit  of  the  Vi^'^  ff^w  "^ithhim  inthe    2Sam.25.i^, 
Xiudcme  of  bis  Father^  as  the  fruit  of  tiis  own  blood  ?  David  would  not  a  ^' 
drink  of  the  waters  which  he  longed  for,  becaufe  they  were  the  blood  of  "^  Hanc  Grati- 
thofc  men,   who  jeoparded  their  lives  for  them  ;  and  thought  them  fit-   ^rfichriftw m- 
ccr  to  offer  to  God,  then  to  pleafe  him.    *  But  we  (hall  vajuethefe  falili!if'^^&c. 

Hunc  fequamur  omnts :  hnpu  facYamcntQ^figmccnfenmuY.  Hicmbk  vitAviam  aferit  :  bic  ad  Para' 
difitm  reduces  facit  :  hie  ad  coelorum  rcgna  perducit.  Cum  iffo  femper  vivemm^  fafli  per  ipfumfilii  Dei : 
cwn  ipfo  exultabiniHs  femper  jpfuts  >ruore  reparati.  Erimm  ChrijJiani  cum  Chrijlo  fimul  glorioftj  de 
Deo  Patre  beati  •,  de  perpetua  'uolnptate  Utantes  femper  in  cotifpefhi  Dei^  <ly  agentes  Deo  gratiof 
femper.  *  Neque cnim poterit  niJll^tM  ejfe  femper  <;l^gratw^  qui  cum marti  fuijjet  obnoxiiff,  fiilns^  de  Im- 
mQYtal'natefecurw.         Cyprian  ad  Dcojetrian.    verbis  ulcimis. 

watery 


72  The  SAtnts  Everlafiing  Reft,  Chap. 7. 


waters  more  highly,  and  yccdriiik  them  the  more  fweetly,  beciufc  they 
are  the  blood  ot  Chrift,   not  jeoparded  only,  but  (hed  tor  them.  They 
will  be  the  more  fweetand  dear  to  us,  becaufe  they  were  fo  bitter  and 
tt  Dear  to  him.    Ifthe  buyer  be  judicious,  we  eftimate  things  by  the  price 
ihey  coft.    If  any  thing  we  enjoy  were  purchafcd  with  the  life  of  our 
deereft  friend,  howhighly  (hould  wevaluett?  Nay,  ifaDying  Friend 
deliver  us  but  a  token  otliis  Love,  how  carefully  do  wc  preferve  it? 
and  ftill  remember  him  when  we  behold  it,  as  if  his  <  wn  name  were 
written  on  it?  and  will  not  then  the  Death  and  Blood  of  our  Lord,  c- 
verlartingly  fweeten  our  poflcfTed  Glory  ?  Me  thinks  En^Und  (hould 
"  value  the  plenty  of  the  Gofpel,  with  their  Peace  and  Freedom  ac  a 
higher  rate,  when  they  remember  what  it  hath  coft.    How  much  preci- 
ous blood  1    How  many  of  the  lives  -of  Gods  worthies ,  and  our  moft 
dear  Friends  1    befides  all  other  coft.    Me- thinks  when  I  am  with  free- 
dom Preaching,  or  hearing,  or  living,  I  fee  my  dying  Friends  before 
mine  eyes ,  whofc  blood  was  died  for  this ;  and  look  the  more  refpc- 
ftively  on  them  yet  living,  whofc  frequent  dangers  did  procure  it.    Oh 
then,  when  wc  are  rejoycing  in  Glory,  how  (hall  we  think  of  the  blood 
that  revived  our  Souls  ?   and  how  (liall  we  look  upon  him  whofe  fuffer-; 
ct  ings  did  put  that  Joy  into  our  hearts  ?  How  carefully  preferve  we  thole 
prizes  which  with  greateft  hazard  we  gained  from  the  enemy?  Go' 
liahs  fword  muft  be  kept  as  a  Trophic ,  and  laid  up  behind  the  Efhod  : 
and  in  a  time  of  need,  'David  fays.  There's  none  to  that.     Surely  when 
wc  do  divide  the  fpoil,  and  partake  of  the  prize  which  our  Lord  fo 
dearly  won,  we  (hall  fay  indeed.  There's  none  to  that.    How  dear  was 
R  I  Sam.  18.4." ^^^^^^^^j  iQYg  jQ  pavid^  which  was  rcftified  by  W gripping  himfe/fofthe 
Roh  that  was  upon  him  and  giving  it  David,  and  hU  garments ^  even  to 
hu  /word,  and  to  his  hove,  and  to  hi4  girdU  :  and  alfo  byfavinghim 
from  his  fathers  wrath  ?    How  dear  for  ever  will  the  love  of  Chrift  be 
then  to  us,  whoftrippedhimfelf,  as  it  were,  of  his  Ma  jefty  and  Glory, 
and  put  our  mean  Garment  of  flt(h  upon  him  ,  that  he  might  put  the 
Robes  of  his  own  Righteoufnefs  and  Glory  upon  us  ?   and  faved  us,  noc 
from  cruel  in jufticc,  but  from  his  Fathers  deferved  wrath  ?  Well  then 
Chriftians,  as  you  ufe  to  do  in  our  Books,  and  on  your  Goods,  to 
write  down  the  price  they  coft  you  :  fo  do  on  your  Rrighteoufnefs, 
and  on  your  Glory ;  Write  down  the  price,    The  pretiow  ^Blood  »f 

dundiincyof  Yet  underftand  this  rightly;  Not  that  this  higheft  glory  was  in 
which  merit  *  ftridteft  proper  fenfe  purchafed  ,  fo  as  that  it  was  the  moft  immediate 
C  after  latisfa-  Effed  of  Chrifts  death  j  We  muft  take  heed  that  we  conceive  not  of 
twon  thereby  God  as  a  Tyrant ,  who  fo  delighteth  in  cruelty,  as  to  exchange  mcr- 
Fathers  juiiice  ^^^^  ^^"^  itnpes,  or  toGive  a  Crown  on  condition  ne  may  torment 
tor  our  debt  3 

there  is  further  a  purchafe  irade  of  Grace  and  Glory,  and  of  all  good  things  Ia  our  behalf.  Mr.  Hci- 
lolds  Lifcof  Chriit,  Pag.4Q2.iraiah  27.4.  Lam.  3.55.  Eze.iS. 23,32. 

men. 


Parti.  The  Saints  Everlafiing  Reft,  73 

men.    f  God  was  never  fo  pleafcd  wichthefufferingsofche  Innocenr,  XQ.Nnne"  '■ 
much  lefs  ot  his  Son,  as  to  fell  his  mercy  properly  for  their  fuffcnngs.  Fu-  bn„a  ,ficJht  e(l 
ry  dweileth  not  in  him;  nor  doth  he  willingly  corred  the  fons  of  raen,nor  mns  clmjVi    , 
take  pleafure  in  the  death  of  him  chat  dieth.    Buc  (he  luffcrings  of  Chnftajp-';."^'^^,'"  «^- 
were  primarily  and  immediately  to  fatisfie  the  jufiice  that  required  blood,  f^^';l^'^,  ^,^^'"3-  ^^ 
and  to  bear  what  was  due  to  the  finner ,  and  to  receive  the  blow  that  tun'iuam  injim' 
(hould  have  fain  upon  him,  and  fo  to  reftore  him  to  the  life  he  loft,  &:  the  memum  prjid- 
happinefs  he  fell  from;  But  this  dignity,  which  furpafTeth  the  tirft,i?,  as  it«P««"'P'«f'* 
were,  from  the  redundancy  of  his  merit,  or  a  fecundary  fruit  of  his  death.   n'^^Jwi/ffa 
The  work  ot  his  Redemption  (o  well  pleafcd  the  Father,  that  he  gave  him   mofiem  chnjh 
power  to  advance  his  chofen  to  a  higher  dignity  then  they  fell  from;  and  ejjc  injlrumeii' 
to  give  them  the  glory  which  was  given  to  himfelf;  and  all  this  according  ^•<"»  nojhsfulw 
to  his  counfel,  and  the  good  pleafure  of  his  own  will.  ^'*'  "^"  "-'■'" 

"^  den  rationem 

mcd'ti  .'  (l^^i  autem  itdlitur  iU.im  ejjl'  mbu  fumme  amahilcm^  vcrum  eji  •■,  fed  fupppn  Dei  ordiney 
qui  earn  ^  Jibi  in  f.taijicium  .,  ^  mbn  in  Kidcmpumtm  conjhtuit.  N m  fi:  prro  intcUigitur  aliquid 
ejje  bonum  per  modum  objeHi  :  fcnfu^  cnim  e/f ,  illud  effe  tale  ,  (Ij  fecmdum  fe  Jit  ivr.abits  :  Cujuf- 
modi  nequaquam ej}  tmrs  Chrifti-,iicc  cujufvii  altcrinf.  Gibieuf.  l.a.ds  Libwrt.c.22.Seft.i i.p.441. 


SECT.  II. 

2.  'TpHe  Second  Peari  in  the  Saint j  diadem,  is  that  Its  free.      Thii  « 

X  feemeth  as   Pharashs  fecond  Kine^  to  devour  the  former-^  And       ,  ■  ("a 

asthe  Angel  to  "S^A^rfw,  To  mtetit  veith  a  drawnfwordofafitilopVofi-  mycnus. 
Uon,  But  the  feeming  difcord,  is  but  a  plcafingdiverfKy  compofed 
into  that  harmony  wh'ch  conftitutes  the  Melody.  Thcfe  two  attri- 
butes Purchafed  and  Free,  are  the  two  chains  of  Gold  which  by  their 
pleafant  twifting,  do  make  up  that  wreath  for  the  licads  of  the  Pilh^rs  in 
the  Temple  of  God.  It  was  dear  to  Chrift,  but  free  to  us.  Whenct^  ^'"^SS7-i7- 
Chrift  was  to  buy  ,  filver  and  gold  was  nothing  worth  ;  Prayers  and 

tears  could  nocfuffice  :  nor  any  thin?  below  his  blood  :    but  when  we  ,, 

I  1  ■    £•  I  '      •  .V       I.  •  /-x       I      •         -1  Ycr  our  crown 

come  to  buy,  the  price  is  tain  to  jult  notr.mg;  Our  ouyirg,  isbotre-  navtrulv  be 

ceiving  :    \vc  have  it  freely  without  monj,  and  withoi.t  price.     Nor  do teiaid  ro  be  our 

the  Gofpcl-conditions  make  it  lefs  free  ;    or  the  Covenant  tenor  be-  due-,fcr  God 

fore  mentioned,  contradid any  of  ihis.     if  the  Gofpel- conditions  had  g'^Lxhuas 

been  fuch  as  are  the  Laws  ;    or  payment  of  the  debt  r;qured  at  our  t'rjte'^^^l^ 

hands;  the  frcenefs  then  were  more  qutltionablc.     Yea,  if  God  had  4.7,8.'Ei!ti'c 

faid  to  us  ;     [^  S inner ! ,  ;/  Jou  will  fat t- fie  my  jpifiiie   btit  for  one  of  is  not  di;e  as  a 

joHr  ftns  ^  I  ^ull  forgize  y oh  all  the  reji  ,    ]    it  would    have    been  a  debt  upon  cur 

hard   condition  en  our  part ,    and  the  Grace  of  the  Covenant  not  fo  ";5"tbi:ta 

free  ,  as  our  difability  doth  nccefTanly  require.     But  if  all  the  condition  ftfuux^r   or 

be  our  cordial  acceptation,  furely  we  dcferve  not  the  rame  of  Pur-  upon  rrou  i.e. 

chafers.     Thankful  accepting  of  a  free  £C<|uittai-;ce,  is  r,o  paying  of  the  So  Folua;p 

Debt.     If  life  be  offered  to  a  condemned  man,  upon  ccmdition  that  ^f/?-"^ -T'-^- 

hc  (hill  not  refufc  the  offer  ,  I  think  the  favour  is  never  the  lefsffec.  !l'!^f ;/''['  , 


74 


7he  JSaints  £verlafiw^  Rtfi, 


Chap.7. 


jjNiy,  though  the  condition  were,  that  he  fhould  beg,  and  wait  bc- 
fairh,  Tluc  fore  he  have  his  pardon,  and  take  him  lor  his  Lord  who  hath  thus  re- 
rfinZ'!^Ku^w^  deemed  him  :  And  this  is  no  fatisfying  of  the  jufticc  of  the  Law  : 
and  F.t«//did  "Especially  when  the  condition  is  alfo  given,  as  it  is  by  God  to  all 
nocrr.nncin  hischofenj  fiirely  then  here's  all  free  :  if  the  Father  freely  give  the 
1^'^u  ^"j'"  "^on,  and  the  fon  frtciy  pay  the  debt,  and  if  God  do  freely  accept 
that  way  of  pa\menr,  when  he  might  have  required  it  of  the 
Principal,  and  if  both  Father  and  Sonne  do  freely  offer  us  the  purchnfed 
life  upon  thofc  fair  Conditions ;  and  if  they  alfo  freely  fend  the  Spirit 
tocnab'eusto  perform  thofc  Conditions,  then  what  is  here,  that  is  not 
free?  Isnotevery  llone  tl;at  builds  tins  Temple,  free- Hone  ?  Oh  the 
everlafVing  admirntion  that  murt  needs  furprize  the  Saints  to  think  of  this 
^ulum  d'i/t'xe-«freenefs  1  Wliat  did  the  Lord  fee  in  me,  that  he  fliould  judge  me  meet  for 
r.irt^  fed  eum  fuch  a  State  ?  That  I  who  was  bjt  a  poor,  difcafed,  defpifed  wre:ch , 
(hould  be  clad  in  the  brighrnefs  of  this  Glory  ?  That  I,  a  filly  creeping 
breathing  Worm,  fliould  be  advanced  to  this  high  Dignity  !  That  I, 
who  was  but  lately  groaning,  weeping,  dying,  fhould  now  be  as  full  of 
joy  as  my  heart  can  hold  1  Yea,  fliould  be  taken  from  the  grave,  where 


Fairh  and 
Righreoiifncfs-, 
£f  nd  D.'bitum 
fibi  locum  i 
DomirT)  (ui  ^ 
comfa^i  funt^ 
a'^rerutit : 
Hwia  mn  hoc 


qui  fro  iffis 
(!y  pro  nobk 
tnortuHi  cfi  , 
cVc.  Eccaufe 
they  loved 


but  him  thac 
died,   and 
rofe   for  us 
and  them, 
they  went  to 
tix'     place 
N^hichwas 
due   to    tlicm 


not  this  word,  \  ^gg  rotting  and  {linking,  and  from  the  duft  and  darknefs  where 
I  feemed  forgotten,  and  here  fet  before  his  Throne  1  That  I 
fliould  be  taken  with  c^/cr^fr»w  from  Captivity,  tobefet  next  unto  the 
King!  and  v/nh  D^fiie/ from  the  Den,  to  be  made  Ruler  of  Princes  and 
Provinces  !  and  witii  San/  fromfeekjn^^  -^JJ^^t  to  be  advanced  to  a  King- 
dom !  Oh,  who  can  fathom  uiimea!urable  Love  1  Indeed,  if  the  proud 
hearted,  fclf  ignoi'ant,  fell-admiring  Tinners  fliould  be  thus  advanced, 
whothinknonefo  fie  for  preferment  as  themfelves;  perhapsin  ftead  of 

cixmh  )  from   admiring  free  Love,  they  would  with  thofe  unhappy  Angels  be  difcon- 

the  Lord, with   tented  vet  with  their  eitate.    But  when  the  fcif-denying,  felf-accufing. 

whom   alfo  -  -  -^     fc'  .  .  .     b» 

they   fuffered. 
And   Jgnat'ufi^ 
another  .'of 
Jokn\   Dif- 
ciples,   doth 
mofl  frequent- 
ly ufc    the 

pluafc  of  (  Worthy '\  and  \  Defer v'mg  ]  as  in  the  Tide  to  his  Epiflle  to  the  Romans^  he  cals 
them  [worthy  of  God,  worthy  of  Eminency  ,  worthy  of  BlcHednefs,  worthy  of  Praife,  wor- 
thy of  Faith,  worthy  of  ChaAity,  grounded  in  Love  and  Faith,  ^c.  3  And  in  tht  Epiftle  ic 
feif,  lie  oft  ufeth  the  famephrafe  of  himfcif  f  That  I  may  be  worthy  to  fee  your  face,  as  I  much  dc- 
fireto  deferve,']  andfoofthefpeaksof  defevvinghis  Martyrdom,  even  through, the  whole  Epiftie. 
This  was  the  language  of  this  Apoftolical  man  :  Yetnodoubthefpokeof  Defcrving  and  Merit  only 
in  an  Evangelical,  and  not  a  Legal  (cnfe.  So  TertulUan :  Non  enm  cartm  reftitutionem  negavit^  ft  com- 
penfationem  Mticedis  oppofuit  •,  cum  iffi  Compcnfatio  Debeatur,  cui  dijjolutio  deputatur.,  fcilket  carni. 
Teru'llian.  lib.  de  Anuna^  cap.  4.  pag.  Edit.Pamel  41 8.  Sic  idem  Terrullianus  lib.de  Refarre^ione  car- 
7?K,  cap. 16.  ia£.'\\e.  inqwf.,  Beriejicii  Det*i  fliberarej  Debet.  But  all  this  is  meant  of  a  De^rfw/w ex 
from'-j]'^ gratuito  only.  This  is  evident  in  the  following  fentence  \  Quicquid omnino  hotnini  i  Deo  ;ro^>e' 
Hum  /?r^«e  promilVum  e/?,  mnfilicn  Anims.,  verum  <^  carni  fciai  Dcbitum.  TcrtuJlian.  lib.  de  RcJHrre^, 
cariiifi  cap.  5.  j[>^^.4c8. 

Cod 


humble  Soul,  who  thought  himfcif  unworthy  the  ground  he  trod  on, 
and  the  air  he  breathed  in,  unworthy  to  eat,  drink  or  live,  when  he  fliall 
be  taken  up  into  this  Glory  1  Hcwhodurft  fcarce come  among,  orfpeak 
to  the  imperfed  Saints  on  earth,  bccaufe  he  was  unworthy;  he  who 
durft  fcarce  hear,  or  fcarce  read  the  Scripture,  or  fcarce  pray  and  call 


part  I.  The  Saints  EverUfting  Refi,  75 

God  Father;  or  fcarcc  receive  the  Sacraments  of  his  Covenant,  and  all 
becaofc  he  was  unworthy  I  For  this  Soul  to  find  it  fetf  rapt  up  into  hea- 
ven, and  clofcd  in  the  arras  of  Chrift,  even  in  a  moment  1  Do  but  think 
with  your  feives,  what  the  tranfporting,  aftonifliing  admiration  of  fuch 
a  Soul  will  be.    He  that  durft  not  lift  up  his  eyes  to  Heaven,  but  ftood  a- 
far  off,  fmiting  on  his  breft,  and  crying,  Lord,  be  mercifuU  to  me  a  firmer^ 
Now  CO  lift  up  to  Heaven  himfelt  1  He  who  was  wont  to  write  his  name 
\fiBradford's'6v^\Q^  The  UMthankefHll,  the  hard-hearted,  the  unworthy 
fmner  I  And  was  wont  to  admire  that  Patience  could  bear  fo  long,  and 
Jufticc  fuffer  him  to  live :  Sure  he  will  admire  at  this  alteration,  when 
he  (hall  find  by  experience,  that  Unworthinefs  could  not  hinder  his  Sal- 
vation which  he  thought  would  have  bereaved  him  of  every  mercy.   Ah 
Chriftian,  there's  no  talk  of  our  Worthinefs  nor  Unworthinefs ;  If  wor- 
thinefs  were  our  Condition  for  Admittance,  we  might  fit  down  with 
S'  JohH,^n<i  weep,  Beeaufe  none  in  Heaven  or  Earth  is  found  Worthy.  But 
the  Litn  of  the  Tribe  of  Judahis^'orthy,   And  hath  prevailed'  and  by  that 
Title  ntHJi  Wtf  hdd  the  Inheritance.    Wc  (hall  offer  there  the  Offering 
that  David  refufed,  Even  praifefor  that  \^hich  cofi  tu  nothing.    Here  our 
Comraiflion  runs,  Freely  ye  have  received.  Freely  j^ive  :    But  Chrift 
hath  dearly  received,  yet  Freely  gives.    The  MaHcr  heals  us  of  our  Le- 
profie  freely  ;  bat  Gehazi,  who  had  no  finger  in  the  Cure,  will  furcly 
runne  after  us,  and  rakefomethingof  us,  and  fallly  pretend,  It  u  his   ^^.^  ^^^t  n- 
Mafiers  pleafftre.    The  Pope  and  his  Servants  will  be  paid  for  their  Par-   Himifakm  mn 
dons  and  Indulgencics;  But  Chrift  will  take  nothing  for  his.    The  Fees   afcendunt  con- 
of  the  Prelates  Courts  wera  large;  and  our  Commucation  of  Penance  fyit'tun:-,  mfi  qui 
muft  coft  our  purfcs  deer ;  orclfe  wemuftbecaft  outof  the  Synagogue,    ^f>^y°^'^^P''}j^- 
and  Soul  and  Body  delivered  up  to  the  Djvil.    But  none  are  (hut  out  of  p"}iZe"k" fed' 
that  Church  for  want  of  money,  nor  is  poverty  any  eye- fore  to  Chrift  ;    Dhini  effe  mi- 
Anempty  heart  may  barre  them  out,  but  an  empty  purfe  cannot :  His   ''"^nV,  qk?d  af- 
Kingdomof  Grace  hath  ever  been  more  confiftent  with  defpifed  pover-    ^t-ndunt.Pi-cfy. 
ty,  than  Wealth  and  Honour:  and  Riches  occafion  the  Difficulty  of  /"f-^''    ^'"'^^ 
Entrance  farre  more,  than  want  can  do.    Fer  that  W^hich  «  highly  efrcem-   de  ingyat.c.A$. 
ed  amor.g  men,  is  deff>ifed^ith  God.    And  fo  is  it  alfo.  The  poor  of  ihs   Jam. 2. 5. 
World,  rich  in  Faith,  ^ffhsmGod  hath chofentobe  Heirs  of  that  Kingdom,    i  Cor.p,4,5,5', 
\Yhii:h  he  hath  prepared  for  them  that  love  him.      I  l^cw  the  true  Labourer       ^ 
it  Worthy  of  hts  hire^ :   And  they  that  ferve  at  the  rlltar,  f^iuld  live  upon 
the  Altar  :  And  it  is  not  fit  to  muzz,le  the  0.x  that  trcadeth  cut  the  ccm: 
And  Iknow  it  is  either  hellifh  malice,  or  penurious  bafenefs ,  or  igno- 
rance of  the  weight  of  their  Work  and  Burthen,  that  makes  their  Main- 
tenance fo  generally  Incompetent,  and  tbeir  very  Livelihood  and  Snbfi-  ^  Lege  Zv.'w\g- 
ftcnce  fo  envied  and  grudged  at ;  and  that  it's  a  meer  Plot  ©f  the  Prince   lium  dc  knc  re 
of  darknefs  for  the  divcrfion  of  their  thoughts,  that  they  mufi  be  ftudy-   cmraCarahf. 
inghow  to  get  Bread  for  their  own  and  childrcns  momhs,  uben  they   J{!„'^,^'5'7n' 
(hould  be  preparing  the  Bread  of  Life  for  their  peoples  Souls.     *  But   Ecdsfi.^jlp.Aj. 
yiJt  let  me  defire  the  right  aiming  Minifters  of  Chyft  ,  to  confider  v/hat   (^fajjitfi. 

N  2  is 


Tc,i  r. 
12,1 


7^  The  Saints  EverUfiing  Heft.  Chap.7. 


inexpedient,  as  well  as  what  is  lawfull;  and  that  the  favingof  one  Soul, 
is  becccr  than  a  thoufand  pound  a  year ;  and  our  gain, though  due,is  a  cur- ' 
Ted  gain,  which  is  a  ftumblmg  block  to  our  peoples  fouls:  Let  us  make 
1  Cor.9.18,19    x\\eVi-C£-Go\pc\  4J /irt/e  ifUrtheKfcme  a»ii  ch^rgrjihie  ,  m   u  fojjfible.     I. 
Rom. 1 4.1^,      liad  rather  never  take  their  Tythcs  while  I  live,   then  by  them  todeftroy 
i5,i-,2u       the  Souls  for  whom  Chrill  died;   and  though  God  hath  ordained,  that 
iCor'/iVVa     thry  Wrkich  preach  the  gofpel,  ffjo»ldltve  of  the  Gvfpel  ;  jet  I  hud  rather 
fkjfer  aU  things,   thjn  hinder  the  Gofj'el :   And  it  W'ere  better  for  me  to  die, 
Vcrf  !<;  then  thxt  any  wjtnPfould make  ihii  mj  ^/<"17'«^  Vid.    Though  the  well 

1  Tim. 5. 17.  Jesding  Elders  be  iVorr/i)- c/  double  h^mur^  fjpen.-tfij  the  l,ihoriofu  in  the 
TV<,rdar:d  'DtHriKc  -^  yet  if  the  nccefiity  of  Souls,  and  the  promoting 
I  Cor. 4. 1  c, I -f,  of  theGofpel  fiiould  require  it,  J  had  rat  her  preach  the  Gcfpel  in  hunger 
1 2.  ^nd  ra^s,  th.^n  rigidly  contend  for  ^■'hat's  my  dne  :  And  if  1  (hould  do  fo, 
J  Cor.p.i5.  ytt,  have  I  not  Whersof  toGlcry  '^  for  neciffiti  is  UidnpiK  me,  yea,  hViC 
ie  time,  if  1  preach  not  the  Gosfel,  though  I  never  received  any  thing  frMt 
men.  Ho.v  unbcfeemingth?  MeiTcngcrs of  this  Free  Grace  and  King- 
dom is  ir,  rather  to  lofe  the  hearts  and  fouls  of  their  people,  then  to 
lofe  a  groat  of  their  due?  And  rather  to  exafpera^e  them  againll  the 
McfTigeofGod,  than  to  forbear  fomewhat  of  their  Right  ?  and  to  con- 
tend with  them  at  Law,  for  the  wages  of  the  Gofpel  ?  And  to  makt  the 
glad  Tidings,  to  their  yet  carnal  hearts  feem  to  be  fad  tidings,  becaufe 
ofthijbur.hen?  This  is  not  the  way  of  Chrift  and  his  ApolUes,  nor  ac- 
cording to  the  felf-dcnying,  yeeldmg,  fiiffering  Dodrinc  which  they 
taug?it.  Away  with  all  thofcAftions  that  are  againft  the  main  end  of 
our  Studies  and  Calling,  which  is  to  wipne  Souls ;  and  fie  upon  that  gaia 
which  hinders  tlieg  lining  of  men  to  Chriit.  I  know  flefli  will  here  ob-  . 
je(ft  Nece/iities,  andDiitruft  will  not  want  Arguments;  but  we  who 
have  enough  to  anfwer  to  the  Diffidence  of  our  peop  e,  let  us  take  home 
fome  of  our  anfwcrs  to  our  felves ;  and  teach  our  felves  firft,  before  we 
teach  them.  How  many  have  you  known  that  God  fuffcred  to  ftarve  in 
his  Vineyard  ? 

*  But  tliis  is  our  exceeding  Confolation,  That  though  we  may  pay 
"1"^' 7T  "  ^^^  ^°^  Bibles  and  Book?,  and  Sermons ,  flnd  it  may  be  pay  for  our 
Sir  ut  ''  ^''"f'^om  to  enjoy  and  ufe  them  :  yet  a«.  we  paid  nothing  for  Gods  eter- 
'jfiiliti  effi-  nil  Love,  and  notliingfor  the  Sonne  of  Iiis  Love,  and  nothing  for  his 
ciatur^  imp-  Spirit,  and  our  G'r.trf  and  F^iV);;,  and  nothing  for  our  pardon;  fo  wc 
w,  ([uui  eii  fh^ji  p.^y  nothing  for  our  Ecernal  Reft.  We  may  pay  for  the  bread  and 
X?^'(.'n'"^/f' /'- *  ^^^^>  lut  we  fhall  not  pay  for  the  Body  and  Bloed,  nor  for  the  gicat 
hifuTi  i:,u;-  t^'rtR5<^f  the  dvenant  which  it  feals  unto  us.  And  indeed  we  have  a 
»cf;<r,   quid      valuable  price  to  give  for  thofe,  but  for  thefc  WC  havc  nonc  at  all.    Yet 

cms  mat)  mfi 

fuppa.ium  Yccfderetur  ?  Auguft.  EpiJl.icS.  D^'  tre  omn'ino  nihil  ^r s:\umam.  Q^id  enim  attuli  b-^n'i 
ut  mi  mifererif  ^  <^y  me  iuf}'fica'-rs  .^  Quid  inm:  invnifti  nifi  foU  pcccata  ?  Tuum  nihil  aliud  nifi 
r.j»  Ufa  imm  cre.ifli :  cft'r.i  ma  'a  w.i  qn^  deki  ijli.  Nm  ego  prior  ad  te  exurrexi-,  fed  tu  ad  me  excitan- 
dumve.iijh.  Auguft.  £/nr.  i.  7/1  Pal.  58. 

thi« 


Parti. 


Jhe  Saints  EverUJling  Reft. 


11 


this  is  not  all.  If  it  were  only  for  nothing,  and  without  oi]r  Merit,  the* 
wonder  were  gre?it  •  but  it  is  n?ioreover  againft  our  Merit,  and  againft 
our  long  endeavouring  of  our  own  ruine.  Oh,  the  broken  heart  that 
hathknown  thcdcfert  of  finne,  doth  both  underftand  and  feel  what  I 
fay  !  What  anailonilhing  thought  it  will  be,  to  think  of  the  unmealu*  «* 
rable  difference  becwcen  our  defervings ,  and  our  receivings!  between 
the  lUtc  we  fnould  have  been  in,  and  the  ftate  we  are  in  !  To  look  down 
upon  Hell,  nnd  fee  the  vati  difference  that  Free  Grace  hath  made  betwixt 
us  and  them  !  To  fee  the  Inhci'itance  there,  which  we  were  born  to,  fo 
different  from  that  which  we  are  adopted  to  1  Oh,  what  pangs  of  Love 
will  \^  caufe  wichin  u?,  to  think,  yonder  was  my  native  right,  my  de- 
fcrved  portion  :  Thofefhouid  have  been  my  hideous  cries;  my  doleful! 
groans,  my  eaflefs  pains,  my  endiefs  torment:  Thofe  unquenchable 
flames  I  fViould  have  lain  in;  that  never  dying  Worm  fhould  have  fed 
upon  me  :  Yonder  wa?  the  place  chat  finne  would  have  brought  me  to ; 
but  this  is  it  that  Chnft  hath  brought  me  to.  Yonder  death  was  the  wa- 
ges of  my  finne ;  but  this  Eternal  Life  it  the  Gift  of  (red,  through  Jefits 
Chrifl  my  Lord.  D>d  not  I  negled  Grace,  and  make  light  of  the  offers 
of  Life,  2Ln^  flight  r»y  Redeemers^ lood  a  long  time,  as  well  as  yonder 
fuffering  Souls  ?  ))id  I  not  let  pafs  my  time,  and  forget  my  God,  and 
Soul,  as  well  as  they  ?  And  was  I  not  born  in  finne  and  wrath,  as  well 
as  they?  f  Oh,  who  made  me  to  differ?  Was  my  heart  naturally  any  "f"  •^'"'^  ""•^ 
readier  for  Chnft  than  theirs  ?  Or  any  whit  better  affeded  to  the  Spirits  ^t/Lw''^^ 


perfwafions?  Should  lever  hive  begun  to  love,  if  God  had  not  begun  u^utni  a!i- 
tomc?  Or  even  been  willing,  if  he  had  not  made  mc  willing?  Or  ever   (juan.-lo  fate- 
differed,  if  he  had  nor  midemc  to  differ?  Had  I  not  now  been  in  thofc 
flames,  if  I  had  had  mine  own  way,  and  been  let  alone  to  mine  own 
will  ?  Did  I  not  rcfift  as  po-^verful  means,  and  lofe  as  fair  advantages  as 
they  ?  And  (houlJ  I  not  have  lingered  in  Sodom  till  the  fl.imes  had  ieized 
on  me,  if  God  had  not  in  mercy  carried  me  out?  Oh  how  free  was  all 
this  Love?  and  h''wfrce  is  this  enjoyed  Glory  ?  Doubtlcfs  this  will  be 
our  Everiafting  Admiration,  That  fo  Rich  a  Crown  fhould  fit  the  Head 
of  fo  vilea  finner  I  That  fuch  high  Advancement,  and  fuch  long  un-  'tur  fapicn-      f 
fruitfulnefs  and  unkindnefs,  can  be  the  ftatc  of  the  fame  perfon  I  and  that   tja ,    verum 
fuch  vile  rebellions  can  conclude  in  fuch  moft  precious  Joyes  1  But  no   etiam  ama- 
thanks  to  us  J  nor  to  any  of  our  Duties  and  Labours,  much  lefs  to  our  ^'"'  »    ^^'^ 
negledsandlazincfs;  wcknow  to  whom  the  praifcisdue,  and  muft  be  {"l^i,^^"auodh- 
given  forever.    And  indeed  to  this  very  end  it  was,   that  infinite  Wif-  '^mm  e/?,  ve- 
dOm  did  caft  the  whole  Dcfign  of  Mans  Salvation  into  the  mould  of  rum  /r  pi'r- 

fuadetuY.  Non 
enim  omnium  efi  f\des^<fyc.  kngv^di.deGrat.Chrifii^  cap.  lo.  Vnde  cogmfdmus  D^  cj]t\  cV  utba- 
num  facer e  velmus-,  (If)  ut  bmum  facer e  laleanms.  Fulgent. /;^.  i.  ad  Monim.  cap.  9.  Multa  Deus 
fafit  in  homine  bona.,  qu^  non  facit  homo :  nulla  vera  facit  homo^  qui  non  facit  Deus-,  ut  facial  hotmo 
Auguft.  lib.  2.  ad  Bonif.  cap.  8- 


antur ,     qua 
futuYA  Gloria 
vjagnitudo , 
«"«  frilum  pro 
mhtitur ,   ve- 
rum    etiam 
creditur    <iy 
jpcratur,  nee 
filum  revela- 
tur  fapicn 


N  3 


PVR' 


7 8  The  Saints  EverUfiirig  Rejl,  Chap.7. 


^  PV  RC  HAS  e   and*  FRSENES,  that  the  Love  and  Joy  of 

conccir^of'rhc  "^*"  "*'S^^^  ^^  perfcfted,  and  thf  HorK)ur  of  Grace  raoft  highly  advan- 

Antinmians.to  ccd  ;  that  tht  thought  oF  Merit  might  neither  cloud  the  one,  nor  ob. 

think,  due  J 11-  ftrud  the  Other;  and  that  on  thefe  two  hinges  the  Gates  of  Heaven 

ftification  and  might  turn.    So  then  let  {^DESERFED^  be  written  on  the  door 

Salvation  are  ^^  j^ell ,  but  on  the  door  of  Heaven  and  Life,   VTHe   FREE 

given  on  Con-    ^  ^  ^  ■^  •  J 

dition  :  ailong 

as  the  Condition  is,  but  (^Acceptance]  and  the  Krcenefs  excludeth  all  our  Merit  or  Satisfadion. 
The  like  may  be  faid  of  theCoadiional.tyof  fmcerc  Evangelical  Obedience,  to  the  continuance  and 
confummationot"  our  juftincationandtoourSalvacion.  In  both  which  points,  I  dcfire  tliofe  men 
that  will  no:  receive  the  Truth  from  mc,  to  receive  ic  from  Learned  rU:eus  in  77;e/".  Salmurknf.  Vol.  i. 
jirf^.5.2  34.  I  will  recice  but  two  Thcfcs,  whichcontainmoll  thatismiilikcdin  my  Aphorifms.  Thef. 
57.  Fide  Jujlificamur  •■>  non  tanquamfarte  ali  lua  Jujliti£^  autopere  quod  [ho  qHodam  Pr(Uo  <fy  Merho  Ju- 
Jhficatiouein  mbii  impetret  •,  aur  di^ofitionc  anim£  ad  iutrodM^Honem  Jitfiitiji  inhdrentif :  Sed  tanquam  Con-  ■ 
ditme  bxdcr'n  gi .tri-c^  qa^in  Dens  k  iwbU  idcirco  exigit^  loco  CoKditmii  Fosderit  Legale  Cqu£  nobif  cantk 
vitio  faUa  eji  imp^ffibiinj  quod  ca  nihil aliud  fit^  quim  Doni  Jujiitis.  in  Chrijh  Jcju  per  Evnngdium  nobit 
obl.tti  Acceptation  qua  fit  ex  Dei  p.t'h  gratuito  ut  ilia  Jujlitia  mjlra  fit.  Mark,  he  faith  { in  Chri- 
fl}']  for  Chrift  is firft  Accepted,  and  fo  Rightcoufnefs  in  and  with  him^  not  the  Gift  without  the 
i'crfon.  thef.^x.  About  JuftiScation  by  Works.  Idipfttmfmajjehacrationc  commodim  explicabi- 
tur.  Cpponitur  JuJltjicMtio  Accufationi :  i  duabus  autem  Accufationibus  prcmimur  inforo  divino  ("  in  refc-  • 
fence  to  the  Thrcatning  and  the  Righteoufnefs  of  the  two  Covenants.^  Primum  objicitHr  nos  ejfe 
Feccatores^  hoc  ejl^  reos  violate  Conditionis^  qua  Foedere  Legali  lata  efi.  Deindc,  obpcitio-y  nos  ejfe 
Infidcles  i  hoc  efl^  Non  pr£jlitiJI[e  Conditioncm  Fxderif  Gratis. :  videlicet  Fidem.  Ab  Ac cufatione  prior Cy 
fola  Fide  Jujhjicamu)\  qua  Chrijii  Gratiam  iz^  JujYitiam  amplcBimw.  A  poftcriore,  Jufiijxiamur  etiam 
Operibus ,  quatenus  iU  Fides  nftcnditur.  Ad  pojieriorem  Jujiificationem  ri^Jiciens  Jacobus  nffirmavit 
Merito,  ex  Operibus  Jufiificari  hominem^  dj  non  ex  Fide  tantum.  Pauius  vcro  rejpiciens  ad  Priorem., 
fola  Fide  homwein  fine  Operibus  Jujiificari,  multk  rebus  vecejraria  addixit.  This  is  plain  Truth.  Jufl: 
foalfo  Dio^j'^^tf  in  his  Annotations  00  y^?;?. 2.  Ludovicusde  Dieu^  PkiLCodurcus^  and  our  Mead-,  fay 
more  for  works  \  thoug'i  I  bdievcthey  meant  orthodoxally. 


SECT.  in. 

c  ,  ^T^Hirdly,  The  third  comfortable  Attribute  of  this  Reft,  is.  That  ic 

3.  It  is  the   «    A  is  the  Saints  proper ^nd  peculiar  pofTcilion.    It  belongs  to  no  other 

Saints  peculiar  of  all  the  fons  of  men ;  not  that  ic  would  have  dctraded  from  the  great- 

ncfs  or  frecnefs  of  the  Gift,  if  God  had  fo  pleafed,  that  all  the  world 

(liould  have  enjoyed  it :  But  when  God  hath  refolved  othcrwife,  thac 

it  muli  be  enjoyed  but  by  few ;  to  find  our  Names  among  that  numbep, 

muft  needs  make  us  the  more  to  value  our  Enjoyment.    If  all  S^Jft  had 

*  bsen  light,  the  JfraelUes  fhould  not  have  had  the  lefs  j  but  yet  to  enjoy 

that  light  alone,  while  their  Neighbours  live  in  thick  darknefs ,  muft 

#make  them  more  fenfible  of  their  Privilcdge.  Diftinguiftiing,  fepara- 
ting  Mercy  afifedleth  more  than  any  Mercy.  If  it  fhould  rain  on 
«  our  grounds  alone ;  or  the  Sun  (hinc  upon  our  alone  Habitations ;  or  the 
bleliing  of  Heaven  divide  between  our  Flocks,arid  other  mens,as  between 
^acQhs2iwd^Labans ',  we  (houJd  more  feelingly  acknowledge  Mercy,  then 

now, 


Parti.  Tk  Saints  M'VirUfting  Refi,  yp 


now,  while  we  pofTefs  the  fame  incomraon.    Ordinarincfs  dulleth  our 
fenfe ;  and  if  Miracles  were  common,  they  would  be  flighted.    If  Phd"  " 
r*oh  had  paffed  as  fafely  as  IJrael,  the  R:d  Sea  would  have  been  Icfs  re- 
incmbred.   If  the  fir  ft  born  of  ^^jF/i/ had  not  been  flain,  the  fiilt-born 
of  Ifrael  had  not  been  the  Lords  peculiar.    If  the  reft  of  the  world  had 
not  been  drowned,  and  the  reft  of  Sodom  and  Gomorrah  burned,  the 
favingof  Ncah  had  been  no  wonder,  nor  Lets  deliverance  fo  much  talk- 
ed of.    The  lower  the  weighty  end  of  the  balance  defcends,  the  hijiher  «• 
is  the  other  lifted  up  j  and  the  falling  of  one  of  the  Sails  of  the  Wind- 
Mill ,  is  the  occafion  of  the  riflng  of  the  other.    It  would  be  no  extenua-  « 
tion  of  the  Mercies  of  the  Saints  here,  if  all  the  world  were  as  holy  as 
they  ;  and  the  communication  of  their  Happincfs  is  their  greateft  defire; 
yet  it  miglit  perhaps  dull  their  Thankfulnefs ,  and  ditfcrencing  Grace 
would  not  be  known.    But  when  one  fhall  be  enlightned,  and  another 
left  in  darknefs;  one  reformed,  and  another  by  his  luft  enflaved  ;  it 
makes  them  cry  out  with  the  Difciplc,  Lord,  '^'hat  ii  it,  that  th^ftW^ilt    ^ 
riveal  thj  felf  to  Hi,    and  not  unto  the  Siperld?  When  the  Prophet  ^''^il*Luk  4*24^2^ 
befentto  one  Widowonly  of  all  that  were  in  SantnrU,  and  to  cleanfc  26^27.' 

one  NaamAn  of  all  the  Lepers,  the  Mercy  is  rqcre  obfervable.     Oil  that  „ 
will  furely  be  a  Day  of  pallionate  fcnfe  on  both  fides,  whsn  two  fjall  be 
in  4  Bed,  a»d  two  ik  the  field,  the  one  taken,  and  the  other  forfaken.    For 
aCIiriftian,   who  is  confcious  of  his  own  undeferving,  and  ill  dcfcrv- 
ing ,  to  fee  his  companion  in  linncperifhj  his  Neighbour,  Kinfman, 
Father,  Motlier,  Wife,  Chiide,  for  ever  in  Hell,  w^Jiile-^vc  is  preferred 
among  the  BlefTed  !  To  fee  other  mens  fins  eternally  piagued,  while  his    "^  We  fhall 
are  all  pardoned  1  *  To  fee  thofe  that  were  wont  to  fit  with  us  in  the  fame   ^'^^^!*-'  ^°°|5  "P* 
Scat,  andeac  with  usatthe  fame  Table,  and  joyn  with  us  in  the  fame   cvV/whohere 
Duties,  now  to  lie  tormented  in  thofe  flimes,  while  we  are  triumphing   gazed  on  us 
in  Divine  Praifes  1  That  Zof  muft  leave  his  fons-in-law  in  the  flames  of  foraii,i,c-,  and 
Stdom^  and  the  wife  of  his  bofom,  as  a  Monument  of  Divine  Vengeance,   fh^  ft^o"  fr"i<^ 
and  cfcape  with  his  two  Daughters  alone  :  Here  is  chufing,  diftinguilhing   P^'^Vj-  ^J"  • 
Mercy!  Therefore  the  Scripture  feems  to  affirm.  That  as  the  damned  «pgj.f^cut  ion, 
fouls  (hall  from  HcII  fee  the  Saints  Happinefs,  to  increafe  their  own  tor-   fhall  be  then 
ments ;  fo  (ball  the  blefled  from  H-ravcn  behold  the  wickcds  mifery,  to   recompenfcd 
the  increafe  of  their  own  Joy.     And  as  they  looked  on  the  dead  bodies  a!^'^.'^  T'^uTJf' 
ofChriftstwo  Witnefles,  flain  in  their  ttreets,  and  they  that  dwell  on   |,fg  S  C^^ 
the  Earth  refoyced  over  them,  and  made  merry  j  and  as  the  wicked  here   their  lufFer- 
behold  the  calamities  of  Gods  people  with  gladnefs;:  So  fhall  the  Saints  ings)  Cyprian. 
look  down  upon  them  in  the  Burning- Lake,  and  in  the  fcnfe  of  their  own  ^^  Demetrian. 
Happinefs,  and  in  the  approbation  of  Gods  juft  proceedings^  they  (hall   §*2i.M33o 
re  Joyce  and  fing,  Theu  art  right eow,  0  Lord,  ^hichart^  andwafi,  and 
pjdthe,  beeaufe  thou  hafi  tbtu  judged  :  For  thej  have  fhed,  the  blend  of        ' 
Saints  and  Prophet  fi,   and  thou  hafi  given  them  blond  to  drink^^  for  they 
Are  ^orthj.     tA lie lujn.  Salvation,  and  G lor j,   and  Honour,  and  Power    Rev.i(5.§  <?. 
U  our  Cod',  for  true  and  righteeui  are  his  judgments.  And  as  the  command   Rev.19.7,2. 

is 


8o  The  Saints  EverUfting  Refi,  Chap.7. 

^s  over  Babylon^  fo  will  it  be  over  all  the  condemned  fouls ;   Rejojce  6ver 
Rcv.ia.ac         ^^^y  thou  Heaven^  and  je  holy  Apofihs  and  ^ri.vhctt\  for  God  hath  aven^" 
^  edjtftonher.    By  this  time  theimpcnicencW":  I-l  willlcea  reafon  for  the 
Saints  lingularicy,  while  they  were  on  Earcli ;  and  will  be  able  to  anfwcr 
their  own  demands,  why  mull  you  be  more  holy  than  your  Neighbours, 
even  bceaufe  they  would  fain  be  more  happy  than  their  Neighbours.  And 
why  cannot  you  do  as  others,  and  live  as  the  World  about  you?  Even 
becaufe  they  are  full  loth  to  fpeed  as  thofe  others,  or  to  be  damned  with 
the  World  about  them.    Sincere  fingularity  in  Holinefs,  is  by  this  time 
known  to  be  neither  Hypocrifie  nor  Folly.    If  to  be  lingular  in  thac 
Glory  be  fo  defirabic,  furely  to  be  lingular  in  godly  living  is  not  con- 
temptible.    As  every  one  of  them  now  knows  his  own  fore,  and  his 
own  grief,  fo  fhall  every  one  then  feel  his  own  joy  :  And  if  they  can 
2  Chro.5.29.     now  call  Chrift  their  own,  and  call  God  their  own  God,  how  much  more 
Pfa.57.6.&  35   then  upon  their  full  poffelljon  of  him  >   For  as  he  takes  his  people 
12.&  78.71.  &   for  his  Inheritance:   fo  will  he  himfelf  be  the  Inheritance  of  his  people 

10.5.  r 

^  for  ever. 


SECT.  IV. 

o  .  \  Fourth  comfortable  Adjund  of  this  Reft  is.  That  it  is  in  the  Fel- 

4.  It  is  a  ReA  -i^  lowfliip  of  the  blelTcd  Saints  and  Angels  of  God.  Not  fo  finguUr 
with  Angels  "will  the  ChnftJan  "be  ,  as  to  be  folitary.  Though  it  be  proper  to  the 
andpcrfed  Saints  only,  yet  is  it  common  to  all  the  Saints.  For  what  is  it,  but  an 
Samis.  Affociation  of  blefled  Spirits  in  God  ?    A  Corporation  of  perfected 

Saints,  whereof  Chrift  is  the  Head  ?  the  Communion  of  Saints  com- 
u  pleated?  Nor  doth  this  make  thofe  Joyes  to  be  therefore  mediate,  deri- 
ved by  creatures  to  us,  as  here  :  For  all  the  Lines  may  be  drawn  from  the 
Center,  and  not  from  each  other,  andyettheir  Collocation  make  them 
more  comely  than  one  alone  could  be.    Though  the  ftrings  receive  not 
ct  their  found  and  fweetnefs  from  each  other,  yet  thcir<:oncurrencc  cauf- 
cth  that  harmony  which  could  not  be  by  one  alone.    For  thofe  that  have 
prayed,  andfaftcd,  and  wept,  and  watcht,  and  waited  together;  now 
to  joy,  and  enjoy,  and  praife  together,  me  thinks  fhould  much  advance 
Verijfimum         their  plcafure.    Whatfoeverit  will  be  upon  the  great  Change  that  will 
cencfji.,  Deum  bg  jn    our   Natures  perfeded  ;  fure  I  am,  according  to  the  prefent 
qui  ju^^at  Jibi^  temperature  of  the  moft  fandificd  humane  sffcdions,  it  would  affeA 
fl«e  /rfnjr*  «  exceedingly  :  And  he  who  mentioneth  the  qualifications  of  our  Happi- 

fuii  :    Hui  hoc 

verum  arbittatitr-,  earn  fentetinfim  awplelhtur  9poitet,  fan^os  nihil  a/rare  extm  Deum:  Amar?  quidem 
alia  i,  Deo,  amare  ilia  iju.nfitnt  extra  Diuni  •■,  fed  ita  utAmorn  illius  Divjna  Benitof^  non  ea  ({ux  creatura- 
rum propria-,  prindpiumjit.  Qjiifecu;  defanihi  exijlimnjiti^'fath  ejje  cenfet.t  cos  4mare  quxcunque  arr,int^ 
prcper  Deiim^  etfiprdter^  extra  Deuin.,  irrogantillh  nonmcdiocremJHJHriarn  :  Non  eniin  patiur.lur  Bi'ato- 
mm  mentes  tctas  in  Do  quicfcere  ^  ahfcondi :  Sed partem  inde  atjJrahunty  aliqxid  earum  extra  Deum  vex- 
(aricontendentes.  Q\\i\t\xi.l.2.c.2'].\.'].  p.'^^'\,  ' 

ncfs. 


Parti.  The  Saints  EverUfiing  Reft,  8i 


^  Socrates 
Critoni  vehe- 


nds,  of  purpofe  thac  our  Joy  may  be  full,  and  makcth  fo  ofc  mentian  of 
our  conibciation  and  conjundion  in  his  praifes.lurcdoth  hereby  intimate 
to  us,  that  this  will  be  fome  advantage  to  our  Joyes.  Certain  I  am  of  thisj  ( 
Fcllow-Chri(fians,that  as  we  have  been  together  in  the  labour,duty,  dan- 
ger and  diftrcfs-  fo  fhali  we  be  in  the  great  reeompencc  and  deliverance ; 
and  as  we  have  been  fcornd  and  defpifed,  fo  fhall  we  be  crowned  and  ho- 
noured togcther-and  wewbobave  gonethroughtheday  offadnefs,fhall 
enjoy  together  that  day  of  gladnefs :  and  thofe  who  have  been  with  us  in 
perfecution  and  prif©n,(ha!l  be  with  us  alfo  in  that  Palace  of  confolation. 
Can  the  wilful!  world  fay,  *  If  our  fore-fathers  and  friends  be  all  in  Hell, 
why  we  will  venture-there  too?  and  may  not  the  Chriftian  fay  on  better 
grounds,  feeing  my  faithful  friends  arc  gone  before  me  to  Heaven,  I  am   ^^clitcr  'juaJen- 
much  the  more  willing  to  be  there  too.  Oh  the  bleffed  day.  Dear  friends,  «r/j,r^r;raw  ;/>- 
when  we  that  were  wont  to  enquire  together,and  hear  of  hcaven,and  talk  Jcjuafn  r.cgh- 
of  heaven  togcther,fliall  then  live  in  heaven  togetherl  When  we  who  arc   ^'''"'^^^  '".''''^  ^'* 
wont  to  complain  to  one  another,  and  open  our  doubts  to  one  another, &  pJy^^.Jll^^!^"^, 
our  fears ,whether  ever  we  (hould  come  there  or  no,   (hall  then  rcjoyce   mkUab  ipfo 
with  one  another,  and  triumph  over  thofc  doubts  and  fears  1    when  we  T^ndenubmfe 
who  were  wont  formerly  in  private  to  meet  together  for  mutual  edifica-   /fii'tft't  ;«fo/»-. 
tion,  (hallnowmoftpublikely  be  conjoyncd  in  the  fame  confolation  !    J^^'".*"  ^',^''"'. 
Thofe  fame  Difciplcs  who  were  wont  to  meet  in  a  private  houfe  for    J\!,\l^,^  ^^'J^^ 
fear  of  the /(fVV  J,  arenowmetintheCeleftial  habitations  without  fear  :    iUYAerunt:  a-'' 
and  as  their  fear  then  did  caufe  them  to  (hut  the  door  againft  their   mkos  b'mdif' 
Enemies :  fo  will  Gods  Juftice  (hut  it  now.    O  when  I  look  in  the  faces   '^^^'^'^fn- invcm- 
of  the  pretious  people  of  God,  and  believing  think  of  this  day,  what  a  f^'Jf/^^f'*\- 
rcfrefting  thought  is  it?  (hall  we  not  there  remember^  think  you,  the  '  amineliorcs.ne 
pikes  which  we  pafTed  together  here  ?     our  fellowlhip  in  duty  ^n^\r\  txvcflra  quidcm 
fufferings?    how  oft  our  groans  made  as  it  were  one  found,  cur  con-    c^rfuctudine 
jund  tears  but  one  (trcam,  and  our  conjunddcfiresbut  one  prayer?   ^'J"^y'^'i>"s-, 
and  now  all  our   praifes    fhall  make  up  one  ^nelody ;    and  all  our   v^s%llhoTcm 
Churches  one  Church;  and  all  our  felves  but  one  body  ?  for  we  dial!    cjfii  comrriiya' 
bconeinChrift,  even  as  he  and  theFather  are  one.   ]i'struc,  \vcmuiltt^''>NErafm. 
be  very  careful  in  this  cafe  ,  that  in  our  thoughts  we  look  not  for  that   ^^'^'•'-  ''^-  3 ^» 
in  the  Sain:s  which  is  alone  in  Chrift,  and  that  we  give  them  not  his  own    J"'^-""^- 
prerogative;  nor  exped  too  great  a  part  of  our  comfort  in  the  fruition        '  *' 
ofthem:  we  are  prone  enough  to  this  kinde  of  Idolatry.    But  yet  he  who 
Commands  us  fo  to  love  them  now,  will  give  us  leave  in  the  fame  fub- 
ordination  to  himfelf  to  love  them  then  ,  when  himfelf  hath  made  ihcm 
much  more  lovely.  And  if  we  may  love  them  ,we  fliall  furcly  re  Joyce  in 
them ;  for  love  and  enjoyment  cannot  ftand  without  an  anfwcrable  Joy. 
If  the  fore-thoughts  of  fitting  down  with,    ^AhalMtn^  Ifnac^  facob^  " 
and  all  the  Prophets  in  the  Kmgdome  of  God,  may  be  our  lawful  Joy  ; 
then  how  much  more  that  real  fight,  andadual  poffifilior- ?  It  cannot 
chufe  but  be  comfortable  to  me  to  think  of  that  day,whcii  I  fnal  joyn  vvi:h 
Aiojes  in  his  long,  with  Daviiim  his  Pfalms  of  praife  3  and  wiiii  all  ihe 

O  reucemeJ 


82 


The  Saints  Ever  lap  jig  Refi. 


Chap.7. 


I',  Jumiti 
writtth  in  his 
LfciOfa  man 
thJ'  fo  cftecni- 
cd  !iim,tlur  he 
diftticd  up  a 
Turf,  of  the 
ground  where 
he  flood  and 
cai  ryed  ir 
heme :   how 
rhen  fhould 
we  love  the 
habicarion  of 
the  Sainrs  in 
Lighc  ?  C  Ey 
this  example 
you  may  (ce 
how  worfhip- 
ping  of  Saints 
Rcliques, 
Shrines,  and 
Images,  was 
brought  in  by 
hnneft  zeal 
mifguided.  ) 


2Cor,5.  \6. 


redeemed  in  the  fong  ofthe  Lamb  for  ever  :  When  we  fhall  fee  Henoch^ 
walkmg  with  God;  Nonh  enjoying  the  end  of  his  lingulirity  ;  Jofefh 
of  his  integrity  ;  fob  of  his  patience ;  Ht^tkiah  of  his  uprightncfs ;  and 
all  the  Saints  the  end  of  their  Faith  .  Ii  Will  it  be  nothing  conduciblc 
•to  the  complcating  of  our  comforts,  to  live  eternally  with '7'r/fr,P^w/, 
Auftin  ^  Chryfofitm  ,  Jironty  fVickJijfe,  Luther  y  ZMtngliw^  Calvin^ 
Beza,  Bulli>iier ,  Zjtnch'iH^^  Paretn^  iHfcator^  Camero,  with  Hooper, 
Bradf$rd^  Latimer,  Glover^  Saunders^  Thiipot  ^  w\tb  Rei^KoUj,  ivhi- 
taker  ,  Cartwright ,  Brij^htman  ,  Bajrte  ,  Bradpiavf  ,  Bolton  ,  BuHf 
Hiiderjham,  Pemble,  Trvijfe,  Anoes,  Prejion,  Sibbs  f  O  f^Ucem  di» 
em  (  faid  only  Grjntcw  ,  )  quum  ad  illadanimorMm  concilium  p''0fi' 
cifcar^  (y  ex  h£c  turba  &  Colluvione  difcedom  1  O  happy  day  when 
I  fhall  depart  out  of  this  crowd  and  fink,  and  go  to  that  fame  counfel  of 
«  fouls  1  I  know  that  Chrilt  is  all  in  all,  and  that  itis  the  prefcnccofGod, 
that  maketh  Heaven  to  be  Heaven.  But  yet  it  much  fwectcn- 
eth  the  thoughts  of  that  place  to  me,  to  remember  that  there  arc 
fucha  multitude  of  my  mofi  dear  and  precious  friends  in  Chrift;  with 
whom  I  took  fweet  counfel,  and  with  whom  1  went  up  to  the  houfe  of 
God;  ^ho  talked  \^>i[h  me  it  the  feur  of  God,  and  integrity  of  their 
hearts  :  in  the  face  of  whofe  converfations ,  there  was  written  the 
name  of  Chrift  ;  whofc  fweet  and  fenfiblc  mention  of  his  Excellen" 
cies  hath  made  my  heart  to  burn  within  me.  To  think  of  fuch  a 
friend  died  at  fuch  a  time,  and  fuch  an  one  at  another  time ;  fuch 
a  pretious  Chriftian  flam  at  fuch  a  fight ,  and  fuch  an  one  at  iuch  a 
fight  (Oh  what  a  number  of  them  could  I  name  1  )  and  that  all 
thefe  are  entered  into  Reft ;  and  we  fhall  furely  go  to  them ,  but  they 
ihall  not  return  to  us.  It's  a  Queftionwith  fome,  whether  we  fhall 
know  each  other  in  Heaven  or  no  ?  Surely  there  fhall  n«  knowledge 
ceafe  which  now  we  have;but  only  that,which  implycth  our  iraperfeftion. 
And  what  imperfedion  can  this  imply  ,^  Nay  our  prefent  knowledge 
(hall  be  increafcd  beyond  belief:  It  fhall  indeed  be  done  away  ,  but  as 
the  hght  of  candle  and  ftars  is  done  away  by  the  rifing  ofthe  Sun;which  is 
more  properly  a  doing  away  of  our  ignorance  then  of  our  knowledge; 
indeed  we  fhall  not  know  each  other  after  the  flefh  ;  not  by  ftature, 
voice,  colour,complexion,vifagc,  or  outward  fhape;  if  we  had  fo  known 
Chrift,  we  fhould  know  him  no  more  :  not  by  parts  and  gifts  of  learning, 
nor  titles  of  honour  and  worldly  dignity;  nor  by  terms  of  affinity  and 
confanguinity,  nor  benefits,  nor  fuch  Relations  ;  notby  youth,  oragej 
nor,  I  think,  by  fexe.  But  by  the  Image  of  Chrift^  and  fpirituall  relation, 
and  former  Faichfulnefs  in  improving  our  Talcnts,beyond  doubt, we  fhal 
know  and  be  known.  Nor  is  it  only  our  old  acquaintance  :  but  all  the 
Saints  of  old  ages,  whofe  faces  in  the  flf  fh  we  never  faw,  whom  we  (hall 
there  both  know  and  comfortably  enjoy.  Z^r^fr  in  his  laftfickncfs  being 
asked  his  judgment  whether  we  fhall  know  -one  another  in  Heaven ,  an- 
fwcredthus:  ^ItHd  accidit  tyidam  ?  nHnqHamiUe  viderat  £zam,  &c. 

fif.How 


part  I.  I'hi  Saints  EverUfiing  Refi,  83 


i,e.  How  was  it  with  ••f e/rfw /■  He  had  never  feen  E^e  :  yet  heasketh 
not  who  fhe  was,  or  whence  (he  came,  but  faith,  (he  is  flefh  of  my  flelh,  ^ 

ar.dboncof  my  bone.     And  how  knew  he  that?  Why,  bemgfuU  of  j™^;  ^j;^^"; 
the  Holy  Gholt,  and  indued  v/ith  the  true  knowledg  of  God,  he  fo   yi 
pronounced.    After  the  fame  fort  (hall  we  be  renewed  by  Chnit  in  ano- 
ther life,  and  we  (hall  know  our  parents,  wives,  children,  &c.    much 
more  perfedly  then  Adam  d^A  then  know  ^'^r.     Yea,   and  Angels  as 
well  as  Saints,  will  be  our  blefled  acquaintance  and  fweet  aff  ciates.    We  " 
have  every  one  now  our  o  wn  Angels,  there  beholding  our  Fathers  face : 
Andchofe  who  now  arc  willingly   rainiilring  Spirits  for  our  good,   will 
willingly  then  be  our  companions   in    joy  for  the  perfeding  of  our    Aft.12.15, 
good  :    And  they  who  had  fuch  joy  in  Heaven  for    our   converfl-    Mac.  iS.io. 
on,  will  gladly  rejoyce  with  us  in  our  glorification.     I  think  Chnlfi-    Luke  16. 22. 
an  ,    this  will  be  a  more  honourable  affembly  Jthcn  you  ever  here   Luke  15. 10. 
beheld  ;    and  a  more  happy  focicty  then   you  were  ever  of  before.     ^^  *^'^*    ^* 
Surely  "Brool^^  and  Pim^  and  Hambdtn^  and  fVhtte^  &c.    are  now  mem- 
bers of  a  more  knowing  ,  Hnerring,  well  ordered,  right  ayming,  felf- 
dcnying,  unanimoLis,   honourable.  Triumphant  Senace^  then  this  from 
whence  they  were  taken  is,  or  ever  Parliament  will  be.     It  is  better  be 
door-keeper  to  that  Aflcmbly,  whither  Tvoiff'e^  &c.  are  iranflated, 
then  to  have  continued  here  1  he  Moderator  of  this.  That  i«  the  true  Par-   ^'*^-  J  *  9-^3' 
Itamentum  'Beatum^  the  bleffed  Parliament,  and  that  is  the  only  Church 
that  cannot  erre.    Then  we  fhall  truly  fay  as  ^David,  I  am  a  companion 
of  all  tbtm  that  fear  thee  :  when  roe  are  come  to  AioUHt  Sion^  and  to  the    ^^  ,*^"^^' 
City  of  the  living  God^the  Heavenly  ferura/em,a»d  to  an  innuvierahle  corr.m 
fanj  of  Angels  :  to  the  Central  A^emblj  and  Church  sf  the  firji- born y 
which  are  written  in  Heaven^  and  to  God  the  Judge  of  aH^  and  to  the  Spirits 
offujfmen  madeperfe^,  andttfefus  the  Mediator  of  the  new  Covenant ^ 
and  to  the  blood  of  Sprinklings  We  arc  come  thither  already  in  refped 
of  title,  and  of  earnefl  and  firft  fruits-  but  we  (hall  then  come  into  the 
full  poffellion.     O  Beloved,  ifitbea  happinefs  to  live  with  rhe  Saints  a 
in  their  imperfeftton,  when  they  have  fin  to  imbitcer,a3  well  as  holinefs 
to  fweeten  their  fociety  ,  what  will  it  be  to  live  with  them  in  their  perfe- 
ction, where  Saints  are  wholly  and  only  Sainrs?  If  it  be  a  delight  to  hear 
them  pray  or  preach;  what  will  it  be  to  hear  them  praife  ?  If  we  thought 
our  felves  in  the  Suburbs  of  Heaven,  when  we  heard  them  fet  forth  tl  c 
beauty  of  our  Lord,  and  fpcak  of  the  excellencies  of  thcKingdome; 
what  a  day  will  it  be  ,    when    we    (hall   joyn  with  them  in   prai- 
fes   to  our    Lord,  in,  and  for  that  Kingdome  !    Now  we  have  cor-  « 
ruption,  and  they  have  corruprior;  and  we  area pter  to  fet  awork  each 
others  corruption,  then  our  Graces;    and  fo  lofc  the  benefit  of  their 
company  while  we  do  enjoy  it,  bccaufc  we  know  not  how  to  make  ufc 
of  a  Saint  ;  But  then  it  will  not  be  fo.     Now  we  fpend  many  anhour 
which  might  be  profitable,  in  a  dul  filcnt  looking  on  each  other,or  clfe  in 
vain  and  common  conference ;  But  then  it  will  not  be  fo.    Now  the  bell 

Qz  do 


§4  The  Saints  EverUpng  Rejl.  Chap.7. 

do  know  but  in  part,  and  therefore  can  inftruft  and  help  us  but  in  part : 
But  then  we  (hall  with  them  make  up  one  perfcdman.  So  then  I 
conclud*.  TlTisisonefingularcxcellency  of  the  Reft  ot  Heaven,  That 
^e  urefcBow  citizens  X^ith  the  Saints,  and  of  the  hou/iold  oj  God,E^h.  2.1^ 


§5- 


SECT.  V. 


5. It  is  immc-     1h  ^^''^'y»  another  excellent  property  of  our  Reft  will  be,  That  the  Joys 
diare  from     «  X  ofit  arc  immediately  from  God-    Nor  doth  this  contradid  the  for-  > 
God,  and  in      mer,  as  I  have  before  made  plain.    Whether  Chrift  (  who  is  God  as  wel 
luru-  *  as  man  )  fliall   be  the  Conve^'or  of  all  from  the  Divine  nature  to  us; 

And  whether  the  giving  up  the  Kingdome  to  the  Father,  do  imply  the 
ceafing  of  the  Mediators  Office?  or  whether  he  (hall  be  Mediator  fr«//i« 
«nU  ai  yvcU M  Accjuifitioui^.t?  are  Qucftions  which  I  will  not  now  attempt 
to  handle,  liut  this  is  fure ;  we  fhall  fee  God  face  to  face;  andftand 
^^"I1i!"j  ■  continually  in  his  prefence;  and  confequently  derive  our  life  and  cora- 
grl'iHnluurJ^u  ^^^^  immediately  from  him.  Whether  God  will  make  ufe  of  any  Crc  a- 
oeatura,  ra-  tures  f©r  our  fervice  then  ?  or  ifany,  of  what  Creatures?  and  what  ufc; 
t'jovalu  piji-  is  more  then  I  yet  know?  It  feems  by  that  Rcm.S.  11.  that  the  Crea* 
fatjm  habeat  tnre  fhall h.ive a  daj  of  Deliverance,  and  that  into  the gkr ions  Liberty  of 
Jlf  7'"  thefonsofGod  :  But  whether  this  before,  or  at  the  great  and  ful  Deli- 
lum  sty  mffe  fy  verance?  or  whether  to  endure  to  Eternity  ?  or  to  what  particular  em- 
amare^noii  wji  ployment  they  rh:ill  be  continued  ?  are  Qucftions  yet  too,  hard  for  me. 
tatr.enin  Crea-  When  God  fpeaks  them  plainer,  and  mine  underftandingis  madedear- 
'""*  '-^  P^^'^fi'  er,  then  I  may  know  thefc.  But  it's  certain  that  at  leaft,  our  moft  and 
fed\uemcoi-  S"^^^^  J^V^  ^^'"  ^'^  immediate,  if  not  all.  Now  we  have  nothing 
n-jfc'it,  <jsr  ut  "at  all  immediately ;  but  at  the  fecond  ,  or  third,  or  fourth,  or  fifth 
ill'i  per  Umen  hand  ;  or  how  many,  who  knows  ?  From  the  Earth,  from  Man, 
raturspropo-  f^Q^  sun  and  Moon ,  from  the  influence  of  the  Planets,  from  the 
^Jut^mUlum  nniniftration  of  Angels,  andfrom  the  Spirit,  and  Chrift  anddoubtleft 
dunraxat  in  "  the  farther  the  Stream  runs  from  the  Fountain,ihe  more  impure  it  is.  It 
creamii-,  turn  gathers  fome  defilement  from  every  unclean  Channel  it  pafleth  through. 
in  feipfa  turn  in  ^  Though  ii  favours  not  in  the  hand  ofAngeU,  of  the  imperfedion  of  fin- 
^J-^pG^^^-^  °''  "^'■^»  yet  it  doth  of  the  imperfedion  of  Creatures;  and  as  it  comes  from 
vitDeum  utiii  nian,  it  favors  of  both.  How  quick  and  piercing  is  the  Word  in  it  felf  ? 
fcef^^iyllli  *'Yet  many  times  it  never  enters,  being  managed  by  a  feeble  Arm.  O 
Immediate  <fy  what  weight  and  worth  is  there  in  every  padagc  of  the  blcfTcd  Gofpel? 
nonpcr  creatu-  Enough,  one  wou!d  think,  to  enter  and  force  the  duUcft  Soul,  andwhol- 
mcedit^e'nti  'v  pofiefs  its  thoughts  and  affedions  j  and  yet  how  oft  doth  it  fall  as  wa- 
Imm-ibilitcf  fi'  ter  upon  a  ftone  ?  And  how  cafily  can  our  hearers  flecp  out  a  Sermon 
ve  iinmiit.tbili-  time  !  and  much,  becaufe  thefe  words  of  Life  to  die  in  rbe  delivery,  and 
toi  (^  b:ata      the  Fruit  of  our  Conception  is  almoft  Scil  born.     Our  peoples  Spirits 

£tern:titf^  *^  r      /-  r 

quam  pcrfe^am(^  integrant  habet  in  flatu  Gloria  :  cum  aHoc^uilcreatura  emnes  if  propria  CfUoquefpecie^ 
piopYioque  or  dim  fint  mobiles  poffum  ^j  defice\e^  f^c.  Vf  Gibjeuf.  lib,  2.  de  Libert.  Dei.  iitp.  27.   f .  1 1 . 

remain 


parti.  7he  Saints  Everlafiing  Refl.  85 

remain  congealed,  while  we  who  are  cntruiicd  with  the  Word  that 
(houIJ  melc  them,  do  fufferit  to  freex  bctwcn  our  Lips.     We  fpake  in- 
deed of  Soul-concerning  Truths,  and  let  before  rfiem  Life  and  Death- 
Bat  it  is  with  fuch  felf-feeking  affedation,  and  infuchalazy,  formal, 
cuftomary  ftrain,  ( like  the  pace  the  SfAniard  rides )  that  the  people  lit- 
tle think  we  are  in  good  fadnefs,  or  that  our  Hearts  do  mean  as  our 
Tonges  do  fpeak.     I  have  heard  of  fome  Tongue*  that  can  hck  a  coal  of 
fire  till  it  be  cold.     Ifear  thefe  Tongues  are  in  moft  of  our  Mouths,  and 
that  the  Breath  that  is  given  us  to  blow  up  this  fire,  till  it  flame  in  our 
Peoples  Souls,  is  rather  ufed  to  blow  it  out.     Such  Preachmgisitthac 
hath  brought  the  moft  to  hear  Sermons,  as  they  fay  their  Creed  and 
l^Ater  Noflers^  even  as  a  few  good  words  of  courfe.    How  many  a  cold 
and  mean  Sermon,  that  yet  contains  moft  pretious  Truths?  The  things 
of  God  which  we  handle  are  Divine;  but  our  manner  of  Handling  too  hu- 
mane ;  And  there's  little  or  none  that  ever  we  touch,  but  we  leave  the 
print  of  our  fingers  behind  us ;   but  if  God  ftiould  fpeak  this  Word 
himfelf,    it  would  be  a  percing,  melting  Word  indeed.    How  full  of  « 
comfort  are  the  Gofpel  Promifes?  yet  do  we  oft  fo  heartlefly  declare 
them,  that  the  broken,    bleeding- hearted  Saints,  are  much  deprived 
of  their  Joys.     Chriftis  indeed  a  precious  Pearl,  but  oft  held  forth  in 
Leprous  hands  :  And  thus  do  we  difgrace  the  Riches  of  the  Gofpel, 
when  it  is  the  Work  of  our  Calling  to  make  it  honourable  in  the  eyes  of 
men   and  we  dim  the  glory  of  that  Jewel,  by  our  dull  and  low  exprefli- 
ons,  anddunghilconverfations,  whofe  luftrc   we  do  pretend  to  difco- 
ver;  while  thehearers  judgofitby  our  exprefiions,  and  not  Its  proper, 
genuine  worth.    The  truth  is,  thebeftofmen  do  apprehend  but  little  « 
ot  what  God  in  his  Word  exprefleth,  and  what  they  do  apprehend,  they 
are  unable  to  utter.    Humane  language  is  not  fo  copious  as  the  hearts 
conceivings  arc;  and  what  we  poflibly  might  declare,  yet  through  our 
own  unbelief,  ttupidity,  lazincfs,  and  other  corruptions,  we  ufually 
fail  in ;  and  what  we  do  declare,  yet  the  darknefs  of  our  peoples  under- 
ftandings,  and  the  fad  fenfllefnefs  of  their  hearts,  doth  ufually  (hut  our, 
and  make  void.    So  that  as  all  the  works  of  God  arc  perfed  in  their  » 
feafon,  as  he  is  pcrfed ;    fo  are  all  the  works  of  man,  as  himfelf,  impcr- 
fed  :   And  thofe  which  God  performeth  by  the  hand  of  man,  will  too 
much  favour  of  the  inftrument.     If  an  Angel  from  Heaven  (hould  « 
preach  the  Gofpel,  yet  could  he  not  deliver  it  according  to  its  glory ; 
much  lefs  we  who  never  faw  what  they  have  feen,  and  keep  this  Treafure 
inEarthen  Veffels.     The  comforts  that  flow  through  Sermons,  through  o 
Sacraments,  through  Reading,  and  Company,   and  Conference,  and 
Creatures,  are  but  half  comforts  ^  and  the  Life  that  comes  by  thefe,  is 
but  a  half  life,  incomparifon  of  thofe  which  the  Almighty  (hall  fpeak 
with  his  own  mouth,  and  reach  forth  to  us  with  his  own  hand.    The  ^ 
Chriftian  knows  by  experience  now,  that  his  mod  immediate  Joys  are 
bis  fweeteft  Joys ;  which  hav«  Jeaft  of  man,  and  are  moft  dire^itly  from 

O  3  the 


35  The  Saints  Everlajlin?  Rejl,  Chap.7. 

«  the  Spirit.     That's  one  realun,  as  I  conceive,  why  Chriftians  who  are 
much  in  fecrc:  prayer,  and  in  medication  and  conceiuplation  (  rather 
then  they  who  are  more  in  hcamg,  readirgand  conference  )  arc  men 
of  grcateft  life  and  joy;  beca^;lc  cbcy  are  nearer  the  Wel-head,  and 
have  all  more  immediately  fr«  m  Gcd  him  elf.     And  that  I  coiceive  the 
reafon  alfo,  why  we  are  more  undilpofed  ;o  thofe  Iccretducies,  and  can 
eafilier  bring  our  lieart$[0  liear,  and  read,  and  confer,  then  to  fecret 
Prayer,  felf-examination  ,  and  Medication  ;    becaufe  in  the   former  is 
moreofmnn,  and  in  thelewe  approach  the  Lord  alone,  and  our  Na- 
tures draw  back  from  the  moft  fpirituai  and  fruitful  Duties      Not  that 
wefhould  therefore  cart  off  the  other,  and  negled  any  Ordinance  of 
«God  :  To  live  above  them, while  weufe  them,  is  tliC  way  of  a  Chrifti* 
an.     Butfoto  live  above  Ordinances,  as  to  live  withou:  them,  is  to 
live  without  the  compafs  of  the  Gofpel  Lines,  and  fo  without  the 
Government  of  Chrift.    Let  fuch  beware,  leart  while  they  would  be 
higher  then  Chriftians,  they  prove  in  the  end  lower  then  men.     We 
are  not  yet  come  to  the  time  and  fVate  where  wefhallhaveall  from 
ct  Gods  immediate  hand.     As  God  hath  made  all  Creatures,  and  inftitut- 
cd  all  Ordinances  for  us ;  fo  will  he  continue  our  need  of  all.     Wcmuft 
yet  be  contented  with  Love  tokens  from  him,   till  wccomc  to  receive 
„  our  All  in  him.     We  muft  be  thankful  iCfofeph  fuflain  our  lives,  by  re- 
lieving us  in  our  Famine  with  his  Provifions,  till  we  come  to  fee  his  own 
face.    There's  joy  in  thefe  remote  receivings;  but  theftilnefsisin  his 
own  prefence.    O  Chriftians,  you  will  then  know  the  difference  be* 
twixt  the  Creature  and  Creator  ,  and  the  content  that  each  of  them  af- 
c»  fords.    We  fliall  then  have  light  without  a  Candle ;  and  a  perpetual  day 
without  the  Sun  :    Fer  the  City  hath  no  need  of  the  Sun^  neither  of  tht 
Aioon  to  /hi»e  in  it  •  for  the  Ghry  of  God  doth  lighten  it^   And  the  Lamb 
is  the  hfht  thereof  ^    Rev.  2i.  23.     Nay,    There  Pyafi  be  no  night  there  ^ 
and  they  need  no  candle  ,    mr  light  of  the  Sun,   for  the  Lord  Cjod  giveth 
them  light ^  and  they  fha/irei^n  for  ever  and  ever ^  Rev.  22.  5.     Wc 
{hall  then  have  Reft  without  deep,  and  be  kept  from  cold  without  our 
clothing,  and  need  no  Fig-leaves  to  hide  ourfhame  :  For  God  will  be 
our  Reft,  and  Chrift  our  doathing,  and  fhameand  fin  will  ceafe  toge- 
ther.    We  (hall  then  have  health  without  Phyfick,  and  ftrength  with- 
out the  ufe  of  food  j  for  the  Lord  God  will  be  our  ftrength,  and  the 
light  of  his  countenance  will  be  hea'th  to  our  fouls,  and  marrow  to  our 
bones.     We  (hall  then  (  and  never  till  then  )    have  enlightened  nnder- 
ftandings  without  Scriprure,  and  be  governed  without  a  written  Law  : 
Fr  the  Lord  will  perfed:  his  Law  in  our  hearts,  and  wefhall  beall  pcr- 
fcftly  taught  of  God;  his  own  will  (hall  be  our  Law,  and  his  own  face 
(hall  be  our  light  for  ever.     Then  fliall  we  have  Jov,  which  we  drew 
not  from  the  Promifes,  nor  was  fetcht  us  home  by  Faith  or  Hope  :    Be- 
holding and  po(rjring  will  exclude  the  raoftof thefe,    We(hallthen 
have  Communion  without  Sacraments,  when  Chrift  (liall  drink  with  us 

of 


parti.  Tk  Saints  Everlajling  Reft,        '  87 

of  chefruic  of  the  Vine  new,  that  is,  Refrelh  us  with  the  comfortirg 
Wine  of  immediate  fruirion,  in  the  Kingdom  of  his  Father.    To  have  « 
reccffities,  but  no  fupply,  is  the  cafe  of  them  in  Hell  :  to  have  necefli* 
ty  fupplied  by  the  means  of  Creatures,  is  the  cafe  of  us  on  Earth;  to  have 
ncceflity  fupplycd  immediately  from  God,  is  the  cafe  of  the  Saints  in 
Heaven  :    tohavenonecefluyacall,  is  the  perogativeofGodhimfelf. 
The  more  of  God  is  feen  and  received  with,  and  by  the  means,  and 
Creature  here,  the  nearer  is  our  ftate  like  that  in  glory.     In  a  word.  We  "^^^^ 
have  now  our  Mercies,  Sis  "Benjamin  had  fofephs  Cup -^  we  find  them  at 
adiftancefrom  God,  and  fcarcely  know  from  whence  they  come,  and 
Hndcrftand  not  the  good  will  intended  in  them,  but  are  oft  ready  to 
fear  they  come  in  wrath,  and  think  they  will  but  work  our  ruine.     But 
when  we  (hall  feed  at  fofephs  own  heufe,  yea,  receive  our  portion  from 
his  own  hand ;  when  he  (hall  fully  unbowel  his  love  unto  us,  and  take  us 
to  dwell  in  Cfj/^f^  by  him  ;  when  we  (hall  live  in  our  Fathers  houfeand 
prcfcnce,  and  God  (hall  be  All,  and  in  All  j  then  we  are  indeed  at  home 
in  Reft. 

SECT.  VI. 

Sixthly.     Again,  a  further  excellency  is  this  :  It  will  be  unto  U8«^       %6. 
feafonable  Reft.     He  that  expedcth  the  fruit  of  his  Vineyard  in  fea-   ^. it- will  be  a 
fon,  and  maketh  his  people  as  Trees  planted  by  the  waters,  fruitful  in   feafonable 
their  feafon ;  he  will  alfo  give  them  the  Crown  in  feafon.     He  that  will   ^^^/  ^  ^ 
have  the  words   of  Joy  fpoken  to  the  weary  in  feafon,    will  fure   Luke  20.  lo. 
caufe  that  time  of  joy  to  appear  ia  the  mecteft  feafon.     And  they  who  pfaim  i.  3. 
knew  the  feafon  of  Grace,  and  did  repent  and  believe  in  feafon,  (hall  alfo  Ifaiah  50. 4' 
if  they  faint  not,  reap  ia  feafon.    If  God  will  not  mifs  the  feafon  of «  ^^^•^•9- 
common  Mercies,  even  to  his  enemies;  but  will  give  both  the  former    t^j.-.^ 
and  latter  rain  in  their  feafon ,  and  the  appointed  weeks  of  the  Harveft  &  33.2*0. 
in  its  feafon,  and  by  an  inviolable  Covenant  hath  eftabli(hcd  day  and 
night  in  their  feafons  :     Then  fure  the  Harveft  of  the  Saints,  and  their 
day  of  gladnefs  (hall  not  mifs  its  feafon.     Doubtlefs  he  that  would  not  a. 
ftayaday  longer  then  his  Promife,  but  brought  Ifrael  out  of  Egjfpt 
thae  felf  fame  day  that  the  430.  years  were  expired ;  neither  will  he  fail 
of  one  day  or  hour  of  the  ticteft  feafon  for  his  peoples  glory.     And  as   £j^-od.i2  40 
Chrift  failed  not  to  come  in  the  fulnefs  of  time,  even  then  when 'D^i/iiV/  41. 
and  others  had  foretold  his  coming ;  fointhe  fulnefs  andfitnefs  oftimc 
will  his  fecond  coming  be.     He  that  hath  given  the  Stork^^  the  Crane, 
the  StvmI/ow^  to  know  their  appinted  time,  will  furely  keep  his  time  ap^   jer,  g.  y. 
pointed.    When  we  have  had  in  this  world  a  long  night  of  fad  darknefs,  c6 
will  not  the  day-breaking,  and  the  arifing  of  the  Sun  of  Righteoufnefs 
be  then  feafonable  ?  when  we  have  endured  a  hard  Winter  in  this  cold   A<fts  27.7,9. 
Climate,  will  not  the  reviving  Spring  be  then  feafonable  ?  When  we 
have  (as  Tanl)  failed  (lowly  many  days,  and  much  time  fpent,  and 

failing 


88  The  Saints  EverUJling  Reji.  Chap.y. 


failing  now  grown  more  dangerous ;  and  when  neither  Stfn  nor  Scars  in 
many  days  appear,  and  no  fmall  tcmpeft  licthonus,  and  all  hope  thac 
wefhallbefaved,  is  almoft  taken  away  ,  du  you  think  the  Ha\'en  of 
Reft  is  not  then  feafonable?  When  we  have  paflcd  a  long  and  tedious 
Journey,  and  that  through  no  fmall  dangers  j  isnoc  Home  then  feafon- 
able?  When  wc  have  had  a  long  and  perilous  War,  and  have  lived  in  the 
midft  of  furious  Enemies,  and  have  been  forced  to  ftand  on  a  perpetual 
watch,  and  received  from  them  many  a  wound;  would  not  a  Peace 
withViftory  benow  feafonable?  When  we  have  been  captivated  in 
many  years  imprifonmenc,  and  infultcd  over  by  fcornful  foes,  and  fuf- 
fered  many  pinching  wants,  and  hardly  enjoyed  bare  neceffaritsj  would 
not  a  ful  deliverance  to  a  raoft  plentiful  State,  even  from  this  Prifon  to  a 
Throne,  be  now  feafonable  ?  Surely,  a  man  would  think,  who  looks 

et  upon  (he  face  of  the  World,  that  Reft  fiiould  to  all  men  fecm  feafonable. 
Some  of  us  are  languifhing  under  continual  weaknefs,  and  groaning  un- 
der moft  grievous  pains,  crying  in  the  morning;  Would  God  it  were 
evening,  and  in  the  evening.  Would  God  it  were  morning;  weary  of  go- 
ing, weary  of  fitting,  weary  of  (landing,  weary  of  lying,  weary  of 
eating,  offpeaking,  of  waking,  weary  of  our  very  friends,  weary  of 
our  felves  :  O,  how  oft  hath  this  been  mine  own  cafe ;  and  is  not  Reft 
yet  feafonable  ?  Some  are  complaining  under  thepreffureof  the  times; 
weary  of  their  Taxes,  weary  of  their  Quartering,  weary  of  Plunderings, 
weary  of  their  fearj  and  dangers,  weary  of  their  poverty  and  wants;  and 
is  not  Reft  yet  feafonable  >  Whither  can  you  go,  or  into  what  com- 
pany can  you  come,  where  the  voyce  of  complaining  doth  not  (hew, 
that  men  live  in  a  continual  wearincfs?  but  efpecially  the  Saints,  who 

«  are  moft  weary  of  that  which  the  world  cannot  feel.  What  godly  foci- 
ety  almoft  can  you  fall  into,  bat  you  (hall  hear  by  their  moaqs 
thac  fomcwhac  ailech  them  ?  fome  weary  of  a  blind  mind,  doubt- 
ing concerning  the  way  they  walk  in ,  unfctled  in  almoft  all  their 
thoughts ;  fome  weary  of  a  hard  heart ,  fome  of  a  proud  ,  fome 
of  a  paflionace ,  and  fome  of  all  thefe ,  and  much  more  :  fome 
w^eary  of  their  daily  doubtings,  and  fears  concerning  their  fpiricual 
eftate  ;  and  foineof  the  wantoffpiritual  Joys,  and  fome  ofthefcnfcof 
Gods  wrath ;  and  is  not  Reft  now  feafonable  ?  When  a  poor  Chriftian 
hathdcfircd,  and  prayed,  and  waited  for  deliverance  many  a  year,  isit 
not  then  feafonable?  When  he  is  ready  almoft  to  give  up,  and  faith,  I 
am  afraid  I  (hall  not  reach  the  end,  and  that  my  faith  and  patience  will 
fcarce  hold  out ;  is  not  this  a  fit  fcafon  for  Rc(i  ?  If  it  were  to  Jcfefh  a 
feafonable  meffagc,  which  called  him  from  the  Prifon  to  Pharaohs 
Court  :  Or  ifthe  return  of  his  i.'f»;4w»«,  the  tidings  that  7o/(?p/;  was  yet 
alive,  and  the  fight  of  the  Chariots  which  (hould  convoy  him  to  Egypt, 
were  feafonable  for  the  Reviving  of  J' .^ro^j  Spirits;  rheunicthinks ,  the 
meifagefor  areleafcfom  thefltfh,  and  our  convoy  to  Cbrilt,  fnould 
be  a  feafonable  and  wdconiL^  mclfage.    If  the  voite  of  the  King  were 

feafonable 


Parti.  The  Saints  EverUfiing  Refi,  Sp 


fcafonablc  to  Daniel,  early  in  the  morning  calling  him  from  his  Den, 
that  he  might  advance  him  to  more  than  former  Dignity  ;  then  me  thinks   ^^"'  '^'^9^&c* 
that  morning  voice  of  Chrift  our  King,calling  us  from  our  terrors  among 
Lions,  to  pofTcfs  his  Kelt  among  his  Samts,  (hould  be  to  us  a  very  feafon- 
able  voice.    Will  not  Canian  be  feafonable  after  fo  many  years  travel, 
and  that  through  a  hazardous  and  grievous  Wildcrnefs  ?  Indeed  to  the  * 
world  it's  never  in  feafon  :  they  arc  already  at  their  own  home ;  and  have 
what  they  moft  dcfire :  They  are  not  weary  of  their  prefent  ftate  j  The 
Saints  Sorrow  is  their  Joy  ,  and  the  Saints  wearinefs  is  their  Reft ; 
Their  weary  day  is  coming ,  where  there  is  no  more  expedition  of 
Reft:  But  for  the  thirfty  Soul  to  enjoy  the  Fountain,  and  the  hungry* 
to  be  filled  withchc  bread  of  Life,  and  the  naked  to  be  cloathed  from 
above,  for  the  Children  to  come  to  their  Fathers  houfe,  and  the  dif- 
joyned  Members ,  to  be  conjoyned  with  their  Head  :  Me  thinks  this 
ftiould  be  feldom  unfeafonable.    When  the  Atheiftical  world  began  to 
infult,  and  qucftion  the  Truth  of  Scripture-Promifcs,  and  ask  us.  Where 
is  now  your  God  ?  Where  is  your  long  lookt  for  Glory  ?  Where  is  the 
Promife  of  your  Lords  Coming  ?  O,  how  unfeafonable  then,  to  con- 
vince thefe  unbelievers,  to  iilence  thefe  fcoffers,  to  comfort  the  deje- 
cted, waiting  believer,  will  the  Appearing  of  our  Lord  be  ?  We  are  oft  « 
grudging  now,  that  we  have  not  a  greater  (hare  of  Comforts ;  that  our 
Deliverances  are  not  more  fpeedy  and  eminent ;  That  the  world  profpcrs 
more  than  we  j  That  our  prayers  are  not  prefently  anfwercd  ;  not  con- 
fidering,  that  our  portion  is  kept  to  a  fitter  feafon  ;  that  thefe  are  not 
always  Winter- fruits  ,but  when  Summer  comes  we  fhall  have  our  Harveft. 
We  grudge  that  we  do  not  find  a  Canaan  in  the  Wildernefs  j  or  Cities  « 
of  Reft  in  Noah's  Ark  ;  and  the  Songs  of  Sien  in  a  ftrange  Land;  that 
we  have  not  a  harbour  m  the  main  Ocean,  or  find  not  our  home  in  the 
middle  way,  and  are  not  crowned  in  the  midft  of  the  fight,  and  have  not 
our  Reft  in  the  heat  of  the  day,  and  have  not  our  Inheritance  before  we 
are  at  Age,  and  have  not  Heaven,  before  we  leave  the  Earth;  And 
would  not  all  this  be  very  unfeafonable  ?    I  confefs  in  regard  of  the  a 
Churches  fervice ,  the  removing  of  the  Sa'nts  may  fometimcs  appear 
to  us  unfeafonable;  therefore  doth  God  ufe  it  as  a  Judgement*,  and 
therefore  the  Church  hath  ever  prayed  hard  before  they  would  part  with 
them,  and  greatly  laid  to  heart  their  lofs ;  therefore  are  the  great  mour- 
nings at  the  Saints  departures,  and  the  fad  hearts  that  Jiccompany  them 
to  their  graves  ;  but  ibis  is  not  efpecially  for  the  departed,  but  for  them- 
felves  and  their  children,  as  Chrift  bid  the  weeping  women;  Therefore 
alfoitis,  that  the  Saints  in  danger  of  death,  have  oft  begged  for  their 
lives,  with  that  Argument;  ivhat^n jit  is  there  in  my  blood,  ^hen  I  go 
down  to  the  pit  ?   pfal .  3  O.  9.  fVilt  thoujherp  ^'ondcrs  ts  the  dead  ?  pyM  the 
dead  arife  and  praijethie  ?   Shall  thy  loviyi^  kindnefs  be  declared  in  the 
grave?  or  thj  Uithfulmfs in defiruEiinn  f  fhaU  thj  Wonders  be  k^'orvn  in 
thedurk,  f  and  th}  ri^hteoHfnefs  in  the  land  of  forget fnhcfs  ?  Pfal.  S8.  10. 

F  f^r 


57 Q.  7he  Saints  BverUpng  Refi.  Chap.y. 


for  in  ^exth  there  ii  n^remembrAncQ  of  thee  :    in  the  grave  ^'ho  flj  all  give 
thee  thjtnk/  ?  Pfal.  6.  5 .    And  this  was  it  that  brought  Paul  to  a  ftrcight, 
becaufe  he  knew  ic  was  better  for  the  Church  that  he  (hould  remain  here. 
I  muft  confefs,  it  is  one  of  my  faddeft  thoughts,   to  reckon  up  the  ufjfull 
inftruments,  whom  God  hath  lately  called  out  of  his  Vineyard,when  the 
Loy terers  are  many,  and  the  Hirvcft  great,  and  very  many  Congregati- 
ons defolate,  and  the  people  as  Sheep  without  Shepherds  j  and  yet  the 
Labourers  called  from  their  Work,  cfpecially  when  a  Door  of  Liberty 
and  Opportunity  is  open;   we  cannot  but  lament  fo  fore  a  Judgement, 
and  think  the  removal  in  regard  of  the  Church  unfcafonable;  I  know  I 
fpeak  but  your  own  thoughts;  and  you  are  too  ready  to  over-runne  me 
*    Thefc        '"  Application.    *  I  fear  you  arc  too  fenfible  of  what  I  fpeak,  and  ther- 
words  were     fore  am  loih  to  ftirrein  your  fore.   I  perceive  you  in  the  pofture  of  the 
written    by      Sj)l9efiA»^\<iz'cs^  and  had  rather  abate  the  violence  of  your  paflions;  our 
the    Authour  J,  j^ppii(.-jfiQj.js  are  quicker  about  our  fuffcrings,than  our  fins ;  and  we  will 
lnd'con"^re^'  quicklicr  fay,  This  lofs  is  mine,  then.  This  fault  is  mine.   But,  O  confi- 
ga:ion,  V.iooder  my  dear  friends,  hath  God  any  need  of  fucha  worm  as  I?  Cannot 
could   then      he  a  thoufand  wayes  fupply  your  wants  ?  You  know  when  your  cafe  wai 
difcem    no      worf",  and  yet  he  provided  j  Hath  he  work  to  do,  and  will  he  not  find 
prohabiliry  of  inftf uments  ?  And  though  you  fee  not  for  the  prefent  where  they  (hould 
ger  fiirvivin^g!    ^^^^^  ^^^Y  are  never  the  further  off  for  that.    Where  was  the  world 
and  upon  the"  before  the  Creation  ?  And  where  was  the  promifcd  feed,  when  Jfaae  lay 
la-e  Death       on  the  Altar  ?  Where  was  the  Land  of  Promife,  when  Ifraels  burden  wa» 
'^J  ^^!^^  '^'^y   increafed  >  or  when  all  the  old  ftock  fave  only  two  were  confumed  in  the 
ifers     ^'"'      Wildernefs  ?  Whet  e  was  David's  Kingdom,  when  he  was  hunted  in  the 
Poftea  enim      Wilderncfs?Or  the  Glory  of  Chrifts  Kingdora.when  he  was  in  the  Grave? 
Affeiiione  Hy   or  when  hc  firft  fent  his  twelve  A  poftles  ?  How  fuddenly  did  the  number 
pKonJt'iAci        Qf  Labourers  encreafeimmcdiatly  upon  the  Reformation  by  Luther  ?znd 
timumerabjli'      ^^^  f^^^^  ^^^^  ^^^  rooms  of  thofe  filled  up,  whom  the  rage  of  the  Papifts 
pata  Sym^to-     ^^^  facrifited  in  the  flames  ?  Have  you  not  lately  feen  fo  many  difficulties 
mattbui  per       overcome,  and  fo  many  improbable  works  accomplifhed,  that  might  11- 
ttnnos  14.  U-  icnce  unbelief,  one  would  think,for  ever  ?  But  if  all  this  do  not  quiet  you 
borajjet ,    in      ^  p^j,  forrow  and  difcontent  are  unruly  paffions)  yet  at  leaft  remember 
dim"*H^mex-'^  ^^"^  j  fuppofc  the  worft  you  fear  flaould  happen,  yet  (hall  it  be  well  with 
pKgnabik'm        all  the  Saints ;  your  own  turns  will  (hortly  comc;  and  we  (hall  all  be 
iiiddmt  de-      housM  with  Chrift  together,  where  you  will  want  your  Minifters  and 
kilitacem  dy     Friends  no  more.    And  for  the  poor  world  which  is  left  behind,  whofc 
llam   /j'^d'^'  "unregcnerate  ftatecaufeth  your  grief;  why  confider,  (hall  man  pretend 
mum  in  Na-    to  be  more  mercifull  than  God  ?  Hath  not  he  more  intercft  than  we,. 
uHin  Hiimr-    both  in  the  Church  and  in  the  world  ?  and  more  boweli  ofcompaflion  io 
\huiiMn,  a.i  1.   coramifcrate  their  diftrefs  ?  There  is  a  fcafon  for  Judgment  as  well  as  for 
?•  ^f^.llj^^     mercy  :  And  if  he  will  have  the  moU  of  men  to  perifh  for  their  fin,  and 

pro  diplorato  i 

Medica  peritifimif  reliBm  eft.    In  qua  tamen  Atrophia  ex  immenfa  Dei  boniiate  debilit  adhuc  fitpervivit : 

MJh  etiampoftea  mirabilibHi  exorci  faHcibm  japiw  ereptm, 

te 


Parti.  The  Saints  Ever  I apng  Re fi.  gi 

to  fuffer  the  eternal  tormenting  flames,  mult  we  question  his  goodnefs, 
orraaniFeftourdifl'.keof  the  leverity  of  his  Judgments  ?  1  confefs,  wc 
cannot  but  bleed  over  our  defolate  Congregations ;  and  chat  it  ill  bcfeems 
us  to  make  light  of  Gods  indignation  :  but  yet  wc  (houlJ  (as   Aaron    Lcvk.io.?. 
when  his  fons  weie  fl lin)  hold  our  peace,  and  be  fiicnt,  becaufe  it  is  the   P^'^l-SP-p- 
Lords  doing:   And  fay, 'as  Z)^ii//^,  Ij  /(and  his  ^zo^lz)  fjill  fi^i  fa- 
V9ftr  fn  the  ejes  of  the  Lord,  hi  \\>ill  brinci^  me  agAin,  and  pjew  m:  thsm,    ^  ^'im.i5.2|. 
And h is  Habit 4ti»ft :  But  if  he  tlnu  fajy  I h^ve  nodeUght  inihte  \   hchdd^ 
here  am  I,  let  himdo'^^ithme  aifeemcth  gooduntohim.    I  conclou'c  then, 
thatwhatfocver  icistothofethat  are  left  behind,  yet  the  Saints  depar- 
ture to  themfelvcs  is  ufually  feafonable.    I  fay  ufually,  becaufe  Ikno^ya 
that  a  very  Saint  may  have  a  death  in  *  fome  refped  unfeafonable,chough    ^  , 

it  do  tranflate  him  into  this  Reft.    He  may  die  in  Jddgmcnr,  as  good  fa-  a^^jv"""' 
fiah  ?  Hemiydieforhisftnnc  :  For  thcabufe  of  the  Sacrament  many 
were  weak  and  (ickh\  and  many  fallen  adeep,  even  of  thofe  who  were    ,  qq^  ,,  -^ 
thusjudgedandchaiftenedby  GdJ,  that  they  might  not  be  condemned  32! 

with  the  world ;  He  may  die  by  the  hand  of  pubiick  JuAicc  ;  oi-  die  in  a  « 
way  of  pubiick  fcandal ;  He  may  die  in  a  weak  degree  of  grace,  and 
confcqucntly  have  a  lefs  degree  of  Glory.    He  may  die  in  fmaller  im-    Luk.i  9.17,1?, 
provements  of  his  Talents,  and  fo  be  Ruler  but  of  few  Cities.    The  beft  ^  ?• 

Wheat  may  be  cut  down  before  it's  ripe ;  Therefore  it  is  promifcd  to  the 
Righteous,  as  a  bleffing,  xh^tthey  Jhallbebronght  at  aJhockj>f  Corn  into    t^j^  .  ^l 
the  Barninfeafon.    Nay,  it's  poilible  he  may  die  by  his  own  hands ;  o 
Though  fome  Divines  think  fuch  Dodrinc  not  fit  to  be  taught,  left  it    Mr.Cacel  of 
encourage  the  tempted  to  commit  the  fame  finne ;  but  God  hath  left    Temptac. 
prcfervatives  enough  againft  linne,  without  our  deviling  more  of  our 
own ;  neither  hath  he  need  of  our  lie  to  his  Glory.    He  hath  fixed  that  „ 
principle  fo  deep  in  Nature,  that  all  (hould  endeavour  their  own  preler- 
vfttion  ;  thati  never  knew  any  whofe  underftanding  was  not  crazed  or 
loft,  much  fubjeft  to  that  linnc ;  even  moft  of  the  Melancholy  are  more 
fearful  to  die  than  other  men.    And  this  tcrrour  is  prefervative  enough 
of  that  kind.  That  fuch  committing  of  a  hainous  known  Smne,  is  a  fad  « 
fign,  where  there  is  the  free  ufe  of  Reafon ;  That  therefore  they  make 
their  Salvation  more  qucftionablc ;  That  they  die  moft  wofuH  fcanda's 
to  the  Church ;  That  however ,  the  fin  ic  felf  (hould  make  the  godly  to 
tbhor  it,  were  there  no  fuch  danger  or  fcandal  attending  it, (^<r.    But  to 
exclude  from  Salvation  all  thofe  poor  creatures,  who  in  Feavers,  Phren- 
fie$,  madnefs,  Melancholy,  ^c.  (hall  commit  this  finne,  is  a  way  of 
prevention  which  Scripture  reacheth  not ,  and  too  uncomfortable  to 
the  friends  of  the  deceafed.    The  common  Argument  which  they  urge,* 
drawn  from  thencceffity  of  a  particular  Repentance,  for  every  partica- 
lar  known  finne ;  as  it  is  not  univerfally  true,  fo,  were  it  granted,  it 
would  exclude  from  Salvation  all  men  breathing;  For  there  was  never 
any  man  (  fave  Chrift)  who  died  not  in  fome  particular  finne,  either  of 
ComBalflioo,  or  Omillion,  great  or  fmall,  which  he  hath  no  more  time 

P2  to 


P2 


*  Secundum 
quid. 


The  Saints  EverUJling  Refi* 


Chap.7. 

to  repent  of,  then  the  finner  in  Queftion  ;  but  yet,  this  may  well  be 
called  *  untimely  death  ;  But  in  the  ordinary  courfc  of  Gods  dealings,you 
may  cafily  obferve,  That  he  purpofely  maketh  his  peoples  lalk  hour  in 
this  life,  to  be  of  all  other  to  the  flerti  moft  bitter,  and  to  the  Spirit  mod 
fwcet  J  and  that  they  who  feared  death  through  the  moft  of  their  lives, 
yet  at^laft  are  more  willing  of  it  than  ever-,  and  all  to  make  their 
Reft  more  feafonable.  Bread  and  drink  are  alwayes  good ;  but  at  fuch  a 
time  as  Samaria's  fiege,  to  have  plenty  of  food  in  ftcad  of  Doves  dung, 
in  one  nights  fpace  j  or  in  fuch  a  thirft ,  as  jp}tnaels  or  SamfoMs,  to 
have  fupply  of  water  by  miracle  in  a  moment,  thefe  are  feafonable.  So 
this  Reft  IS  always  good  to  the  Saints ,  and  ufually  alfo  is  moft  feafoniblc 
Heft. 


!5.  7- 
7t  It  will  be  a 
Reft  fuirablc. 

I.  To  our  Na- 
tures. 


J  JPCt,8.i8,23 


SECT.  VII. 

SEventhly,  A  further  Excellency  of  this  Reft  is  this;  as  it  will  be  a  fea- 
fonable, fo  a  fuitable  Reft  :  Suited,  i.  To  the  Natures.  2.T0  the  De- 
fires.  3.T0  the  Ncceftities  of  the  Saints. 

n      I.  To  their  Natures.    If  Suitablencfsconcurre  not  with  Excellency, 

i  the  beft  things  may  be  bad  to  us ;  For  it  is  that  which  makes  things 
good  in  themfelvcs  to  be  good  teus.    In  our  choice  of  Friends  we  ofc 

"*  pafs  by  the  more  excellent,  tochufe  the  more  fuitable.    Every  Good 

"  agrees  not  with  every  Nature.  To  live  in  a  free  and  open  Air,  under  the 
warming  Rayes  of  the  Sunnc,  is  excellent  to  man,  becaufc  fuitable ;  BuC 
the  Fifh  wh'ch  is  of  another  nature,  doth  rather  chufc  another  Element ; 
and  that  which  is  to  us  fo  excellent,  would  quickly  be  to  it  deftruftivc. 

(t  The  choiceft  Dainties  which  we  feed  upon  our  felves,  would  be  to  our 
Beafts,  as  an  unpleafing,  fo  an  infufficient  Suftenance.  The  Iron  which 
the  Ojirkh  well  digefts,  would  be  but  hard  food  for  man ;  Even  among 
men,  contrary  Appetites  delight  in  contrary  Objefts.  You  know  the 
Proverb,  One  mans  meat^  it  another  mans  foyfon.  Now  here  is  Suitable- 
nefs  and  Excellency  conjoyned.   The  new  Nature  of  Saints  dorh  fuit  their 

a  Spirits  to  this  Reft ;  And  indeed  their  Holinefs  is  nothing  elfe  but  a. 
fpark  taken  from  this  Element,  and  by  the  Spirit  of  Chrift  kindled  in 
their  hearts,  the  flame  whereof  asmindfull  of  its  own  Divine  original, 
doth  ever  mount  the  Soul  aloft,  and  tend  to  the  place  from  whence  it 
comes :  It  worketh  towards  its  own  Center,  and  makes  us  Rcftlefs,  till 
there  we  Reft.    Gold  and  earthly  Glory,  temporal  Crowns  and  King- 

"doms could  not  make  a  Reft  for  Saints.  As  they  were  not  Redeemed 
withfo  low  a  Price,  fo  neither  are  they  endued  with  fo  low  a  Natura. 
Thefe  might  be  a  Portion  for  lower  fpirits,  and  fit  thofc  whofc  Natures 
they  fuit  with  ;  but  fo  they  cannot  a  Saint- like  Nature.  As  God  will 
bave  from  them  a  Spiritual  Worlhip/uitable  to  his  own  Spiritual  Being  ^ 

fo 


Parti.  The  Saims  Everlafting  Befi,  93 

(o  willhe  provide  them  a  Spiritual  Reft,  fuitablcto  his  peoples  fpirituai 
Nature.    As  Spirits  have  not  flefhly  Subllances,  fo  neither  delight  they  • 
in  fle(hly  Piefaures :  Thefe  arc  too  grofs  and  vile  for  them.   When  car-  a 
nal  perfons  think  of  Heaven,  their  conceivings  of  it  are  alfo  carnal ;  and 
their  Notions  anfwerable  to  their  own  Natures .  And  were  it  poAible  for 
fachtoenjoy  it,  it  would  furc  be  their  trouble,  and  not  their  Reft,  be- 
•aufefocontrary  to  tlieir  difpoficions.    A  Heaven  of  good  fellowfhip,  a 
of  wine  and  wantonnefs,  of  gluttony  and  all  voluptiibufnefs,  would 
farre  better  pleafe  them,  as  being  more  agreeing  to  their  Natures.    But  a 
Heaven  of  the  Knowledge  of  God,  and  his  Chrift  ;  a  delightful  com- 
placency in  that  mutual  Love,  an  everlafting  Rejoycingin  the  fruition  of 
our  God,  a  perpetual  Singing  of  his  high  Praifes ;  This  is  a  Heaven  for  a 
Saint,  a  fpirituai  Reft,  fuitable  to  a  fpirituai  Nature.     Then ,    dear 
Friends,  we  fhall  live  in  our  own  Element.    We  are  now  as  the  Fifh  in  « 
fome  fmall  veffel  of  water,  that  hath  only  fo  much  as  will  keep  him  alive; 
but  what  is  that  to  the  full  Ocean  ?  We  have  a  little  Air  let  into  us,  to 
afford  us  breathing ;  but  what  is  that  to  the  fweet  and  frefti  Gajes  upon 
Mount  Sion  ?  We  have  a  beam  of  the  Sunnc  to  lighten  our  darknefs,  and 
a  warm  Ray  to  keep  us  from  freezing ;  but  then  we  fhall  live  in  its  light, 
and  be  revived  by  its  heat  for  ever.    O  blcfled  be  that  hand  which  fctcht 
a  coal,  and  kindled  a  fire  in  our  dead  hearts  from  that  fame  Altar,  where 
we  tnuft  offer  our  Sacrifice  everlaftingly.    To  be  lockt  up  in  Gold  and  in  » 
Pearl,  would  be  but  a  wealthy  ftarving  j  to  have  our  Tables  with  Plate 
and  Ornament  richly  furnifhed  without  meat,  is  but  toberichly  famifli- 
ed;   to  be  lifted  up  with  humane  Applaufe,  is  but  a  very  airy  Felicity; 
to  be  advanced  to  the  Sovereignty  of  all   the  Earth,  would  be  but  to 
wear  a  crown  of  Thorns  j  to  be  filled  with  the  Knowledge  of  Arcs  and 
Sciences,  would  be  but  to  further  the  Convid:ion  of  our  Unhappincfs  : 
But  to  have  a  Nature  like  God,  his  very  Image  holy,  as  he  i?  holy,  and 
to  have  Godbimfelf  to  be  our  Happinefs,  how  well  do  thefe  agree? 
Whether  that  in  zPet.  1.4.  be  meant  (as  is  commonly  underftood  )  of  « 
our  own  inherent  renewed  Nature,  figuratively  called  Divine^  or  rather 
of  Chrifis  Divine NAtnre  mihoxiiui^  properly  fo  called  j  whereof  wc 
trc  alfo  relatively  made  partakers,  I  know  not :  But  certainly  were  not 
our  own  in  fome  fort  Divine,  the  enjoyment  of  the  itwt  Divine  Nature 
could  nor  be  to  us  a  fuitable  Reft. 

2.  Ic  is  fuitable  alfo  te  the  Defires  of  the  Saints  :  For  fnch  as  their  2.  To  our  Dib- 
Natures,  fuch  be  their  Defires ;  and  fuch  as  their  Defires,  foch  will  be  <ires» 
their  Reft.    Indeed,  wc  have  now  a  mixed  Nature ;  and  from  contrary  " 
principles,  do  arife  contrary  Defires:  As  they  are  fle(b,  they  hare  De- 
fires of  fte(h;and  as  they  arc  finfull,fo  they  have  fiinful  Defires.    Perhaps  « 
ihey  could  be  too  willing,  whilft  thclc  arc  ftirring,  to  have  Delight5,and 
Riches,  and  Honour,  and  finnc  it  felf.    But  thefe  are  not  prevailing  De- 
fines, nor  fuch  as  in  their  deliberate  choice  they  will  ftaBd  toj  therefore 
isUiioc  they,  but  finne  and  flefh.   Thefe  are  not  the  Defires  that  thi« 

P$  Keii 


^A  The  S dints  Everlafiin^  Rejl,  Chap.7. 

„  Reft  is  fuitcd  CO,  for  they  will  not  accompany  them  to  their  Reft.    To 

provide  contents  to  fatisfic  thefc,  were  to  provide  food  for  them  that  arc 

dead.    For  they  that  are  in  Chrift,  have  ctncified  thejlejlj,  ^^ith  the  affc^i- 

Gal.5.24.         **■'  '^^^  ^**fi^  thereof.    But  it  is  the  Dclires  of  our  renewed  Nature,  and 

thofe  which  the  Chriftian  will  ordinarily  own,  which  this  Reft  is  fuited 

a  to.  Whilft  our  Dcfires  remain  corrupted  and  mifguided,  it  is  a  far  great- 
er Mercy  to  deny  them,  yea,  to  deftroy  them,  then  to  fatisfio  them  :  But 
thofe  which  arc  Spiritual,  arc  of  his  own  planting,  and  he  will  furely 
water  them,  and  give  the  increafe.  Is  it  fo  great  a  work  to  raife  them  in 
OS  J  and  (hall  they  after  all  this,  vanifh  and  fail  >  To  fend  the  Word  and 

"  Spirit,  Mercies  and  Judgments ,  to  raifc  the  Tinners  Defires  from  the 
Creature  to  God,  and  then  to  fuffer  them  fo  raifed,  all  to  perilh  with- 
out fuccefs  J  This  were  to  multiply  the  Creatures  mifery :  And  then  were 
the  Work  of  Sandification,  a  defigned  preparative  to  our  torment  and 
Tantalizing  j  but  no  way  conducible  to  our  happy  Reft.  He  qnickncd 
our  hungnng  and  thirft  for  Righteoufnefs,  that  he  might  make  us  happy 
in  a  full  fatisfaftion.    Chriftian,  this  is  a  Reft  after  thine  own  heart  j  it 

"  containeth  all  that  thy  heart  can  wifh ;  that  which  thou  longeft  for,pray- 
eft  for,  laboureft  for,  there  thou  (halt  find  it  all.  Thou  hadft  rather  have 
GodinChrift,  then  all  the  world  ;  why  there  thou  (halt  have  him,  O 
what  wouldft  thou  not  give  for  Afllirance  of  his  Love  ?  Why  there  thou 
(halt  have  A(rurancc  beyond  fufpicion;  Nay,  thy  Defires  cannot  now 

*  extend  to  the  height  of  what  thou  (halt  there  obtain.  Was  it  not  an  high 
favour  of  God  to  Solomon,  to  promife  to  give  him  ^hatfoever  he  ^ould 
dtk^?  Why  every  Chriftian  hath  fuch  a  promife.  Defirc  what  thou 
canft ;  and  ask  what  thou  wilt  as  a  Chriftian,  and  it  (hall  be  given  thee ; 
not  only  to  half  of  the  Kingdom,  but  to  the  Enjoyment  both  of  Kingdom 
and  King.  This  is  a  Life  of  Dc (ire  and  Prayer ;  but  that  is  a  Life  of  St- 
tisfaftion  and  Enjoyment.  O  therefore,  that  we  were  but  fo  wife,  at 
to  limit  thofe  which  we  know  (hould  not  be  fatisHed ;  and  thofe  which 
we  know  not  whether  or  n©  they  will  be  fatisfied;  and  efpecialjy  thole 
which  we  know  (hould  not  be  fatisfied;  aad  to  keep  up  continually  in 
heat  and  life,  thofe  Dc(ires  which  we  are  fure  (hall  have  full  fatisfadion. 
a  And  O  that  (innert  would  alfo  confldef.  That  feeing  God  will  not  give 
them  a  felicity  fuitable  to  their  fenfual  Deiires,te  is  therefore  their  wifdom 
to  endeavour  for  Defirei  fuitable  to  the  true  felicity,  and  to  direft  theif 
Ship  to  the  right  Harbour,  feeing  they  cannot  bring  the  Harboor  to  theif 
Ship. 
1 .  To  our  5  •  ^^^*  ^^^  ^*  ^^y  fuitable  to  the  Saints  HccefEties  alfo,  as  well  as  Co 

Necdfitics.  ^  their  Natures  and  Defires.  It  contains  whatfoever  they  truly  wanted ; 
not  fupplying  them  with  the  grofs  created  comforts,  which  now  they 
arcforcpdto  make  ufe  of;  which  like  Saul's  Armour  on  David,  «re 
moreb,  rden  than,  benefit.  But  they  (hall  there  have  the  benefit  with- 
out the  burden  ;  and  the  pure  Spirits  extrafted  (  ai  it  were  )  (hall  wake 
up  their  Cordial ,  without  the  mixture  of  any  droflie  or  earthly  fub« 

fiaoce. 


Parti.  Tk  Saints  Bverlnjlit^  Reft,  ^5 


ftaiicc.    It  was  Chrift,  and  pcrfedHolincfs,  which  they  moft  needed, 
and  with  thcfc  ftiall  they  here  be  principally  fupplied.    Their  other  ne-  * 
ceflities  are  farre  better  removed,  than  fupplied  in  the  prefcnt  carnal 
way.    It  is  better  to  have  no  need  of  meat,  and  drink,  and  clothing,  Luk.8,45. 
and  crcatares,  than  to  have  both  the  need  and  the  Creature  continued. 
Their  PJaifter  will  be  fitted  to  the  quality  of  the  fore.   The  Rain  which  Mark  5.25. 
£lias  prayer  procured,  was  not  more  feafonable  after  the  three  years 
drought,  than  this  Reft  will  be  to  this  ihirfty  Soul.    It  will  be  with  us,  « 
as  with  thcdifeafed  man,  who  had  lien  at  the  waters,  and  continued  dif- 
cafed  thirty  eight  years,  when  Chrift  did  fully  cure  him  in  a  moment;  or 
with  the  woman,  who  having  had  the  Iffue  of  blood,  and  fpent  all  (he 
had  upon  Phyficians,  and  fuffered  the  fpaccof  twelve  years,  was  healed 
by  one  touch  of  Chrift.    So  when  we  have  lien  at  Ordinances,  and  Du- 
ties, and  Creatures,  all  our  life  time,  and  fpent  all,  and  fuffered  much, 
we  (hall  have  all  done  by  Chrift  in  a  moment.    But  wc  (hall  fee  more  of 
this  under  the  next  head. 


SECT.  VIII. 

Eighthly,  Another  Excellency  of  our  Reft  will  be  this,  That  it  will  be        §,  ^ 
abfolutely  Perfeft  and  Compleat;  and  this  both  in  the  Sincerity's,  it  will  be  a 
and  Univerfality  of  it.     We  (hall  then  have  Joy  without  Sorrow,  and  i  pcrfaft  Reft  j 
Reft  without  wearinefs :  hi  there  is  no  mixture  of  our  corruption  witha*;!"  t'le  fmee- 
our  Graces,  fo  no  mixture  of  Suflferings  with  our  Solace :  There  is  none   "^'^^     "' 
of  thofe  waves  in  that  Harbor,  which  now  fo  tofs  us  up  and  down: 
We  are  now  fometime  at  the  Gates  of  Heaven,  and  prefently  almoft  as  « 
C  ow  as  Hell;  we  wonder  at  thofe  changes  of  Providence  toward  us,  be. 
rg  fcarcely  two  dayes  together  in  a  like  condition.    To  day  we  are  well, 
and  conclude ,  The  bitternefs  of  death  is  paft  ;  To  morrow  (ick,  and 
conclude,  we(hall(hortly  pcri(hby  ourd  ftcmpers;  Today  in  cfteem, 
to  morrow  in  difgrace ;  Today  wc  have  friends,  to  morrow  none ;  To 
day  in  gladnefs,  to  morrow  in  fadnefs ;   Nay ,  we  have  Wine  and  « 
Vinegar  in  the  fame  Cup ,  and  our  pleafanteft  Food  bath  a  tafte  of 
the  Gall.     If  Revelations  (hould  raife  us  to  the  third  Heaven,  the  iCor.12.7.' 
meffenger  of  Satan  muft  prefently  buffet  us ,   and  the  prick  in  the 
fle(h  will  fetch  u$  down  :    But   there  is  none  of  this  unconftancy,   1  Joh.4.iS. 
nor  mixtures  in  Heaven.    If  pcrfeft  Love  caft  out  Fear,  than  perfeft       r    h  U  * 
Joy  muft  needs  caft  out  Sorrow;  and  perfeA  Happinefs  exclude  all  the  verfality^of'ir! 
reliqucs  of  mifery.    There  will  be  an  univerfal  pcrfeding  of  all  our  Partsji.  in  regard  of 
and  Powers,  and  an  univerfal  removal  of  all  our  evils.   And  though  the^good  enjoyed, 
pofitivepartbethefwccteft,  and  that  which  draws  the  other,  after  it,  2- In  regard  of 
even  as  the  rifing  of  the  Sunne  excludes  the  darknefs ;  yet  is  not  the  ne-  nJJu  ^e  fkcd  ^ 
gative  part  to  be  (Irghted,  even  our  freedom  from  fo  cany  and  great  f^ogj. 

Calami-^ 


96  The  Saints  Everlafiing  Refi,  Chap.7* 


Calamicies.    Let  us  tKcrefcre  look  over  thcfe  more  pundually,  and 
fee  what  it  is  that  we  (hall  there  Reft  from.    In  general.  It  is  from 
all  evil.    Particularly ,  firft,  from  the  evil  of  Sinne  j  fecondly,  and  of 
Suffering. 
i.wcfhallraft:      Firft  ,  It  exdudeth  notTiing  more  direftly  than  Sinnc  ;   whether 
from  fin.        "Original,  and  of  Nature;  or  Adual,  and  of  Converfation  :    For 
Rcv.21.27.        [jjg^g  entreth  nothing  that  defileth,  not  that  worketh  abomination, 
nor  that  maketh  a  lie  •  when  they  arc  there ,   the  Saints  arc  Saints 
indeed.    He  that  will  wafh  them  with  his   heart  btood,  rather  than 
fuffer  them  to  enter  unclean ,    will  now  perfcdly  fee  to  that  ;  He 
who  hath  undertaken  to  prcfent   them  to  his  Father  ,    Net  having 
Eph.$.27.         ^ot  or  "Sprinkle  ,  or  any  fnch  thing  ;  bnt  ferfi^lj   holy  ,  and  without 
blemipj  ;   W*//  now  mo[i   certainly    ferforme    hu  ftndertakjn^.     What 
need  Chrift  at  all  to  have  died ,  if    Heaven  could  have  contained 
imperfed  Souls  ?     For  to  this  end  came  he   into  the  ^orld ,  that  he 
I  ]oh.3.8.  rnight  p»t  away  the  Workes  of  the   Devil.     His  blood  and  Spirit  have 

not  done  all  this ,  to  leave  us  after  all  defiled.     For  ^hat  Cemmum 
2Cor.5.i4.       „fg„  fj^^fj  ii^ij^  ^-fij   qyarknfjl'e  f   And  ^hat  fellow/hip  hath  Chrifi 
^  y^ith  'Selial  t  He  that  hath  prepared  for  finne  the  torments  of  Hell^ 
will  never  admit  it  into  the  BlcfTedncfs  of  Heaven.    Therefore  Chri- 
ftian,  never  fear  this;  If  thou  be  once  in  Heaven,  thou  (hale  finne 
no  more.    Is  not  this  glad  news  to  thee ,   who  haft  prayed ,  and 
tt  watched,  and  laboured  againft  it  fo  long  ?  I  know  if  it  were  offer- 
ed to  thy  choice,  thou  woulft  rather  chufe  to  be  freed  from  finne, 
than  to  be  made  Heir  of  all  the  World.    Why  wait  till  then,  and 
thou  (halt  have  thy  defirc  :   That  hard  heart,  ihofc  vile  thoughts, 
which  did  lie  down  and  rife  with  thee,  which  did  accompany  thee 
to  every   Duty ,   which   thou  couldft  no  more  leave  behind  thee, 
then  leave  thy  fclf  behind  thee ,   (hall  now  be  left  behind  for  ever. 
They  might  accompany  thee  to  Death ,  but  they  cannot  proceed  a 
I.  Fromfinne  ^^P  f^irther.    Thy  underftanding  (hall  never  more  be  troubled  with 
in  the  under-  **  darkncfij  ;   Ignorance  and  Errour  are  inconfiftent  with  this  Light. 
(landing.  Now  thou  walkeft  like  a  man  in  the  twilight ,   ever  afraid  of  being 

out  of  the  way  ;  Thou  feeft  fo  many  Religions  in  the  World,  that 
•^  Tf  a  man  thou  feareft  thy  one  cannot  be  only  the  right  among  all  thcfe  *: 
fhould  de-  Thou  fecft  the  Scripture  fo  exceeding  difficult ,  and  every  one  plead- 
feric  his  Sm-  j^g  it  for  his  Own  caufe,  and  bringing  fuch  fpecious  Arguments  for 
dv  of  any  ^^  contrary  Opinions,  that  it  intangleth  thee  in  a  Labyrinth  of  pcr- 
cnce  till  the  plexities  :  Thou  feeft  fo  many  godly  men  on  this  fide,  and  fo  ma- 
wrixrs  there-  ny  ©n  that,  and  each  zealous  for  his  own  way,  that  thou  art  arna- 
of  did  fully,  2,ed,  not  knowing  which  way  to  take.  And  thus  do  Doubting* 
and  un:  •al y  ^^^  p^^j.^  ^ci  jmpany  Darkncfs,  and  we  are  reridy  ro  ftumblcateve- 
wouir  be'as  ^y  t^""g  '"  our  way.  But  then  will  al!  this  t'lrknefs  be  difpelled, 
vain  a  thing,  and  our  blindc  underftandings  fully  opened,  aad  we  (hall  have  no 
ai  if  a  m:n      more  doubcs  of  our  way  ;  We  (hall  know  which  was  the  right  fide, 

and 


Parti.  The  Saints  Everlafiing  Refi,  8^ 

and  with  the  wrong ;   which  was  the  Truch,  and  which  rhc  Error.     C  ciid  purpde 
what  would  we  give  CO  know  clearly  all  the  profound  Myllcries  in  the    h'^  -oumcy 
Dodrincoi'Dvcree,  of  Redemption,  of  Julbfication  ,  of  the  nature  of  ''^^^,X'\y^^' 
Grace,    of   the  Covenants,  of  the  Divine  Attributes  I    c^c.    What  fnouW  makea 
would  we  not  give  to  fee  all  dark  Scriptures  made  pla'n,  to  fee  all  fecm-   vow  not  ro  itc 
ingcontradidions  reconciled  I     Why,  when  Glory  hath  taken  the  veil  forward  till 
from  our  eyes,  ail  this  v;ill  be  known  in  a  moment ;   wefhali  then  fee  ^^^  ^'^^  Clocks 
clearly  into  all  the  controveiTies  about  Dortrine  or  Difcipline  that  now   ^-^^  j,^  ^^^^^ 
perplex  us.     The  poorcft  Chriftian  is  prefer.tly  there  a  more  pcrfeft   cher.      "" 
Divine,  then  any  i>  here      f  Wc  are  now  through  c  ur  Ignorance  fub-ai-w/^'eif^j.    Di- 


we  are  to  day  of  one  opinion,  and  wi  hin  this  week,  or  month,  or  year,   in  ail  Sciences 
of  another  ,   and  yet  alas  !    We  cannot  help  it   :    The  reproach  may   dirtcr,noc 
fall  upon  all  mankind-  as  long  as  we  have  need  of  daily  growth  :  VVould   ^"O'^^/'^';  i-'':^- 
thcy  have  us  believe  before  we  underfrand?  or  fay,  we  believe  when  in*    rhe'scKnccf 
deed  we  do  not?  Shall  we  profefs  our  felves  rcfolvcd,  before  we  ever    but  rhcirown 
throughly  ftudied  ?    or  fay  ,  we  are  certain ,  when  we  arc  confcious   impcrfcf:ion-, 
that  we  arc  not  ?    But  when  once  our  ignorance  is  pcrfcdly  healed,   yea  m  hifloiy, 
then  (hall  we  be  fctled ,  refolved  men ;  then  fhall  our  reproach  be   ^,       "^^^^IV 
taken  from  us,  and  we  Inall  never  change  our  judgement  more  ,  then   i.^^_    i,^,y 
fhall  we  be  clear  and  certain  in  all,  andceafe  tobeScepticksany  more.  *    againll  Fo^ 3f - 
Our  ignorance  now  doth  lead  us  into  Error,  to  the  grief  of  our  morcK'^i  P'-^^^-r^h 
knowing  Brethren,  to  the  difturbing  of  the  Churches  quiet ,  and  inter-   ^g-^^'"  livy) 
rupting  her  defirablc  harmonious  confent,  to  the  fcandalizing  of  others,   ^m^pu. 
and  weakening  of  our  felves.     How  many  an  humble  faithful  Soul  is  t.v\l\  Zi]hili- 
fcducedinto  Error,  and  little  knows  it  1   Loth  thev  are  to  err,  God   /.w  againfl  Dio, 
knows,  and  therefore  read,  and  pray,    and  confer,  and  yet  err  ftill,   wlicm  he 

and  confirmed  in  it  more  and  more  ;    And  in  IclTer  and  more  difficult   '"^^''P''^!^^h 

and  abrirg-  • 
cth.  Hon  eft  litigiofa  jfur'n  Scientia^  fed  Tgnorarria.  Cicero  de  Finibus,  [rb.  2.  The  belt  and 
moft  grave  Man  will  confefs,  That  he  is  ignorant  of  many  things,  fairli  Cicero.  Tufcu!.'^  Solcn  was  not 
afhamed  ro  fay,  That  in  his  old  age  he  was  a  Learner.  And  Julia' m  the  Lawyer  laid,  Thar  when  he 
hadonefoot  in  the  Grave,  yet  he  would  have  the  orlicr  in  the  School.  ]■  Arrrgaiitim  Icquor  quant 
veriw^tji  v:l  nunc  dico  we  ad  pcrfe^i:r.cmfine  aHo  enciefoibcndijam  in  ifta  tttatc  vcnijJcAvgi.iUh.  de  bo- 
no perfever.  C.21.  videplmimit  taiia,  :ap.  20,  21 .  ^  c.  24.  (f^r  Prchg.  Rctr.  <^  ccmr.  Prifcij.  cAp.  j  i. 
Epift.y.ad  Marcel.  ^  Proem. I.  g.  de  Trin.TuliiM  inquit  \  nuHum  u.n:]uarn  TrrS;/; quod rcvn-arc vclhr.,  c- 
miftt]  fine  lain  etft  pr£cLtri(Jina  v':d?atu/'^  tamcn  (n'dtbiUor  eft  de  nhnlum  j^twi^  quam  defipi:i:te 
ferfeiio:  Namely  illi  qnos  vulgt  mrnones  Vd.'ant.,  quanto  ina^if  a  fenfu  Lommunx  d'jjviant.,  magif{:,  a^-juidi^ 
infulfifunt^  tanto  magii  nullum  verhum  cmittunt  qu.id  vevocare  velint :  c^uia  diHi  nali.,  vel  ftu'ti.,  \cl  inco/n- 
rrndi  panitere.,  utij^  cordatorum  eft.  De  homir.ibw  Dei ,  qui  fpiritufanlh  alii  IoluTi  funt^y  did  pot  ft.  Ab  hac 
ego  exceHentla  tarn  longe  a''fum.,  ut  ft  nuliun  verbum  quod  nvocarc  veltcm  ffotuky^^ijatuofim  :vam  faj  icnti 
ftmilior.  Vide  yltra.,  Auguftin.  Epift.  7.  ad  Marccllimim.  '*'  t^amimaute  creduH  ciraiinvei^iuituy  ah  kn 
quBS  bonis  putaverunt.  Mix  errore  conftmili  jainfufpelfi'S  omr<ibw  ut  imfmboi  wctuv.nl  cticm  qms  I'ptnr.i-.s  fen- 
tire  potuerunt.  Nos  indefoliciti  quod  utrinq-.,  in  omni  r-'goti'^diff.ratur  ,  if'^  ex  altera  f.-irte  plevun  i\  cbjcv  a 
fit  veritcti.,  ex  altera  lateat  mira  fubnlitai.,  qus  mnnunquain  ubctate  direndi.,  fidem  conjeftx  pY<.'tatiotii<  ir„i- 
tetur  :  dUigenter  quant  Am  pot  eft  fingula  ponder  err.n^.,  ut  ar^utias  quidem  taudate.,  ca  v.ro  qi'ji  reUa  jwt  eii- 
lere, probare.)  jufciperep^jftmrn.  Minurius  Filix  O^av.pag.f  miki )  ^66. 

Q^  fcints. 


9 3  The  Saints  Eve r Lift t;j^  Refi,  Chap.y. 


a  points,  how  fhould  it  be  otherwifc  ?  He  that  is  acquainted  amongft 

men,  and  knows  the  quality  of  profcfTors  in  EngUn^ ^  muft  needs 

Know  ,  the  generality   of  them  are  no  great  Scholars,  nor  have  much 

read  ,  or  ftudicd  Controverfies,  nor  are  men  of  proloundcft  natural 

part*!,  nor  liave  the  Minillcrs  of  Fn^/jnd  much  preached  Controverfies 

to  them  ,    but  were  glad  if  their  hearers  were  brought  to  Chrift,  and  goc 

fomuch  knowlcdg  as  might  help  to  lalvation,  as  knowing  that  to  be 

their  great  work.     And  cm  it  be  expedcd,  That  men  void  oi  Learning, 

and  ftrcngth  of  parts,  unftudxd  and  un-taught ,  fhould  at  the  firlt 

onfet  know  thofe  Truths,  which  they  are  almolt  uncapableof  knowing 

at  all  ?     t  When  the  greatcft  Divines  of  dearcft  Judgment  acknowledg 

fomuch  difficulty,  that  they  could  almoft  find  in  their  hearts,  fomc- 

timcs  to  profefs  them  quite  beyond  their  reach  ?  Except  wc  will  allow 

ilnt'ti  fcnere  tl^cm  to  lay  afiJe  their  divine  Faith,  and  take  up  an  humane,  and  fee 

difputanJi^ple-    with  Others  mens  eyes  the  weight  and  weaknefs  of  Arguments,  and  not 

runq-ypro  diffc-  with  their  Own  j     *  It  cannot  be  thought ,   that  the  moft  of  Chrifti- 

remwn  xhribut  gps,  no,  nor  the  moli  Divines,  (hould  be  free  from  erring  in  thofe 

eir  e!oqucnti£     ^  ff[^y^[^  points,  where  we  know  they  have  not  Head- pieces  able  to 

pcrfviciu  yeii-n^'^^^^'     ^'^'"^^^^  ''  '^  ^cre  the  way  or  the  Spine  to  teach  usmiraca- 

tatif  cenJitio      loufly,   as  the  Apoftles  were  taught  thc  knowledg  ofTongues,  without 

mv.tcm.Uac-   the  intervening  ufe  ofReafon;  crif  the  Spirit  infufed  the  ads  of  Know- 

adereperno-      jedg.  aslic  doth  the  Immediate  Knowing  Power,  then  he  that  had  moft 

[*'ZfJir„lZ'  of  the  Spirit,  would  not  only  know  befi,  but  alfo  know  moft ;  but  we 

qui  dum  vcrho'    have  enough  to  convince  us  of  the  contrary  to  this.     But  O  that  happy 

rum  lemcmoa  approxhing  day,  when  Error  (hall  vanfh  away  forever  I     "When 

return  intcKtio-  ^^j-  undcrftanding  (hall  be  filled  with  God  himfelf,  whofc  light  wili  leave 

"'''^-^^'"'T^"*  anodarknefsinus  /    His  face  (hall  be  the  Scripture,  where  we  (hall  read 

leiu  ajfetitiun-  ^^^  Truth  ;  and  himfelf  inftead  of  Teachers  and  Coanfcis,  to  perfcft  our 

fwr,  dii'tii  om-     underftandings,  and  acquaint  us  with  himfelf,  who  is  the  perfeft  Truth. 

nibm.reca       No  more  Error,  no  more  Scandal  to  others,  no  more  Difquiettoo«r 

rcHk  falfa  fe-  own  fpirits,  no  moremiftaking  zeal  for  fal(hood  ,  becaufc  our  under- 

m'in'clfe%'in'  (landings  have  no  more  fin.     Many  a  godly  man  hath  here  in  his  mifta* 

hcrcdibili  ve-    ken  zeal,  been  a  means  to  deceive  and  pervert  his  Brethren,  and  when  he 

rvm.,  d^in  veri   fees  his  own  Error,  cannot  again  tell  how  to  undeceive  them.  But  there 

fmilimcndaa-   ^r^  (^^\\  gH  confpirc  in  one  Truth,   as  being  one  in  him  who  is  that 

um     M;n.uius   -j-       j^ 

Filix,   ubi 

fnp 

*  D'td'u'vnU'S  pngHbi  (juafyuc  Nsrefes'ntuHjJe  Ecckfidt  propriji  qu^Jliones^  contra  quitf  diligcnuw  defen- 

dc-etur  Sn'iptura  Div'na  ^  qunm  fi  nulLttalU  nt\efirus  cogcret.     Aupuflin.  de bom perfever.  cap.  20. 

Muha  ad  fdem  Catbolicam  pcrtiner,tia  ^  dum  bjireticorum  ca'.tda  inquktudiae  ex  aghantur.,  ut  adverftft 

c.7t  d'fcnd!  pjjint  H  c 0 njid e f a ntur  diligent JH^  .,  <*r  intclliguntur  clarm ^  (^^  inflantiw prxdicantur  j  4^ 

^budvcrf/irhmota  qusjih,  dij'cendi  cxijiit  cccajh.     Auguftin.  de  Civit,  lib.  16,  cap.  2.     2.  From  fin 

of  Will,  Affc^ftion,  and  Converfarlon 

Anda?v;e  (hall  reft  from  all  the  fin  of  our  underftandings ,  To  of  our 
*  wils,  affeftion,  and  convcrfation ;  We  (hall  no  more  retain  this  re- 
belling 


Parti,                     The  Saints  Ever Ufiing  Reft,  5?9 

belling  principle  which  is  ilill  withdrawing  us  from  God,  and  addiding  ^^  ^'"^  libeyt^ 

us  to  backfliding  :  Doubtlefs  wc  (hail  no  more  be  opprelled  with  the  ^'>^«''f'^^«  '■'''''^^ 

power  ©four  corruptions,  nor  vexed  with  their  prelence  :  No  i^ide,  f,f."^^J^a7- 

Pa/lion,SIothfulnefs,rcnflernefs  (hall  enter  with  us;no  itrangn :  Is  to  God,  ul.mmamapr, 

and  the  things  of  God,  no.coldncfs  of  nffedions,nor  impertedion  in  our  «on  ?#  leua- 

Love;  no  uneven  walking,  nor  grieving  of  the  Spirit  ^    no  fciindalous  '^-  ^^'^"''^  ""* 

aaion,  or  unholy  converlation ;  We  ihall  Reit  from  all  tliele  for  ever.  TunoTirli'- 
Then  (hall  our  underftandings  receive  their  Light  from  the  face  at  iSod,^^, yljima  ''Ir't 

as  the  full  Moon  from  the  open  Sun,  where  there  is  no  Earth  to  inter-  muito  nui-or^ 

pofe  betwixt  them ;  then  fhall  our  wilseorrcfpond  to  the  Divine  Will  nonfojjemon.  , 

es  face  anfwcrs  face  in  a  Glafs ;  and  the  fame  his  will  (hall  be  our  Law*  AugulVn.  de 
and  Rule,  from  which  we  (hall  never  fwerve  again.     Now  our  corrup-  J^''''^  ^''''* 

lions,  as  the  ^nal^ntj,  difmay  us;  and  as  the  CanaAmtesin  Ijmel,  '''^* ''  "' 

theyareleftforpricksinour  fides,  and  thorns  in  our  eyc$;  and  as  the  Jcf-^Mg. 
bond  woman  and  her  fon  in  ^hak.imj  hotife,  they  do  but  abufe  us   and 
make  our  lives  a  burden  to  os  :  But  then  fnall  f  he  bond  woman  and  her 

fon  be  caft  out,  and  (hall  no,  be  heirs  witli  us  in  our  Reft.     As  Mo/es  ^''  ^* 
faid  to  Ifrae/^  YeJhaU  not  do  Mfter  ^il  the  thinis  that  we  do  hire  thts  djj 
iverj  .newhatfoever  u  right  in  bi^  cwn  tjts  ;    for  je  are  mt  at  yet  cme 
tothtRefi  ,    and  to  the  tnherttanfe  vhich  the  Lord  jonr  Codgivethjou 
Deut.   12.  8,  9.     I  conclude  therefore  with  the  words  next  to  mv 


Text,  for  he  that  u  entered  into  hu  Refi  ,  he  alfo  hAth  ctafed  from 
hu  own  worlds ,  as  God  from  his.  So  that  there  is  a  perfect  Reft 
from  nn.  '^ 


Hcb.  4.  ir. 


SECT.    IX. 


IL  .ffiS      r  ^'*  ^"'"/f  ^""^-    ^^^"  '^''  ""^^'^  gone,   ..fflfuf 
.f  n„r  n  ^  "'^!f^   Ourfuffcrings  were  but  the  confeqLts  4f.ng.^  ^"^• 
of  our  finntng;    and   here  they  both  (hail  ceafc  together,     i  will 
ftiew  particularly  ten  kinds  of  fuffering.  which  we  Lll  there  reft 

nnmn^^l^/^l^^r/'''"!',"?'  perplexing  doubrs  and  fears.     It  (hall  1'  From 
no  more  be  fa.d    That  *  doubts  are  like  the  Thiftle.  a  bad  weed    bu    ^""^ts  of 
growing  in  good  ground;  they  (halj  now  be  weeded  out     and  trouble   ^°^^  i-^^^- 
the  gracious  foul  no  more.    No  more  need  of  fo  many  Sermon,    Book    «  ?;•  f  f" 

lion  ot  Love  It  felf  hath  now  refolved  his  doubts  for  ever.     We  (liall 
wf  t",,*';".^  of  language  no  more ,  What  (halll  do  toknow  mv  ftate   " 
Howftjalil  know  that  God  .my  Father  ?    That  my  heart^s^pngh 
That  Convcrfion  is  true?    That  Faith  is  fincere?  O   I  amafra  dmv 
fc^JfTr^n^^    ^'   Ifearthatallisbutinl^^poc^^^^^^^ 

pr  VC^  to7cf  r'""'i-^  '''''''"^  Idoubthe^othnotheL  mj 
prayers.  How  can  he  accept  fo  v.le  a  wretch  ?  So  hard  hearted    un- 

^  'k:nd 


9ri  -TheSaims  EvcrUftingRcfi,  Chap.7. 

kind  a  finner?  Such  an  under- valuer  of  Chrift  as  I  am  ?  Alltbiskinde 
oflanguagc  is  there  turned  into  another  tunc;  even  into  the  pra'fcs  of 
him  wlio  hath  forgiven,  who  hath  converted,  who  hath  accepted,  yea, 
who  hath  glorified  a  wretch  fo  unworthy;  So  that  it  will  now  be  as  im- 
poliiblc  to  doubt  and  fear,  as  to  doubt  of  the  food  which  is  in  our  bel- 
lies, or  to  fear  itisnif;ht,  when  we  fee  the  Sunfliining.  }(  ThtmM 
could  doubt  with  his  finger  in  the  wounds  of  Chrift,  yet,  in  Heaven  I 
am  fure  he  cannot ;  Ifwecould  doubt  of  what  weiee,  or  hear,  or  taftc, 
or  feel ;  yet  I  am  lure  we  cannot  of  what  we  there  poflefs.  Sure  this 
will  be  comfort  to  the  fad  and  droopm^;  fouls,  whofe  life  was  nothing 
but  a  doubting  diftrefs,  and  their  language  nothing  but  aconftantcom- 
plaining.  If  God  would  fpcak  peace,  it  would  eafc  them;  but  when  he 
Ihall  poflefs  them  of  this  peace,  they  fliall  reft  from  all  their  doubts  and 
fears  for  ever. 


SECT.  X. 

§10-  2.  \7\7^  ^^11  reft  from  all  that  fenfc  of  Gods  difpleafurc,  which 

2. Horn  all     ^         V  V  was  our  createft  torment;    whether  manifefted  mediately 
diTpleafure         or  immediately.      I-or  he  v>ill  cauje  hu  Jurj  tcvaras  Ui  tojeft,  m»4  hu 
jealcuCie  to  ctafc,  and  he  rrill  be  an^rj  with  ua  nc  r»ore^  -£-te^  16.42. 
a.  Surely  Hell  fhall  not  be  mixed  with  Heaven  :  There  is  the  place  for  the 
glorifingof  juftice,   prepared  of  purpofe  to manifeft  wrath  ;  but Hea- 
lob     &  1 3      ^^"  '^  ^"'y  ^^^  Mercy  and  Love,    fol;  doth  not  now  ufe  his  old  language^ 
26. 8i.  i5..  12,   7bon  VcriteJ}  titter  thinly  ^£rt»»/?  me,  and  takf  me  for  thine  enemy ,  and 
1^,  14.&  7.       fetteft  me  nf  as  a  mark^to /haot  at,,  c^c.     O,  how  contrary  now  to  all 
20.  this?   D^f/^  doth  not  now  complain,  'Xhdil  the  arrows  of  the  Almighty 

Jiii.k^in  hlw  ;  that  his  yvotindsjlinkj  ajtdare  corrupt  ;  that  huforernAf 
P'.?lffl38.      .    4f}dceafcth  mt  ;    that  h^j  moiJ^Hre  ti  oi  the  drought  of  Summer  -^  that 
thee  is  no  fcundnfff  in  his  jlejh  ,  bicaufe  of  Qods  diffleafhre  '^  nor  rcfi  in 
Kalmfc.3.        his  benes^  bicanfe  of  fm  y  that  he  t^wiary  of  cry in^^  his  threat  is  drytd, 
his  ejes  jail  in  rvaiting  for  Gcd^   that  /;f   remembers  God  and  is  trou- 
bled '^     ihnt  in  complaining  hi-s  ffirit  {s  over-ivhelfped  I     thut  his  SomI  re' 
Vialm  77.  2,3.    ff^fpif^  fo  lit  comforted  •     that  Gods  wrath  liethhard  upon  him  •  and  that 
*'*       he  ^ffli^hth  him  \>i-ith all  his  waves.    O,  how  contrary  now  are  i)^fi<^/ 
Songs  !     Now  he  fai  h,    /  fpakj  in  rr^y  hafle  ,  and  this  "was  my  infirmity. 
**  Here  tlicChriftian  is  oft  complaining  :  O,  if  it  were  the  wrath  of  man, 
1  could  bear  it  J  But  the  wrath  of  the  Almighty,  who  can  bear  ?•    O, 
that  all  the  world  were  mine  enemies, fo  that  I  were  affurcd  that  He  were 
my  Friend  1    If  ic  were  a  ftranger ,,  it  were  nothing;  but  that  my 
dcareft  Friend,  my  own  Father,  fhould  bp  fa  provoked  againft  me,.Tiii« 
v'rounds  my  x'ery  foul  1    IfitwereaCreaturo,,!  woujd  contemn  it  •  biiC 
if  God  be  angry  ,  who  may  endure.?  If  he  b^  againft  me,  who  can  be 
&3rm?>  AndJfhc  willqaftmcdown^  who  canraifemsrup.^.  BucO  rhajt 

bJcffsd. 


Parti.  The  Sawts  Everlafiing  Refi.  93 

.blcflcdday,  when  all  thefc  dolorous  complaints  will  be  turned  into  ad- 
miring thankfulnefs  !  andallfenfeofGods  difpleafure  fwallowcd  up  in 
that  Ocean  of  infinite  Love  I  When  fenfe  ftiall  convince  us,  that 
fury  dwelleth  not  in  God  :  And  though  for  a  little  moment  he 
hide  his  face,  yet  with  evcrlafting  compaffion  will  he  receive  and 
imbrace  us  ^  when  he  (hall  fay  to  Sio»,  ^rife  4>id  jhiney  for  thy 
light  U  Come  y  and  the  glorj  of  the  Lord  ii  rifen  upon  thee  !     Ifaiah 

•60.    2. 


SECT.  XI. 

.  3.  T  7^  7E  (hall  Reft  from  all  the  Temptations  of  Satan,  whereby  he^^  p^*^  ^* 

V  V  continually  difturbs  our  peace.     What  a  grief  is  it  to  a   tansXcmma.- 
Chriftian,  though  he  yield  not  to  the  temptation  ,  yet  tobc  ftillfolici-   tions. 
ted  to  deny  his  Lord  ?  That  fuch  a  thought  (hould  be  call  into  his  heart? 
That  he  can  fet  about  nothing  that  is  good,  but  S^ran  is  ftll  difTwading 
him  from  it,  diftraftingliiminit,  or  difcouraging  him  after  it?  What  ^ 
a  torment,  as  well  as  temptation  is  ic,  to  have  fuch  horrid  motions 
made  to .  his  Soul  j  Such  Blafphemous  Ideas  prefented  to  his  fantafie  ? 
Sometime  cruel  thoughts  of  God ;  fometimc  under- valuing  thoughts  of 
Chrift;  fometime  unbelieving  thoughts  of  Scripture  ;   fometime  injuri- 
ous thoughts  of  Providence ;  to  be  tempted  fometime  to  turn  to  prefer^ 
things;  fometime  to  play  with  the  baits  of  fin;  fometime  to  venture   NonnohUcer-. 
on  the  delights  of  flelh ;  and  fometimc  to  fl.it  Athei-fm  it  felf  ?  Efpecial-   ^'^"'^«'"  ^fi 
ly -,  when  we  know  the  treachery  of  our  own  hearts ,  that  they  are   ^^Z^.'^r^j 
a$.Tindcr,  or  Gunpowder,  ready  to  take  fire,    as  foon  as  one  of  thefe   ^.^^  mlitihwy 
fparks  (hall  fall  upon  them.     O,  how  the  poor  Chriftian  lives  inconti-a^x/fe  wAgU 
xiual  difquietnefs  ,  to  feel  thefc  motions ;    But  more ,  that  his  heart  "j-^^^'"^'  /""f- 
ihouldbethe  foil   for  this  feed,  and  the  too  fruitful  mother  of  fuch  an   ^"'^."""^  '^'- 
off-fpring;     And  moft- of  a  11  through  fear,  left  they  will  at  laft  prevail,  p^crmt-^^Po^unt 
and  tbefe  curfcd  motions  fhould  procure  his  confcnt!     But  here  is  our   emmnos  omni 
comfort ;  As  we  now  ftand  nor  by  our  own  ftrengch,  and  (hall  not  be   ex  fane  incau- 
cfiar^cd  with  any  of  this  :  fo  when  the  day  of  our  deliverance  comes,  we    ^'^  '^  ^Y-^' 
ihall  fully  Reft  from  thefe  Temptations  :    Satan  is  then  bound  up  ;  the*",'"'J;T'; 
time  of  tempting  is  then  done  ;  the  time  of  torment  ro  himfelf,  and  his   fy,j}esP  Au- 
conquered  captives,  thofir deluded  fouls ,  is  then  come;  and  the  vido-   dadapomf- 
rious  Saints  fhall  have  Triumph  for  Temptation.     Now  we  do  walk  a-   '^'i''"'-.  inibn*^ 
mong  his  fnares ;  and  are  in  danger  to  be  circumvented  with  his  methods  ''''W'iJ»'"^ 
and  wiles;    but  then  we  are  qpite  above  his  fnares ,  and  out  of  the  hear-   diffmi^^du't- 
ing  of  his  enticing  charms.     He  hath  power  hereto  tempt  us  in  theWil-  geiwaaccele- 
derncfs  j  but  he  entereth  not  the  Holy  City ;  he  may  fet  us  oa  the  .pina-*  ''J^^te  infaugd- 

,.  bjles  ^  machi- 

irif  tfy-  armU  omnibm  muniuQim'i  ^  pugnandi  fcicvtia  expeditijjimi  -^  demque  Talcf  furit  quilw  nihil! 
ttd  veram  mH'niam'decfl.  Zartchius  To.  ■3,.  lib.  4.  di  pigna  cap.  Dxmon.  cap.  21.  pa^.  2\z.i  Tim^. 
%^j.2.Tim.2.2i.Ephef.6.u. 

Qj  cle. 


101 


The  SAWts  EverUfiing  Refi, 


Chap,7. 


Saian  i5  omnes 
Dxmenei  junt 
Captivi  Chrilh: 

certaefi  eleiin 
Dei  contra 
DiAbolwn  •  "-" 
ex  ipfa-,  'ff^- 
rumi\  viribM  : 
fed  ex  Chrijh, 
Chnft'lci-ygriitid. 

Zaru  To.  5 •^-  4- 
C.2I.;).  2i4,d 

3l5. 


Mat.  9. 13.  8c 
29.  41. 


Rcvcl.  3, 10. 


deofthc Temple  in  the  Farthly  JerttfAlem-^  but  the  new  femfMltmht 
may  not  approach.  Perhaps  he  may  bring  us  to  an  exceeding ligh 
Mountain;  but  the  Mount  Sio»^  and  City  of  the  living  God  he  cannoc 
afccnd.  Orifhe  fhould,  yet  all  iheKingdomcs  of  the  world,  and  the 
glory  of  them,  will  be  but  a  poordefpifed  bait  to  the  foul  which  is  pof- 
fefled  of  the  Kingdome  of  our  Lord,  and  the  Glory  of  it.  No,  no  ; 
here  is  no  more  work  for  Satan  now.  Hopes  he  might  have  of  dcceiv- 
'  ing  poor  Creatures  on  Earth,  who  lived  out  of  fight,  and  ©nly  heard 
and  read  of  a  Kingdome,  which  they  never  bchelJ,  and  had  only  Faith 
to  live  upon ,  and  were  incompaflcd  with  Helh,  and  drawn  afidc  by 
fenfe.  But  when  once  they  fee  the  Glory  they  read  of,  and  tafte  the 
joys  they  heard  of,  and  poflefs  that  Kingdom  which  they  then  bclicred 
and  hoped  for  ,  and  have  laid  afide  their  flefhly  fenfc ;  it's  time  then  for 
Satan  to  have  done;  ii's  in  vain  to  offer  a  Temptation  more.  What? 
draw  them  from  that  Glory  ?  draw  them  from  the  arms  oijefus  Chriji} 
draw  them  from  the  fweet  praifes  of  God  ?  draw  them  from  the  bleffcd 
Society  of  Saints  and  Angels?  draw  them  from  the  bofom  ofthe  Fa- 
thers Love?  and  that  to  a  place  of  Torment  among  the  damned,  which 
their  eyes  behold  ?  why,  what  charms,  what  perfwafions  can  do  it? 
To  entice  them  from  an  unknown  Joy!  /  and  unknown  God ,  <*er» 
fomewhat  hopeful;  but  now  they  have bofh  feen and  eajoyed ,  there 
is  no  hope.  Surely  it  muft  be  a  very  ftrong  temptation,  that  muft  draw 
a  bleflcd  Saint  from  that  Reft-  Wc  (hall  have  no  more  need  to  pray, 
Leadm  not  into  Temptation  ^  nor  toyvstchand  pfaj,  that  wt  enter  not 
into  Temptation ;  nor  (hall  wc  ferve  the  Lord  as  PWdid,  /4^,  20. 19, 
in  many  tears  and  Temptations;  no  :  but  now  they  who  continued 
with  Chrift  in  Temptation ,  (hall  by  him  be  appointed  to  a  Kingdom, 
even  as  his  Father  appointed  to  htm  ;  that  they  may  eat  and  drink  at  bis 
Table  in  his  Kingdom,  Lukj  22.  2^,29,  10.  Tiered  therefore  are  tkej 
that  end/tre  temptation ;  for  when  they  are  trjcd^  they  fljall  receive  tht 
crown  of  life,  which  the  Lord  hath  promifed  to  them  that  love  him,  f  am, 
1.  12.  And  then  they  fhall  befavedfrom  the  hour  of  temptation;  then 
tbemalignant  Planet  .y^/wj-w  (hall  be  below  us,  and  lofe all  its  influence, 
which  now  is  above  exercifing  its  enmity  :  and  Satan  muft  be  fufifering, 
who  would  have  drawn  us  into  fufifering;  As  5«cW/*^r  wittily,  Z^i 
SatHrntts  nonfnpra  nos^fed  infra  not  conJptcietHr,  Ititns  foenoipro  fM4  in 
nosfxvitia  &  malitia. 


{ 


4 


S12. 
4.Fromcerrp- 
tations  of  the 
World  and     » 
Flefh. 


SECT.  xn. 

4.  X  7T  TE  (hall  Rett  alfofrom  allourTemptations  which  wc  now 

Y    V  undergo  from  the  world  and  the  fle(h,  a»  well  as  Satan  : 

And  that  is  a  number  unexprcflible ,  and  weight  (wereit  not  thf^t  wc 

arc  beholding  to  fuppbrting  grace  )  utterly  intolerable*    O  the  hourly 

danger! 


PaxtL 


Th^  Saints  EverUpng  Rcjl, 


103 


dangers  that  wc  poor  finnef  s  here  below  walk  in  !  Every  fcnfc  is  a  fnarc:  « 
£very  member  a  fnarc  ;  Every  creature  a  fnarc  :  Every  mercy  a  Oarc: 
And  every  duty  a  fnarc  to  us.   We  can  fcarce  open  our  eyes,  but  we  arc 
in  clanger  :  If  wc  behold  them  above  us,  wc  are  in  danger  of  envy  :  If  » 
we  fee  fumptuous  buildings,  pleafant  habitations,  Honour  and  Riches, 
wearcindanger  to  be  drawn  away  with  covetous  defiresj  Iftheraggs 
and  beggery  of  others,  we  are  in  danger  of  felf-applauding  tlionghts  and 
unmcrcifulnefs.     Ifwe  fee  beauty  ,  its  a  baittoluft;  if  deformity,  to 
loathing  and  difdain.    We  can  fcarcely  hear  a  word  fpoken,  but  con-  » 
tains  to  us  matter  of  temptation.    How  foon  do  flandcrous  reports,   *  Of  meats 
vain  jefts,  wanton  fpeechesby  that   paflacc   creep  into  the  Heart?   Vl^.^^1^^^ 
■h  Howftrong  and  prevalent  a  Temptation  is  our  appetite?  and  how«t^/^^^„^  Pjj._ 
conftant  and  ftrong  a  watch  doth  it  require?    Havewecomlinefsande»dagog.l.  a.c.i. 
beauty  ?    what  fuel  for  pride  ?  Arc  wc  deformed  ?  what  anoccafion  of  excellently  ^ 
repining  ?  Have  wc  ftrcngth  of  Reafon,  and  guifts  of  Learning  ?  O  how  ^^^"°  ^'-^fj^^ 
hard  is  it  not  to  be     f  puft  up?  To  fcek  our  felves?  To  hunt  after  lome  men 
ivpplaufe?  To  difpife  our  brethren  ?  To  miflikc  the  fimplicity  that  is  in  Live  ro  Eat  as 
Chrift?  Both  in  the  matter  and  manner  of  Scripture?  inDodriiie,  in  theEeafts  do-, 
Difciplioe,  in  Worfhip,  and  in  the  Saints?  toafTeft  apompous  ,  fpc-    whofeBdlyis 
ciouf,  fleftilyferviceofGod?   and  to  exalt  Rcafon  above  Faith?  Arc  Bufour^g^^^r 
we  unlearned,  and  of  (hallow  heads ,  and  flcnder  parts  ?  How  apt  then  commandcch 
todcfpifewhat  wehavcnot?  And  to  undervalue  that  which  we  do  not  ns  to  Eat  that 
know  ?  and  to  erre  with  confidence,  becaufe  of  our  ignorance  ?    and  if 
conce;redne(sand  pridedobutftrikesin,  to  become  a  zealous  enemy  to 
Truth  !  and  a  leading troubler  of  the  Churches  peace,  under  pretences 
of  Truth  and  Holinefs  ?     Are  wc  men  of  eminency,  and  in  place  of 
Authority  ?    How  ftrong  is  our  Temptation  to  flight  our  brethren,  to  plcafingour 
abufe  our  truft  ?  to  feek  our  felves  ?  to  ftand  upon  our  honour  and  pri-  aim  and  pur- 
vileges  ?  To  forget  our  felves,  our  poor  brethren,  and  the  publike  good?  P°'^*"  .^^  ^^ 
How  hard  io  devote  our  power  to  his  Glory  from  whom  wc  have  recei-  j^  f^j.  0^^ 
vcd  it  ?  How  prone  to  make  our  wils  our  law,  and  to  cut  out  all  ihe  en-  Manfion  here^ 
joyments  of  others,  both  religious  and  civil,   by  the  curfed  rules  and  which  Rcafon 
model  of  our  own  intcreft  and  policy  ?  Are  wc  inferiours  and  fubjed  ?  orderethfor 
how  prone  to  grudge  at  others  preheminence  ?  and  to  take  liberty  to  tyh^StV/' 
bring  all  their  aftions  to  the  bar  of  our  incompetent  Judgement  ?  and  to  ^nd  therefore 
cenfnre,  and  flander  them,  and  murmur  at  their  proceedings  ?  Arcwc  wemuftmakc 
rich,  and  not  too  much  exalted  ?  Are  we  poor,   andnotdifcontented?    choiceoffbod, 
and  make  our  worldly  necefli  ties  a  pretence  for  the  robbing  God  of  all   pJaino'J^"^^^, 
hisfervice?    Ifwe  be  Tick,  O  how  impatient?  If  in  health,  bow  few  pie,and  not' 
and  ftupid  arc  our  thoughts  of  eternity  ?    If  death  be  near,   wearedi-  fuch,as  muft 

have  too  much 
ftirpr  laboiirto  prepare  ir,  or  is  too  curious,  &c.  it  being  for  Life,  and  not  for  delights  and  full 
provi  fion.  And  our  Life  confifleth  of  Health  and  Strength,  for  both  which  nothing  is  better  then  a 
light  and  eafic  Diet,  as  being  moft  helpful  to  digeftion  and  agility  of  the  body.  Clem.  Alex.  Pa?dagog. 
I.  I.e.  1.  Take  heed  of  thofe  meats  that  entice  us  to  eat  them  when  we  are  not  hungry,  beguiling  ©ar  > 
appetites  by  their  deceits.  Clem.  Alex,  ubifup.  4-  2  Cor.  J 1.  3.  and  1. 12,  <^c. 

draped 


we  may  Live. 
ForNourifh- 
mentis  not 
cvir  Bufmefs,. 
nor  is  Flcfh- 


96  The  Saints  E'verUJling  Refi,     •  Chap.y* 

ftradcd  with  the  fears  of  ic  :  Ifwc  thirtk  ic  far  off,  howcarclefsis  our 

preparatio.i  ?     Do  wc  fee  upon  duty  ?    Why,  there  are  fnares  coo: 

either  we  arc  (tupid  and  lazy ;  or  relt  on  them,  and  turn  from  Chrift;  or 

Deut.12.50.       wearccurtomnry  ,  and  notional,  only  j  In  a  word,  not  one  word  that 

&  7-  25.  fais  from  the  mouth  of  a  Minifter  and  Chriftian  ,  but  is  a  fnarc;  not  a 

Hofcap.  8.        place  we  coroc  into;  not  a   word  that  our  own  tongues  fpcjk;   not 

Prov^z?  ^<      ^'^y  mercy  we  pofTefs ;    not  a  bit  wc  put  into  our  mouths,  but  they 

&  22.25?&     "  ^'^^  fnares ;  Not  that  God  hath  made  them  fo,  but  through  our  own 

29.(5.25.  corruption  they  become  fo  to  us.     So  that  what  a  fad  cafe  arc  we  poor 

I  Tim.  6. 9.       Chriltians  in  ?  and  efpecially  they  that  difcern  them  not  ?  for  its  almoft 

Job  8.8, 10.       impoffible  they  fhould  efcape  them?  It  was  not  fornothing  that  our 

Lord  cryes  our.  What  I  fay  to  one,  I  fay  to  all ;  Watch.  Wc  are  like  the' 

Lepers  at  SamAria,  if  we  go  into  the  City,  there's  nothing  but  famine ;  if 

we  fit  ftill,  we  pcrifh. 

But  for  ever  Blcfled  be  omnipotent  Love,  which  favcs  us  out  of  all 
ihefc ;  and  makes  our  ftreights  but  the  advantages  of  the  glory  of 
hisfaving  Grace!  And  bleflcd  be  the  Lord  ,  who  hath  not  given 
our  fouls  for  a  prey  ;  Our  foul  is  efcaped  as  a  bird  out  of  the  fnarc  of 
^  the  Fouler  j  the  fnare  is  broken,  and  wc  are  efcaped.  No,  our  Houfc», 
Pfal.124,^,7.  ^^^  Clothes,  our  Sleep,  our  Food,  ourPhyfick,  our  Father,  Mo- 
ther, Wife,  Children,  Friends,  Goods,  Lands,  are  all  fo  many  Temp- 
tationF;  and  our  felves  the  greateft  fnare  to  our  felves.  But  in  Hea- 
ven, the  danger  and  trouble  is  over ;  there  is  nothing  but  what  will  ad- 
vance our  joy.  Now»evcry  old  companion,  and  every  loofe  fellow  is' 
"  putting  up  the  finger,  and  beckning  us  to  fin,  and  wc  can  fcare  tell  how 
to  fay  them  nay  ;  What,  fay  they,  will  not  you  takeacup?  will  you' 
not  do  as  your  ncighboiars  ?  muft  you  be  fo  precife  ?  do  you  think 
none  (hall  be  faved  but  Puritans  ?  what  needs  all  this  ftriftnefs,  thii 
reading,  and  praying,  and  preaching?  will  you  make  your  felf  the 
fcorn  of  all  men  ?  Come,  do  as  we  do;  take  your  cups,  and  drink 
away  fo  row.  O  how  many  a  poor  Chriftian  hath  been  haunted 
and  vexed  with  thefe  Temptations.'  and  it  may  be  Father,  orM^ihcr, 
or  neareft  Friends  will  ftrike  in,  and  give  a  poor  Chriftian  no  reft  : 
And  alas,  how  many  to  their  eternal  undoing,  have  hearkened  to  their 
feducemcnts  1  But  this  is  our  comfort,  dear  Friends,  our  Reft  will  free 
us  from  all  thefe.  As  Satan  hath  no  entrance  there  ;  fo  neither  any 
thing  to  ferve  his  malice ;  but  all  things  (hall  there  with  us  coufpire  the 
high  praifes  of  our  great  Deliverer. 


SECT. 


parti.  The  Saims  EverLifiing  Rejh  105 


SECT.  xiir. 

5*    A  N<i  35  we  Reft  from  the  Temptations :  fo  alfo  from  all  abufes       §.13. 

/jL  and  Pcrfecutions  which  we  fuffer  at  the  hands  of  wicked  mea.  ^s-trom abufes 
We  lliallbefcomed,  and  derided,  imprifoned,  banifhed,  butchered  by   and  pcrfecmi- 
diemnomore;  the  prayers  of  the  Souls  under  the  Altar,  will  then  be  '^^l^^f  ^^'^ 
anfwercd,  and  God  Wi/f  avenge  their  hlot^d  m  thcfe  th<tt  dwell  on  the  earth,   ^^y.  6.  9,10. 
This  is  the  time  for  crowning  with  thorns,  buffeting,  fpitting  on  :  That^aTim.^.iz. 
is  the  time  for  crowning  with  Glory  :  Now  the  Law  is  decreed  on.  That  Rom.s.i?- 
WhofoeverVi^fiUtve godly  ifiChrifi  fefm  ,  JhaH  fuffer  perf(cutio?j ;  Then    Majth.  10.  22. 
thej  that  /offered  With  him,  Jh all  be  glorified  With  him.     Now  we  muft    jThefl'.  i.9, 
he  hated  of  all  men  for  Chrijls  Name  Jakf,  nncl  the  Gofj'el  -,  then  will  10. 

Chrift  be  admired  in  his  Saints  that  were  thus  hated.    Now  becaufe  we  Jolini5.i9. 
are  not  of  the  World,  hut  Chrifl  hxth  t,<iken  m  out  of  the  World ,  therefore   ^  1 7-i4- 
doth  the  World  hate  m ;   then  becaufe  we  are  not  of  the  world,  but  taken  ^^^  ^^  ;*^    -■ 
out  of  their  calamity,  therefore  will  the  world  admire  us.     Now  as  they   &  5.'  23' 
hated  Chrift,  they  will  alfo  hate  us ;  then  as  they  will  honour  Chrift,  &  17.  22. 
fo  will  they  alfo  honour  us.    We  are  here  as  the  fcorn  and  off-fcouringd*  Cor.  4.  9-> 
of  all  things ;  As  men  fet  up  for  a  gazing  ftock  to  Angels  and  men,  even   .  ^       '  ^' 
forSignsand  Wonders  among  profeffing  Chriftians :  They  put  us  out  Heb.io??. 
of  their  Synagogues,  and  caft  out  our  name  as  evil^  and  feparate  us  ifa.8.i8. 
from  their  company.    But  we  (hall  then  be  as  much  g.ized  at  for  our  Luk.6.22. 
glory,  and  they  will  be  (hut  out  of  the  Church  of  the  Saints,  and  fepa-  ■'f'"!!"^,  ^'^'^" 
rated  from  us,  whether  they  will  or  no.    They  now  think  it  ftrange,that  J^j^  j^|^  ^q„. 
we  run  not  with  them  to  all  exceft  of  riet,  /peaking  evil  of  t^s,  1  Pet.  4  4.    dcinnarion  to 
they  will  then  think  more  ftrange,  that  they  ran  not  with  us,  in  the  dc-   M;iityrdom, 
fpifed  ways  of  God  ,  and  fpeak  evil  of  themfelves  j  and  more  vche-  f'^'^  damnati-  v 
mently  befool  them felves  for  their  carelefnefs,  then  ever  they  did  us  for  vii*^b"caii  fe* 
our  heavenlincfs.    A  poor  Chriftian  can  fcarce  go  along  the  ftrcets  now,   \^\^  Judges 
but  every  one  is  pointing  the  finger  in  fcorn  ,  but  then  they  would  be  were  hue  the 
glad  of  the  Cruras  of  hisHappinefs.    The  rich  man  would  fcarce  have  Devils  mouth  , 
believed  him  that  would  have  told  him  ,  That  he  (hould  beg  for  water   ^"^  ^'^'.^^y' 
from  the  tip  of  Laz,arn4's  finger.    Here  is  a  great  change  1  We  can   ^j^^.   croi>  ^' 
fcarce  now  pray  in  our  Families,  or  fingpraifes  toGod,  but  our  voice   thcciudty* 
isa  vexation  to  them.    How  muft  it  needs  torment  them  then,  to  fee  us   of    wilde 
praifing  and  rejoycing,  while  they  arc  howling  and  lamenting  ?  How   Emails,  cut- 
full  have  their  prifons  oft  been,  and  how  bitter  their  rage?  How  did  "^'"-^  •  „' 
*  '  °  paiating, 

breaking  of 
my  bones,  renting  of  my  member?,  deflrudion  of  my  whole  body,  and  the  damnation  of  the 
Devil  C  w\«c7f  T«  A/atj6oA8  3  1<-"C  t'l^'"  all  come  upon  me,  fo  I  but  dcferve  to  obtain  Chrift. 
Ignar.  Edit.  Vffcr.  pag.  86.  Agefilaus  dicere  folitm  eft ,  fc  vebementer  admirari ,  ecs  tton  h.i- 
ben  in  Sitcrilcgorum  mmero ,  qui  Udeycnt  cos  qui  Deo  fufplicarer.t ,  vel  Dcum  vencraycr.inr.  Q^o 
innuit-,  eos  non  tantum  Sacrilegos  ejje  qui  Dsos  ipfos ,  nut  tcmfhum  ornatuin  (pjliarcnt  j  Jed  t.os 
m,txitne  qui  Deorum  Minijlros  <tf  prjiconc's  contumcliis  cfficiwit.  ^myl.  Frob. 

R  they 


io6 


The  Saints  BverUjling  Refi.  Chap.7. 


Luk.i<5.24. 
pral.8^.4. 
Pfal.z  4. 

God  raketli 
the  reproach- 
ing &  iiDuring 
of  Btlievcrs  as 
done  to  him- 
fclf.Ani  whic 
other  way  can 
r<"r>roach   and 
di  "honour , 
t  )uc!i   God  ? 
B  ir  as  rhey 
that  rro  ib!c 
hiipoiVcifions, 
do  iniure  the 
O  VTieri  and  as 
to  wrong  the 
SoiiUiiers,  is  a 
wrong  ro  tlie 
Commander  •-, 
(0  is  i"i  a  con- 
tempt of  the 
Lord  to  vex 
rhcfe  that  are 
dedicated  to 
him.  Ciem.Ali. 
Sti-m.\.']' 
*  ]udg.<.23. 
Pfal9.i2. 
t  P'lHos  it2,nos 
a.iwant  ^  vivos 
(/evrrant^injuit 
Claud. Tauri- 
mnf. 

'  Joh^4-9^. 
&  8-  21,22. 
Fev.i2.t6- 
Heb.ii. 


Mac  27.29,^0. 
De  qua  iniqui- 
tare  [xvuid^ 
nsn  mo  Jo   ccs- 
cuTt  hoc  Vul- 
gits    exuUat- 
Jed  i^  quidam 


they  fcatter  the  carkafTes  in  the  fields  ?  and  delight  themfelves  in  the 
blood  of  Sainrs  ?  How  glad  would  they  have  been,  if  they  could  have 
brought  them  to  ruinc,  and  blotted  out  their  name  from  off  the  Earth? 
How  did  they  prepare,  like  Haman,  their  Gallows?  and  if  God  had 
not  g.iin-faidit,  the  execution  would  have  been  anfwerablc  :  Bui  be  thjtt 
fitteih  in  Heaven,  did  Uttgh  them  to  [corn,  the  Lord  had  them  in  derifton. 
O  how  full  were  their  hearts  of  blood,  and  their  hands  of  cruelty  I  So 
that  the  next  generations ,  that  knew  them  nor,  will  fcarccly  believe  the 
fury  of  their  PrcdecefTors  rage.  BlcfTed  be  the  Guardian  of  the  Saints, 
who  hath  not  fuffered  the  prevalency  of  that  wrath,  which  would  have 
made  Gun- poudcrTreafon,  the  Turkifti  flavery,  the  Spanifh  Inquifi- 
tioD,  the  French  MafTicres,  to  have,been  as  ordinary , as  inhumane.  BiiC 
the  Lord  of  Hofts  hath  oft  brought  them  down,  and  his  Power  and  Ju. 
ftice  hath  abated  tlicir  fury,  and  raifed  to  his  Name  everlafting  Trophies, 
and  fet  up  many  a  Monument  of  Remembrance  in  EngUnd^  and  in  other 
places,  which  God  forbid  fhould  ever  be  forgotten.  So  let  all  thine  (un- 
curable)  enemies*  perijh,  O  Lord,  fvhenthe  Lord  makethincjuijition  for 
blood,  he  ^i/l  remember  the  precious  blood  ^'hich  they  have  jhed :  and  the 
Earth  Jhall  not  cover  it  any  more.  The  f  Jefuites  hopes  are,that  they  fliall 
yet  again  have  a  prevailing  day.  It  is  poilible,  though  improbable.  If 
they  Ihould,  we  know  where  their  rage  will  ftop.  They  (hall  purfue  but 
sisThara:h  to  their  own  deftrudion;  and  where  they  fall,  there  we 
(ball  pafs  over  fafcly,  and  efcape  them  for  ever.  For  our  Lord  hath 
told  them,  Th.it  "Whether  he  goes,  ^  thej  cAnnot  ceme.  When  their  flood 
of  perfecucion  is  dried  up,  and  the  Church  called  out  of  the  Wildernefs, 
and  the  new  ferufalem  come  down  from  Heaven,  and  Mercy  and  Jufticc 
are  fully  glorified,  then  (hall  we  feel  their  fury  no  more.  There  is  no 
cruel  mockings  and  fcourgings,  no  bonds,  or  imprifonments,no  ftoning, 
orfawingafunder,  tempting  or  flaying  with  the  fword,  wandering  in 
Sheep'sl^ns,  or  Goat-skins,  in  defarts  or  mountains,  dens  cr  caves  of  the 
farth  I  n9  more  being  deji it Hte,  ajjlified,  tormented  :  We  leave  all  this 
behind  us,  when  once  we  enter  the  City  of  ^ur  Reft ;  The  names  of  Z«/- 
lard,  Hiigcnots,  Puritans,  Roundheads,  are  not  there ufedj  the  Inqui- 
i\i\ono\'  Spain  \%  there  condemned;  the  Statute  of  the  fix  Articles  is  there 
Repealed,  and  the  Law  De  H^retici^ comburendis  more  juftly  executed  ; 
The  date  of  the  I/tterim  is  there  expired  ;  Subfcription  and  Conformity 
n-o  morcurged;  SilencingandSufpending  are  there  more  than  fupend- 
ed;  There  are  no  Bilhops  or  Chancellors  Courts;  No  Vifitations,  nor 
High-CommifTion  Judgments;  no  Cenfures  to lofs  of  Members,  perpe- 
tual Imprifonment  or  Banifhment,  Chrift  is  not  there  cloathed  in  a  gor- 
geous Robe,  and  blindfolded ,  nor  do  they  fraite  him,  and  fay.  Read 
whortruck  thee:  Nor  is  Truth  cloathed  in  the  Robes  of  Errour,  and 
fmirtcn  for  that  which  it  moft  diredlly  contradideth ;  nor  a  Schifmatick 
wounded,  and  a  Saint  found  bleeding;  nor  our  Friends  fmite  us,  whilft 
they  rriiftakc  us  for  their  enemies  :  There  is  none  of  this  blind,  mad 

work 


Pai-t  I.  The  Saints  B'verUfling  Refi,  107 

work  there,    Dear  Brethren,  you  that  now  can  attempt  no  work  o^ ^'^^pf^'^i^c. 

God  without  rcliftance,  and  find,  you  muft  either  lofe  tlie  Love  of  the  ^'^^'  "J  ^^' 

World,  and  your  outward  Comforts,  or  clfc  the  Love  of  God  and  your  n" pTefin"\9' 

eternal  Salvation ;   Conlider,  You  (hall  in  Heav&c  have  no  difeouraging  jhum  jk  ^Ar-  \ 

company,  nor  any,  but  who  will  further  your  work^  and  gladly  joyn  binmm.    dr- 

hcart  and  voice  with  you  in  your  evcrlafting  Joy  and  Praifes.    Till  then,  'f  -/'  '^<^'"" » 

Pofe/sjour  fouls  in  patience  :  Bind  all  reproaches  as  a  crown  to  your  /^i  "|"J^  ^^^ 

heads  j  Efteem  them  greater  riches  than  the  worlds  treafures :  Account  g^  tne  damna- 

it  matter  of  ^(37,  WbenjoH  fall  into  tribHlatkn.    You  have  fecn  in  thefe  tiis^  fi  damna- 

days,   that  our  God  can  deliver  tu  j  bot  this  is  nothing  to  our  final  con-  »■'  '»^^^"«- 

queft  :  He  "^ili  recommence  tribulation  to  them  that  trouble  j on  ;  (und  to  joti  •^"'"  .  '^^"* 

^ho  are  troubled  Refl  \\>ithChr}fi  :  Only  fee  to  this,  Brethren,  That  none  1"°^^^  ,"//;■  "[e- 

of  youfufer  as  ah  evil-doer,  '*  as  a  hufie  bodj  in  ether  mens  matters y  as  a  ixm  non  potes  i 

re0er  of  the  commands  of  lawfuH  zAuthtritjy  as  ingratefulltothofethat  ]nm  mcx  vq-^ 

have  been  inflruments  of  our  goody  as  eviljpeakfrs  againft  Dignities,  as  ^«"'^'^'*  ^J* 

oppofcrsof  the  Difcipline  and  Ordinances  of  Chriit,  as  fcornfull  revi-  f*^l  J.^^^l\. 

Icrs  of  your  Cbnltian  Brethren ,  as  reproachcrs  ot  a  laborious,  judi-  ji^^^,  Fmnde 

cious,  confcientious  Miniftry,  &c.    But  if  any  of  j/oufujfsr  for  the  Name  C7  vulgns  vane 

of  Chrij},  hafpy  are  ye  •  for  the  Spirit  of  God,  and  of  Glory  rcjfeth  upon  ^^  "oftra  vexa- 

you:  And  if  any  of  you  begin  to  (brink,  anddrawback,  becaufeofop-  ^'^"^i^fdftj 

pofitioH,  and  are  aftiamed,  either  of  your  Work,  or  your  Matter;  let  //um  eftga"-' 

fuch  a  one  know  to  his  face.  That  he  is  but  a  bafc-fpirited,  cowardly  djum  quod  fibi 

wretch,  and  curfcdiy  undcrvalueth  the  Saints  Reft ,   and  molt  fooliihiy  v'ndicant ,  qui 

over-valucth  the  things  below  ;  and  he  muft  learn  to  forfake  all  thefe,  or  '«'«/«ww  dam- 

elfe  he  can  never  be  Chrifts  Difciple :  and  that  Chrift  will  renounce  him,  "^''''  '?''^'"  ^ 

and  be  afliamed  of  him,  before  his  Father,  and  the  Angels  of  Heaven,  contra  iUi  qui 

But  for  thofe  that  have  held  faft  their  intcgriry,  and  gone  through  good  nos  odemnty 

report,  and  evil  report,  and  undergone  the  violence  of  unreafonable  doLre^  mn    < 

men.  Let  them  bear  the  Word  of  the  Lord ;  Tour  Brethren  that  hatedycu,  £'\>*dcre  debe- 

that  caft you  out  for  my  Names  fake ,  f aid  ,  Let  the  Lord  be  glorified-,  ^ 'SHi- 

{  they   had  good  words  and  godly  pretences)   but  he  fball  appear  to  ^i^w.  Tcrtul. 

your  joy  y    and  they  fhall  be  ajjjamed^  Ifai.  66.  5.    Tour  Redeemer   is  Apohget.    cap. 

firong,  the  Lord  of  Hofls  is  his  Name  ,  he  fliall  throughly  plead  your  A9- 

Caufey  that  he  may  give  refi  to  his  people,  and  difquietnefs  to  their  tne-  Luk.  21.19. 

,»rV.,  Jer.50.34.  ^  ffiifs*. 

Jam.  1. 2. 
Dan. 9. 17.  2Thc(r.i.7.  i  Pet.?. 17. & 4.  14,1$.  Jud.v.8.  2Pet.2.io.  iPer.4.14.       ^     D'l^urw  es 
me  Mitnichmm:  Scd  ut  wttledtcWy  HonutvcridJcus.  Auguil.  oper.  imperf.  n.  55-  Luk.  14.25,27,33. 
2  Their.  3.  2.    Iiide  eft  quod  ibidem  fentcktiu  vefi}isgratias  agimus^  ut  efi  xmulatio  rci  dtviiu  ^  huwao^y 
cum  damnamur  i  vobky  4  Deo  abfolvimur.  ItnvX.Apol.vcrb'u  ulthnis. 


R2  SECT. 


io8 


•^  The  Saints  Ei'crUpng  Reft, 


Chap.7. 


§.i4- 

6.   trom   our 
Pivifionsand 
DiiVciidons. 
*  Atjit  ut  talis 
fit  il'.t  vit4^ 
ubi  cjl  anm£ 
mjlid  ipfa 
Veritas  vita  ! 


SECT.  XIV. 

6.  T  jX  7E  fliall  thp  Reft  alfo  from  all  our  fad  Divifions,  and  *  un- 
*  V  V  chriftian-like  quarrels  with  one  another.  As  he  faid,who  faw 
the  carkafies  lie  together,  as  if  they  had  imbraced  each  other,  who  had 
been  flain  by  each  other  in  a  Duel,  J2^atttafe  invicem  fimflellHnturami' 
citik,  cjuimutuaiinfUcabiliimmicitiaperiere  ?  How  lovingly  do  they 
imbrace  one  another,  being  dead,  who  perirtied  through  their  mutual, 
implacable  enmity  1  So ,  how  loi'ingly  do  thoufands  live  together  in 
Heaven,  vvlio  lived  in  Divifions  and  Quarrels  on  Earth  1  Or,  as  he  faidj 
Vi^i  nemo  f^t/-et  yvho  beheld  how  quietly  and  peaceably  the  bones  and  duft  of  mortal  enc- 
/rr,  fallmr  mks  did  lie  together  ^  Non  tant a  vivi pace  efetisfcyijttMni.  You  did  not 
"Jurem  homines  I'VC  together  lb  peaceably.  So  we  may  fay  of  multitudes  in  Heaven  now 
fallunt^  ^  all  of  one  mind,  one  heart,  and  one  imploymenc.  You  lived  not  on 
falluntur  \  mi-  earth  in  fo  fwcet  familiarity.  There  is  no  contention  ,  bccaufe  none  of 
fcriorefque  funt  [bis  Pride,  Ignorance ,  or  other  Corruption.  Pa^i  ^nd  Barnaboi  ar6 
f!dluT"quam''  now  fully  reconciled.  There  they  are  nod  every  man  conceited  of  hii 
own  underftanding,  and  in  love  with  the  iffue  of  his  own  brain,  but  all 
admiring  the  Divine  Perfedion,  and  in  love  with  God,  and  one  another. 
As  old  Grjn^Hi  wrote  to  his  friend,  "j"  Si  te  mn  umpUus  in  terris  videam, 
ibi  tcmen  conveniemm  ti-bi  Lutherus  cum  Zuinglio  optime  jam.  convenit. 
If  I  fee  you  no  more  on  Earth,  yet  we  (hall  there  meet,  where  Luther 
and  Ztiin^hu  are  now  well  agreed.  There  is  a  full  reconciliation  be- 
tween iS'4c;'4«;f«/.«n.'?»j  and  IJblqtiitanans,  Calvimfis-zwd  Lutherans ^ 
turn  potefl  de-  RewBnflrants  and  Contra- Remonfirants^  DifciprmArians  and  Anti'Difcir 
^'t^f  ^/' /K/inr  plin^yi'ifJS,  Cenfermifts  and  Neft-CoftformiJIs,  Antinomians  and  Legalijis 
are  terms  there  not  known.  Presbjterias  and  Indepindents  are  perfedly 
agreed:  Thereis  noDifciplineercftcdby  State- Policy,  nor  any  difor- 
dered  Popular  Rule :  No  Government  but  that  of  Chrift :  All  things 
are  eftablilhed  ^ure  'Divino.  No  bitter  Invedives,  nor  voluminous  Re- 
proaches ;  The  Language  of  Martin  ^  is  there  a  ftranger ;  and  the  found 
of  his  Eccho  is  not  heard.  No  Recording  our  Brethrens  Infirmities :  nw 
raking  into  the  fores  which  Chrift  died  to  heal.  How  many  Sermons 
ttzealoufly  Preached,  how  many  Books  ftudioufly  compiled,  will  then  by 
the  Authors  be  all  difclaimed  ?   ^  How  many  backbiting  llanderous 


cum  tncnncn 
tibHS    creden- 
do  falluntur. 
Vfque  adeo 
tamen  rationa 
lii  natura  re- 
fugit  falfira- 
tiin^  iy  quan 


etiam  quicuti- 
que    amant 
falter  e. 
Auguft.  En- 
chirid.  cap. 

17- 

Lege  Frdfat. 

D.  Hemingii 

anfepojiil.  de 

Di{fidiii    ((y 

Scandalvs. 

t  Mclchior. 

Adam,  in  vita.  Grynai.      '    Two  Books  full  of  the  Language  of  Hell  in  bittereft  fcorns  at  the 

Min  liryand  Difcipline,  thought  to  be  written  by  one  Ofemn.      Non  oporret  nos  mirari  fuper  bdrefes 

iflas ,  Jive  quia  fur.t  :  futur£  enim  prjtnunciabuntur  :     Sive  quia  fidem  qmrundam  fubverturt  j  ^d 

]}%  enim  funt ,  at  fides  habcndo  tentationem ,  haheat  etiam  probationem.     Vane  c>-go  ^   inconfider ate 

plcrique  hoc  ipfo  Jcandalizantur  ^    quod  tantum  hxrefcs    valeant   quantum  fmt.     Tertullian.  de  Prj:- 

fcript.  initio.       ^     Ujiemadmdum  vero  in  multas  (fy  varias  feBas  fcijfa    ejl   CaTab,iptiJ}arum   hsre- 

jis ,    ita  in  hoc  omnes  unanimitcr  confentiunt ,  ut  prjidicatoribw  veritatU  negotium  exbibeant ,    2^   eos 

erga  auditcres  tanjuam  fedulhrcs    fu^e^hs  reddant.     Epijl.  Leo.  Judz    ante   Bullingerum   contra 

Catabap. 


fpeeches  ? 


J 


Parti.  The  Saints  Everltfting  Refi.  109 

fpeeches?  How  many  fecren  dividing  contrivances,  *  muft  then  be  laid    ^.  j,  , 
onthcfGOreof  Chrift,  againft  whom  and  his  Saints  they  were  commit-   j^j^^^H'^l  ^!"' 
red  ?  The  zealous  Authors  dare  not  own  them  :  They  would  then  with    hnmania  liia 
x.\\z  Athenians  hmnxhtit  Books,  ^^^19,19.  and  rather  lofe  their  la-  judkia^  cona- 
bour,  than  ftand  toit.    There's  no  plotting  to  Itrengihen  our  party-   ^i^-,  f^^la^qui- 
nor  deep  dcfigning  againft  our  Brethren.    And  is  it  not  (hame  and  pity,  ^'**  ^^ic^mm- 
that  our  courle  is  now  fo  contrary  >  Surely,  if  there  be  forrow  or  {hame  \/^^)y}^,j^-'^^j,^ 
in  Heaven,  we  fliall  then  be  both  forry  and  afhamcd  to  look  one  another  biffins  fatk 
therein  the  face  J  and  to  remember  all  this  carriage  on  earth  ;  Even  as   cmutnfluify 
the  Brethren  of  Jcfepb  were  to  behold  him,  when  they  remembred  their  ^'^P'^^^tem  Re- 
former unkind  ufage.    Is  it  not  enough  that  all  the  world  is  againft  us,  but   J'J,„^JJ^'*y%   ^ 
werauft  alfo  be  againft  one  another?  Dd  I  ever  think  to  have  heard  ifcde  ch^.rha- 
Chrift-ans  fo  to  ^  reproach  and  fcorn  Chriftians  ?  and  men  profefling  the  tii ,  jujujhtiatu 
fear  of  God,  to  makefo  little  confcicnce  of  cenfunng,' vilifying,  flan-  P'^fcxtHjur'n^ 
derinc,  and  difqracinq  one  another?  Could  1  have  believed  him  that  'f''J^P"'^"t"t 
would  have  told  me  fome  years  ago,  that  when  the  fcorners  of  Godli-  ffj^fj^   funius 
nefs  were  fubducd,  and  the  bitter  profccutors  of  the  Church  overthrown,  irenidn  pfal. 
that  fuch  (hould  fijcceed  tliem,  who  fuflfered  with  us,  who  were  our  in-   122.  Tom.i  p. 
timatc  Friends,  W'ith  Whom  We  took^fwect  eourifel ,  arJ  Went  up  together   ^9°-. 
to  thehoufe  of  God?  Did  I  think  it  had  been  in  the  hearts  of  men  pro-   '  '^  ^unwa 
feffing  fuch  zeal  to  RcIig!on,and  the  ways  of  Chrift,  to  draw  their  fwords  infimm  habc- 
agaipft  each  other,  and  to  fci^k  each  others  blood  fo  fiercely  ?  Alas,if  th^ctbat  vebmen- 
Judgtnent  be  once  perverted,  and  Errour  hath  poffeHed  the  fuprcmc  ^'^'"^  <-^^  ^Tfe 
Faculty,  whe'-her  will  men  go,  and  what  will  they  do  ?  Nay,  What   j^^'''-r^;ff ' 
will  they  not  do?  O  what  a  potent  Inftrument  for '^  Satan  is  a  mifguided   ufweit^ut  ti- 
Coafcience !  It  will  make  a  man  kill  his  deareft  friend,  yea,  father  or  tcdum  et'iam 
mother,  yea,  the  bolieft  Saint,  and  think  he  doth  God  fervice  by  it;   modumnon 
And  to  facilitate  the  work,  it  will  firft  blot  out  the  Reputation  of  their  '^'^"«#  videri 
Holinefs,  and  make  them  take  a  Saint  for  a  Devil,  that  fo  they  mav  vili-   ^'^j  *  ^S'^ 
tie  or  Ueltroy  him  without  remorfe.    O  what  hellifn  thmgs  are  <^  Igno-   jj^os  homines 
ranee  and  Pi  ide,  that  can  bring  mens  fouls  to  fuch  a  cafe  as  this  1  Paul  quibwnimmm 

jncalefcere  vi- 
dentur  quicunque  ipfmiin  more  mn  fiigent^  nt  pro  quo,  c^  in  quern  dicatur,  paulo  Mcmii^  expendant ; 
neque  i^sreticos  ijhs  jpiritm  ex  ingemo  fuo  metiantur.  Beza  in  Epiflola  Pr^fat.  ante  Calvini  Tra- 
Ifatw  Theologicos.  <*  Me  qiioque  mn  later ^  turbulentosfumincsmovendk  feditionibw,  Satan£  ejje  fla- 
bella,  ur  in  Evangelu  odium  placidosalioquikiwines  inflaw.met.  It  a  nofiro  feculo,  fub  Evangeiii  nafcen- 
tU  initia,  barbara  homines  armavit,  qui  Icgibiti ,  judiciii^ ,  C^  omni  pditiji  bellum  ex  profej)o  Jndicerent 
— '  '  Sed  abEvangcborecedere,  utfeditiombm  obviam  catur,  nimii  perverfum  ejh  Calvin,  de  Scaii- 
d*lii.  Read  Bifhop/Z^/fs  29.  Soliloquy,  called  The  Spiritual  Bedlam,  pag.  109.  Religion  is  torn 
into  Divifions  and  Fragments  i  The  fwarm  is  up,  and  fettles  into  fo  many  places,  as  without  great 
Mercy  they  will  never  be  got  into  one  Hive.  Mr.  I^inw  Sermon  on  Numb.  14.  24.  pag.  23.  ^  Hwd 
multos  videmm  hoc  velilloerrore  captoskreBivii  abduci,  mirijuamnifijufia  Dei  vindi^a  accidit :  Vere 
Auguft.  fuperbiam  mminat  Her efeun  omnium  matrem :  Nullus  enim  unquam  extitit  error 'a  M'^gifler ,  quem 
tionpravaambitioinfuumprscipitiumextulerit.  Scimm  Deum  parvulif  Jidum  effe  doElorem.  Proinde 
qui  arrogantia  turgent,  eos  mn  mirum  eft  ab  hac  Schola  pulfos  vagiijm  ^eculationibiti  furfwn  i^  deorfum 
raptari.  Qjiotqmt  hac  noftra  £tate  a  pura  Evangelii  do^dina  prolapft  falforum  d<)gmatum  cceperuiit  ejje 
Authores,  reperiemw  omnes fuperbix  morbo  cweptos,  ingenii  tormenta  fibi  ^  aliii  fabricate.  Calvin,  de 
Scandalif^ 

R  3 .  knew 


no  The  S dints  Everlajling  Refi,  Chap.7. 


knew  whac  lie  faid,  wlKn  he  commanded  that  a  Novice  (hould  not  be  a 

Teacher,  lell  being  lifted  up  with  Pride,  he  fall  into  the  Condemnation 

of  the  Devil,  i  Tim.  3.6.    He  difcerned  that  fuch   young  Chriftiant 

that  have  got  but  a  little  fmattering  knowledge  in  Religion,  do  lie  in 

greateft  dinger  of  this  Pride  and  Condemnation     Who  but  a  Paul  could 

have  forefeen  that  among  the  very  Teachers  and  Governors  of  fo  choice 

a  Church  as  Ephcftu,  that  came  to  fee  and  hear  him,  that  pray  and  weep 

with  him,  there  were  fome  that  afterwards  (hould  be  notorious  Seft- 

5f  Arc  not  the    mafters  *  ?  ^  liuiof  their  owfifelves  men /Jjjuld  arife,  (pal^n^  pcrverfe 

Errors  wliich    things,  to drAwaarvj  Difciples after  them.  Ad,  20.  30.     Who  then  can 

are  rife  amo.ig   exped  better  from  any  Society  now,  how  knowing  and  holy  foever? 

."^'^.'''^^^  ^>'    Today  theymay  be  Orthodox,unanimous,andjoyned  in  Love;  and  pcr- 

fons  'of  Place   '^^P^  within  a  kw  weeks  be  divided ,  and  at  bitter  enmity,  through  their 

and  Quality,      doting  about  Queftions  that  tend  not  to  edifie.     Who  that  had  fcen  how 

grown  into       lovingly  the  Godly  in  En^Und  did  live  together,  when  they  were  hated 

that  boldncfs  j  and  fcorned  of  all,  would  have  believed  that  ever  they  would  have  been 

awa^' ^B^^T'^^  ^^ bitter  againft  one  another  ?    That  when  thofc who  derided  us  for 

baiz\-Oy  crqjc   Preachings  for  Hearing,  for  conftant  Praying  in  our  Families,  for  fing- 

inrodutcrc-     ing  Pfalms,  for  fandifying  theLords-day,  for  repeating  Sermons,  for 

die-,  or  by        taking  Notes,  for  defirirg  Difcipline,  ct-c.  had  their  mouths  flopped, 

fpi-cadin^  far     vve  fliould  fall  upon  one  another  for  the  very  fame  Duties;  and  that 

(en  to  that       Profeffors  of  Religion  (hould  oppofe  and  deride  almoft  all  that  Wor(hip 

flrcngrh,  that 

they  do  face,  if  not  feem  able  to  put  into  danger  of  Routing  our  Common  Faith,  Publick  Worfhip, 
Authorised  Miniftry,  long,  and  much expeded,  and  pronilfcd  Rcforniarion?  Mx.  Vines  on  2  Pet. 
2.  !•  pag.  2.  '  A'tera peftii  ejl oplmor.um  varietoi  (^ dijfentio  in  Ecclejia  :  !lu£  ut  hit  temporibm 
J:[u]tx>umimpulfHV(ildein:ruduit^  itaPamennequenovavobify  ncque miravidcri debet.  Vt  enim  falu' 
torum,  fic]udiciv:-rn magna  eft varictof :  Et ut miiltx  fades hommum^  fie ^  corda  divcrfa  :  Vt  Hierom. 
advcrf.  Pdag.  hb.  9.  Dr.  Humfredus  Jcfuitif.  part.  2.  in  Epiftola  Dedicatoria.  Multot fubvertunt, 
nbducentcs  ipfos pretext ucognitionii^  ab  eo  qui  univerfa  creavit^Scc.  Velut  qui  altius  quid  ac  ma)tts  habe- 
ant  q:(:d  oft'^ndunt DiOy  &c.  Probabiliter  quideTi  inducentespsr  verborum artificium  fimplices  ad  qujo'endi 
m)dum:  VefHm  iwprobeperdentes  ipfes^  in  eo  quod  waledicam  ^  impiam  ipfjrum  rnentem  efficiunt,  &c. 
Uam  error  p:r  ftipfum  non  6ftendit:ir^  ne  ut  dcnudatm  deprehendatur  .,  fed  amiculo  jplendido  callide  or- 
ratM,  uretiamipfa  v?rirate  veriorcm  feipfum  exhibere  videatur  imperitioribm  ^  per  externam  apparen- 
tiiim.  Uenxui  adverf.  N£ref.  pag.  i.  Proxni,  DUigenter  infiftendum .,  nequid  ex  pefle  qu£  grajjatwr 
ex  vicinia,  jidelibia  curji  njlrd  commifjis.,  conviiru.,  colloquiit ,  dj  quotidianit ,  qu£  vitari  non  pojjiint, 
difceptati)nibui  a^Jietur.  Serpit  enim  facile  coiitag::^  (fj  nifi  malt  obviam  iretur ,  falforum  doHormi 
aftnf^  (j-  hireticorum  ovfortium  infirmorum  fidem  procnldubio  vitiarent.  Evangelii  ergo  prxcones  fe- 
fe  excrjeant  in  refutatione  Por.tifxcio^um.,  Anabaptiftarum  ^  Sociniari'.rurr.  ,  &c.  ab  iUii  enim  magnt- 
f:re  mctHCvdum ,  turn  quia  iHn  permixti  vivimw ,  turn  quia  eorum  pitrique  miro  quodam  ftudio  ar- 
dent do^rinji  fu£  dijjetninandx.  Amiraldus  de  Pace  inter  Evangelicos  conftituend.  pag.  246.  Yet 
Cyprian  fairh  :  They  that  live  in  Dil'cord  and  Difference ,  and  have  nor  Peace  with  their  Bre- 
thren, though  tliey  were  (lain  for  the  Name  of  Chrifl,  yet  cannot  efcapc  the  crime  of  Diflen- 
tion  W'th  Brethren.  Btciufe  it  is  written ,  Ne  that  bateth  hn  Br  '.  •/  if  a  Murderer  :  and  ye 
l^novp  that  m  Murderer  hath  eternal^  Life  abiding  in  him.  He  cannot  live  with  Chrift  that  had 
rather  i:nira:e  Jud.a  than  Chriil  •,  what  a  finne  is  this  which  cannot  be  wa(hed  away  with  a 
Bap  i'm  of  Blood?  Wlur  a  crime  that  cannot  be  eicpiatedby  Martyrdom?  Cyprian,  in  Orat.Dom. 
§.  H.  pag.  ^1$.  what  Martyrs  then  are  they  that  lofe  theirlivesinwarre  againft  their  Brethren, 
confelTcd  to  he  Godly  ? 

of 


Parti.  The  Saints  Evcrlafting  Refi»  iii 


of  God  out  of  ConfcicDce,  which  others  did  before  them  through 
prophancncfs  ?  Did  I  not  think,  that  of  all  other^  the  fcorning  at  the 
Worfhipers  of  Chrift,  had  been  a  fure  fign  of  a  wicked  wretch  ?  But  I 
fechowwemuft  diftinguifh  between  Scorners  and  Scorners,  or  clfe  I 
fear  we  (hall  exclude  almoftall.    I  read  indeed  in  Pagan  Writers,  That  » 
the  Chriftians  were  as  cruel  as  Bears  and  Tj/gers  againft  one  another: 
^mmiuKHi  MArcelltKm  gives  it  as  the  Reaion  of  Julians  Policy,  in  Ammian  Mar- 
proclaiming  Liberty  for  every  Party,  toProfcfs,  and  Preach  their  own  cei.mvha]^' 
Opinions,  becaufe  he  knew  the  cruel  Chriftians  would  then  moft  fiercely  I'^ni 
fall  upon  one  another;  ^ndi^ohy^  Libert j  of  Confcience,  and  by  keep-   t  ^^  ^"'^'^ 
ing  their  Children  from  the  Schools  of  Learning,   he  thought  to  have  uil^l{jl^%lJ"ii 
rooted  out  Chriftianity  from  the  Earth.    But  1  had  hoped  this  accufation  Mt^ijlram  m 
had  come  from  the  malice  of  the  Pag.tn  Writer  ;  Little  did  I  think  to  qui  fubd'ms 
have  fccn  it  fo  farrc  verified  !  Lord,  What  Devils  are  we  unfandified,  non  mdoho- 
when  there  is  yet  fuch  a  Nature  remaining  in  the  fandificd  ?  Such  a  Na-   ■^'^.-■f^j-^ 
turehath  God  in  thcfedays  fuffered  to  difcovcr  itfcif  in  the  very  Godly,  yjpj„'^  p,.^. 
thatif  hedidnot  gracioufiy  and  powerfully  refi rain,  they  would  filed  clave  rexerunt : 
the  blood  of  one  another  ;  and  no  thanks  to  us,  if  it  be  not  done.    But  I  Std  ctiam  om- 
hope  hisDcfign  is  but  to  humble  and  fhamc  us  by  the  Difcovcry,and  then  """"  ^'^V"^^ 
to  prevent  the  breaking  forth  *.    (But,  alas,  fmccthe  firft  writing  of  fj'^l^ly,,^^^^^^ 
this,  my  hopes  arc  fruftrate  )  jnconuj'ta 

Religioapud 
fuds  exculta  fit  •■,  Di^rina  cctleftii  per  fidos^  eruditos  t^f  conjlantei  Minifiros  ft  tradita  ^  ^  ingens 
homimm  muhitudo  per  ^iritum  ify-  verbum  renata  in  con^e^lum  Chrifi  prodeat^  quA  tali  Maiiftra- 
titi  £ternaf  gratias  agat  !  E  contra  quam  infoclices  qui-,  &c.  Religionem  per  variat  corrupt-Hm  pajfi 
fmt  adulterari  /  Wigandiis  in  Epijh  time  Com.  in  Propb.  John  13.  8,  9,  lo,  12,  14.  J^^  'f un- 
do i  fcandalh.  Eccc  fity  ecce  pro.fus  impletur  quod  Veritas  ait  •,  Quotiiam  abundavit  iniquitai  rejfi- 
gefcet  charitas  multjrum.  Slujt  jibi  ]am  jida  peUora  tuto  refundantur  /  In  aqui  fcnfus  tota  fe  pro- 
jiciat  fecura  dileilio  ?  QuU  denique  amicus  non  formidetur ,  quaft  futurus  inimicus ,  fi  potuit  inter 
Hieronymum  <^  Ruffinum  hoc  quod  plangimus  exoriri  Z  0  ?fiifcrit.>  {7  tniferaiida  conditio  !  0  iii- 
jida  in  voluntatibus  amicorum  Sciemia  pvAfentum^  ubi  nulla,  eft  prxfcientia  futurorum  !  Sed  quid, 
hoc  alteri  de  altero  gemendum  putem^  quando  ne  ipfe  quidcm  jibi  homo  eft  notm  in  pofterum  .^  Novii 
enim  utcunque  vix  forte  nunc  qiialis  ft  •,  i^alis  autem  pnftea  fit  futurus  i^norut.  Ai'guftin.  in  that 
excellent  Chriftian  Pacificarory  Epiflle  ad  Hieronym.  inter  opera  Hier.  Tom.  3.  Fol.  159-  -^"^o- 
num  feritat  inter  fe  non  dimicat.  Serpentum  morfus  non  petit  fcrpcntes .,  ^c.  (^r  tu  homo-,  i  feris.,  ra- 
tione  prxditus  ab  expertibus  vincaris  Z  Tu  operam  des  ut  feritate  <i^  ab  alienatione  vjncas  c£tera  .^  <{y 
in  tuo  ipfius  nature  funere  triumphator  tibi  videarii  ?  Junius  in  Irenic.  excellentif.  in  Pfal.  122.  To. 
I .  operum  pag.  687.  *  This  was  wiicrcn  upon  the  Warre  in  Scotland,  the  Death  of  Mr. Love.,  the 
Imprifonmcnt  of  many  more,  and  an  Ordinance  for  tlie  Scqueftring  all  Miniflers  that  would  not  go 
to  God  on  their  Errands  in  Fading  and  Prayer,  or  in  Thankfgivings  for  their  Succcfles.  And  an  Or- 
der made  to  put  out  ail  Minifters  from  all  the  Cities,  Market-Towns,  and  Garifons,  that  liibfcribed 
not  their  Engagement. 

OhjfFi.  But  is  it  poffible  fuch  fhould  be  truly  godly  ?  Then  what  fin 
will  denominate  a  man  ungodly  ? 

%y4ttftv.   Or  elfc  I  muft  believe  the  Doftrine  of  the  Saints  Apo- 
ftaiic  ;  or   believe  there  are  fcarcc  any  Godly  in  the  World.    O' 

whac 


H2  The  Saints  Everlafli Jig  Refi,  Chap.y. 

whic  a  wound  of  diflionour  hath  this  given,  not  only  to  the  ftridcr 
Profcflion  of  Holincfs,  but  even  to  the  very  Chrirtian  name  ?  Were 
there  a  Pollibility  of  Hiding  it ,  I  durft  not  thus  mention  it.  O 
Chriftian,  If  thou  who  readcll  this  be  Guilty,  I  charge  tlicc  before  the 
Living  God,  Tliat  thou  fadly  confider ,  how  farrc  is  this  unhke  the 
Copy  ?  Suppofc  thou  hadlt  feea  the  Lord  Jefus ,  girded  to  the  Ser- 
vice, rtooping  to  the  Earth,  wafhing  his  Difciples  dirty  feet,  and  wi- 
ping them,  and  faying  to  them,  This  I  have  done  to  give  you  an  Exam- 
ple, That  if  I  ^'our  Lord  and  Matter  have  waflicd  your  feet,  you  alfo 
ought  to  wafti  one  anothcrs:  Would  not  this  make  thee  afharaed  and 
tremble  ?  Shall  the  L-^rd  wipe  the  feet,  and  the  fellow- fervant  be  ready 
to  cut  the  throat?  Would  not  thy  proud  heart  fcorn  to  ftoop  Co  thy 
Marters  work  ?  Look  to  thy  felf ;  It  is  not  the  name  of  a  ProfcfTor,  nor 
the  Zeal  for  thy  Opinions,  that  will  prove  thee  a  Chriftian,  or  fecurc 
thee  from  the  heat  of  the  confuming  fire.  If  thou  love  not  thine  enemy, 
much  more  thy  Chriftian  Friend,  thou  canft  not  be  Chrifts  Difciple*  It 
Mac.$.44.  jj  ^i^g  common  Mark,  whereby  his  Difciples  are  known  to  all  men,  That 

]ohni3.3$.&:  ^^^^J  ^o"^'  one  another.  Is  it  not  his  laft  great  Legacy,  My  peace  I  leave 
14.27.  Vcithjou^  mj  peace  I  give  unto  joH  ?  Mark  the  cxprelTions  of  that  Com- 

mand, Jf  it  hepojfibhy  as  much  as  in  jou  lieth,  live  peaceahlj  With  all 
men,  Rom.  12.18.  Follow  peace  With  all  men,  andHolinefs,  Heb.  12.14. 
^  In  Tcrtulli-a'^  O  the dcceitfulnefs  of  the  heart  of  man  1  Thatthofe  fame  men,  who 
rfn's  rime  it  lately  in  their  felf- examination  could  find  nothing  of  Chrift  fo  clear 
was  otherwife  within  them  as  their  Love  to  their  Brethren,  and  were  confident  of  this, 
^"'!  u'^f^-^  when  they  could  fcarce  difcover  any  other  Grace,  fhould  now  look  fo 
The  Heathens  ^J^angely  "pon  them,  and  be  filled  with  fo  much  bitternefs  againft  them  I 
did  fpccially  That  the  fame  men ,  who  would  have  travelled  through  Reproaches 
mark  out  the  many  miles,  to  hear  an  able  faithfull  Minifter,  and  not  think  the  labour 
^'^"^'^.u^'y  illbcftowed,  (hould  now  become  their  bittereft  enemies,  and  the  moft 
Love  °rand  powerfull  hindercrs  of  the  Succefs  of  their  Labours,  and  travel  as  farrc 
their  great  ^o  try  them  down  1  It  makes  me  almoft  ready  to  fay ,  O  fwcet,  O  hap- 
Liberalicy  0  **  PY  dayes  of  Perfecution !  Which  drove  us  together  in  a  clofure  of  Love! 
Sec(\3y  they )  ^ho  being  now  dried  at  the  fire  of  Liberty  and  Profperity,  arc  crumbled 
borv  they  love  j^jj  ■  j^j.^  ^^^  ^  ^^^  contentions.  But  it  makes  me  feriou fly, both  to  fav,and 
ffor  they        to  think,  O  fweet,  Ohappy  Day  of  theReft  of  the  Saints  in  Glory  1 

thcmfelvcs 

(^  faith  he  }  hate  one  another  i  )  and  how  ready  arc  they  to  die  for  one  another  ■,  for  they  themfelves 
are  more  ready  to  kill  one  another!  Tcrud.  Apolog.  cnp.7,g.  Alas,  how  is  the  cafe  altered  now, 
when  tlie  Mark  of  Heathens  is  fo  common  upon  Chriftians  ?  and  thofe  that  think  themfelves  the  beft 
of  Chiiftians.And  Ju^iuMartyr  before  him  faifh,We  Chrifl:ians,who  before  preferred  the  gains  of  Mony 
and  Farms  before  all,  now  do  brinjj  forth  our  private  Eftates  for  Common  Life,  and  beftow  them 
on  all  that  need  ■■,  We  who  luted  one  another ,  and  killed  one  another ,  and  through  morofity 
never  feaftcd  with  any  but  our  fimiliars  i  now  fmce  the  coming  of  Chrift,  we  are  all  of  one 
Table  ;  wc  pray  for  our  Enemies,  and  labour  to  perfwade  thofe  that  unjuftly  hate  us ,  that  li- 
viiigafcer  the  honeft  precepts  of  Chrift,  they  might  have  hope  of  the  Reward  from  the  Lord  God,  as 
well  as  wc.  JajYiu.  Mart))-.  Apl.  2. 

When 


PartL  The  Saints  Everlafiing  Reft,  113 

When  as  there  is  one  God,  oneChrilt,  one  Spirit,  fo  wc  fhall  have  one 
Judgement ,    one  Heart,  one  Church,  one  Imployraent  for    ever  I 
When  there  (hall  be  no  more  Circumcilion  and  lincircumcifion,  Jew 
and  Gentile,  Anabaptift  or  Paedobapcift,  Brownift,  Separatift.  Inde- 
pendent, Presbyterian,  Epifcopal  :  butChrill  is  All  in  All  ;  Welhall 
not  there  feruple  our  communion,  nor  any  of  the  Ordinances  of  Uivine 
Worflup  :  There  will  not  be  one  for  finging,  and  another againft it; 
buteven  thofe  who  here  jarred  in  difcord  ,  (hall  all  conjoyn  in  bleflcd 
concord,  and  make  up  one  melodious  Quire.     I  could  wilVjthey  were  a 
of  the  Martyrs  minde,  who  rejoyced  that  (he  might  have  l^er  foot  in  the 
fame  hole  of  the  Stocks,  in  which  Maimer  P/jjV/jo/j  had  been  before  her  :    ^ 
*  But  however,  lam  fure  they  will  joyfully  live  in  the  fame  Heaven,   v^ouMiior"^ 
and  gkdly    participate  in  the  fame    Rett.     Thofe  whom  one  houfe   have  Us 
could    not  h>ld,  nor  one  Church  hold  them,  no  nor  one  Kingdom   to  b>:  Con- 
neithcr*  yet  one  Heaven  and  one  God  may  hold.       llOne  Houfe,«t«-"''0"^-.  "^'^ 
one  Kmedom  cowld  not    hold   Joftph    and   his  Brethren,  but  they  ^"^yatwickcd 
n         ",  L    u         i  u  J   u      V  L      men,  butthac 

muft  together  again ,  whether  they  will  or  no  j  and  then  how  is  the   i,y  bearing 

cafe  altered  ?  Thm  every  man  muft  ftraight  withdraw,  while  they  weep  and  genckncfs 
over  and  kifs  each  other-     Ohowcanft  thou  now  find  in  thy   heart,  if«we  fhould 

thou  bear  the  heart  or  face  of  a  Chriftian,  to  be  bitter  or  injurious  ^^^^  others 

againft  hv  Brethren,  when  thou  doft  but  once  think  of  that  time  and  0^^^^^?'^,^ 

place,  where  thou  hopeltm  theneareit  and  (weetelt  familiarity  to  live  and  evil  lufts. 

andrejoyc?  wi:h  them  for  ever;    I  C'>nfefs  their  infirmities  are  not  to  Jufim  Martyr. 

be  loved,    nor  (in  to  be  tolerated  ,  becaufe  its  theirs  :  But  be  fure  it  Apol.  2. 

be  (in    v;hich    thou  oppofeft  in   them;  and  do   it  with  a    Spirit   of  llThecaufe 

mceknefsandcompaffion,  that  the  world  may  fee  thy  love  to  the  Per-  chief  lieth  In 
fon,   while  thou  oppofeft  he  Offence.     Alas,  that  Turks  and  r^^^iw/airaking  dark 

can  agree  in  wickednefs,  better  then  Chriftians  in  the  Truth  I    That  points  to  be 

'Bears    and    Linns  ^   fvdvts    and   Tjnrs  can  agree   together,    but  Ar^'clesof 

Chriftian*  cannot  !     That  a  Legion      *  of  Devils    can  accord  in  one  if'saivatbn'lay 

body,  and  not  the  tench  part  fo  man^'  Chriftians  in  one  Church  :  Well;  on  them, 

the  fault  m<)y  ^-e  mine,  and  it  may  be  theirs  :  or  more  likely  both  mine  Nihil pffiilcn' 

and  theirs  :  But  this  rejovcerh  me.  That  my  o  d  Friends  who  now  tm  in  Ecdefi* 

look  ftrangely  at  me.    will  joytully  triumph  with  mc  in  our  common  ^'^'^"''M<^fi-> 

T>   n  '^  J   J        J  r  quamji  ea  qus. 

*^^"*  necefaria  mn 

funt^  neceffar'jA 
fiant  :  hac  enm  tyranmde  confcifntit  illa-jtteantur ,  d'T  libertas  fidei  ext'tvguitJtr  j  Mendacium  prt 
veritate^  idolum  pro  Deo,  abomiratio  pro  fancHrate  colitur.  Luther,  refererte  Hen.  Hoffnero 
Saxon.    Evangelic,  page.  no.    Mark  thefc  words  ©f  Lw^/ber.      ''"  Mar. 5.9.    Luke  8. 30. 


SECT. 


114- 


'The  Saints  Sfvcrlafiin^  Refi. 


Chap.7^ 


5.15. 

7.  From  our 
parriciparion 
o.'rhc  liiftcr- 
ingsof  our 
Brctiircn. 


Qu}hH«  cfi 
communii  A- 
mjY-th'n  idem 
dolor  cfi  corn- 
mum  malum. 
Naiia-.ix. 

*  When 
Chrifts  Ho- 
ftrinc  came 
firftinro  the 
v/orld,it:  vas 
the  fruit  of  it 
for  forae  Ages 


W! 


SECT.   XV. 

fc  (h^ll  then  reft  from  all  our    dolorous  hours,   and  fad 
thoughts   which  wc  now  undergo ,   by  participating  with 
our  Brethren  in  their  calamities.  Alas,  if  we  had  nothing  upon  our  fclves 
to  trouble  us,  yet  what  heart  could  lay  afidc  forrows ,  thai  lives  in  the 
found  of  (he  Churches  fufferings  ?  If  "Jo^  had  nothing  upon  his  body  to 
difquiet  him,  yet  Oic  meffjge  ofhis  Childrens  overthrow,  muft  needs 
t,  grieve  the  moft  patient  foul      Except  weare  turned  into  fteel  orftonc, 
and  have  loll  both  Chriftian  and  humane  affedion,  there  needs  no  more 
then  the  miferi'vS  of  our  Brethren,   to  fill  our  hearts  with  fucceflions 
of  forrows ,  and  make  our  lives  a  continued  lamentation.     The  Church 
''on  Earth  isamcerHofpital ;  which  way  ever  we  go  we  hear  complain- 
ings and  into  what  corner  foever  we  call  our  eyes,  we  behold  objcfts 
of  pity  and  grief  :    fome  groaning  under  a  dark  underftanding,  fome 
under  a  fenfclefs  hearty  fome  languifliing  under  unfruitful  weakncfs, 
and  fome  bleeding  for  mifcarriages  and  wilfulnefs :  and  fome  in  fuch  a 
Leiher^j  t!iat  they  are  part  complaining :    fome  crying  out  of  their  pin- 
ing Poverty;  fome  groaning  under  pains  and  infirmities ;  and  fome  be- 
wailinga  whole  Catalogue  of  Calamities ,  cfpecially  in  days  of  common. 
Sufferings   when  not!»ing  appears  to  our  fight,  but  ruin,       *  Families 
ruined;  Congregations  ruined;  Sumptuous  Strudures  ruined;  Cities 
-  ^   ruined;  Ccuntrcy  ruined  ;  Court  ruined,  Kingdomcs  ruined;  Who 

'^"lav^b^^^   (.weeps  not  when  all  thcfe  bleed?  As  now  our  friends  diftreffes  are  our 

war/atidturn  diftrefffs,  fo  then  our  friend^  deli\'erancc  will  be  part  of  our  own  deli-. 

TO  Peace     and 

bit  not  fad, 

rharriDwic 

fhoiild  work 

fo  contrary  ("as 

an  occafi  u  r  ) 

Athanafde  in 

cam.  Verbis 

fa-rh  of  men 

of  War  ;  A^ 


verance.  Kow  much  more  joyous  now  to  joyn  with  them  in  their  days 
ofThankfgiving  and  g'adnefs,  then  in  the  days  of  Humiliation  in  fack- 
doch  and  nflic?  ?  How  much  then  more  joyous  will  it  be  to  joyn  with 
them  in  their  perpetual  praifes  and  triumphs ,  then  to  hear  them  be- 
wailing now  their  wrelchednefs,  their  want  of  light,  their  want  oflifc, 
of  joy,  ofaffurance,  of  grace,  of  Chrift,  of  all  things?  How  much 
more  comfortable  to  fee  them  perfedcd,then  now  to  fee  them  wounded, 
etweak,  fk-k,  and  afflided  ?  To  (land  by  the  bed  of  their  Janguifliing  as 
foonas  ever  fiJ'y  comforters,  being  overwhclmrd  andfilenced  with  the  greatncfsof 
they  cBrerrain-  their  griefs,,  conftious  of  our  own  difability  to  relieve  them,  fcarcc 
edfhe  do^rm  having  a  word  of  comfort  to  refrefli  them  :  or  if  we  have,  rJas,  they 
?L?,'^'t- .''r'v  ^c  but  words,  which  area  poor  relief,  wlien  their  fuffcrings  arcrenl  : 
by  their  defirc  P^'"  '^'*  would  eafe  or  help  them  but  c.mnot  :  al!  we  can  do  , -is^o  for- 
of'Aar,  and  rov  wirh  tliem,  whicli  ahs,  doth  rather  cncreafe  their  forrows.  Our 
betake  rhem-     day  ofR.eft  will  free  both  them  and  us  from  all  this.     Now  we  may  enter 

fejves  to  Hns-  ^^^y  2^  poor  (  hr.lh'ans  cottapc,  and  there  fee  their  children  ranged, 
bin  dry  ',    and 

the  hands  wliich  they  were  wnnr  to  arm  wirh  i-.on,they  dclig'ic  now  to  ftrctch  forth  in  innoccncyin 
earnei>  pi  ayeri  aod  inflead  of  War  which  rhey  waged  againft  one  another,  they  now  ioyn  in  Arms  a- 
i,ainil  the  l3cvil.and.evil  fpirits,  and  to  conquer  rhcm  by  the  Chaftity  and  veituc  of  the  minde. 

'  their 


Part  I.  The  Saints  Rverlafiing  Reft.  115 


their  pur  fe  empty,  their  cupboard  empty,  their  beljy  empty,  and  po- 
verty poflefling  and  filling  all  :  How  much  better  is  that  day,  when 
we  fhall  fee  them  filled  with  Chrilt,  cloathed  wi:h  Glory,  and  equaliz- 
ed with  the  richeft  and  greatcft  Princes?  O  the  fad  and  heart-piercing 
fpcd:aclcs,  that  mine  eyes  have  fccn  in  four  year*  fpace  !  In  this  fight,  a 
dear  friend  fall  down  by  me  1  from  another ,  a  precious  Chnftian 
brought  home  wounded  or  dead ;  fcarce  a  moneth,  fcarce  a  week  with- 
out the  fight  or  noife  of  blood.  Surely  there  is  none  of  this  in  Heaven. 
Our  eyes  fhall  then  be  filled  no  more,  nor  our  hearts  pierced  with  fuch 
fights  as  dLlPVcrcefier,  Edg-hil,  Ntwbury^  NaHtwiteL\  Aiontgomsrj y 
Born  Cafilc^  Tork^,  Nafebj^  Lanzfort  ^  i^c.  V/e  fhall  tlien  have  the 
conquefl  without  the  calamity.  Mine  eyes  fhall  never  more  behold  the 
Earth  covered  with  the  carcafTes  of  the  flain.  Our  black  Ribands  and 
mourning  attire  will  then  be  turned  into  the  white  Robes  and  Garments 
cf  gladiiefs.  O  how  hardly  can  my  heart  now  hold  ,  when  I  think  of  «■ 
fuch,  andfach,  and  fucha  dear  Chnft:an  Friend  fliin  or  departed  ?  O 
how  glad  muft  the  fame  heart  needs  be,  when  I  fee  them  all  alive  and  glo- 
rified? But  a  far  preater  grief  it  is  to  our  Spirits,  to  fee  the  fpirttual  c» 
mifcrics  of  our  Brethren  :  To  fee  fuch  a  one  with  whom  we  took  fwcct 
counfel ,  and  who  xealouQy  joyned  with  us  in  Gods  worfhip ,  to  be 
cow  fallen  off  to  fenfuality ,  turned  drunkard ,  worldling  or  a  perfecu- 
tor  of  the  Saints!  And  thefe  trying  times  have  given  us  too  large  occa- 
fion  for  fuch  forrows  :  To  fee  our  deareft  and  raoft  intimate  friends,  to 
be  turned  afide  from  the  Truth  of  Cnrift :  and  that  either  in, or  near  the 
Foundation ;  and  to  be  raging  confident  in  the  groffelt  Errors .?  To  fee 
many  near  us  in  the  fiefh  continue  their  negled  of  Chrift  and  their  fouls, 
and  nothing  will  waken  them  out  of  their  fecurity  ?  To  look  on  an  un- 
godly Father  or  Mother,  Brother  or  Sifter  in  the  face?  To  look  on  a 
carnal  Wife  or  Husband,  or  Child,  or  Friend?  and  to  think,  how  cer- 
tainly they  fliall  be  in  Hell  for  ever,  iftheydiein  their  prelent  unregf- 
nerate  eftate?  O  what  continual  dolors  do  all  thefe  fad  fights  and 
thoughts  fill  our  hearts  with,  from  day  to  day  1  And  will  it  not  be  a 
blefleJ  day  when  we  fhall  reft  from  all  thefe  ?  what  Chriftian  nnv  is  n  t 
in  'Pauls  cafe,  and  cannot  fpcak  in  his  language?  zCqt.  11.  28,29. 
Befidesthoff  things  thararewitheut ,  thai  Which  comet h  upon  med^nlj, 
thee  Are  of  all  the  Churches,  fvho  fiwea^^  and  I  am  not  weak^^?  who  is 
fended,  and  I  burn  not  ?  What  heart  is  not  wounded  to  think  on  Ger- 
W4»i>/ long  defolations  ?  Oth:  learned  Univerfities  !  The  flourifhing 
Churches  there,  that  now  arc  left  defolate !  Look  on  EngLtnds  four 
years  blood,  a  flourifhing  Land  almoft  made  ruined;  heir  but  the  com- 
mon voice  in  moft  Cities,  Towns  and  Countreys  through  the  Land ;  and 
judge  whether  here  benocaufeofforrow;  Efpecially,  look  buttotic 
fad  effeds;  and  mens  fpirits  grown  more  out  of  order,  when  a  moit 
wonderful  Reformation,  by  fuch  wonderful  means  might  have-  been  well 
cxpcded  :   And  is  this  not  caufe  of  aftoniihing  forrows  ?  Look  to 

S  2  Sc6tUnd\ 


11 6  The  Saints  Everhjling  R efi,  Chap.y^ 

Scotland-^  \ook  io  Ireland ;  look  almoft  everywhere,  and  tell  me  what 
you  fee.     BlefTcd  that  approaching  day,  when  our  eyes  fhall  behold  no 
more  fuch  fights ;  nor  our  ears  hear  any  more  fuch  tidmgs!     How  many 
hundred  Pamphelts  are  Pnnted,  full  of  almoft  nothing  but  the  common 
calamities  ?  So  that  its  bifcome  a  gainful  trade  to  divulge  the  news  of  our 
Breclirens  fuff^rings.     And  the  fears  for  the  future  that  pofTefled  our 
hearts,  wereworle  then  all  that  we  favv  and  fuffered.     O  the  tidings 
that  run  from  £J^/;;/fig!it,  or  T'c/r/;^  fight ,  crc.     How  many  a  face  did 
they  make  pale?  and  how  many  a  heart  did  they  aftonilh?  nay,  have 
not  many  died  with  the  fears  of  that ,  wh  ch  if  they  have  lived,  they  had 
tt  neither  fuffered  r.or  fcen?  Its  faid  oi  AftUnilhov^  That  the  mifcries  of  the 
Ca^-m.  in  vn.      Church  made  him  almoft  negleft  the  death  of  his  moQ  beloved  Children; 
McUncti.         to  think  of  the  Gofpcl  departing  ,  the  G lory  taken  from  T/r^/,  our 
Sun-fetting  at  Noon-day,  poor  fouls  left  willingly  dark  and  deftitute,  and 
with  great  pains  and  hazard  blowing  out  the  Light  that  fhould  guid 
them  to  falvatioM  :    What  fad  thoughts  muft  thefebe  >     To  think  of 
apd  2.\. "         Chrift  removing  his  Family;  takingaway  both  worfiiip  and  worfhipers, 
n'alm  ig7.       and  to  leave  the  Land  to  the  rage  of  the mercilefs.     Thefc  were  fad 
thoughts.     Who  could  then  have  the  Harp  in   hand ,  or   fung  the 
I!aiah(5o.  ii,   pleafant  Songs  of Z/un  ?    Butblcficdbe  the  Lord  who  bath  fruftrated 
«*i  »5i '4-        our  fears;   ^■^d  who  will  haften  that  rejoycing  day  ,  when  Sionih^Wht 
exalted  above  the  Mountains,  and  her  Gates  (hall  be  open  day  and  night, 
and  the  glory  of  the  Genti/es  be  brought  into  it,  and  the  Nation  and 
Kingdome  that  will  not  ferve  her ,  ftiall  pcrifh  :    When  the  fons  of 
them  that  afHided  her  ,  (hall  come  bending  unto  her ;  and  all  they  that 
df  f"pifed  her,  f^jit/i  bow  themfelves  dofvn  at  the  foles  of  her  feet ;  and  they 
&6c,2i,22.       fliall  call  her,  The  City  of  the  Lord ^  theSxoa  of  the  holy  one  o/ Ifrael. 
When  her  people  alfofhatl  be  all  Righteous,  even  the  Work  of  Gods 
hands,  the  Branch  of  his  planting,    who  fhall  inherit  the  Land  for  ever, 
that  he  may  be  glorified.     When  that  voice  (hall  found  forth,  Rejojcc 
&r66.ic.\i.       w/.'/;  Jerufalem,  and  be  ^lad  with  her,  all  je  th^t  love  her '^  Rejoyce  for  joy 
with  her^  a/ije  that  r»QHr»  for  her  :     That  jemAj  fnci^,  andbe  fatiffed 
withthehrtftsofherconfoUtien-,  That  je  may  tnilk^oHt,  and  be  delighted 
with  the  abundance  of  hir glory.  Thus  (ball  we  rcft  from  our  participation 
of  our  Bretherns  fuflfcrings. 


SECT.  xvr. 

S    T  J\T^  Hiall  Reft  alfo  from  all  our  own  pcrfonall  fufferings,  whe- 

§  1 6.     «  V  V  ther  naturall  and  ordinary,  or  extraordinary,  from  the 

?.i<romaU        afflifting  hand  of  God.     And  though  this  may  feem  a  fmall  thingto 

T  ^  {T'tX^"'  ^^^^^  ^^^^  ''^"^ '"  continual  eafe,  and  abound  in  all  kind  of  profperity;  yet 

methinks,  to  the  daily  afflicted  foul,  it  fhould  make  the  fore-thoughts  of 

leaven  delightful  :    And  I  think  we  (kail  meet  with  few  of  the  Saints, 

but: 


«n>'s 


i 


parti.  The  Saints  EverUjling  Reft.  117 

""^  will  fay  ,.  That  this  is  their  own  cafe..  O  the  dying  life  that  we  now  et^'*^""'*  ^«'<- 
live  !     As  full  of  fufferings,  as  of  days  and  hours  /       We  arc  the  Car-   'J'*"'"*  foUidu 
cafTes  that  all  Calamities  prey  upon  :  As  various  as  they  arc,  each  one  l%^nT^ 
will  have  a  fnatch  at  us,  and  be  fure  to  devour  a  morfel  of  our  comfort :   tem  quamlpti- 
When  we  bait  our  Buls  and  Bears ,  we  do  but  reprefent  our  own  condi-et  w^  credhur.A- 
tion  :  whofe  lives  are  confumed  under  fuch  aftaulcs,  and  fpent  in  fuc-   IJ^ felicitate 
ceflion  of  frcfb  encounters.      All  Creatures  have  an  enmity  againft  us,   ^'^^»:ndam 
ever  firce  we  made  the  Lord  of  all  our  enemy.      And  though  vve  are  cMt/Jv'l^/r?!^ 
reconciled  by  the  blood  of  the  Covenant,  and  the  price  is  paid  for  our   qux  fuccejicrmt 
full  deliverance  J  yet  oar  Rcdeemsr  fees  it  tit  to  leave  this  meafure  of  vctrs^  vota  fa- 
mifery  upon  u«,  to  make  us  kno.v  for  what  wc  are  beholden,  to  mind  us    "''"''''* /wnf. 
of  what  wc  would  clfc  forget ;  to  be  fcrviceable  to  his  wife  and  gratious   ^yl^''^^^'- 
defigns,  and  advancagious  to  our  fiill  and  finall  Recovery.    He  hath   mvgitlmhm . 
fentus  as  Lambs  among  Wolves ;  and  fure  there  is  little  Reft  to  be  ex-   in  occajhn. 
peded.    As  all  our  Senfes  are  the  inlets  ofiin  ;  fo  they  are  become  the  tt^'eminemporro  ] 
inlets  of  our    forrow.      Grief  , 'creeps  in  at  our  eyes,    at  our  cars^,  '^4"'^^  deleil- ^^ 
and  almoft  every    where  :     It   feifech   upon  our  head,  our  hearts,   ^^^l^j^fy       '  r 
our  fiefli,  our  Spirits,  and  what  part  doth  efcape it  ?  Fears  do  devour  feeil.Koritan- 
us,  and  darken  our  Delight?,  as  the  Frofts  do  nip  the  tender  Buds  ;   turn  brevifi- 
Carei  doconfuraeus,  and  feed  upon  our  Spirits,  as  the  fcorchingSun   "'(^f"  "^itam 
doth  wither  the  delicate  Flowers.     Or.,i£-aa>'  Saint  or,Scoick  have  forti- « '''" *J'"  ^■ff'^j'I'*'^ 
Red  his  inwards  againft  thefe , .  yet  he  is  naked  ft  ill  without ;  and  if  he  be  Zfore^umd 
Wifer  then  to   create  his  own  forrows,  yet  (hall  he  be  fure  to  feel  najorepofidc- 
his  fhare  ;  hefhall  produce  them  as  the  meritorious,    if  not  as  the  ^^nt :  operafe 
efficient  caufe.     What  tender  pieces  are  thefe  dufty  bodies?  what  brittle^j^^i^'^'/*''''''^"^.  ^'■* 
Glaffes  do  we  bear  about  us  ?  and  how  many  thoufand  dangers  are  they    '^^^j^'^p^n^l^te-^ 
hurried  through?  and  how  hardly  cured,  if  once  crackt  ?    O  the  mul-  jmu^NovToc- 
titudes  of  flender  Veins ,  of  tender  Membranes,  Nerves,  Fibres,  Muf-   cupationes  vete^ 
clc5.  Arteries,  and  all  fubjeft  to  Obftrudions,   Exefions,  Tenfions,  ribw^ fubfiitw 
Contradions,  Refolutions ,  Ruptures,   or  one  thing  or  other  to  caufe  '*"^'*^-fP^^'Jh'fn 
their  grief  1     Everyone  afitfubjed  for  pain,  and  fie  to  communicate  thn^^ a??!''^''''^ 
that  pain  to  the  v/hole.     What  noble  part  is  there  that  fuScreth  its  pain   m^jmanm  mn 
or  ruine  alone  ?  what  ever  it  is  to  the  found  and  healthful ,  methinks  to  fnk  qunitur. 
fuch  as  my  felf,  this  Reft  fliou!d  be  acceptable,  who  in  ten  or  twelve  /^'^  materia 
years  time  have  fcarc c  had  a  whole  day  free  from  fome  dolor.     O  the  t*'"'"^'^'?^' ^^"^' ^ 
weary  nights  and  days  1    O  the  unferviceable  languifhing  weakneffe  1   ^vn.c  iT^^' 
O  the  reftlefs  working  vapors  1     O  the  tedious  nauTcous  medicines  I 
befides  the  daily  expedations  of  worfc  !  and  will  it  not  be  dcfirable  to 
Reft  from  all  thefe  ?  There  will  be  then  no  crying  out,  O  my  Heid  ,  O 
my  Stomack ,  or  O  my  fides,  or  O  my  Bowels.     No,  no  j  fin  and 
flefh,  and  duft  and  pain,  will  all  be  left  behind  together.     O  what  n 
would  we  not  give  now  for  a  little  eafe,  much  more  for  aperfedcure? 
how  then  (houid'we  value  that  perfed  freedom  ?    If  we  have  fome  mix-  r 
ed  comforts  here,  they  are  fcarce  enough  to  fwcetenourcroffesj  or  if 
wc  hive  fome  (hort  and  fmiling  Inter m.flions,  it  is  fcarce  time  enough 

S3  to  > 


ii8 


The  SAtnts  £verUfiing  Reft,. 


Chap.7 


Rom. 8. 19. 
20,21,22. 


i 


V.2I.?,4« 


Pares  angelis. 
Hayrno  cx- 
ponndcch  this 
too  boldly, 
and  I  think 
fklHy. 

ilu)dviri  in 
fhofexH  rcfur- 
gent  fee  mint  in 
fcxu  irmlibeii) 
Brunt  habcn- 
tes  membra 
genitalia,  non 
autem  v^luiita- 
tcm  coeundi. 
Horn,  in  Do- 
minic. 18.  in    , 
Marrh.22. 
I  fee  no 
ground  to 
conceit  fiicha 
dififcrenceof 
Sex  hereafter. 
Mr.  HeYbm, 


to  breath  us  in,  and  to  prepare  oor  tacktings  for  the  next  ftorm.  If  one 
wave  pafs  by,  another  fucceedi  :  And  if  the  night  be  over,  and  the 
day  come,  yet  will  it  foon  be  night  again.     Some  mens  Fevers  are  con- 

*  tinual,  and  fume  intermittent;  fome  have  Tertians,  and  fome  Quar- 
tans;  but  more  or  lefs,  all  have  their  Fits.     O  the  blcflcd  tranquillity 

>  of  that  Region,  where  there  is  nothing  but  fweet  continued  Peace  /  No 
fucceflion  of  Joy  there,  becaufe  no  intermiflion.  Our  lives  will  be  but 
one  Joy,  as  our  time  will  be  changed  into  one  Eternity.  O  health- 
ful place,  where  none  are  fick!  O  fortunate  Land,  where  all  arc 
Kings  I  O  place  moft  holy,  where  all  are  Prielh  !  How  free  a  Stare, 
where  none  are  fervants,  fave  to  their  fupream  Monarch  !  For  it  (hall 
come  to  pafs,  that  in  that  day  the  Lord  fhall  give  us  Reft  from  our  for- 
row  ,  and  our  fear,  and  from  the  hard  bondage  wherein  we  ferved, 
Jfsu   14. 3.     The  poor  man  fhall  no  more  be  tired  with  his  inceffant 

*  labours  :     No  more  ufc  of  Plough,  or  Flail,  orSythe,  or  Side  :    No 
{looping  ofthe  Servant  to  the  Malier,  or  the  Tenant  to  the  Landlord: 
No  hunger  or  thir  ft,  orcold,  ornakcdnefs  :  Nopinchi..g  Frofts,  nor 
fcorching  Heats.     Our  very  Beafts  who  fuffered  with  u>,  fhallalfo  be 
freed  from  their  bondage  ;  our  felves  therefore  much  more ;  Our  faces 
(hall  no  more  be  pale  or  fad ;    our  groans  and  fighs  will  be  done  away; 
andGod  will  wipe  away  ail  tears  from  our  eyes.  Revel.  7.  15,  16,  17. 
No  more  parting  of  friends  afunder,  nor  voice  of  Lamentation  heard  in 
our  dwellings.     No  more  breaches,  nor  difproportion  in  our  fricnd- 
(hip  ,  nor  any  trouble  accompanying  our  relations ;   No  more  care  of 
Mafter  for  Servants,  or  Parents  for  Children,  of  Magiftrates  overSub- 
jed?,'  ofMiniftcrsover  People.     No  more  fadnefs  for  our  Study  loft, 
our  preaching  loft,   our  Intreaties  loft,  the  Tenders  ofChrifts  blood 
loft ,  and  our  dear  Peoples  Souls  loft.       *  No  more  marrying,  nor 
giving  in  marriage,  butwe(ha)l   be  as  the  Angels  of  God.   O  what  room 
can  there  be  for  any  evil,  where  the  v^holeis  perfcdly  filled  with  God? 
Then  (hall  the  ranfcmed  of  the  Lord  retHrne  and  come  to  Sion  withfo»gs. 
And  ever Ufling  joy  uf  on  their  hends  :  They  fhall  chtaw  joj  andgladnefs; 
and  forrorv  and  ftghinq^  fhall  fiiea'^'ny.,  Ifai.   35.  10.      Hold  out  then  a 
little  longer,  6  my  Soul ;   bear  with  the  infirmities  of  thine  earthly  ta- 
bernacle ;  endure  that  (hare  of  forrows,  that  the  love  of  thy  Father 
(hall  impofe;   fubmit  to  hisinti^nation  alfo,  becaufe  thou  haft  finned 
agfiinft  him;  it  will  be  thu?  but  a  little  while;  the  found  of  iliy  Redeemers 
feet  are  even  at  the  door  ;and  thine  own  dclivera.^ce  nearer  tlien  many 
others.    And  thou  who  haft  often  cried  in  the  language  of  the  Diviae 
Poet,     \_  Sorrow  \y?asa!lmj/  fouli   I fcarce believed^    till  Grief  did  teli 
mercundlj  that  I  lived  ]    (halt  then  feel.  That  God  and  Joy  is  all  thy 
Soul ,  the  fruition  of  whom  ,  with  thy  freedom  from  all  the '"s  forrows, 
will  more  fweetly,  and  more  feelingly  make  thee  know,  and  ty  his  w'tct- 
nal  praife  acknowledge  ,  That  thou  liveft. 

And  thus  we  (hall  Reft  from  all  afflidions. 

SECT. 


Part  I..  •  Th  Saints  Bverlajling  Refi,  i  ip 


SECT.  XVII. 

p.  \  7\7E  ^^^^  Reft  3l^^  ^^^"^  ^1'  f^e  trouble  and  pain  of  Duty,  jj      §.17. 

V    V  The  ConfcicntiousMagiftrate  now  cries  out,  O  the  burden   ^.From  alUhe 
that  lieth  upon  mc  !    The  confcientious  parents  that  know  the  precioaf-  labour  and 
nefs  of  their  childrcns  Souls,  and  the  condant  p.iins  required  to  their  god-   fj°"t>lc  of  Du- 
ly education,  cry  out,    O  the  burden  I     ThcconicientionsM(niftera2^„„J.fj.;jj„  „^. 
above  all,  when  he  reads  his  charge,  2 Tim.  4.   i.      and  views  his  bn  vera,  per- 
pattern,   Afarli  3.  20,  2r>  &c.    ayiUs  20.  18.   31.      When  he  hath  i^^a,  ex^elfa 
tried  awhile  what  it  is  to  ftudy,  and  pray,  and  preach,  according  to  the  ^^"'"Jl'tas,  cum 
weighc  and  Excellency  of  the  work;  to  go  from  houfe  tohoufe,  and   i^]"^,jl'^"\'^. 
from  neighbour  to  neighbour,  and  to  be.l'ech  them  night  and  day  with   „«//^  remanfe- 
tears  j  and  after  all  to  be  hared  and  perfecutcd  for  fo  doing ;  no  wonder   r'nprava  cupi- 
if  he  ery  out ,  O  the  burden  !  and  be  ready  to  nin  away  with  foftas^  and    '^'^^^  •'  >}^<^  co- 
with  hremy    to  far,  I  will  not  make  mention  of  hini    nor  fpeak  any  ^'^'^}'°l"^'^  ^ . 
more  in  ms  Name  :    For  his  word  isarcpro''cn  tons,  andauenlion   ,.^^^  ^^^  f/(,^_ 
daily;  But  that  he  hath  made  his  word  a-;  a  fire  Ouit  up  in  our  bones   ribm  tmcera- 
and  heart,  that  we  are  weary  of  forbedring  and  cannot  Hay ,  ^r*'.  20.  8,   bnur  corpus: 
9.     How  long  may  we  ftudy  and  labour  before  one  loiil  is  brought    ^'"'^'^  ^'''''  1^^^'- 
clear  over  ro  ChrilM     And  whc/i  ilisdone,    how  fjon  do  thefnares   <^'[»<^<^  ^J^^J^- 0 

c  t-    r    r  »i.  Ill  ijn-         rnwH,  fed  per-^ 

of  renfuality  or  er'or  entangle  them  1    How  many  receive  the  doctrine  fc^a  crit  fecu- 
ofdelufion,  before  rhcy  have  time  to  be  built  up  in  the  Truth!  And   ritaspacii. 
when  Herefies  muti- ofnecciiity  arife  ,  how  few  of  them  do  appear  ap-    NnHfinobu  erh 
proved!  T  (.•  firft  new  ftange  apparition  of  light  doth  fo  amaze  them,   7«i^f''*'«J'- 
they  think  thi^y  ar.*  in  the  third  Heavens,  when  they  are  but  newly  paf-   ^deldhxtione}a- 
fcd  from  the  fuburbs  of  Hell ;  andare  prcfcatly  as  confident,  as  if  they    turitas  plena. 
knew  all  things,  when  they  have  not  yet  half  light  enough  to  acquaint   isi  crimw  enim 
them  with  their  ignorance;  But  after  10   or  20  years  ftudy  they  become  h^'f^^a  celfnu- 
ufually  of  the  fame  judgement  with  thofe  they  difpifed.     And  feldome   f^.^'f^^y^j^^ 
doth  a  Minifter  live  to  fee  the  ripenefs  of  his  people  ;  but  one  fovvcth   £)to  ccu-nh^'^^ 
and  planteth ,  anG«ther  watereth  ,  and  a  third  rcapeth  and  receiveth  the  fp'mtus  bumili- 
increafe    Yet  were  all  thi«  duty  delightful,  bad  we  but  a  due  proportioo  ^t^te  [ubjeHi. 
of  rtrength.     Bur^  to  inform  the  old  ignorant  finner,  to  convince  the  ^"-l^^p^^'^' 
ftubborn  and  worldly  wife,  to  perfwade  a  wilful  re folved  wretch,  to  ^'  ^      ^^  '  *^* 
prick  aftony  heart  to  the  quick,    to  make  a  rock  to  weep  and  trem-   The  work  of 
ble ,  to  fet  forth  Clirift  according  to  our  necefiity  and  his  Excellency,  to   the  Miniftry. 
corafevrt  the  foul  whom  God  dejefted,  to  clear  up  dark  and  difficult   ^^^^  Lockjer 
Truths,  tooppofe  with  convincing  Arguments  all  gain»fayers,  to  credit   *'\^t  X'^^' 
the  Gofpcl  with  exemplary  Converfarions ,   when  multitudes  do  but 
watch  for  our  halting  :  O,  who  is  fufficient  for  thefe  things  ?  So  that 
every  Relation,  State,  Age,  hath  variety  of  Duty  :  Every  confcienti- 
ous C'iriftian  cries  out,  O  the  burden  1  or,  O  my  weaknefs  that  makes 
itfo  burdcnfomc  1    But  our  remaining  Reft  will  eafe  us  of  the  burden. 

Then  ; 


I20  The  Saints  Bverlafting  Refl,  Chap.7* 


Then  will  chat  be  (oundDoftrinc,which  nowi*  falfcjthac  the  Law  hath  no 
more  to  do  with  us  j  that  it  becomes  not  a  Chriftian  to  beg  tor  pardon, 
feeing  all  his  fins  are  perfeftly  pardoned  already  ;  that  we  need  noc 
faft,  nor  mourn,  nor  weep,  nor  repent;  and  that  a  forrowful 
Countenance  befeems  noc  a  Chriftian ;  Then  will  all  thefc  become 
Truths . 


SECT.  XVIII. 

§18.     ^  10.    A  Nd  laftly.     We  Oiall  Reft  from  al!  thofcfad  affedions  which 

10.  From  all  *        ./XnecefTarily  accompany  our  abfence  from  God.  the  trouble  that 

r'me /(fn"ft '^*  ismixcinourdefires  and  hopes,  our  longings  and  waicmgs  (hall  then 

ons  which  nc-"  ceafe.    Wc  fhall  no  more  look  into  our  Cabinet ,  and  mifs  our  Trcafure; 

ceflarilvac-       look  into  our  hearts  and  mifs  our  Chrift  j  nor  no  more  fcek  him  from 

company  our     Ordinance  to  Ordinance,  and  enquire  for  our  God  of  thofc  we  meet; 

abfence  from     ^^^  hc^Lri  will  not  lie  in  our  knee,  nor  our  fouls  he  breathed  out  in  our  re- 

quefts;   but  all  conclude  in  a  moft  full  and  bleffrd  Fruition  :   But  becaufe 

this  with  the  forraer,are  touched  before,!  will  fay  no  more  of  them  now. 

So  you  have  fcen  what  we  (hall  Reft  from. 


SECT.  XIX. 

■o.lt  will  be  '^^[^"^^'y-  The  ninth  and  laft  Jewel  in  our  Crown,  and  b!e (led  At- 
ari Everlafting*  xN  tribute  of  this  Reft,  is.  That  it  is  an  Eternal  Reft.  This  is  the 
Reft.  ^     Crown  of  o'lr  Crown  ;  without  which  all  were  comparatively  lutlc  or 

^Trxnfithori  ^jiothing.  The  very  thought  of  once  leaving  it  ,  would  clfeim  itter  all 
trtinjit  &  poe-  q^j.  ,',^,,5  and  the  more  would  it  pierce  us,  becaufe  of  tlic  fmeularex- 
dunt  ftbi,  fed  cellencies  which  we  muft  forfakc.  If  would  be  a  Hell  in  Heaven  to  think 
cedunt  fotius  of  once  lo(^fng  Heaven:  As  it  would  be  a  kinde  of  Heaven  to  the  damned, 
(6*  fuccedunt.  liad  they  but  hopes  ofonceefcaping.  *  Mortality  is  the  dtfgrace  of  all 
Nonficghna,  «  fy|jiur,aj.y  delighrs.  It  makes  our  prefent  life  of  little  value,  (  were  ic 
rat'trimlk"^'  ^^^  ^^^^  ^^^  reference  it  hath  to  God,  and  Eternity  )  tothink  that  wc 
tncrcfsipfa  la-  niuft  (h3rt'y  lay  it  down.  How  can  we  take  delight  in  any  thing,  when 
borii-^  nefcit     *  we  remember  how  fhort  that  delight  would  be  ?   That  the  fweetnefs  of 

Vicijfitudirtem^ 

nefcit fine/n--,  manet  totafimul^  1^  manet  in  sternum  :  Suficit  nunc  curque  diei  malhia  ftta  y  nee  laborem 
fuum poterit  rcfervarefequentiy  Sed  omivum  merces  laborumin  una  ilia  die  reddetur^  cui  altera  nonfucccdity 
Guttatimpxnabibituryliquando  fumituy-tper  miButiastranfit:,fed  lit  remun^ratione  torrens  efi  voluptatii^  iy 
flumim  impetusy  torrens  inundan^  htittji^Jfumen  glori£^<^  flumen  pacU.Flumen  plane  efi'j  fed  quodajfluat't  non 
quod  jiuat  vel  ejfJMt.F  lumen  v  catui\nmqu  d  tranjeat^  velpertranfeat  fed  quod  abundat.  Nobii  nonfavum 
mcUti  i  puriffimum  vero  i^  Uquidiffimum  mel  repofuit  Deus,  ipfam  Utniam^  gloriamy  pacem^  am&nitatemy 
felicitati'm^jucanditatcm  <^  exultaticnem  thcfaurizavit nobii  Deus  mfter-.,  h<ic  omnia  unum-j  utfit  participa- 
tio  Hicri'.falcm  in  idipfum'-,  if^  hoc  unum  ^  idipfum  non  nifi  Ipfoy  erit  enim  Deus  omnia  t^r  in  ''mnibus.  Hcec 
merces  •,  h^c  corona  nojlratj  hoc  bravium  nojlrum  j  ad  quod  utiquejlc  currarms  ut  comprebcndamus.  Bern. 
Scrm.  i4i.de  temf. 

our 


Parti,  The  Saints  EverUfiing  Refi.  iii 

our  Cups,and  Morfcls  is  dead  as  foon  they  are  once  but  pad  our  tafte?  In-  ^ 
deed  if  man  were  as  the  b£all,tliat  knows  not  his  luffering  or  death,  till  he 
iccl  it,&:  little  chinks  wlie*  the  knife  is  whetting,that  it  is  making  ready  to 
cut  his  ihroarjthen  might  we  be  merry  till  death  forbids  U9,and  enjoy  our 
delights  till  they  fhall  torfakc  iis;but  alas,we  know  both  good  and  cvi'jand 
evil  foreknown,ij  in  pare  endured:Ard  chus  our  knowlcdgencreafeth  our «» 
rorrows,£tr/  i.iS.Howcanitchufebutfpeil  our  pleal'ure,whilcwefeeic 
dying  in  our  hand??  how  can  I  be  as  merry  as  the  jovial  World,  had  I  not 
mine  eye  fix.'d  upon  Eternity  ?  when  mc  thinks  1  torefee  my  dying  hour, 
my  tVjc/ids  waiting  for  my  lalt  gafp,and  clofmg  mine  eyes,  while  tears  for- 
bid to  dole  their  own  ;  Methinksl  hear  them  fay.  He  is  dead.  Mcthinks  I 
fee  my  Coflin  made,  my  Grave  in  digging,  and  my  Friends  there  leaving 
mc  in  the  dul>;  And  where  now  is  that  we  took  delight  in^O,but  mcthinks 
I  fee  at  the  fame  view,  that  Grave  opening,  and  my  dead  revived  body  ri- 
li.ig:  Methinks  I  hear  that  blelTed  voice,  Arife  and  live,  and  dy  no  more 
Surely  were  it  not  for  Eternity,  Ifliouldthink  man  a  filly  piece;  and  all* 
hi»  Ifc  and  honour  but  contemptible.  I  (hould  call  him  with  D.wid^  ^A 
V4tnP}-.de\v\  3ii\d  w\ihihc\^C0^hcl, Nothifi^^,a»ci  hfj  then  Kothif}^,  and  al- 
to^ethir  lighter  thsM  vA/iitj  it  (elf.  It  Utterly  difgraceth  the  greatell  glory  tt 
in  mine  eyes, if  you  can  but  truly  call  it  Mortal.  I  can  value  nothing  that 
Ihil  have  an  cndjexcepr  as  itleads  to  that  which  hath  no  endjor  as  it  comes 
from  that  Love,which  neither  hath  beginning  nor  end.  (I  Ipeakthis  of  my  « 
deliberate  thoughts  )And  if  fome  ignorant  or  forgetful  foufha^  no  fuch 
ftd  thoughts  to  dirturb  his  pleafurcj  I  confefs,  he  may  be  merryer  for  the 
prefentjBut  where  is  his  mirth  when  he  lyeth  dying?  Alasjt'sa  poor  hap-tt 
pine^sthat  confillsonelyin  the  Ignorance  or  forgecfulnefs  of  approaching 
mifery.BjtjO  bleffed  Eternity  Iwhcre  our  lives  are  perplexed  with  no  fuch 
ihou£iht«,nor  our  joys  interrupted  with  any  fuch  fears!  where  we  (hall  be 
pillars  in  Gods  Temple, and  go  out  no  more.  0,what  do  I  fay  when  I  talk 
of  Erernity  ?     Can  my  fhallow  thoughts  at  all  conceive  what  that  moil 
high  exi^rellion  doth  contain?  To  be  eternally  bleffed  &  foblefTedlWhy    ^ 
furely  this  if  any  thing  is  thcrefemblanceofGod:Eccrnity  is  a  pieceof  In-^v  li^blt^'^fgy, 
H  litenefs.  Then,  O  death  rvhere  is  thyjlia^f  O  grave  where  U  thy  viflory  ?   masfmmfi- 
D  lys.and  Nig!Ks,and  Years,Time,and  End,  and  Death,  are  words  which  etWK/,  in  qm 
there  have  no  lign  ficatior  ■  *  nor  are  ufed,excepc  perhaps  to  extol  eterni-   [""tonmia 
ty,a$  the  mention  of  Hell,to  extol  Heaven  No  more  ufe  of  our  Ca!endars   ]"f(,y^i^,J^'^^ 
or  Chronology:  All  the  yea  s  of  our  Lord, and  theyeers  of  our  lives,  are   po.c.i^qH^ 
loft  and  fwallowed  up  in  this  eternity. While  we  were  f;frvants,we  held  by  fmn  divafu  ik 
Ieafe,and  that  but  for  the  term  of  a  tranfitory  life;  but  the  Son  abidcth  in   ^"/'^  '^^i  ^'''"r»- 

th«  Houfe for  ever.Our  firft  and  earthly  Paradifc in  Edenhid  a  way  out,  t*.'^'^* '  "^  . 
1  .  MC  J     •  •        Ti       L-  1         jr    Anfelm. rt'ftj- 

bunionethateverwe  could  hnd,  in    again  :  But  this  eternal  paradifc   rmcAyiiha 

hatha\v.\yin,  (  a  nulky  way  to  u%  but  a  bloody  way  to  ChriU)  but    Gal.  6.  8. 

no  w.iy  out  again  :  For  they  that  would  pafTe  from  hence  to  you  (ftith 

•^y^ahum)     cannot.     A  llrange    phrafc    !    would   any  pafs  from « Luke  1 5. 2$. 

futh  a  place ,  if  they  might  >  Cou!d  they  endure  to  be  abfent  from  God 

T  a;:iia 


122 


The  Saints  EverUftin^  ^ejl. 


Chnp.y. 


again  one  hour  ?    No ,    buc  upon    fuppofkl  thnt  they  would ,    ycc 
they  could  not.     O  ,  then  my  Soul ,    let  go  thy  Dreams  of  prefenc 
Plcal'ures  :    and  loofc  tliy  hold  of  Earth  and  Flelli.     *'  Fe.ir  not  to 
"  ent<r  that  Ellste,  where  thou  flialt  ever  after  ceafe  thy  Fears.   SiC 
"  down,  and  fadly  once  a  day  bethink  tliy  felf  of  this  Ecerniry  :   A- 
"  mong  all  thy  Arithmetical  Numbers,  ftudy  the  value  of  this  infinite 
"  Cypher,  whidi  though  it  Ibnd  for  Nothing  in  the  vulgar  Account, 
"   doth  yet  contain   all   our  Millions  ,    as   much  lefs  than  a  fimplc 
"  Unit  :  Lay  by   thy    perplexed   and   contradicting  Chronological 
"  Tables,  and  fix  thine  Eye  on  this  Eternity ;  and  the  Lines  which 
"  remote  thou  couldft  not  follow,   thou  (halt  fee  altogether  here 
"  concentred  :  Study  lefs  ihofe  tedious  Volumes  of  HiHory;  wh-ch 
"  contain  but  the  filcnt  N.irration  of  Dreams ,   and  are  but  tlie  Pi- 
*'  Aures  of  the  AAions  of   Shadows  :   And  in  ftead  of  all,    S[udy 
"  frequently,  ftudy  thorovvly  this  one  word   [^  Sternity  ;"]  and  when 
*'  thou  haft  learned  ihorowly  that  one  word,  thou  wilt  never  look 
*'  on  Books  again.     What  1  Live,  and  Never  Die?  Rejoycc  ,  and 
**  Ever  Rejoyce?  O,  what  fvvcet  words  are  thofe.  Never  and  Ever  > 
*"  O  happy  Souls  in  Hell,   fliould  you  buc  efcape  after  Millions  of 
"  Ages  1    And  if  the  Originifis  Dodnne  were  but  True  !  O  mifc- 
"  rable  Saints  in  Heaven,  fhould  you  be  difpofll'fTcd  after  the  Age 
'*  of  a  Million  of  Worlds  1    But,   O  this  word  [_  Sverljjlirg^  con- 
tains the  accomplifhed  Perfedion  of  their  Torment  and  our  i.,lory. 
Twiflb,   Bar-   Q  that  the  wicked  finner  would  but  foundly  ft^dy  this  word   \_  E- 
low,  ^c.  m-  "  ^erlafting  !  ]]    Me  thinks  it   fhould    ftarrle   him   out  of  his    deadeft 
fleep  1  O  that  the  gracious  Soul  would   believingly  fludy  this  word 
[_EverIafiifrjT  ^   Me  thinks  it  (houid  revive  him  tn  his  dcepelt  Ago- 
ny 1    And  inuft  I,  Lord,  thus  live  for  ever  ?  Then  will  I  alfo  Love 
for  ever.    Muft  my  Joyes  be  Immortal  ?   And  fliall  not  my  Thanks 
be  alfo  Immortal  ?  Surely  ,   if  I  (hall  never  lofc  my  Glory,  I  will 
alfo  never  ceafc  thy  Praifcs.     Shouldft  thou  but  reneAv  my  Leafe  o^ 
thefe  firft  F.'uits ;  would  I  not  renew  thy  Fine  and  Rent  i*  But  if  thou 
wilt  both  Perfed  and  Perpetuate  me,  and  my  Gloiy  ;  as  I  fhall  be 
thine,  aiid  not  mine  own ;  fo  (hall  my  Glory  be  thy  Glory  :    And 
as  all  did  take  their  Spring  from  thee,  fo  all  fliall  devolve  into- thee 
again  ;  and  as  thy  Glory  was  thine  ultimate  End  in  my  Glory,  fo 
fhall  it  alfo  be  mine  End ,  when   thou  haft  Crowned  me  with   that 
Glory  which  hath  no  end.     And  to  thee,  0  King  Stermly  I.vmortal^ 
Invifible,  the  cnelj  ^ife  God,  fiall  be  the  Hononr  and  Glorj^  for  evtr 
and  ever  J  Jwe».  i  Titn.  i.  17. 


SECT. 


De  Coexijleutia  ^ 
rerum  in  Dei  £- 
ternit  ate  lege 
Avribam  ple- 
rJjJ/m^.Alvar. 
de  Auxil.  U.2. 
di^.i.Ba.\zhzz. 
Navarrct.  in  i . 
part.cont.22. 
Ca;et.(^  ini. 

Ferrar.  cont. 
Gent.  /.I.  C.65, 
67.  5Jc  Naiar. 
(^c.  Et  i  cort. 
Vid.T^'iifJc 
fcieiitia  Media. 
p.2i.  i^   alibi 
pa^fim.  BarloW^ 
exercit.s. 
DindLwi.dift. 
jS.fy.?.  Eonav. 
in  I.  fent.  dijl. 
%•>.&  ?9-a.  2. 
q.'i,  .cum  aliii  i 


minatK. 


I 


£ 


p  art  I.  The  Sdnts  EverUfling  R^fi.  1 4  5 


SECT.   XX. 

AN  J  thus  I  have  endeavoured  to  (hew  you  a  Glimpfe  of  the  §.20." 
approi^chtng  Glory :  But,  O  how  (hort  arc  my  Hxpreflions  of 
its  Bxceilency  ?  Reader,  it*  thou  be  an  humble ,  fincere  Believer,  and 
waicert  with  longing  and  labouring  for  this  lleft,  thou  wilt  (hordy  fee 
and  feel  the  truf. h  of  all  this ;  then  wilt  thou  have  fo  high  an  apprehenfi- 
on  of  this  blcffed  State  ,  that  will  make  thee  pity  the  ignorance,  an4 
dilhnce  of  Mortals:  and  will  tell  thee  then,  all  that  is  here  faid,  is  fpo- 
ken  but  in  the  dark,  and  fals  (hort  of  the  truth  a  thoufand-fold.  In  the 
mean  timc,lct  this  much  kindle  thy  Defires,  and  quicken  thine  endeavors. 
Up  and  be  doing,  runne,  andftrive,  and  fight,  and  hold  on,  for  thou 
hart  a  certain  glorious  Prize  before  thee.  Godwill  not  mock  thee  j  Do 
not  mock  thy  felf,  nor  betray  thy  Soul  by  delaying  or  dallying,  and  all 
is  thine  own.  What  kind  of  men  dell  thou  think  Chriftians  would  be  in  » 
their  lives  and  duties,  if  they  had  ftill  this  Glory  frefli  in  their  thoughts? 
What  frame  would  their  fpirits  be  in,  if  their  thoughts  of  Heaven  were 
lively,  and  believing  ?  Would  their  hearts  be  fo  heavy  i>  And  their  coun- 
tenance fo  fad  ?  Or  would  they  have  need  to  take  up  their  comforts 
from  below  ?  Would  they  be  fo  loth  to  fuffer  ?  And  afraid  to  die  >  Or 
would  they  not  think  every  day  a  year,  till  they  did  enjoy  it  ?  The  l 
Lord  heal  our  carnal  hearts,  leftweentcrnot  into  his  REST,  bccaufe 
of  our  unbelief. 


T  2  CHAP. 


124 


The  Saints  Ever  lap  ng  Refi, 


Chap;8. 


$^^^^^4.^^^^^^^^'4^^^ 


C  H  A  p.  V  1 1 1. 


^he  Tcoplc  of  (jcd  dcfcribcd. 


SECT.  I. 


S-  !•  R^n^^ZI^Avlng  thus  performed  my  firft  Task  of  Defcribing  and 

^  *«j  Explicating  the  Saints  Reft  :  It  remams  ihat  now!  pro- 
ceed unto  the  fecond,  and  (hew  you  what  thefe  \  I'nfle 
of  Ged']  are,  and  why  fo  called ;  for  whom  this  Blcfled 
Reft  remaineth.  And  I  fhall  fute  my  fpeech  unto  the 
Quality  of  the  Subjed.  While  I  was  in  the  Mount,  1 
felt  it  was  Good  being  there,  and  therefore  tarried  there  the  longer; 
^d  were  there  not  an  extreme  Difproportion  between  my  Conceivings, 
and  that  Subjed,  yet  much  longer  had  I  been.  And  could  my  Capacity 
have  contained  what  was  there  to  be  feen,  I  could  have  been  consented 
to  have  built  me  a  Tabcnacie  there.  Can  a  Pr ofpcd:  of  that  happv  Land 
be  tedious?  or  a  Difcourfe  of  Eternity  be  too  long?  except  it  fhould 
detain  us  from  aftual  PoflefTion,  and  our  Abfence  move  us  to  Impa- 
tiency.  But  now  I  am  deftended  from  Heaven  to  Earih,  from  God  to 
Man;  andmuftdifcourfeof  a  Wormnot  f.x  foot  long,  whofe  Lik  is 
but  afpan,  and  his  years  as  a  Poft  that  hafteth  by  ;  my  Difcourfe  alfo 
(hall  be  but  a  fpan,  and  in  a  brief  touch  I  will  pafs  it  over.  Having  read 
of  fuch  aliighand  unfpeakable  Glory,  a  ftrangcr  would  wonder  for 
what  rare  Creature  this  Mighty  Preparation  fhould  be,  and  expe(fl  fome 
illuftrious  Sunne  fhould  now  break  forth ;  but  behold  only  a  fhejl  full  of 
Duft,  animated  with  an  invifible  rational  Soul,  and  that  re  (ftificd  with  as 
unfeen a reftored Power  of  Grace;  ardt!iisis  the  Crcirure  that  muft 
polTefs  fuch  Glory.  You  v/ould  thirk,  it  muft  reeds  be  fome  deferving 
Piece,  or  one  that  bringetfi  a  valuable  Price :  But  behold.  One  that  hath 
nothing,  and  can  defervc  nothing,  and  conkiTfth  thisj  yec  cannot  of 
himfelfconfefs  it  neither;  yea,  that  defer  \eth  the  contrary  mifcry,  and 
would,  if  he  might,  proceed  in  that  deferving;  but  being  apprehended 
by  Love,  he  is  brought  ;o  him  that  is  All,  andhathdone,  and  deferved 
All  ,  and  fuffered  for  all  that  we  deferved  ;  and  moft  affcdionately 
receiving  him ,  and  refting  on  him  ,  he  doth  ^  in  >.and  through  him^ 

receive 


Parti.  The  S/iints  EverLijltn^  Refl,  125 

receive  All  this.    But  let  us  Oe  more  particularly  yet ,  what  thcfe  People  1 
of  God  are. 

Q  They  area  fmall  part  of  loft  Mankind,  whom  God  hath  from  Etcr-  c»^  r  .  . 
nity  predeftinated  to  this  Reft,  for  the  Glory  of  his  Mercy;  and  given  ^  *t  ^^**' 
to  his  Son,  to  be  by  hmi  in  a  fpccial  manner  Redcemcd,and  fjlly  recover- 
ed from  their  loft  Eftatc,  and  advanced  to  this  higher  Glory ;  All  which, 
Chrift  doth  indue  time  accomplifli  accordingly  by  himfetf  for  them, and 
by  liis  Spirit  upon  them.]]  To  open  ail  the  p^rts  of  this  half-delcription 
to  the  full,  will  take  up  more  time  and  room  then  is  allowed  me ;  there- 
fore briefly  thus. 

1.  I  meddle  only  with  \_MayiklMde'^  not  with  Angels  ;  nor  will 
I  curioufly  enquire ,  Whether  there  were  any  other  World  of  med 
Created  and  Doftroyed  before  this  had  Being  ;  nor.  Whether  there 
fliall  be  any  other,  when  this  is  ended.  AH  this  is  quite  above  us,  and  fo 
nothing  to  us.  Nor  fay  I  Qthc  ioMoiAdam~]  only,  becaufe  y^^^iwhim- 
fclf  isoneofthem. 

2.  Aid  as  it's  no  more  excellent  a  Creature  than  Man  that  muft  havcti 
ihisPoffefllon,  fo  is  it  that  Man,  who  once  wns  loft,  and  had  fcarcely 
left  himfelf  fo  much  as  a  Man.  The  Heirs  oi  this  Kingdom  were  taken, 
even  from  the  Tree  of  Execution,  and  refcucd  by  the  ftrong  hand  of 
Love  from  the  power  of  the  Prince  of  Darknefs,  who  having  taken 
them  in  his  fnares,  did  lead  them  Captive  at  his  will  :  They  were  once 
within  a  ftep  of  Hell ,  who  muft  now  be  advanced  as  high  as  Heaven,  2 
Andthoughlmention  their  loft  Condition  before  their  Predeftination; 
Yet  I  hereby  intend  not  to  fignifieany  Precedency  it  bath  ,  cither  in  it 

felf,  or  in  the  divine  confideration.    *  That  Queftion  I  dare  not  touch,    *  Jntellc^nm 
as  being  very  fufpiciou*  that  it's  high  Arrogarcy  in  us  to  difpute  of  Pre-   '*"""'*   "'^t*-* 
cedency  in  the  Divine  Confideration  ;  and  that  we  no  more  know  what   ^^^  '^Zwfide^  4 
we  ta'k  of,    then  this  Paper  knows  what  I  write    of:    When  we»rans,  in  igno- 
confefie,  that  all  thefe  Afts  in  God  are  truly  one,  and  that  there  is   rantiafnlaqni- 
no  difference  of  Time  with  him  :  It's  dangerous  to  difpute  of  Priority  or   ^^^'"  '^'^  '"'^ 
Pofteriority  in  Nature.;  atlcaftoi  the  Decree  of  the  Means,  which  is  s  ^"J^  ^/^  ^^,- 
l>"f<5"e.  wnp/cicT 

thoUcji  cptam 
Ph.hfof^hix,  fateri  csfhatCTrrn^jiram^  qu.im  ajjcrere  tanquam  evrdcittia  qu£ -non  qkictant  mclldlunty  E- 
xndm'ux  n4Ti{ue  quraativ.x  e/?,  ;?i/i.'f  m:d:J}e  Caictan  in  Tjm.x.  p.q.  22.  Art.  4.  Etji  Arriba  }}oc  fafi- 
emer  di^um  fugill.n^  liS.  r.  cap.  1:5.  And  if  fo  great  a  man  as  Ca^etan  be  forced  to  this  after 
all  his  icarch  and  difputes  of  thcife  points,  tlien  inferiour  WKS  may  well  cafe  themfelvcs  in  » 
like  modcll  Rdolution. 

3.  That  they  are  but  a  fmall  part  of  this  loft  Gencrat'on,  is  too 
apparent  in  Scripture  and  Experience.    It's  the  little  fiock,  to  "^hom^ 
it's  the  Fathers  go^d  f  leaf  tire  to  ^ive  the  Kingdom.     If  the  Sandifi- 
ed  are  few,  the  Saved  muft  needs  be  few.    Fewer  they  are  then  the  « 
world  imagines  ;   yet  not  fo  few  as  fome  drooping  Spirits  deem,, 
who  are  doubtful]  that  God  will  caft  off  them,  who  Twould  not  re- 


126  The  Sdints  B^verUfling  Re  ft.  Chap.S. 

jcft  Hira  for  all  the  world  ;   and  arc  fufpieious  that  God  is  unwil- 
ling to  be  their  God,  when  yet  they  know  themfeWes  willing  to  be 
'  his  people. 

4  It  i?  rhcDefif^n  of  Gods  Eternal  Decree  to  glonfie  his  Mercy  and 

Gr.iceto  the  hif^hcli  in  rhis  their  Silv\!ion  ;  and  chereroriJ  needs  miift  it 

b;  a  f^reat  S^lvanon.    fcvcryttepof  Mercy  to  it  w>s-  gieat;  ho.v  mnch 

more  this  e-'d  of  all  thole  mercies,  which  (lands  next  t.i  Gods  uleimare 

End,  his  Glory  ?  God  cannot  make  any  low  or  mean  Work  to  be  the 

great  Bnfinefs  of  an  Eternal  Purpofc. 

See  Joh.17.  5.  Godhath  given  nl!  things  to  his  Sonne,  but  not  as  lie  hath  given 

2.  a  clear      "hischofento  him;  The  difference  is  clearly  exprcffed  by  the  ApoUle. 

place.  He  hath  made  him  Head  over  all  things  to  his  (  hurcii,  £r^f/,  i.  21,  22. 

</enfe  \f^v!»V/-"  *  ■^"'^  though  Chrilt  is  in  fome  fenfc,  A  ranfJ^m  for  All,  y«t  not  in  thac 

cathne  natu-       fpecial  manner,  as  for  his  People.    14e  hath  brought  others  under  the 

M.'i  corrui'tioni     Conditional  Gofpel  Covenant ;  but  them  under  the  Abfolute.    He  hath 

mtrt.tles  tenc'  u  according  to  the  tenour  of  his  Covenant,  procured  Salvation  for  AM,  if 

kxmr  obmxVu   they  will  P>elievc:   But  he  hath  procured  for  his  Chofcn  even  this  fCon- 

ima^nJ  Divi-  j  ^«»0"  ^^  Bel.evmg. 

n£  pcrJiJc- 

rant  •■,  quid  fnih  opii  fuit  ad  hu'jufmodi  recuperandatti  grat'iam  ?  Tllm  fane ,  Jll'nu  hoc  opw  erat, 
qui  ab  initi)  cum  nnn  ejjcnt^  condidit  omnia  •■,  Divini  fcilicet  vcrbi  ',  Ipfim  cnim  inr:nr,n  cor'upu  He 
hoc  ad  jnconuptiinem  revocare^  ac  pro  Omuibus  ratioiiabilircr  Farri  Lcisfaccic.  Ath.iiutjiiu  uifio.i. 
d?  Tnra^natime  V'erbi.  Vide  margin'  pa^.  60,61.  ante.  "^  Chiii't  taki  grohimfclf  a  Locly  of  the 
Mafs,  and  in  all  tilings  like  ro  ours,  bccaiife  we  were  obnoxious  to  chc  Death  of  all  Corrupiibk-rd's, 
he  delivered  it  to  Df.-irfei*)r  >}//,  and  offered  ir  to  God  the  Father.  Arh.tnaf.  itbi  fnp)a.  Lcr;  Parai, 
Irenic.  frtp.24.  f.142.  Art.  5.  ^  6.  For  the  Word,  the  Sonne  of  the  Fatlier,  being  above  All, 
mightMeriroriofl)  alone  recover  All  things  i  and  fuflfer  for  >I// we/i,  and  wao  alone  UirHcient  to  ap- 
pcifethe  Father  for  All  men.  Athanaf.  ubi  fupra.  where  he  lb  ofi  rtpeareth  Chrilb  Dying  for 
All,  and  particularly  to  procure  them  a  Refurredion,  as  if  he  could  not  inculcarc  it  futficienc- 
ly.  Vide  C\cm.  A\c\.  Strom/tt. lib.  -;.  Pripeinitii.  f  That  Fai:h  is  properly  called  the  Conditi- 
on of  the  Covenanr,  and  juftifieth  as  a  Condirion.  Befides  what  I  have  faid  in  my  Confelfi- 
on,  I  refcrre  you  ro  Mafter  Watton  d:  Kcconal.  part.  1.  lib.  2.  cap.  19.  where  you  have  the 
Atteftation  of  our  chief  Divines.  And  indeed  he  mull  be  a  wifer  nun  tlian  I,  that  can  reach  to 
know,  how  Faith  can  diicdly  Jufline  under  any  other  noripn,  thai  that  of  a  Condition  ;  that 
ai>prehenfivc  nature  which  makes  men  call  ic  an  rnftrumenc,  bcriig  only  its  Aptitude  co  its  office,  and" 
no:  the  formal  rcafon  of  its  juftifying. 

6.  Nor  is  the  Redeeming  of  them  by  Death  his  whole  task  ;  but  alfo 

"  thceffeding  of  their  full  Recovery  :  He  may  fend  hts  Spirit  to  perfwade 

others;  but  he  intends  Abfolutely  his  prevailing  only  with  his  Chofen. 

And  as  truly  as  he  hath  accomplilhcd  his  Part  on  the  Crofs  for  them,  fo 

truly  will  he  accoraplifli  his  Pare  in  Heaven  for  them,  and  his  Part  by  his 

r  Spirit  alfo  upon  them.    And  of  nU  that  the  Father  hmth  thiu  given  him» 

John  6.39.     "  hi^iUUfcmthing, 


SECT. 


parti.  The  Saints  EverLijling  Mefi»  127 


SECT.    II. 

BUc  this  is  but  a  piece  of  their  Defcription,  containing  Gods  work  «      §.2. 
for  them,  and  on  them ;   Let's  fee  what  they  are  alfo  in  regard  of 
the  working  of  their  own  Souls  towards  God,  and  their  Redeemer  again.  1 
QThefe  People  of  God  then,  are  that  '  part  of  the  *  Externally  Cal-^'^'^^y  ^'i^f 
led,  '  who  being  by  the  '  Spirit  of  Chrill    '  throughly,  though  ^im-   ^.^ofk"^ ^^^o^ 
pcrfcdly  regenerate,  are  hereupon   ^  convinced,   and  **  fenfible  of  on  the  Soul 
that  "  evil  in  finne,    "  that  mifery  in  ilemfelves,  that  "  vanity  in   handled  mofl 
the  Creature,  and  that  "  Nec-ellity  ,    ''  Snificicncy  and  "*  Excellency   exactly,  ju- 
of  Jefus  Chrilt,  that  they   ''  abhorre  that  evil,   '*  bewail  that  mifery,  f'[^'°"r^',  n 
and   '  turn  their  licarts  from  that  vanity,  and  moft   ''^  affcdionately   ^nd  biidiv"^  * 
'^  accepting  of  Chrill  for  their  '■"  Saviour  and  *'  Lord,  to  bring  them   kcthcm  read 
unto  "  God  the  Chief  Good  ,  and  prefent  them  '^  perfedly  juft  before   Mr-f/ir^vr's 
hi'm,  do  accordingly  enter  into  a  '*  Cordial-Covenant  with  him  ,  and   excellent  Tk- 
fo  ''  deliver  up  themfelvcs  unto  hira,    and  herein  '*  perfevcrc  to  thcirl-^^ '  ^^"^  "* 
hves  End.  J  ,^  ^^  ^itam. 

If  yoii  cannot 
get  the  Eooki  it  is  in  t!ie  end  of  Anicf.   againfl  Grcvincho.  but  maimed  of  15.  Tncfcs  Ick  out. 

1  (hall  bricflv  explain  to  you  the  Branches  of  this  part  of  the  Dcfcri-   The  firft  De- 

ption  alf ).       '  -,*"^l''-f''a"  ^''" 

I.  I  fay,  they  are  a  part  of  Q  the  Externaly  Called,  J  becaufc  the k^ '"'^i^Jy  ^re 
Scripture  hath  yet  fhewed  us  no  other  way  to  the  Internal  Call,  but  by  cxa-rjuilycal- 
the  External.  For  how  //ja//  they  htlicve  on  him  of  Whom  thy  h/ive  r.ot  Icd,K)'«.io.i4 
hard  ?  Aid  horv  Jhall  they  hear  Without  a  Preacher  ?  All  divulging  m"^^''^^'^^'^^^^" 
of  thefubft-tnceof  theGofpel,  whether  by  folemn  Sermons,  by  Wri-  rg'.^'jJV^i 
ting.  Print  ng,  Reading,  Conference,  or  any  other  means  that  have  a  /«,;f.,f^.  quidcm 
rational  Sufficiency  for  Information  and  Convidion,  are  this  Preaching :  mn  eft  bomoju- 
Though  not  alike  clear  and  excellent,  The  knowledge  of  Chrill  is  none  tj^'^i  "e-c  Natn-- 
of  *  a  Natures  Principles  :  The  Book  of  the  Creatures  is  no  means   ^'^-^t^^^fi'y  ^'^ 

W.idlCUUt    pOt> 

m,  qmdvitiomnptcfi.  hwgwd  l.\.de  Kat.([<r  GYat.c.17,.  »  Q^!c<ju'u{  iHud  eji  quod extrinfa-M  oculii  & 
tTicntilii4^  hvn'imm  objicituVy  dejYitutum  c(k  ilia  via  Spirit w  qutzfola  p^tcil  homiiKi  ahducere  i  pecdnn^i;^  ad 
i-'rt.f  _lp:m  efficacitcr  revocare.  Am\.M.D:fenf.CdU.p.i<yA.  Wherher  the  Spirit  without  means  do  call. 
In  what  Icnfc  the  Spii  it  eniigluncth,  Huomodo  caufa  iHafupcrnaturalii  intelletfum  libcrct  i  nativii  qnibM 
occupatur  tcnebrii-,  mciis  hutn.tna  iwu  comprchendir.  Effcllum [ummo  Dei  benefiaoprefentifdtimi :  rat.oncm 
opeyationidvntcncmni.  Amyiald.Di;/>n.Du7.Calv7).23o.  Some  coniickntly  do  widi  Gic^iw  appeal  to 
Antiquity  in  the  Points  of  llnivcrlal  futTicient  Grace  and  Free-will :  Concerning  which  ,  fee  Chnmier  : 
B-^cnnans  Annotations  on  &ycr.Picr.  Et  U(hcr. Ecclcf.BnT.Frijmrd.  what  the  aiKicnt  Church  thought 
and  did  againd  Pclagim.  So  Jo. Latins  de  Pclag-  C>»7^!C«t.Nic.Bodichcr  in  Socin.iicwo/i/KX  iddius,?^c. 
Yet  the  truth  is  \  moft,if  not  all  the  Fathers  of  the  firft  ^oo.or  joo.ycars,  do  fpeak  in  a  language  fecm- 
ing  to  lean  ftrongly  tha-:  way  :  And  therefore  Ca'vin  and  ScvhctM  in  McduiPatr.  charge  them  with  no ' 
leisthan  Pclagius\\\%  Error:  Yet  perhaps  their  Ia;>  ing  the  blame  ofevil  anions  on  mans  will,  andpcr- 
iwading  mens  wils,  may  occafion  men  to  charge  them  too  far,  as  if  therefore  they  fuppofed  natural 
fufficiency  \  or  they  fpcak  of  Free-wiII  as  oppofed  to  Fate,  Nature  ,  and  Coaftion,  as  you  may  fin  J 
very  many  of  them  favourahly  interpreted  by  Chamicr.FanJh  .Tom.^.dc  LAfbn.l.7,.c.i6.  But  the  phiLH 
truth  i.^,till  PdagtKS  days  ,all  ipoke  like  Pelagians,  alone 


128  The  SAints  Everlafitng  Rejl,  Chap.8. 

\vliat  ii  the  alone,  much  Icfs  a  fufficient  means  to  tcacli  the  knowledge  of  Chrift.  Ic 
xncansof  this  may  difcover  Mercy,  but  gives  not  rhc  lealt  Innc  of  the  way  of  that  mcr- 
Call.' whether^  ^y  .  j^  fpcaks  nothinp,  of  God  Incarnate ;  of  two  Natures  in  one  Per- 
Crtraturcs  be  ^*^"  J  ^^  f^^**'  ^^^^  Sonne  «t  (JiUry ;  of  Clirills  Surecifhip,  And 
fiifficient.  fuffering  for  us,  riling,   afccrJing,  mediating,  returning  ;   of  two 

Covenants ,  and  tlicir  I'cveral  Conditions,    and  the  Reward   of  keep- 
ing them  ,  and  penalty  of  breaking  them,  &c.    It's  utterly  fiient  in 
«  thcfc  things      A  id  to  affirm  ihat  the  Spirit  cals  or  tcaih.ctli  men  where 
the  Word  IS  not,  and  where  the  Creature  or  nature  fpe>Aks  not,  is,  1 
thinX,  agroundlefs  fidion.     There  is  the  light  of  tiie  eye,  and  the  light 
"of  theSunne,  or  fome  other  fublbtute  external  light  iiccelTiry  to  our 
feeing  any  objcrt.    The  Scripture  and  certain  Revelations  from  Heaven 
(when  and  where  fuch  are)  is  the  Sunne,  or  external  ligfic ;  Tie  U:ider- 
itandingisour  E\e,  or  Internal  Light :  This  Hye  is  become  blind,  and 
this  Internal  L'ght  in  the  bcft  is  Imperfeft;  But  the  External  L-ghc  of 
*  ^s  when     uScripture  isnow  perfedcd  :   Therefore  the  work  of  the  Spirit  now,  i«, 
Chiiilhaio-     noc  to  perfect  Scriptuie,   or  to  addeany  tiling  to  icsdifcoveiy,  or  to  be 
pcncd  chc  tys    in  itead  of  a  Scripture  where  it  is  wanting,  much  lefs  where  the  Scripture 
of  the  man        jj ;  But  to  remove  the  darknefs  from  our  Underftanding,  that  we  inay 
ci^db^'^V        fee  clearly  what  the  Scripture  fpcaks  clearly  :  Before  the  Scripture  was 
him  apowvrr  "  perfected, the  Spirit  did  enlig!iten  the  Prophets  and  Pen- men  of  Scripture 
to  fee  what        both  waycs  ;   But  now  1  know  no  teaching  of  the  Spirit,  (iive  only  by 
prdcnt  objc^s   its  Illuminating  or  Sanftifying  Work  ;  teaching  men  no  new  LefTon,   nor 
theSunoro-      jj^^  ^^^  without  Book;   but  to  read  with  U'lderrtanding ,  what  Stn- 
f/'VfhoiiwTc-    Pf"^°t  Nature,  Creatures  and  Providences  teach.    *  The  affcrtir-g  of 
veil  -,  bur  nottt  ^'"^7  more  is  proper  to  the  tntiuftafts :   If  the  Spirits  te^clung  did  wiih- 
rhe  Actual        out  Scripture  or  Tradition  reve?l  Chrift,  furcly  lome  of  ilioii:  millions 
{iglit  of  all  rhc    Q_f  pQ^j-  t>|,,-n]  Pagifr.s  would  h&ve  before  this  believed,  and  the  Chrillian 
ob;Ms  in  rhc    j^mi^iijyg  {j^.g^  propagated  among  them  :  Or  if  the  Spirit  did  teach 

world  •,   or  of  ,      ,  n  "         j  ^i       i  i  •  l  r  i 

anywirliouc  » tw^-h  them  any  Itcp  toward  Chrili,  upon  the  receiving  whereof  he 
external lighr  i  would  teach  them  more,  and  fo  more  and  more,  till  tl;ey  refill  this 
Henuiftyct  Teaching  (which  is  the  evading  Dodrine  of  feme)  then  fure  fome  of 
^  ^r!'^°^'"^T  ^'^^^^  Kingdoms  of  Irfidels  would  have  hcarkned  to  the  Spirits  teaching, 
iK-will'fce^*  '  and  being  taught  would  have  taught  others;  efpecially,  if  there  be  a 
them.  So  Gods  fuflficicncy  in  that  Grace  for  the  obtaining  of  its  end.  Therefore  how  to 
illumina'ion  apprehend  a  verity  in  their  Dodrine  c-t  Univcrfal  fEAicicnt  Grace  to 
by  rhc  Spirit,  ^bdicve,  I  know  not  :  Yet  will  I  not  afHrm,  that  the  Faith  that  i?  abfo- 
dorh  give  men  jy^^jy  nccefTary  among  poor  Indians,  is  of  the  frme  ex'ert  in  all  icf  ads 
b'lt  not  wi-^h-  Jind  dimenfions,  with  that  required  among  us  j  no  more  than  that  reqr.i- 
o.it  txternal  ^  red  of  the  world  before Chrilts  coming,  was.  |  Upon  what  terms  then 
Revelation  by 

the  Word  ;  and  they  mull  travel  by  long  paiiifuU  ftudy  from  truth  to  truih,  before  they  know  them. 
See//.'i.  s.n,i2,i^.  fu!ly  for  tills.  4-  Liithcrus  t^e  Cicerone,  Si  fermonitiiis  coiiv'n'aH'ui  crca'iiui-,\2o. 
diat^  j  Cicero  v,rjayuns  j;^  fcdulus  mulra  fccit^  ^V tnjjus ej}.  Spcro  Dcnm  ipjt  i^JhniUbus ifj'i  pi opitmm 
juturuin]  Diiant  tio'jx  LuthciUi  anZmng^inshoclp^rans  peccarit  graviks  ^  Itno  viJeriiity  iie  duin  Culi- 
lem  C'jianty  Elc^hantem  devonnt.  Purxiis  Ircnic.si?.  p.  Cmibi)  245,  2^6. 

God 


Parti.  The  Saints  Everlafiing  Rejl»  119 


God  will  deal  with  thofe  dark  parts  of  the  world,  I  cannot  ycc  reach  to 

know.   Tlie  Scripture  fpeaksof  no  other  way  to  life  but  Chrirt,  and  of 

no  way  toChrirt  butFavch  :  But  we  are  rot  their  Judges,  they  ftand  or  Ro™'^4-4- 

fall  to  their  own  Maftcr  :  But  fure  that  great  Difference  betwixt  themaobjea.  from 

and  us,  murt  arifc  from  Gods  own  pleafure:  For  they  have  not  abufcd  Rom.2.i5. 

Chrift  and  Gofpcl,  which  they  never  heard  of;  norcunitbe,  that  ihcy    Anfwered. 

fhould  be  judged  by  that  Gofpel ,  which  neither  before  nor  fincc  the 

Fall  was  taught  them  :  Chri(t  hira felf  faith  plainly.  That  if  he  had  not 

lome  to  them,  and  jpoke  the  "Xords  that  no  ntan  elje  ccttld  ifeak^^  and  done 

the  Workj  that  na  man  elfe  cohU  do,   thej  had  not  hAdfinne  :   He  faith  nor,«  Joh-»  5.22,24. 

(  as  fome  would  pervert  the  knk)  your  finnc  had  not  been  fo  great ;  expounded. 

But  none  at  all;  not  fpeaking  of  their  other  finncs,  but  their  unbelief 

which  he  had  now  in  hand}  teaching U3  clearly,  That  where  there  is  not 

comperent  means  to  convince  men  of  the  Truth  of  the  Gofpcl ,   except 

as  it  is  their  own  fault  that  they  want  fuch  means,  there  not  Believing  is 

nofinnc:  For  it  was  to  them  never  forbidden,  nor  the  c<jntrary  Duty 

ever  required.    And  the  Apoftle  tcls  us,  Tho/e  that  hive  finntd  with' 

oHt  Law  ,  fjall  h  judged  ^'ithout   Law.    That  place  therefore  Rom.  ^ 

2  16.  feemetli  abufed,  while  they  would  make  the  fenfc  to  be,  that  God 

will  judge  the  fecrets  of  all  men  according  to  the  Gofpel,  as  the  fenten- 

cing  LaW,  when  the  Apoftle  feems  to  mtend  but  thus  much  j   According 

to  my  Cf[Jh/;  that  is,  as  I  have  in  my  preaching  the  ^cfpe/  taught  you; 

refpcfting  the  verity  of  what  he  fpake.    Yet  I  think  that  they  will  be  ^ 

Judged  according  to  Gofpel  Indulgence ,  as  they  have  been  partakers 

of  Ibme  mercies  from  Chrill  in  this  life ,    and  not   direftly  on  tht 

rigorous  terms  of  the  Covenant  of  Works  onely.    For  then  they 

fhoul  J  not   be  condemned  for  abufe  or  negled:  of  the  Mediatours  j 

mercy  at  all.  ' 

2.  That  thefe  people  of  God  are  but  [[a  Part"]  of  thofe  that  arc   2.Thcyarcbuc 
thus  externally  called,  is  too  evident  in  Scripture  and  experience.    Afa-  parcoftheex- 
Ky  are  called,  hut  few  chofen  :   But  the  internally  effedually  called  are  all    teinally  called 
chofen:    ForSkhcm  he  called,  them  he  jujfifed ,   and   whom  he  jufiified   ^^"^•^•'^^' 
them  he  glorified.    The  bare  invitation  of  the  Gofpel,  and  mens  hear- 
ing the  Word,  isfofarre  from  giving  Title  to,  or  being  an  Evidence 

of  Chriftianity  ,  and  its  priviledges ,  that  where  it  prevailed  not  to 
a  through  Converlion,  it  finks  deeper,  and  calls  under  a  double  dam- 
nation. 

3.  The  firft  differencing  work  I  affirm  to  be  [^Regeneration  by  the  — 

Spirit  ofChrif};]  taking  ic  for  granted,  that  this  Regeneration  is  the '*|\"'"^^>''^'^*^ 
fame  with  effedual  Vocation,  with  Converfion,  with  Sandification,  tlifspkirof  ^ 
(  underlkndingConverfion  andSandification,  of  the  ficll  infufion  of^cluitt. 
the  principle  of  Spiritual  Life  into  the  Soul,  and  not  for  the  addition  of 
degrees,  or  the  S^ndifying  of  the  Converiation,   in  which  laft  fenfe  it's 
molHVfqentlv  taken  in  Scripture.)    It's  a  wonder  to  me,  that  fuch  a  ^^ 
multitude  of  Learned  Divines  fliouldfo  long  proceed  in  that  palpab'c 

V  millake 


-o  T^c  Saints  EverLipnr  Reft.  Chap.8. 

miftake,  as  to  divide  and  mani^lcro  groundlefly  the   Spii  its  work  upon 

Th'  Rceene-     l^^c  foul  ;  to  affirm  that    i.  Precedes  the  work  of  voiarion.     2.   This 

ration  effeftn-    vocation  infufeth faith,    (only  fry  fome;   but  faith  and  repentance  ,   fay 

all  Vocation,     Others  j     3.   Then  mult  this  faith  by  us  be  a  ded.     4.  By  which  ad  we 

the  firft  Con-    apprehend  Chrifts  perfon  ,  and  by  that  apprehenfion  we  are  united  to 

I^A^?"'/'fi^     him.    5.  From  which  union  proceed  the  benefits.    1.  Of  Juftification. 

.llnTr.iii'     2-  OfSanrtification.     6.  This Sandificationmfufeth all  other  oracious 

cation  are  an  j  1      1  j  r»  „       r 

one  thing         Habits  ,  and  hath  two  degrees,    i.  Regeneration.     2.   Ren^cfntianiy 

proved.  ^  or  the  new  birth.   What  a  multifarious  divifion  is  here  of  that  one  finglc 

SceBifhop  intire  work  ,  which  is  called  in  Scripture,  the  giving  of  the  Spirit;  of 
^ndfxTothc'  ^•^l'"efs;  of  the  feed  of  God  in  us  ?  Which  feed  or  life  doth  no  more 
Covcnam  of*^  ^^^^^  ^V  P^ece-meal  into  the  foul  then  the  foul  into  the  body;  and  though 
Grace,  in  con- ^  to  falve  theAbfurdity  ,  they  tell  us  the  difference  is  in  nature  and  not  in 
fiuation  of  "timc;  ye:  that  is  impolllble  ;  For  there  is 'mans  ad  of  bclie\ing  inter- 
^v^'^^'rl^'V  'v^'i"  »  who  muiUiave  time  for  all  his  adions;  befides  the  divifion  in  or- 
viifionVaf-  ''  der  of  nature  is  groundlcfly  afferted  :  It  much  p^rplexerh  them  to  rc- 
ferced."  '*folve  that  doubt,  whether  in  Sandificat'on  ,  Faith  and  Repentance  be 

*  Sec  Amcf.  infufed  over  again  ,  which  were  before  infuled  in  vocation  ?  or  whether 
med.c.26.%.2.  all  Other  graces  arc  infufed  .'.  ichout  them  ?  *  Dr.  y/wf/fcemstorefo!ve 
^°I^°'^?J.'"y'*itin  the  Atfirmative;  that  they  are  infufed  again  ,  but  with  this  d'tfe- 
S/L  hath  rence.  1 .  That  faith  in  our  vocation  is  not  properly'  confidercd  as  a  qu  i- 
fully  confuted  lity  ,  but  in  relation  to  ChrilK  2.  Nor  is  Repentance  there  looked  at 
himfclf,  pag.  as  a  change  of  the  difpofuion  ,  but  as  a  change  of  the  purpofe  and  intent 
26c,  261,  &c.  Q^xhQ  mind  :  but  in  liindification  a  real!  th.inge  of  qualities  and  difpoli- 
ChapTer'^s\-K-  ^'^"^  ''  looked  at  Anfw.  Strange  dodrinc  for  an  Anti.  Armim^.n. 
ceedingwcU  a  However  you  confidcr  it ,  fure  the  habite  or  difpofuion  is  infufed,  be- 
worrhthc  fore  thofe  Ads  are  excited ;  ty^cJs  26.  18.  Or  clfe  what  need  wen  ffert 
reading,  to  g^y  habits  at  all?  If  the  Spirit  excites  thofe  holy  Ads  ofFaithand  Re- 
piovc  the  VI-  pe^t3nce  in  an  unholy  foul ,  without  any  change  of  its  difpoficion  nt  the 
hit  to  go  be-  fit^  ,  why  not  ever  after  ds  wel  as  then  ?  and  fo  the  foul  bcdifpofed 
fjrethcA(ftof  oneway,  and  ad  another ;  and  fo  the  Libertines  dodrine  be  true,  That 
Faith.  See  jt  is  not  wc  that  believe  and  repent ,  but  the  Spirit.  Or  if  the'e  two  fo- 
fcmbk  \md.  „  ijrary  habits  be  infufed  in  vocation  ,  why  notthe  rcll?  And  why  again 
w  ,^i'2?f?/"'«»"  t  fandificacion  ?   Doubtlcfs  that  internal  cffedual  [  Ca/i  ]  of  the  S^i- 

14,  &c. 

T  The  firft  San^iacat'on  is  before  Jiiflificafion  ,  and  therefore  menriored  firA  in  the 
Dcftription.  See  Mr.  Rich.  Hool'.er  ^  in  his  Dil'coiufc  of  jiifiiricatioualTcrrin,;',  tliis  lame  order.  And 
Pet.  A  fa' ryr  on  ^om.  c.3.;).  157.  fhcvvethfiillyliow  the  Spirit  goethl-.«:ibre  iai.-h  ,  and  yet  in  the  in- 
creafc  followcth  afrer  it.  i''idcsc(kiarsfanUirat'nn'j\i£:  ergnjidesfluucx  eldlionc.  Ncque  ncccffe  ejl 
U[  fides  (^  fanihtaf  fit  idem  :  fufficit  ft  modofidcs  fit  i^irs  fanilitatif  mfrji  ■■,  fy-  qnii  dtibirat  janliipcari  nos 
fideperinde  atqv;  uUa  alia  qua'itate  Santla  ^  ut  jud.  3  A(fts  i  5.  9  Itajvc  irn  t.intum  cwjuncla  eft  fdes 
cum  Saniiitate  in  uno  <{j  cod  cm  Su.'jcihs  Scd  fides  eft  formalitcr  fatictu.n  mftra--,  mnquidem  intcginl'if^ 
fed  partialis  •■,  quemadmodHm  etiam  Sp:s  ;^  Cbaritai.  D.  TwilT".  cont.  Corvin,  pag.  222.  CumDominm 
per  Ezek.  dicit ,  [  Cor  !up}dcum  aufaam  ,  ab'  dabo ,  /jrc.  ]  utiquc  per  gratis  [ud  ilhoninationem  mutat 
hominii  voluntatem.  lUc  eft  mutatio^  nonhumani  arbitrii-,  fed  dextrsexce'f  :  per  qunm  filii  bominum 
graves corde^qui  diligunt vanitittery  ;V  qasrunt  mcndacium^ad diligendam  ^ qmrevdam vo itatcm^non  ipfi 
. bonam volnntatem d^crmt-yfed  i  Dimino d$num Ims  volmtatii  )ec7])/«;it, Fulgcnc.de  Vcrir.pradcft.cap.  1 6. 

rit. 


Part  I.  Tk  Saints  EverUfiing  Reft.  .131 


ric ,  mciaphoricaily  lb  called  ,  is  properly  a  real  operation  ^  and  that 
work  hath  the  Undcrftanding  and  Will  for  its  objedj  both  being  the 
fubjed  ot  Faith  in  which  the  habit  is  planted ,  and  Faith  now  generally 
acknowledged  to  be  an  ad  or  both;  And  Turely  an  unholy  Undcrftanding 
and  Will  cannot  believe ;  nor  is  Faith  an  ad  of  a  dead  ,  but  of  a  living 
foul;  Efpecially  confidcring  thata  truefpiritual  knowledge  is  requifitc,- 
cither  as  a  pretedt-nt  ad',  or  efTcntial  part  of  true  Faith, 

All  which  doth  alfo  warrant  my  putting  off  this  renewing  work  of  the  ^ 
Spirit  in  the  fireplace;  and  placing  Sandification  (  in  tiie  fen  fe  before 
explained)  before  J uttification.     IheApollle  placeth  clearly  Vocation 
before  Jultificacion.     Rom.  8.  30.  Which  Vocation  1  have  fhewed  ,  is 
the  fame  thing  in  a  rtictaphorical  term  ,  with  this  firlt  Sandification  or 
Regeneration;  Though  I  know  the  ftream  of  Interpreters  doinexplai-  » 
ningthic  Text,  make  Sandification  to  be  included  in  Glorificatior; 
^plicn  yet  they  can  (hew  no  real  difiference  between  it,  and  effedual  Vo- 
cation before-named-     Certainly  if  Sandification  precede  Faith  ,  ^^'^t^\!j"^^c"ca^na1i 
Faith  precede  JuftUkation,  then  Sandification  mull  needs  precede  Jufti-   oin'ncm  nafccnt- 
fication;  Bu?  if  we  may  call  that  work  of  the  Spirit  which  infufeth  theccrrV  hommUvo' 
principle  of  life  ,    or  holincfs  in:o  the  foul,  \^SanclificAtion ;  ]  then  San-    Iuntarcmp\fce- 
dification  mull  needs  go  before  Faith.    For  Faith  in  the  habit  is  part  of  ^" fl^^^^/j^^' 
that  principle  ,  and  Faith  in  the  ad  is  a  fruit  of  it ;  Gods  order  is  clear-  nsji  in  fpirh'tt- 
\y  fetdowninf  ^ffsi6.  18.  He  firft  opens  mens  eyes,  and  turns  them   a!i  nativhate 
from  dat  knefs  to  fght ,  and  from  the  power  of  Satan  unto  God ,  (  and   qua  veterem 
if  they  be  vet  unholy  ,  I  knojv  not  what  holinefs  is ,  )  that  they  may  re-  ^'("""'/'«.  fcf""- 
ceiveremifiionoffins  (thcres  their  Jullification)  and  inheritance  among   "J ^loilw^  TmT' 
the  fandified  (  thac^hich  was  before  called  opening  their  cyes,and  turn-   j„  juihua  (fy- 
ing  them  is  here  called  Sandifying  }  by  faith  that  is  in  me  :  (  the  words   fanHitate  vc- 
Q  hj  Faith  J  is  related  to  the  receiving  of  Remiflionof  fins  and  the  In-   yimtu  crcAtitf 
heritance.  but  not  to  the  word  ISa^aificdJ  )  So  alfo  2  Thef.  2.  H- 4l''!tS- 
God  hath  before  chofen  you  to  lalvation  ,    through  fandi fication  of  tlie   ^icribonam  vo- 
Spirit  unto  obedience  {  obeying  the  Gofpel  is  faith  )  and  fprinklingof  Utntatcm  tmtu 
the  blood  of  Jefus  Chrilf ,  (there's  Jultification)  fo  that  you  fee,  to  make  prnfm ,  nifi 
Faith  precede  Sandification  ,  and  to  bring  in  the  habits  of  all  other  gra-  .>ncnsipfa,\.t. 
ce  ;  and  for  Juftificacion  to  go  betivccn  Faith  and  them  ,   is  quite  a-  ^lla[,y[.^^,jl'yl. 
gainft  the  Scriprure-order.    Indeed  {Ulreviftchovius  fay  true,  that  there  tt^,<,- ^c  refo/'-w- 
no  habeifs  infufed,  and  the  Spirit  works  onely  (  as  the  /irmhians  affirm  )    tw  bx  Deo.  = 
by  an  internal  and  external  Swafion,  and  no  real  phyfical  alteration  ,  or   Fulg^vit.  dc  . 
in^ufing  of  new  powres  and  habits,  then  all  this  mull  be  otherwifc  or-   ^"'^•*'^"- 

AAV  G"t.  C.  19- 

fonie  others 
talk  35.  if  we  Believe  firft  and  then  the  Holy  Ghoft  is  given  us  afrer  ("as  the  extraordinary  Miraculous 
gifrofrhc  Holy  Ghollwas)  but  litar  whatFM/^n.r/;/*  fai  h  ( uh] fup.  cap.  it,.  J  i  Cor.  12.^.  9.  \_  a/- 
UrijiJes  in  eodem  fpiritu.  _]  S'on  ergofpi)  itmnjanlhin  ijiiut  awti :; w,  jcJ  i:t  credcrcmHi  accepmw.  f  Ad. 
26.  18.  CKplained.  '*"  2  Thef.  2.  15.  opened,  f,  which  conrrovcrfic  I  pretend  not  here  to  de- 
termine ,  acknowledging  its  diificulty  requires  a  better  jud^eiucnc  for  its  explication  then  mine  y  ya 
I  hitherto  judge  it  an  error. 

V  2  la 


132  The  Saints  EverUftingRcfi.       "    ^       Ch;^.p.8. 


,  ^Inafcribing  this  Regeneration  to  [^  the  Spirit]  I  do  not  intend  to  cx- 

Rcgeneradon  ^'"^^  ^^^  \^'orcl ;  yet  I  cannot  allow  it  to  be  properly  the  Infturmenral 
tothc  fpirir,  I  caufe  of  any  Ph^  ileal  operation  of  God  on  the  foulj  but  only  of  the 
include  the  Moral.  Were  it  aninftrumcnc  in  th.$  fenfe,  the  Energy  or  Influx  of 
Word.  "  the  principal  Efficient  muR  be  by  it  conveyed  to  the  foul ;  but  that  is  an 

impoflibilicy  in  Nature  :  The  voice  of  the  Preacher,   or  Letters  of  the 
Book,   arc  not  fubjcds  capable  of  receiving  fpititual  Life  to  convey  ro 
us ;     the  like  alio  may  be  hid  of  Sacraments  :   none  of  the  conditions  of 
Eucnotas  the    an  Inftrumencal  efficient  caufe  are  found  in  rhem  ;  The  Pfincipal  and  in- 
proper  niflru-et  iti-uQicncal  produce  one  and  the  fame  effed  ;  But  the  word  works  not  in 
'"'^n"*\""'.^'      thcfamc  way  of  caufality  with  thcSpirit;  yet  doth  it  not  follow,  that 
tionc'^Si>fical)   it  is  therefore  ufelcl?,  or  doth  nothing  to  the  work;  for  both  kinds  of 
5,  caufality  are  neceflary  :  The  Spirit  works  as  the  principal  and  only 
Different  way    Efficient,  and  hath  no  intervening  inlirument  that  can  reach  the  foul; 
ofworkingot     jjm-  ^q^[^  ^jj  [^j^  ^qj.)^    immediately,  feeing  it  felf  alone  can  touch  its 
word'"^  objeft,  and  fo  work  by  proper  efficiency;  But  the  Word  and  Sacra- 

C  If  any  had  mcnts  work  morally  ,  only  by  propounding  theobjed  in  its  qualificati- 
rather ray,that  ons,  as  a  man  draws  a  horfe  by  (hewing  hira  his  Provender;  And 
the  Word  is  c»  though  there  be  fome  difficulty  in  refolving  ,  whether  the  propounding 
eaufae^aens  the  objed  to  the  underftanding  by  inftruftion,  and  to  the  will  and  af- 
7alif^mcatar-  fcdtions  by  perfwafion,  do  work  under  the  Efficient,  or  under  the  Final 
ilica,  I  con-  caufe  :  yet  according  to  the  common  Judgment,  wc  here  take  the  lait 
tendnotO.  sfor  granted.  The  Word  then  doth  fandifie  '  by  exciting  offormer 
See  Dr.  TtviJJs:  principles  to  aAion  ;  which  is  a  preparation  to  the  receiving  of  the  prin^ 
Vind.Grat.p.^  ^  ciplc  of  Life  ;  *andalfoby  prefent  exciting  of  the  newly  infufed  gra- 
2^&1.2  part.  *cious  principle,  and  fo  producing  our  Adual  converting  and  believing: 
i!p.  1^0.  But  how  it  can  other  ways  concur  to  the  infufing  of  that  principle,  I  yet 
whether  undcrftand  not.    Indeed,  if  no  fuch  principle  be  infufed,  then  the  Word 

Word  and  '*c|oth  all,  and  the  Spirit  only  *  enable  thcfpcaker;  or  if  any  more, 
Sacranriems^^^  j^,.^  ^^^^  ^^  di(cover  what  it  is.  For  whether  there  be  any  internal  fwa- 
caHJ^effickntH-,*^  ^^on  of  the  Spirit  immediately,  diftinft  from  the  external  Iwafion  of 
vel  fnalK  ?  the  Word,  and  alfo  from  the  Spirits  efficacious  changing  Phyfical  ope- 
Thc  Word,  ration,  is  a  very  great  queftion,  and  worth  the  confidcnng ;  But  I  have 
^°^^  ''  :  run  on  too  far  in  this  already. 

Vide  Parkeri 

Thefes  de  TraduHione  peccat  dehoc  dubio.  ^  And  that  oncly  by  a  way  of  fwafion,  which  is  pro- 
perly by  the  Word,  or  by  the  firfl  work  of  Nature,  giving  him  Rcafoiu 


READER. 


I 


parti.  The  Samts  EverLfling  Refi.  133 


READER. 

UNderfiand^  that  finee  I  wrote  thi^,  J  hegin  to  donbt  of  tht 
jonndnefs  of  what  u  exprejfed  in  the  four  r,ext  joregoing  pa- 
ges ,  fVhich  I  am  not  afhamed  to  acknoyvltdge ;  but  afhamtd 
that  I  pub/ijhed  it  fo  rafblj.  It  u  about  eighteen  or  twenty 
years  ftr.ee  Air.  Pembles  Vind-  Grat.  perftvaded  me  th.it  Vocation,  " 
Converftcn  ,  San^li feat  ion  ,  Regeneration  ,  and  giving  the  Spirit , 
were  all  one  thing  :  that  all  habits  of  Grace  are  given  at  once  in  one 
feed  or  habit,  called  Holinefs  :  that  the  Habit  goeth  before  the  AB  : 
That  SanH-ificatien  (  being  the  Infufton  of  thii  Habit,  whereof  faith 
ii  one  AU  )  mufi  needs  go  before  faith,  and  confecfuentlj  before  ^«- 
fiification,  Al/oDr.  Twiffe  hath  perfwaded  me  that  the  work^of  the 
Spirit  was  bj  cedent  Phjfical  infufion,and  the  ^or^of  the  hFord  by  Final 
er  Mornl  caufation  ;  and  therefore  they  work^  not  in  one  w.iy  of  can- 
faticn  ;  whence  I  gathered,  that  the  Word  wot  not  properly  the  Spirits 
In^tHwent  in  converting,  or  fan^ifyingr,  but  a  con-eaufe  ine>>citing 
thofe  Habits  into  /lEl  which  bj  the  Spirit  alone  were  infufcd.  In  I 
thefe  opinions  I  have  continued  very  cenfdent  till  lately,  I  wrote  a 
defence  of  Pcmble  again/}-  Bijhcp  Downam,  for  my  own  ufe  :  Icon- 
juted  alt  Mr,  Thomas  Hookers  Arguments  in  his  Souls  Vocati$n, 
which  were  againft  this.  I  wondered  that  not  onely  men  of  fuch  Learn' 
ing  At  Downam ,  Amcf.  &c.  and  men  of  fuch  great  experience  a- 
bout  the  Cenvertion  of  Saints ,  /w  Hooker ,  Mr.  Rogers  of  Dcd- 
ham>  and  others,  but  alfo  in  a  manner  all  the  Reformed  Churches  and 
writers  went  the  contrary  way  ,  making  the  Spirit  to  W^orl^  by  the  " 
PTord  as  its  Inflrument  in  producing  faith  ^  And  other  Graces  :  and 
makjncr  Repentance  and  Faith  (wrought  in  Vocation  )  to  go  before  e- 
ther  graces  ^iven  in  SanSlifcation ,  &c.  But  now  at  la/l  the 
fame  Re^^fons  ^  which  then  I  mjtde  light  of,  have  partly  changed  my  ^ 
Judgtme  t  ;  efpecially  the  exprofs  witnefs  of  Scripture  fo  oft  averting 
not  onely  the  Spirit  of  Miracles  (  eft )  but  always  the  Spint  of  A-^ 
d.ption  and  San^if  cation ,  to  follow  Believing  :  Not  but  that  faith 
ii  the  wori^of  the  Spirit  ;  but  [^the  giveing  of  faith  "^  is  not  ufed 
in  Scripture- Language  t^  be  called,  ^T he  giving  of  the  Holy  Ghofi:'\ 
but  when  God  is  faid  \_  to  give  the  Holy  Ghoji  ]  it  ii  meant  of  fome 
more  eminent  Qift  foR  owing  faith  :  and  fait  his  a  condition  of  that  Gift : 
Or  (  as  Mr.  Tho.  Hooker  faith  )  when  the  Spirit  caufeth  m  to  believe^ 
he  doth  but  make  hn  way  into  the  Soul,  and  open  the  door,  and  is  com- 
ing in  :  but  the  giving  of  the  Spirit  m  an  Inhabitant  next  followeth.  It 
u  not  my  purpofe  to  trouble  you  ^ith  my  Reafons  fully  -^  or  with  a  pun* 
^ual  t.xplication  of  my  prefent  judgement  herein  :  but  only  to  give  yon- 
thefe  three  Conclujions.  i.  The  common  DoElrint  of  tfje  Reformed 
'  Churches,  fetms  now  fome^hat  wore  probable  to  me,  then  that  which 

V  3L  formerly^ 


1^4  ^^^  Saifits  £v(rlajli}i7  Rcfi,  Chap.8. 


formerly  I  received  from  Air.  Pemblc.     2,   /  am  very  confi  ient  that 
the   Way  of  th:  Spirits  ivorl::^ng  on  our  Soult  (   as  to  the   manner  which 
we  a^ituteinm.iHy  of  thefe  Controverfus    )   isa   Mjjiery  unfearch^blt  ■ 

>j:nte  beyond  the  rench  oj  any  manieapacitj  on  earth.     The  rvinde  bhw  J 

John  5.  8.  ethwhere  it  /{J}:th  ^  an.i  we  hear  the  /on r:H  thereof,  but  k^ovf  tt$t  whence  1 

it  comet b,  or  vi hither  it  goeth  :  So  «  cvt.ry  i,r,e  that  i^  bum  of  the  Spirit. 
3.  Thodjih  we  C4f7nstJo  clearly  as  wcde/ire,  apprehend  what  it  u  that 
u  caHed  Q  The  Holy  Gh.fi  ^  nhich  ts  f.nd  to  ve  given  \_after  we  be' 
lieve  ^  iind  \_vecanfe  we  are  [ons  ~\  (^whether  it  bet  hi  Habits  of 
ad  Grace  which  before  we--e  nat  come  to  a  Radicated  Habit'.or  what  elfe 
itii)  yet  ts  it  /»ifefi  to  ufe  the  Scripture  phrafe  here  ^  ard  rather  t«  Jay 
.  []  Chrifi  giteth  vu  his  Spirit  ~\  then  \_  Chrifl  infufeth  H.ib:ts  3  The  one 
IS  Gods  Language ^  the  other  ^  the  SchcolTKcns. 

I  thought  meet  not  to  leave  ont  thffe  two  leaves^  they  being  alre^idj  pftb" 
lifijtd  ^  Left  ycft  Jiou/d  M(t  kj^.ow  wj  reufon  :  but  rather  to  annex  thu 
Pofe-faript.,  to  let  you  know  that  1  would  not  h.ive  you  take  thtft  two  le.tves 
AS  my  Judgment :  and  herein  to  let  you  fee  how  unfafe  it  is  for  Afinijlers  to 
be  too  bold  and  con f  dentin  fuch  unjearch.ible  diJficuititSy  and  how  unfafe 
for  private  Chrifiians  to  build  too  much  0*3  mens  Judj^ment  in  Juch 
points  ,  which  further   knowledge  ma^  cuufe  them  to  retract, 

this  Regcnc-         This  Spiritual  Regenera'ion  then  ,  is  the  firft  ,  and  great  qua'ificati- 
ration.  on  of  thefe  People  of  God ,  which  (  rhoii£;h  Habits  are  more  for  their  Afts 

De  neccffitate  jhcn  themfelves  ,  and  are  only  perceived  in  their  AAs ,  (yet  by  its  cau- 
o^^r/'^'i"^"?  ^^*  ^"'^  cffeAs  we  (hould  chiefly  enquire  after.  *  To  be  tiie  people  of 
ventuadeam  "  God  without  Regeneration,  is  as  impollible,  as  to  be  the  iK^tural 
procuranJam,  children  of  men  wittiouL  Generation  ;  feeing  we  are  born  Gods  enemies, 
lege  Arhanif.  wc  muft  be  new  born  his  fons,  or  ebe  remain  enemies  Ibl.  O  that  the  un- 
de  Incarnat.  ^regenerate  world  did  know  or  believe  this  1  In  whoK-  cars  i  he  new  birth 
'^''sananda  e(l  bounds  as  a  Paradox  ,  and  the  great  change  which  God  worlds  upon  the 
icaq; ,  Jiilianc,  foul,is  a  ftrangc  cbing-.VVho  becaufc  they  never  felt  ony  fuch  fupernatural 
hnmaiia.,  Deo  work  Upon  themfeives ,  do  therefore  believe  that  there  is  no  fuch  thmgj 
miferante^  net-  jjy^  ^^-^^  \^  [5  ^hp  conceit  and  fantafie  ofidlc  bra-.iis :  Who  make  the  terms 
tuY.r.nantevi-  ^f  j;^^.g<.nei-atioti  ,  Sand:ifii.ation  ,  HoHnefs,  andConverfim,  a  matter 
^mante  tanjuant  of  common  reproach  and  fcorn ,  tl)ough  they  are  the  words  of  the  Spirit 
fana  Uudanda.  of  God  himfelf  j  and  Chrift  hath  fpokc  it  wit!)  his  mouth.  7 hat  except 
Auguftin.  0-  4  ffj^iyt  bt  born  again^  he  cannot  enter  into  th  ■  Kingdom  of  God.  Alas  how  .j. 
pern  jmpcrf.Hb.^  prepofterous  and  vain  is  it ,  to  perfwadc  thefe  poor  people  ,  to  change 
lohn  2  2.  ^^^^  adions,  while  their  hearts  are  unchanged ,  and  to  amend  their  ways 
=^Imein  that  while  their  natures  are  the  fame  !  The  greatcft  Reformation  of  Life  that 
this  U  not  a  cjn  be  atLained  to,  without  this  new  Life  wrought  in  the  Soul,  may  pro- 
fufficicnr  way  ^yrg  their  further  Delufion,  but  never  their  Salvation, 
to  clicir  falva- 

tion,bnt  Ytt  it  „.,...         „. 

nuy  conduce  to  the  good  of  others,  to  reftraine  thejr  vicious  actions,  and  fomcwhat  more. 

That 


i 


I 


Parti.  The  Sai/its  EverUfiing  Refi,  135 


Thsc  j^eneral  conceit ,  that  they  were  regenerated  in  their  ^  Baptifm,^^  Mens  con- 
is  it  which  furthers  the  deceit  of  many  :  When  there  is  an  utter  impofli-   <^^'t  ■>  ^hat  they 
bility  that  Baptifm  fhoLild  either  principally  or  inftrumentaliy  work  any   ^'^^^^'  i^,^^,^'- 
Grace  on  the  Soul  of  an  Infant ,  without  a  miracle  ;  /or  if  it  do  ,  it  is  ci-    Bap^tifm,^  con- 
ther  by  a  Phyfical  and  proper  efficiency  ,  orelfe  reoraily  .•  Not  Phyfi-'*  fuccd.  Eaptifm 
cally  (which  is  more  perhaps  then  the  Papifts  fay);  Becaufe  then,  firft,   can  be  no 
the  water  muft  be  capable  of  receiving  the  Grace ;  fecondly ,  And  of  ap-    ""^,^"5  of  ^n 
proaching  the  foul  in  the  application  and  conveyance  ;  both  which  are   ,i"ra"jon  ivf'vt 
impoilibilities  in  Nature  :  Nor  can  it  work  morally  where  there  is  not  figna  cv-poua 
the ufeoflleafon  to  underhand  and  confiderof  its  fignification.     Thz^in  anuras  in- 
common  fliift  is  apparently  vain  to  fay  ,  That  it  works  neither  Phyfical-   '■^1°/^^  igere^ 
ly,  nor  MoraHy,  but  Hyperphyfically;  fi^ir  though  it  may  proceed  from   ^J'^"^"'  ""- 
afupernaturai  caufc ,  and  the  workbefuch  as  nature  cannot  produce,  gattkma  reeu- 
yet  the  kindeof  operation  is  ftill  either  by  a  proper  and  real  efficiency   u  Fk)jicimn 
(which  is  the  meaning  of  the  phrafe  of  Phjjicni  operation  )    or  elfe  im-   P^'Im't.  Lamb, 
proper  and  moral;  So  that  their  Hypcrphyfical  working,  is  no  third   p^"*"*  ^°"'^* 
member,  nor  overthrows  that  long  received  diftindion;   if  it  were,  yec  -jq^"^2  q^ 
isnotthewater  the  capable  inftrumcnt  of  this  Hyperphyfical  operation.  ^4.  pag.^^g.  * 
God  is  a  free  agent  ,   and  by  meer  concomitancy  ,  may  makeBaptifm    Mcifmcnt'm 
the  feafon  of  R-jgcnerating  whom  he  pleafe ;  but  that  he  never  intended  ^'-^^  ej\  m  elm- 
that  Regeneration  fhould  be  the  end  of  Baptifm,  I  think  may  be  eafilv  fl'^^^j*^ .i'*^'^^- 

II  -        tut'   ^ CPltltflW 

proved  J  andthofe"*  two Treatifesofbaptifmal  Regeneration  ,  aseali-    qui i quU f unit 
ly  anfwercd.  for  men  of  age,  the  matter  is  out  of  queftion,  feeing  Faith  t^jn  Ecdefta  lege 
and   Repentance  is  everywhere  required  of  them,  to  make  them  capable   &  i'"'^  fidei 
ofBaptifm;  and  to  make  it  theendoftheOrdmancctoeffedthat  in  In-   ^''^^"'^'^g^ati- 

fants  ,  which  is  a  prereq'jTice  condition  in  all  others,  is  fomewhat  a   rZ^^l'tZ^^^' 

ftcJLX■  Jill-        I       Ti  /-J       LI  J  C^prIan,Lpllt. 

range  nCtion,  and  huh  nothing  that  I  know  conliderable  to  underprop    ^5.  ad  Mag- 

it.    Yet  will  it  not  follow,  that  becaufe  Baptifm  cannot  beaninftrumentj,nH;;7.  Alherpe- 
of  Regenerating  Infints,  that  therefore  they  have  no  right  to  it ;  no   lh*i  oedentit 
more  then,  becaife  Circumcifion  could  not  confer  Grace  ,   therefore   ^^l^'f't^.alncr 
they  (hould  omicit.     They  arc  as  capable  of  the  ends  of  Baptifm  ,  as  ply  fidei  Z^tHm 
they  were  then  of  the  ends  of  Circumcifion      f  Chrill  himfelf  was  not   mwdatur ,   ut 
capable  of  all  the  ends  of  Baptifm  :  and  yet  being  capable  of  fome ,  for   Cyprian.Epift. 
thofe  was  he  bapcized  :  So  many  Infants  be  as  capable  of  fome  ,  though    '''^-  '^'^  •^^'''' 
not  of  all:  (  Of  which  fee  more  in  my  Treatife  of  Infant  Baptifm  )  Chrift   ""[5'o/noc"the 
and  pardon  and  right  to  heaven  may  be  here  fcaled  and  delivered  unto   ei^d  whv 
them.  chrirt  would 

have  men  bap- 
tir.cd.  "^Dr.  Burges,  and  Mr.  77j5.  Bedford,  ofRaptifmal  Regeneration:  who  hath  again  latel)  put 
fortha  Tra(^aceonrli<uSubje<^,  which  I  have  bcl  to  wed  feme  aninudverfions  on  ia  an  Appendix 
to  mv  Trejtife  of  Bapriim  Yet  I  doubt  no:  but  Eapcilm  is  an  InUniment  of  Relarive  Regeneration  and 
Sandincarion  ,  as  Davevant  and  A/ryralditf  reach.  And  that  God  ulually  blelTeth  Godly  edixarioii; 
ro  be  r!ie  means  of  Real  5antti;icaion ,  before  the  publikc  preaching  of  the  word  ,  to  many  ,  if  not 
moftofthc  children  of  thofeBelievcrs  who  make  Confc'Cice  of  that  great  duty,  f  The  rnfticutio.i 
being  fuppofcd.  Vid.  Qf^th  x-Aiim  ad  Artie.  9.  And  I  verily  think  thar  as  the  Papifls  make  too  wide 
a  difference  l-K^rwen  J')hns  Baptifm  and  Chrifts ,  fo  fom:  Divines  do  make  too  little  diffcreno:.  Cer- 
tain I  am  thar  the  Fathers  made  a  greater  difference. 


f 


136  7he  SAtnts  EverUjling  Rcfi,  Chap.8. 

This  Regeneration  I  call  [^  Through  ]  to  diftinguifh  it  from  thofc 
flight  tindurcs  ,  and  fiiperticial  changes  which  other  men  may  partake 
ot;  and  yet  Qlmperfed  ]  to  diftinguifh  our  prcfent,  from  our  future 
condition  in  Glory.;  and  that  the  C  hnftian  may  know ,  that  it  is  fir.ce- 
rity  ,  not  perfedion ,  which  he  muft  enquire  after  m  his  loul. 


§•  3. 


SECT.    III. 


1.  The  Soul  ^  'T^Hus  far  the  Soul  is  paflllvc.     Let  ns  nest  fee  by  whir  ads  this  new 

\i  convinced.        X  Life  doth  difcover  it  felf ,  and  this  D.vinc  Spirk  doth  bresk  forJ^; 

'■  ^'  .       and  how  the  foul  touched  with  this  Loadftonc  of  ihe  Spirit  duih  prefent- 

2  AiTenterh      'V  rnove  toward  God.     The  firft  work  I  call  Convidion  ,  wUithcom- 

rorheTmrh      prchends  knowledge ,  and  affent.     It  comprehends  the  knowledge  of 

ofScripture-     what  the  Scripture  fpeaksagainrt  lin  ,  and  (inners ;  and  rhat  this  Scrip- 

thrcarj.  ture  which  fo  fpeaks,  is  tlic  word  of  God  hinifeif.     Whofocver  kncws 

not  both  thefe,  1$  not  yet  thus  convinced  ,  It  comprehends  a  fmcerc  Af- 

fent  to  the  verity  of  the  Scripture;  as  alio  fome  knowledge  of  our  fclves. 

And  knows       ^nd  our  Own  guilt ,  and  an  acknowledgement  of  the  verity  of  thofe  Con- 

!.n^!!."u  '1  -4    fequences,  which  from  the  premifes  ot  fin  in  u>,  and  threats' in  Scripture, 
and  guilt,  and     .*         ,.  --11      ,111  X.-i  j'-i- 

mifery.  do  conclude  us  miferable.  It  hath  been  a  great  '-^eltion,  and  ojtputed  111 

whole  Volumes,  which  Grace  is  the  firft  in  the  Soul  3  where  Fjith-and 
Therefore  not  Repentance  are  ufually  the  onely  competitors.  I  have  fhewed  you  be- 
any other,  but  B  fore  ,  that  m  regard  of  the  principle,  the  power  or  habit  (  which  fuevcr 
kdce  IS  the'  ^^  ^^  ^^^^  '*  infufcd  )  they  are  a  I  at  orce  ,  being  indeed  all  one;  and  ore- 
firft  Grace,  in  ly  called  feveral  Graces  from  the  divcrfity  of  their  fubjedt,  as  refiding 
regard  of  the  in  the  feveral  ficu'.ries  of  the  foul  ;  the  life  and  rcditudc  of  which  fe\  era! 
order  of  t.ieir  faculties  and  affedtions ,  are  in  the  fame  fcnfe  feveral  Grace?;  as  the  6Vr- 
iTt"h^ev^u"^^  »w4»f,  French,  Britiff,  Seas,  are  feveral  Seas.  1  And  for  the  Ads,  it  is 
Seed  they  are*^^^  ^PP^^"^  5  that  neither  Repentance  ,  nor  Faith  (in  tfie  ordinary 
together.  ftrid  fenfe  )  isfirft,  but  Knowledge.     There  is  no  adof  the  Rational 

\i  lj}a gratilT'  ^oul  about  any  objed  preceding  Knowledge.  Their  evafion  is  to^ 
<jnam  Dem  »grofs,  who  tell  u«,  That  knowledge  is  no  Grace,  or  but  a  common  ad: 
v.ifismifer'i-  Wlien  a  dead  Soul  is  by  the  Spirit  enlivened,  its  firft  ad  i<  to  know  ,  and 
v!*"'^  ^'^a*  ^^^  fhould  it  not  exert  a  fincercad  of  Knowing,  as  well  as  Believing, 
rnieathne  ccr-  ^"^  ^^^  fincerity  of  Knowledge  be  requifite  as  wel  as  of  Faith ;  efpccial- 
cihincipit:  ^  ly  when  Faith  in  the  Gofpel  fenfc  ,  is  fomtime  taken  largely,  containing 
hjminnvilHn-  many  ads,  whereof  Knowledge  is  one?  in  which  large  fenfe  ,  indeed 
latent  mnbo-  Yiwh  is  the  firft  Grace.  This  Convidion  impyeth  alfo  the  fubduing  and 
^f^^rI7TJ\^  filcnceins  in  fome  meafure  of  all  their  carnal  Reafonin^s,  which  were 
atqn:  utdiga-  wont  to  prevail  againft  the  Truth  ,  and  a  diicovery  of  their  fallacies  of 
ticT^  iffaprim  all  their  former  Argumentations. 
t'igh:  mqui 
fujdfnur,  aut 

ditighitf^ nifi  he  ipfa  in  cords  hominis  cpere^tJ.    Ergi  ^  fufcept'io  ^  dcftderium  grat'u ,  opM  ejl  ipfiut 
gr.iu4.    Fulgent  d«  Verir.  prideft,  cap.  1 5. 

2,  As 


Parti.  The  Saints  EverUfiing  Refi,  137 

2.  AsthercmuftbeConviAionjfoalfo  Senfibility:  God  works  on  the  »Thc  Soul  is 
Heart,  as  wcl  as  the  Head ;  both  were  corrupfed  ,  and  out  of  order,   fenfibleof. 
The  principle  of  new  Life  doth  quicken  both.     All  true  Spiritual  Know-  ^^haticts  co«« 
ledge  doth  pa fs into  Affcdions.    That  Religion  which  is  meerly  traditio-    "^^    *  ^ — • 
nal  ,  doth  indeed  fwim  loofe  in  the  Brain ;  and  the  Devotion  which  is 
kindled  but  by  Men  and  Means ,  is  hoc  in  the  mouth ,  and  cold  in  the 
ftomach.    The  Work  that  had  no  higher  rife  then  Education,  Example,  al^n^S^  ' 
Cuftom,  Reading,  or  Hearing,  doth  never  kindly  pafs  down  to  the  Af-  ' 

fedions.     The  Undcrftanding  which  did  receive  but  meer  notions,  can-  » 
not  deliver  them  to  the  Affedions,  as  Realities.     The  bare  help  of  Do-  « 
drinc  upon  an  unrenewed  Soul,  produccthin  theunderftanding  ,  but  a   ^^^ 
fuperficialapprehcnfion,  and  half  Aflent,  and  therefore  can  produce  in  jideUs  oblivif- 
the  Heart  but  fmall  fcnfibility.    As  Hypocrites  may  know  many  things,  «»i-4rfw  iUm 
(  yea  ,  as  many  as  the  bcft  Chriftian  )  but  nothing  with  the  dear  appre-    ^^'^'^ '«  qua  ' 
herfions  of  an  experienced  man  ;  fo  may  they  with  as  many  things ,  be   "■'f^^^'^  ■>  }a-ck 
flightly  affcfted,  but  they  ^ive  deep  rooting  to  none.    To  read  and  ^^^^'^■^^^iTumUti- 
of  the  worth  of  Meat  and  Drink  ,  may  raife  fome  efteem  of  them  j  but   dm,  ^  tam  in^ 
not  fuch  as  the hun^rf  and  the  thirfty  feel,  (for  by  feeling  they  know  the  fuavk,  feriat 
worth  thereof.^  To  vieuw  in  the  Map  of  the  Gofpel,  the  prectous  things  JPh'ummYe^. 
ofChrill   a<id  his  Kingdom,  may  (lightly  affed;  But  ro  thirll  for,  and   ^i"JI^'^^^ 
drink  iyrtne  living  waters;    and  to  travel ,  to  live  in,  to  be  heir  of  that   mnH^plrt^uj 
lJ!tngJvm,murt  needs  work  another  kind  of  Senfibility.    It  is  Chnfts  own  adum  hk  vivi-  1 
difftrfencing  Mark  (  and  Iliad  rather  have  one  from  him  ,  then  from  a-    ^w .-  ut  ex  hif 
nv  )  that  the  good  ground  gives  the  good  Seed  deep  rooting;  bui  fome   •^-Z^""^"'  q^^- 
othcrsentertamitbatintothefurfaccof  thefoil ,  and  cannot  afford  it   i^(-«"r'nJ'^' f 
depth  of  Earth.     The  great  things  of  Sin  ,  of  Grace,  and  Chrift,  anda^^.i,;,  cceperunt 
Eternity,  which  arc  of  weight  one  would  think  to  move  a  Rock,  yet   viviflcari  cum 
(hake  not  the  heart  of  the  carnal  Profeflor  ,  nor  pierce  his  foul  unto  the   chnfio^  (yre. 
quick.    Though  he  (hould  have  them  all  ready  in  his  Brain,  and  be  aeon-    ^^^^.'"^'nf'^  ' 
Itant  Pieaclier  of  them  to  others,  yet  do  they  little  affeft  himfelf:  When    ^mrlam    r-'i- 
he  is  prefling  them  upon  the  hearts  of  others  moft  earncftly  ,  and  crying   locus  in'co-" 
out  on  the  fenflcfnefs  of  his  dull  hearers  ,  you  would  little  thinkc  how   'o^s-  2.  i;?. 
infenfibleisiiisovm  foul  ,  and  the  great  difference  between  his  tongue   P^S^  ("^'hU 
and  his  heart :   His  lUiuy  and  invention  procureth  him  zealons  anf  mov-   i^Jc^cf^^,'"^, 
ingexprellions ;  but  they  cannot  procure  him  anfwerable  affedions.   It  ^rra  chnihrn"^' 
is  true,  fome  (oft  and  paflionate  Natures  ma^'  have  tears  at  command,  ej},  jhiofentit 
when  one  that  is  truly  gracious  hath  none  j    yet  is  this  Chrillian  with  dry   i^^ortuume^e 
eys,  more  folidly  apprelienfive  and  deeply  a ffcded  ,  then  the  other  is  ^'.'"//^J^. '"- 
in  the  midd  of  his  tears:  and  the  weeping  Hypocrite  will  he  drawn  to  hi*;   ch'yijh  %"d^ 
fin  pgain  with  a  trifle  ,  which  the  groaning  Chriftian  would  not  be  hired   gufiaveinam 
to  commit  with  Crowns  and  Kingdoms.  ;ȣ  ex  iff^  pu 

jiuh .  vhitm , 
tarn  fuavcm  '(^}ucv»dam  ,  qunm pifiquarn  j :mel degujlaruni bmine;  ,    mntantvmfeit'ncin.ifiur.t mortem 
ilLtm  in  qua  ]acucrur.t ,  fed  eriam   ab  ca  >(jtU  nnmU  Alhjrrenr  ^ncque  uUx  cwJithre  xitam  iUam  quam  kn- 
thc  indf-unt  cum  ea  omrnutarcut.  nollocus  ibid.  pa5e  1 42. 

X   .  TIic 


138 


7he  Saints  EverUflin^  Refi. 


Chap.8. 


what  the  Soul 
h  convinced 
and  fenfiblc  " 
of.  1 

I.  Of  the  e\il 
of  finne. 
liulla  ojfenfa 


The  things  that  the  Soul  is  thus  convinced  and  fenfiblc  of,  are  cfpccial- 
ly  thefc  in  the  De^criprion  mentioned. 

I.  Thecvilof  finne.  The  finncr  is  made  to  know  and  feel,  that  the 
finnc  which  was  his  Deliglit,  his  Sport,  the  Support  of  his  Credit  and 
Eftate,  is  indeed  a  more  loathfom  thing  than  Toads  or  Serpents ;  and  a 
greater  evil  than  Plague  or  Famine,  or  any  other  Calamity  :  it  being  a 
Dei  el}  venialk  breach  of  the  righteous  Law  of  the  moft  high  God,  dishonourable  to 
Jeft\  nifttan-  him,  and  deftruAivcto  thefinncr.  Now  the  finner  reads  and  hears  no 
more  the  reproofs  of  finnc,  as  wordsof  courfe,  asif  the  Minifter  wanted 
fomething  to  fay,  to  fi^l  up  his  Sermon;  but  when  you  mention  his  fin, 
you  ftirre  in  his  wounds;  he  feels  you  fpeak  at  his  very  heart,  and  yet  is 
contented  you  (hould  fhew  him  the  worft,  and  fct  it  home,  though  he 
bear  the  fmart.  He  was  wont  to  marvel,  what  made  men  keep  fuch  a 
ftirrc  againft  finne  ;  what  harm  it  was  for  a  man  to  take  a  httle  forbidden 
pleafure  :  He  faw  no  fuch  hainoufnefs  in  it,  that  Chrift  mult  needs  die 
for  it,  and  moft  of  the  world  be  eternally  tormented  in  Hell  :  He 
thought  this  was  fomewhathard  mcafure,  andgreater  punifhment  thaa 
could  pofiibly  be defcrved  by  a  little  flefiily  liberty,  or  worldly  delight,, 
neglect  of  Chrift,  his  Word,  orWorfhip,  yea,  by  a  warn'on  thought, 
a  vain  word,a  du'l  Duty, or  cold  A6fertion.  But  now  the  cafe  is  altered; 
God  hath  opened  his  eyes  to  fee  that  unexpreffib'c  vilenefs  in  fm,  whitli. 
fatisfiei  him  of  the  rcafon  of  all  this. 


tummodo  fer 
rc^eiium  ad 
elivinam   m:fe- 
ricrrdiarn^  qu£ 
mn  vuh  de 
faih  quamlibet 
effenfam  impu-, 
tare  ad  tnor- 
tt'OJ,  cum  Hind 
To{fn  jufii^i- 
mc.     El  It  a 
concluditur 
quod  pea iitutn 
mortale  <^  ve- 
nialc  in  ejfc  tali 
mn  dijhngmn- 
turintrinjCii 
^  effeiitiali 


t€i\  fed  fnlum 

p:r  Yi^cBum  ai  divip.am  gratiam^'^c. 

die  damning  Merit  of  every  finnc. 


Geribn.  </e  vita  Spirit.    Corol.i.     So  Tapifls  then- coni'cfs 


2.  ofirsowa  1  2.  The  Soul  in  this  great  Work  is  convinced  and  fenfiblc,  as  of  the  evil 
isiiicry,Jby  rear  ^  of  finne^fo  of  its  own  raifcry  by  reafon  of  linne.  They  who  before  read 
the  Threats  of  CJods  Law,  as  men  do  the  old  Stories  of  forraign  Wars, 
or  as  they  behold  the  wounds  and  the  blood  in  a  Pidure  or  Ticce  of  i^r- 
rai,  which  never  makes  them  fn)art  or  fear ;  Wiiy  now  they  find  it's 
their  own  Story,  and  they  perceive  they  read  their  own  d»om,  as  if 
they  found  their  Names  written  in  the  Curfe,  or  heard  the  Law  fay  as 
Nathan,  ThoHArt  the  wan.  The  wrath  of  God  feemcd  to  him,  but  as  a 
ftorra  to  a  man  in  the  dry  houfe;  or  as  the  pains  ofthefick  to  the  health - 
full  ftander-by  ;  or  as  the  Torments  of  Hell  to  a  Child,  that  fees  the  Sto- 
ry of  Dives  and  Lazarw  upon  the  wall ;  But  ngw  he  fir.Js  the  difeale  i9 
his  own,  and  feels  the  pain  in  his  own  bowels,  and  the  fmart  of  the 
woundsinhis  own  foul.  Inaword,  he  finds  himfelf  a  condemned  man,, 
and  that  he  is  dead  and  damned  in  point  of  Law,  and  that  nothmg  was 
wanting  but  meer  execution  to  make  him  moft  abfolutely  and  irrecovera- 

plicari^dum  mi-^  jjU,  miferablc.    Whether  t  you  will  call  this  a  work  of  the  Law  or  Go- 

feriam  mn  fen-^ 

tJuiiti,nonattevduiitTnifcyicordrani.  Bern  Scrm  XXXJ.dctanp.  Hiimiliarion,  rliough  it  do  not  proper- 
ly cleanfe  your  hands,  yet  it  plucks  oflf  the  gloves,  and  makes  them  bare  for  wafhing.  M.  Vines  Scxm.on- 
^w^.S.p.iz.    t  wlietherthisbetheworkofthcLaworGofpcL 


fonoffln.        * 
Huiffuii   defo- 
l,tiion:m  mn 
h'lvit.,  ncc  ton- 
folationem  ag- 
nofcere  pottj}. 
Et     qMlfquii 
confolationem 
igmrat  ej}c       < 
tiece[fariam  ^ 
jupcrcj}  Ht  non 
kabeat  gratiam 
Dei.    hide  eft 
(juod  homines 
feculi  negotiif 
(^flagitih  im 


parti.        ..-'         The  Saints  Ever Upng  Reft.  139 


fpcl  (as  in  feveral  fenfcs  it  is  of  boph,  the  Law  exprefling^and  the  Gofpel 
intimating  and  implying  our  former  Condemnation)  Sure  I  am  « it  is  a  »Neceflruyof 
work  of  the  Spirit,  wrought  in  fomc  meafure  in  ail  the  Regenerate :  •^"^•jn^^^fer^^^** 
though  fome  do  judge  it  an  unneceflary  Bondage,  yet  it  is  beyond  my  J"why^fomc 
conceiving,  how  he  fhould  come  to  Chritt  for  pardon,  that  firlt  found   gracious  fouls 
not  hirafclf  guilty  and  condemned  :  Or  for  Life,  that  never  found  himfclf  can  fcarceper- 
Dead.    Tht^helcMecdrnt  a  Phj/ieian  ,  but  thej  that  Are  ftck.     Yet  I  «iceivc,  &  ocheri 
deny  not,  ButtheMfcoverjoftht^Remedj  m  fotn  as  the  mifery,  mufi  {J^g^/JhisT^^k 
needs  prevent  n  grcAt  fart  of  the  trouble,  andmdke  the  difiinEi  SjfeBs  on    of  Humiliation 
the  Soul,  to  be  "^eith  muck  n>ore  difficulty  difcerned ;  Nay,  the  adings  of  ^ 
the  Soul  are  fo  quick,  and  oft  fo  confufcd,  that  the  diftind  order  of  thefc 
workings  may  not  be  apprehended,  or  remembred  at  all;  And  perhaps 
the  joyful  Apprcheufions  jof  Mercy  may  make  the  fenli:  of  mifery  the 
fooner  forgotten.  1    Ofthccrca- 

3.t  So  doth  the  Spirit  alfo  convince  the  Soul  of  the  creatures  vanity  and  ^^j^es  vanity  & 
infuffiaency.    Every  man  naturally  is  a  flat  Idolater  ;  our  hearts  turned   iniufficiency. 
from  God  in  our  tirlt  Fall ;  and  ever  fincc  the  Creature  hath  been  our   'FcdtDcMho- 
God  :  This  is  the  grand  fume  of  Nature  :  When  we  fet  up  to  o«r  felvcs  '"'"(•f"  ad [e.-fe- 
a  wrong  End,  we  muft  needs  erre  in  all  the  Means.    The  Creature  is  to  •^ll//;^*'^^"' "^^ 
^  every  unrcgenerate  man  his  God  and  his  Chrift.    He  afcribeth  to  it  the  fuo  ^temo  defti- 
Divinc Prerogatives,    and  allowethit  thchighcft  roomin  his  Soul;  Or  mv'n :  cumque 
if  ever  he  come  to  be  convinced  of  mifery,  he  flieth  to  it  as  his  Saviour  'ff^f'^  immorta- 
and  Supply.    Indeed  God  and  his  Chrift  hath  ufually  the  Name  :  And  ^^f^^"-^"'^'^;  *' 
(hall  be  ftill  called  both  Lord  and  Saviour  :   But  the  real  cxpeftation  is  ^c^einlt\»s 
from  theCreatwe,  and  the  Work  of  God  is  laid  upon  it;  (How  well   ciUm  capaces^ 
it  will  perform  that  Work,  the  Tinner  muft  know  hereafter. )    It  is  hii ^<^  appetentes 
PUafure,  hta'Profit,   nn^  his  Htuour,  that  u  the  natural mufis  Trinitj ;    vnmortahtatU 
andh^s  carnal  Self,  that  is  thefe  in  Vnitj:  Indeed  it  is  that  ^  flefti  that   ;t,&c!'%7in 
is  the  Principal  Idol ;  iheother  three  are  deified  in  their  relation  to  our  fe^cmnin  no- 
felvcs.  It  was  our  firft  finne,  to  afpire  to  be  as  gods ;  and  it's  the  great-  ci  bif :  utfe  mb'u 
eft  finne  that  runs  in  our  blood,   and  is  propagated  in  our  Nature  from  f^ncm  dedit^mn 
Generation  to  Generation.    ^  When  g  God  ftiould  cuide  us,  we  guide  c*""^  '/"/^^ '.  fj'^ 

°  ID  ijgffj^   excidit^ 

&c.nin  tAWcn  ,ib  ilia  capacitate  ^  dcfiderio  •,  h£c  enim  eft  c)h4  ratura  iy  ejjcnt'-a.  Sed  (resftupcndaj  ilia 
omnia  indefinctiter  appetite quceritve y  Sc'd  infeipfo,  nm  in  Deosadvcrfus  quern non  minw pcrjidm  quam  mifer  y 
^  idcn  jnifcr  quia  pertidM  rebellavit.  Et  hsc  cj}  Origovitiomm^  S:C  iluia  conditui  eft  capax  (f"' appetens  eel' 
fitudin}4^fed  in  Deo  •,  Etft.  i  Deofeparatm^pergit  appetcre  celfttHdinem  \fed  iiife  •■,  Et  bj:c  eft  fupevbia  ;  Q^ia 
honorif  cji  cupidits^fed  in  DeCfpcigit  honorem leHari-,  (ed Jibi  i^  infe  ■■,  ^t  hjic  eft  Ambiti^^Sic.  Leg:  K/r.Gi')i- 
euf.de  lib\. i.c.2\ .  §.6.  p.135.  "^  Every  natural  man  is  an  Idolater,and  doth  not  indeed  takctheLord 
for  his  God.  e  Pride  is  the  great  fin  againfl  the  firlt  and  great  Commandment,  f  Man  naturally  is  his 
own  Idol,  g  Etft  qni prirnum peccat per  receffum  I  Deo  peccat.,  quia  tamen  peccandojlbi  ipfife  affixit.,quan- 
dodcincepspeccat.nonjamfernudumreceft'umiDeQpeccat^fcdper  adhsftwcm  ad  feipfum\  qu.t  esi  iUi 
.  quaft  fecHnda  qusdam  ft'd  adulterina  inclinatio.,fubftitHta  in  loco  germniit  tllius  i^  ftncexA  .jiuwi  Creator  OW' 
nip^tensinfernerat^camq\paulatiin  debilitans  ^t  obfcurans.  Dixi  non  per  nudum  receftum  i  Dt-'o,  quia  ilia  ipfa 
adh'ftoinordinataadjeipfum^conftatrecejJ'HiDeo^  tanquam  eftcfonrali-,  ^maligno  ^irilu  depravattonii 
(V  inordinationiifuji.  C'\h'icu{l.2.de lib.c.i9.§.22.p..\22.Jfic  cftftatus  hominiilapfry^ucm  Amorem propritim 
cowmuiuter  nun:upa'mi*t  •,  dc  quo  affirmare  licet  aliud  nihil  efte  nifi  ilium  amorcm  quern  initio  crettturdt  DcKf 
*    rubn  injctuit  j  Sed  i Deo  avuffHin^  is'  ^d.  nos  ipfos  derivatamfij  detmum,  Giliicaf./.i  .c.2i.S.7.p.i:56. 

X  i  our 


140  The  Saints  Ei^erlajiirtg  Refi.  Chap.8. 


oarfclves}  when  he  (hould  be  our  Sovereign,  we  rule  our  fdves.  The 
Liws  which  he  gives  us,  we  would  corrcd  and  find  fault  with;  and  if 
we  had  the  making  of  them  ,  we  would  have  made  them  otherwife : 
When  he  (hould  take  care  of  us,  (  and  muft,  or  we  peri(h)  we  will  care 
for  our  felves ;  when  we  fhould  depend  on  him  in  daily  receivings,  we 
had  rather  keep  our  ftock  our  felvei,  and  have  our  portion  in  our  own 
hands ;  When  we  flionld  ftand  to  his  difpofal,  we  would  be  at  our  own; 
and  when  we  (houJd  fubmit  to  his  Providence,  we  ufually  quarrel  at  it; 
as  if  we  knew  better  what  is  good,  or  fit  for  us,  than  he  ;  or  how  10 
difpofe  of  all  things  more  wifely  :  If  we  had  the  Difpofal  of  the  Evenis 
of  Warres,  and  the  ordering  of  the  Affairs  of  Churches  and  States;  or 
thechoiceof  our  own  outward  Condition,  it  wou'd  be  firre  otherwife 
than  now  it  is;  and  we  think  we  could  make  a  better  Difpofal,  Order 
and  Choice,  than  God  hath  made.  This  is  the  Language  of  a  carnal 
heart,thobghit  do  not  always  fpeak  it  out.  When  wc  (hould  lludy  Gad, 
*  we  (iudy  our  felves ;  When  we  fhould  mind  God,  we  mind  our  felves ; 
When  we  (hould  love  God,  we  love  our  carnal  felves ;  When  we  (houid 
k  truitGod,  wetruft  our  felves;  When  wc  (houid  honour  God ,  wc  ho- 

nour our  felves;  And  when  we  (hould  afcnbe  to  God,  and  admire  him, 
weafcribeto,  and  admire  our  felves :  And  in  (tead  of  God,  we  would 
have  all  mens  eyes  and  dependance  on  us,  and  all  mens  thanks  returned 
to  us,  and  would  gladly  be  the  only  men  on  Earth  extolled  ,  and  adn  i- 
redbyall.    Andthus  we  are  naturally  our  own  Idols  :    But  down  falf 
Rceen«arion     thisDagon,  when  God  doth  once  renew  the  Soul  :  It  is  the  great  bufi- 
works  baek   «  nefs  of  that  great  work,  to  bring  the  heart  back  to  God  himfelf.    He 
the  heart  to       convinceth  the  finner,    i.  That  the  creature  or  himfelf,  can  neither  be 
Godagaiii.        hisGod,  to  make  him  happy.     2.  Noiyet  hisChrift,  to  recover  him 
1!  That"the  '    from  his  mifery,  and  reftore  him  to  God,  who  is  his  Happinefs.    This 
Creature  can-**  God  doth  not  Only  by  Preaching.but  by  Providcrxe  alfo ;  Bctaufc  wore* 
notbeour         feem  bat  wind,  and  will  hardly  take  off  the  raging  lenfes;  therefore 
God.  doth  God  make  his  Rod  to  fpeak,  and  continu:fpcaMng,   till  the  fioncr 

2.  Nor  our  Je-   i^^^^,^  ^^j  ^^^^  learned  by  it  this  great  Leffon.    This  is  the  Reafon,  why 
WoviJences,  •Affli(^f0n  doth  fo  ordinarily  concurre  in  the  work  of  Convei  fion  ;  Thcfc 
and  eipecialiy  real  Arguments  which  fpeak  to  the  quick ,  will  force  a  hearing,  when 
AiflL^ions,  do   the  molt  convincing  and  powerful  words  are  fl  ghtcd     When  a  finner 
urually  much  ^  ^^^jj^  ^is  crcdt  hisGod,  and  God  (hall  caft  him  mco  lo'.vdt  difgrace ;  or 
Convu^t^ioa.       hring  him  that  idolized  Iiis  Richcf,  into  a  Condition  wherein  they  cam  oc 
help  him;or  caufc  them  to  take  wing  and  flic  away,  or  ihe  ruft  to  corrupt, 
and  theThief  to  fteal  his  adored  Godinanighr,or  an  hour;  what  a  help  is 
here  to  this  work  of  Convidion  ?  When  a  man  thac  made  his  pleafure  his 
1   p.  .  godjWhccher  eafe,'iorfports,orminh,or(onip3ny,or  glattony,ordrun- 

\antii  rnlkm  i^ennefSjOr  cloathing.or  buildings,or  whatfocver  a  ranginq  eye,  a  curious 
ej}  Bonum.  car,a  raging  appetite,  or  a  luilful  heart  could  dcfire ;  ana  Gcd  (hall  take 
Banum  eft  Prin-  thefe  from  him,or  give  him  their  (iing  &  curfe  with  them,  and  turn  them 
'^pinm  ^  fi-  ^jm  into  gall  and  wormwood;  what  a  help  is  here  to  th'sConviftionPWhen 

Qq(1 


Parti.  The  Saints  Everlafiing  Reft.  141 

God  fhall  caft  a  man  into  languifliing  ficknefs,  and  inflift  wounds  and  an-  ««  rnali ,  eo 
guifh  on  his  heart,  andftirrcup  againft  him  his  own  Confcience,  and  ^<"^°  i>"?  '"'<- 
then,  as  it  were,  take  the  finner  by  the  hand,  and  lead  him  to  Credit,  ^^^^^^^^ 
t©  Riches,  to  Picafure,  to  Company,  to  Sports,  or  whatfoever  was  teji  y  Efique 
dearefttohim,  and  fay,  Now  try  if  thefe  can  help  you ;  can  thefe  heal  axjomatece- 
thy  wounded  Confcience  ?  Can  they  now  fupport  thy  tottering  cottage  ?  FifiTrnm  r, 
Can  they  keep  thy  departing  Soul  in  thy  Body  ?  or  fave  thee  from  mine  J^^,|7  '"^'^"" 
cverlafting  wrath?  Will  they  prove  to  thee  eternal  Picafures?  Or  re-  i^^  opemw; 
deem  thy  Soul  from  the  eternal  flames  ?   Cry  aloud  to  them,and  fee  bow  ntpmnde  nil 
whether  thefe  will  be  in  ftcad  of  God  and  his  Chrift  unto  thee  ?   O  how  etiam  qui  fa- 
this  works  now  with  the  finner  I  When  fence  it  felf  acknowledgeth  ih^^^'t ^^ftjumy 
Truth,  and  even  the  flefh is  convinced  of  the  Creatures  vanity,  and  our  '^^m' 'obn:nat 
very  Deceiver  is  undeceived.     Now  he  defpifeth  his  former  Idols,  and  Dionyf. 
callcth  them  all  but  filly  Comforters,  Wooden,  Earthen,  Dirty  gods,  Aliud  cj)':  quod 
of  a  few  day e$  old,  and  quickly  perilhing :  He  fpeaketh  as  conteraptu*  ^^1  ^l'n<^ 
oufly  of  them,  as  BAruck.of  the  l»4gan  Idols,  or  our  Martyrs  of  the  '^f'^J/^f^g^' 
Papilhgodof  Bread,  which  was  yefterday  in  the  Oven,  and  istomor-  mm  y  %  ma- 
row  on  the  Dunghill :  He  chideth  himfelf  for  his  former  folly,  and  piti-  him-^  dum  fci- 
cth  thofe  that  have  no  higher  Happinefs.    O  poor  CrQf/J«,  Cafar,  A-  licet  bommin- 
iexMMdir,  (thinks  he)  howfmall,  howftiortwas  your  Happinefs  ?  Ah  °^;^^'Mte  apfc 
poor  wretches !  Bafe  Honours!   Woful  Pleafures  I  Sad  Mirth!  Igno.  Sr  Bl^««f ' 
rant  Learning!  Dcfi'ed,  Dunghill,  Counterfeit  Righteoufnefs  I  Poor  inferiw eo^cui 
ftuffto  make  a  god  of  I  Simple  things  to  fave  Souls !  Wo  to  them  that  defi'mati  /«- 
have  no  bctte'"  a  Portion,  no  furer  Saviours,  nor  greater  Comforts  than  '"'«>  <ly  qnoi^ 
thefe  can  yceld,  in  their  laft  and  great  diftrefs  and  need!  In  their  own  a'^^'-'^'^''^  }^!"-'' 
phce  they  are  fweet  and  lovely ;  but  in  the  place  of  God,  how  contem-  //'^"j.^jfc  lS"/ 
ptible and  abominable?  They  that  are  accounted  excellent  and  admira-ac^;!.  20.  $.2!. 
ble,  within  the  bounds  of  their  own  Calling;  (hould  they  ftep  into  the  ^-424. 
Throne,  and  ufurp  Sovereignty , would  foon  in  rhccyes  of  all,  be  vile  and  •^'f^  A«'«/J/o 
infufferable,  f.Vjrum 

l>nfH  Jit  /H  pec- 
cat  Oy  vel  Aver- 
fiol'D;oy  vcl  convtffi)  ad  crcAturAm.  Refp.  A-oerftsnem  prjtcedere -,  converfmem  aktcm  indebitam 
fecjui  :  Ncc  ullnm  ejfe  peccntum  niji  prxcej]'crit  avcrjio  a  Deo  >  ConvCifio  namquc  ad  aeaturam^  ii&it . 
ejl  indebita  ^  inordin.xta ,  uifi  preut  importat  jnhsftonem  abfolutam  ad  crcaturam  ,  (^  derelilHonem 
D.'i:  at  que  adeo  niji  fitbcfi  averfimi  i  Deo  tanqu.im  fornix.  Gibieuf. //3.  2.  cap.  20.  §.  5.  pag.42'j. 
This  Avcrfioo  from  Go  j  is  from  him  both  as  the  firft  and  laft,-  the  FYTncipinm  ^^^nU,  the  firft  Rukf . 
aiid  the  chief  Good  ,  as  Oibieuf.ub.jn.§.B. 

4 
4.  The  fourth  thing  that  the  Soul  is  convinced  and  fenfible  of,  is,Thc  ■4-  of  the  reed 

AbfoluteNecciiity,  the  Full  Sufficiency,  and  Perfeft  Excellency  of  Jefus  "of  Chrift,  and 

Chrift.    It  is  a  great  Queftion,  Whether  all  the  fore-mentioned  Work*^^^,'^^  worrh"^' 

are  not  Common,  and  only  Preparations  unto  thir?  They  are  Prepara-  }^.Are  not  all 

tives,  and  yet  not  Common  :  Every  Lefler  work  is  a  Preparative  to  the    the  fore^mcn- 

Greater ;  and  all  the  firft  Works  of  Grace,  to  thofe  that  follow :  So  tioncd  works 

Paith  is  a  Preparative  to  our  continual  Living  in  Chrift,  to  our  Jnftifica-   '^^•^l"^" '  ^^ 

tion,  and  Glory.    There  are  indeed  common  Gonvidiors,  and  fo  there  ^^^  j^J^ 

X-3  is 


142  The  Sdints  EverUfitng  Refi.  Chap.8. 

is  alfo  a  common  Believing  :  But  this,  as  in  the  former  terms  explained, 
is  both  a  fandifymg  and  laving  Work ;  I  mean  a  faving  Ad  of  a  fandi- 
edSoui,  excited  by  the  Spirits  Ipecial  Grace.    That  it  precedes  Juitifi- 
"  cation,  contradids  not  this ;  lor  fo  doth  Faith  it  fclf  too:  Nor  that  it 
ct  precedes  Faith,  is  any  thing  againft  it ;  for  I  have  fhewcd  before.  That 
it  is  a  part  of  Faith  in  the  large  fenfe  ;    and  in  the  ftrid  fenfe  ta- 
"  ken ,  Faith  is  not  the  firft  gracious  Ad ,   much  Icffe  that  Ad  of  fi- 
ducial Recumbency,  whidi  is  commonly  taken  for  the  Juftifying  Ad  : 
;-   .  a  Though  indeed  it  IS  no  one  TinglcAd, but  many  that  are  the  Condition  of 

thofc^Tvnics   Juftification^ 
that  are  angry 

with  me,  for  denying  Faith  to  be  properly  an  Inflrument  of  Juftification,  to  regard  great  Ch.tmiers 
judgement,  who  faith,  Fjdemejje  laujam  JuftijicatJonif  nego  :  Tunc  enim  Jujiificdtio  non  ejjet  gratHita^ 
fed  ex  nobk  ■■,  At  cjl  meregratuita^  ne^ue  idUm  habct  cAujum  prxta  Dei  mijericordiam.  Itaque  dicitur 
Fides  Jujliftcare^  mn  quia,  efficutt  Jujhpcationemy  Sed  qwa  ejfiatur  in  Jujhpcato,  ^  requiyitur  in  JujYi- 
fcato^  aJco  utnemo  quifintttur  ufa  ration'n^  JuJlipcatHifit  nift  qui  nabeat  hancp.dem  •,  «f./-,  ullus  habct  hnnc 
fiiemqui  nmfn  JujYijicatM.  Chaniicr.r).?./.!  5.C.6.  And  if  it  be  no  Caufe,  k  is  certainly  no  proper 
Inftrumcnt.  It  ib,  faith  Cham.  Tantum  ratiOyfeumodm  agendi^  cap.o.§.6,7. 

lOf  rheNeccf-  ^     This  Convidion  is  not  by  meer  Argumentation,  as  a  man  is  convin- 

tyofChrift.       ced  of  the  Verity  of  fomc  incorcerning  Confequence  by  DifputCi  But 

alfo  by  the  fenfe  of  our  dcfperare  milery,  as  a  man  in  famine,  of  the 

necefficy  of  food  ;  or  a  man  that  had  read,  or  beard  his  Sentence  of 

Condemnation,  is  convinced  of  the  abfoluceneceliity  of  Pardon;  or  as 

a  man  that  lies  in  prifon  for  Debt,   is  convinced  of  the  ncccflity  of  a 

Surety  todifchargeit.     *  Nowthefinner  finds  himfelf  in  another  cafe 

*  That  this   *  than  ever  he  was  before  aware  of;  he  feels  an  infupporrable  burden  up* 

was  not  fit      on  him,  and  fees  there  isnonebutChrift  can  take  it  offj  He  perceives 

folutionem  that  hc  is  under  the  wrath  of  God,  and  that  the  Law  proclaims  him  a 

Jiriili  fum-      Rebel  and  Out- Law,   and  none  but  Chrift  alone  can  make  his  peace;  Hc 

V'^rji-^  ^^^  is  as  a  man  purfued  by  a  Lion,  that  muft  perirti,  if  he  find  not  prefent 

viz,.  non'^pfT '   Saoduary ;  Hc  feels  the  Curfe  doth  lie  upon  him,  and  upon  all  he  hath 

folutimcm         for  his  fake,  and  Chrift  alone  can  make  him  blcffed  ;  He  is  now  brought 

t]Hfdem  (ne  in   to  this  Dilemma  ;  either  he  muft  have  Chrift  to  Juftifie  him,  or  be  eter- 

fenfH  '"<";'*^»      nally condemned  ;    ^  He   muft   have  Chrift  to  fave  him,   or  burn 

unrt/X  in  ^«^1  ^^^  cv^*^  i  ^^  muft  have  Chrift  to  bring  him  agam  to  God,  or 

Vide  Dohif. 

Parkerum  de  Defcenfu  Chyifti.  lib.  7,,  pag  108.  Et  Rivctum  in  Di^futat.  de  S.itiija^.  Et  Ball  de 
Faedere.  Et  Cameronem  /<£piw,  ut  oper.  Fol.  p.  35;,&c.  (  the  three  Brittifh  I  judj;c  as  eMcel- 
lent  Divines  as  moft  ever  the  Church  enjoyed  fmce  the  Apoiiles :  And  tlic  fourth  is  as  famous 
as  moft  now  living.)  But  fully  on  this  Qiieftion  ("though  in  a  contracted  ftylc)  is  Gmiw  do 
Satiifailione.  ^  Etfi  in  neg9ti)  Jufiificationii  magna  penculo  fiT.tf«r,  prout  ea  de  re  controvcrfia 
procedit  inter  ms  ^  Pontific^s^  Vtrum ,  viz.  Gratia  Dei  Jujiipiatio  mbti  contivgat ,   an  tr.eyitk  m- 


fiificationii  Cauf£  Dei  gratix  i^  Chiijli  meriti*  afcriiuntnr^  non  autem  oferibw-noftrif.   Ds^.  Twils. 
torn  A  Corvinura,  fai.  5.  .  ,• 

DC 


Part  L  The  Saints  Ever  Lifting  Refi,  143 


be  (hut  out  of  his  Prcfencc  everlaftingly.    And  now  no  wonder,  if  he  cry 

as  the  Martyr  Lambtn,  None  hut  Chriji ,  nsne  but  Chriji.   It  is  not  a 

Gold  but  Bread,  that  will  fati-fie  the  hungry ;  nor  any  thing  but  pardon 

that  will  comfort  the  condemned.    Ali  things  ^re  now  bMt^drefs  Mnd   Jphil.  5.7,8,9. 

dung  J  and  what  we  counted  gain,  is  now  bttt  lofs  in  comparifcn  of  Chriji. 

For  as  the  finner  feeth  his  utter  mifery ,  and  the  difability  of  himfelf,  and  « 

all  things  to  relieve  him;  folic  doth  perceive,  that  there  ii  no  faying 

n?ercy  out  of  Chrift ;  The  truth  of  the  Threatning,  and  tenor  of  both 

Covenants,  do  put  him  out  of  all  fuch  hopes.    There  is  none  found  in 

Heaven  or  Earth  that  can  open  the  fealed  "^  book,  fave  the  Lamb ;  with*   "  Rev.  5.5,4,5, 

out  his  Blood  there  is  no  Remiflion ;  and  without  Remiflion  there  is  no  ^' 

Salvation.    Could  the  finner  now  make  any  (hift  without  Chrift,  or  ^^^-^-^s.  & 

could  any  thing  clfc  fupply  his  wants,  and  fave  his  foul,  then  might  Chrift 

be  difregardcd  :  But  now  he  is  convinced,  that  there  is  no  other  "  Name,  »  Aft.4.12. 

and  the  reeejfitj  u  ubfolnte, 

2.  And  as  :he  Soul  is  thus  convinced  of  the  Neccflity  of  Chrift,  foalfo  (I*-  ^^  Chrifts 
of  his  full  Snftitiency.    He  fees,though  the  Creature  cannot,  and  himfelf  '"^^•^"<^y- 
cannot,  yet  Chrift  can.   Though  the  fig  leaves  of  our  own  unrighteous 
Righteoufnefsarctoo  (hort  to  cover  our  nakcdnefs,  yet  the  Righteouf- 

refs  of  Chrift  is  large  enough  :  Ours  is  difproportionable  to  the  juftice 

of  the  Law ;  but  Chrifts  doth  extend  to  every  tittle.    If  he  intercede, 

there  is  no  denial ;  fuch  is  the  Dignity  of  his  Pcrfon,  and  the  value  of  his 

Merits,  that  the  Father  granteth  all  he  defireth  :  He  telsushimfelf,?'/?^!/  Joh.11.42. 

the  Father  heareth  him  alwayts.    His  Sufferings  being  a  perfeft  Satisfadi' 

on  to  the  Law,  and  all  Power  in  Heaven  and  Earth  being  given  to  him,  Hcb.7.25. 

he  is  now  able  to  fupply  every  of  our  wants,  and  to  fave  to  the  uttcr- 

moft  all  that  come  to  him.  nam^^^txn^. 

Oueft.  How  can  I k*tow  his  death  {4  fufficient  for  w^,  if  not  for  AH?   tions,  and 
And  he-n-  uitfuffcientfor  all,  if  not  fufftred  for  All  f  DaiUw  Apo- 

Anfw.  Becavxfg  I  will  not  interrupt  mv  prefent  Difcourfe  with  Con-  logy,and  ylmy- 
troverrie,I  will  fay  fowatliing  to  this  Qucftion  by  it  lelf  in  another  Trad.  '^^'^^  *8^'"^ 
ifGod  enable  me*.  &  ^  ^  »  spanhmtttf. 

3.  The  Soul  is  alfo  here  convinced  of  the  perfed  Excellency,  of '^.  And  of  liis. 
Jefus  Chrift;  both  as  he  is  confidered  in  himfelf,  and  as  confidercd  Excdlency. 

in  relation  to  us ;  both  as  he  is  the  only  Way  to  the  Father,  and  as  he  " 
is  the  end,  being  one  with  the  Father:  Before,  he  knew  Chrifts  Excel- « 
lency  as  a  blind  man  knows  the  light  of  the  Sunne  ;,but  now  as  one  that 
beholdeth  its  Glory.  * 

And  thus  doth  the  Spirit  convince  the  Soul. 


S^E.GT!. 


144  ^^  Saims  EverUfiin^  Rcfi,  Chap.8' 


SECT.    IV. 

5.  4.    M  ^*     A  ^^'"^  '^'*  fcnftblc  Convidion  ,   the  Will  difcovercth  alfo  its 
Now  of  the*"       Jl\.  Change  j  and  that  in  regard  of  all  the  four  forc-mcntion- 

changc  of  the    cd  Objcds. 

wilUndAflTco       i.  The  finnc  which  the  Undcrftarding  pronoiincerh  evil,  the  Will 

"I"*  ,     doth  accordinqlv  turn  from,  with  abhorrency.     Not  that  the  fcnfitivc 

1.  It   turncrhtt  .  ij  jii  l-^i 
from  fin  wit!i   Appetite  is  changed,  or  any  way   made  to  abiiorre  its  objcCt  j  bul 

abhorrency.       when  it  would  prevail  againrt  the  Ccncliifions  of  Reafon,  and  carry 

2.  Ahhorrcrh    us  to  finneagainti  God,  when  Scripture  fhould  be  the  Rule,  and  Rea- 

andUmcntcth   fontheMafter,  and  Scnfe  the  Servant :  This  diforder  and  evil,  the  WiU 
ir$  milcrihlc         ll         ,1 
^j^  abhorrcth. 

2.  Themifcry  alfo  which  finne  hath  procured,  ashedifccrneth,  fohe 

^  bewaileih.   It  is  impcflib'e  that  the  Soul  now  living,  fhould  Icok  either 

on  its  trefpafs  againft  God,  or  yet  on  itsownlelf  procured  calamity, 

without  fome  Compund ion  and  Contrition.    He  that  truly  difcerncth 

that  be  hath  killed  Chrift,  and  killed  himfelf,  will  furely  in  fome  meafure 

be  pricked  to  the  heart.    If  he  cannot  weep,  he  can  heartily  groan;  and 

his  heart  feels  what  his  underftanding  fees. 

g  Rcnoimcctliji      3*  The  Creature  he  nowrenourceth  as  vain,  and  turneth  it  out  of  his 

all  his  former     heart  with  difdain.    Not  that  heundervalueth  it,  or  difdaimcih  its  ufe  ; 

Idols  and  Va-     but  its  Idolatrous  abufe,  and  its  un ja(t  ufurpation. 

"'^'"'   .  There  is  a  two- fold  fin,"  One  agiintt  God  himfclf,as  well  as  his  Laws ; 

i-irft    Dircd-   when  he  is  caft  out  of  the  heart,  and  fcmethingelfe  doth  t.oke  his  place; 

lyagainllGod,    This  is  that  I  intend  in  this  place.    The  other  is,  when  a  man  doth  take 

as  God.  the  Lord  for  his  God,  butyet  fwerveth  in  fome  thing*  from  his  Com- 

Sccondly,  Di-   mands ;  of  this  before.    Itis  «  vain  DiOindion  that  kme  rc;.«p,  1  hac 

r2nft;°"his^    *  the  Soul  muft  be  turned  firft  from  finne  ;  Secondly,   from  the  Creature 

llws.  to  God:  For  the  finnc  that  is  thus  fet  up  againft  God,  is  the  choice  of 

of  the   firft     fomethingbelowin  his  ftcadj  P  and  no  Crraoire  in  it  fe!f  is  evil,  but  tlie 

fort  is  onely  abufeof  it  is  the  fin.    Therefore  to  turn  from  the  Creature,  is  only  to 

grolVe  Idola-      ^^^^  ^^^^  jj^^^  ^^^^^^  ^)^^^^^ 

try. 

o   This  fmne 

direitly  againft  God  himfelf,  as  it  is   in  the  Underftanding  and  Speech  ,   is  called  Blafyhemy  : 

But  as  it  is  in  the  Judgement,  Will,  Aflfedions ,  and  A^ion  altogether,   it  is  called  Idolatry^ 

or  Atheifme  :    Great  Aihanafim  approves  of  this  Diflin^ion    of  finne  :    In    hvo  judicious    Dif- 

courfe  of  the  finne  againft  the  Holy  Gholt:  He  faith,  [  Between  //n/ic  in  the  getieral,  and  Bla- 

jphetnv^  this  is  the  Difference  :    He  that  /Jmiert,  tranfgrefTerh  'he  Law:    He  r!-.at  Blafphenittli, 

committeth  impiety  againfl  the  Godhead  it  felf.       p    Z>t  enim  dibitiu  atnv   nojlti  ran  e/f,  nifi 

pout  includit  ordinem  ad  Dcum  :  Iia  amor  roftri  inordinatus  «;>/«/>  intcllighnifiirout  tmp)tAt  reccf' 

(urn  a  Deo.  Gibievaf.  1.2.  de Libert.  Dei,  cap.  ic.  §.  32.  p.  4. 2. 

Inwhat  fenfe^j  Yethath  theCreature  hcrca  two-fi.  IJ  confideration.  Firft,  As  it  is 
we  turn  from  yain  and  infufficicnc  to  perform  what  the  Idolater  cxpcfteth,  and  fo  I 
the  Creature.  Jiandle 


F^artl.  The  Sair.ts  EverLpng  Reft,  145 


handle  it  here.    Secondly,  q  As  it  is  tlic  Obj^d  of  fuch  finful  abule,  and 

the  uccafion  of  finiie  ;   andfoic  fals  under  the  former  Branch,  of  our   ^  ^.^':^^^^   c^ 

Qturningfromfinnc,]  and  in  this  fenfc  their  Divifion  may  be  granted  :   ^J^  JJ,J!^J 

But  this  is  oneiy  a  various  refpcd  ;    For  indeed  it  is  ftiU  only  om^'^ Ordinem   Dei, 

fmfuil  abufe  of  the  Creature,    in  our  vam  admirations,  undue  Efti-  «f  Gibieuf. 

mations,  too  itrong  Aflfedions,  and  falff  Expcdations  which  we  turn  ^'^-^-deLi- 
i-  bertate  Great. 

ii'om.  j,^r_^^ 

t.t  nut  Fee- 
car^  fem^cr  afpct'it  Emum  I'tvt'icu'are  :   Vt   idem  Gibieuf.  ^  Brad  war  Jin.   (^  Aquin.  1;^  Twirt^ 

C^r  fieri  jue .  SJiJufiic. 

Tlicrcisacwo  fold  Errour  very  common  in  the  Dcfcriptions  of  the    A  two  fcLl 
work  of  Converfion.     The  one,  of  thole  who  only  mention  the  fiiiners    t:'^\?  '."^  '"  ^"^ 
turning  from  finne  LO  God,  without  mentioning  any  receiving  of  Chritl    ^^  ccnvT- 
by  Faith.    *   T^e  other,  of  thofe  who  on  the  concrary,  only  mention    (;o,^ 
a  fmncis  believing,  and  then  think,  they  have  faid  all.    Nay,  they  blame    our  turning 
them  as  Lcf.alilts,  who  make  any  thing  but  the  bare  believing  of  the   from  fmne, 
love  of  God  in  Chrift  tous,  to  be  part  of  this  work;  and  wouid  per-    is  as  ciTen- 
fvvade  poor  Scuis  to  queftion  all  thefr  fcrn-icr  conr-forts,  ard  conc'ude    '^'''•^  to   true 
the  work  to  have  been  only  Legal  and  unfound,  becaufc  they  have  made   ?"[„   k '^J 
their  changes  of  heart,  and  turning  from  finne  and  Creatures,  part  ©f  iicvin.>  in 
it ;  and  have  taken  up  part  of  thc'r  comfort  from  the  reviewing  of  thefe,   chriU. 
as  evidences  of  a  right  work.    Indeed,  fliould  they  take  up  here  without  ttCO  Pcrufe 
Chriil,  or  take  fuch  change  in  fieid  of  Chrift,  in  whole  or  in  part,  the    ^'^^' ^.^'^'^}^ 
reprelier.fion  were  jull,  and  the  danger  great.   But  can  Chrift  be  the  way,ci  „'j^.   Qy^fif 
where  the  Creature  is  tlicend?ls  he  not  onely  the  way  to  th.cFatlicr?  And   pag.  13;;. 
niuU  not  a  right  end  be  intended  bc^fore  right  means  ?  Can  we  feck  to    whevc   he 
Chrift  to  reconcile  us  to  God,  while  in  our  hearts  we  prcferre  the  Crei-   flicws   you 
ture  before  him  >  Or  doth  (Jod  difpofTcfs  the  Creature,  snd  ^ncerc-  j'J^'/^e and  co. - 
ly  turn   the  heart  there  from  ,   when  he   will  not  bring  the  Soul  to   fufionisin  t'le 
Chrift  ?    Is  it    a  work  that  is  ever  wrought  in  an  unrenewed  Sou!  }    wrifini;s  of 
You  wil'i    fav  ,    7  h4t   WutkcHt  Faith  it  u  impcfihlc  to  {[)  pleafe  Gcd.    many  It-amcd 
True  ;  hut  what   Faith   doth  the   Apoflle  there  fpeak  of  ?    He  t^'^f'*''^^^.-}^^^'' 
Cf,nJith  10  Go  J,   mufi  believe  tkat  Gcd  is,   Ani-tloAt   he  ts  a  mvardirtf  copvcif.^.i  f^ 
them  th.,t  Jiligently  fcth^  hi;n.     The  belief  of  the  Godhead  muft  needs    to  the  ba;e 
precede   the   bel.ef  of  the  Mediatorfliip  ;   and    ihc    taking  of   the   A».T:  ofBt'icv- 
Lord  for  our  God,  muft  in  order   precede  the  taking  of  Chrift  for   "^g^^'^ot  '" 
our  Saviour  ;   fhouiih  our  peace  with  God  do  follow  this :  Therefore   "'^■'^.'^^^  ^'«^- 

ether  Grace. 
And  that  to  Repent,  to  Love  God,  and  orr  Neighbour,  to  abdain  from  cviil,  to  piacfiifc  Du- 
ties,  avc  as  proper  paits  of  true  Conveilion,  as  Faith  ^  And  that  the  5'criprurc  gives  no 
^'o  nd  for  any  fuch  refiiaint,  but  ;oyns  Repentance,  and  other  Godly  Afts ,  witli  Fait'i. 
(f)  Fch.  11.6.  Ecfides,  thoi'gh  the  perfon  ple.ife  not  God,  nor  his  AcTions ,  fo  as  for  God 
to  ufbic  them,  or  to  take  delight  in  them  as  j;raciois  •>  yet  fome  anions  of  wicr'cd  vnc\\ 
tending  to  Rcform.uion  ,  n^ay  pitafe  God  in  feme  refpeft,  Secundum  quid -t  as  Aha'is  Hunii- 
liaion. 


146  The  Saints  ^verlajlin^  Rejl.  Chap. 8. 

r^w/whcnhewa?  to  deal  with  the  Atlenun  Idolaters,  tcachcth  them 

the  knowledge  of  ibc  G(3dhcad  firll,  and  the  Mediatour  afterwards.  But 

(t  you  wil  fay  ,  May  not  an  unregeucratc  man  believe,  that  there  is  a  God? 

True;  and  fo  may  he  alfo  bchcvc  that  there  is  a  Chriil :  But  he  can  no 

more  cordially  acceptor  the  Lord  for  his  God,  then  he  can  accept  of 

ttChrift  for  his  Saviour.     In    (he  foul  of  every   unregenerate  man  , 

the  Creature  pofTefTech  both  places  ,  and  is  both  God  and  Chrilh 

can  Chrift  be  believed  in  ,  where  our  own  Ri^htcoufnefs ,  or  any  other 

Aflat  ncceffi-    thinf;  is  trufted  as  our  S.wiour  ?     Or  dotii  G.od  ever  throughly  difco* 

ry ,  both  of      y^^  (i^  ^  and  mifcry  ,  and  deerly  tak:  the  hcjrt  from  all  Creatures ,  and 

coming  to         Sclf-richteoufnef? ,  and  vet  leave  the  foul  unrenewed  ?    The  truth  i?, 

God  as  the  ,       ",  i  ■    j-  i        •  j    n   i    ,- 

End    orour     wherc  the  work  is  lincere  ,  there  it  js  entire;  and  all  the!c  part«are  tru- 

chief  Good-,  jjly  wrought ;   And  as  turning  from  the  Creiturc  to  Go.l ,  and  not  by 

and  to  Chrift  Chrift  ,  is  no  true  turning ;   fo  believing  in  Chrid  ,  while  the  Creature 

^h^'r  V^'^^     hath  our  hearts,  is  no  true  believing.    And  therefore  in  the  work  of 

t  e    atier.       Self-examination,  whoever  would  fiade  in  himfelfa  through  finccre 

work  ,  muft  rinde  an  entire  work;  eventiieoneof  thefe  as  well  as  the 

other.     In  the  review  of  which  entire  work,  there  is  no  doubt  but  his 

foul  may  take  comfort.    And  it  is  not  to  be  made  fo  light  of,  as  moft 

"*  do ,  nor  put  by  with  a  wet  finger ,  That  Scripture  doth  fo  ordinarily 

\  Q^uminterfe  put  Repentance  before  Faith,  and  make  them  foyntly  f  conditions  of 

cemparantur       the  Gofpcl ;  which  Repentance  contains  thofe  ads  of  the  Wils  averfion 

iydifiwguun-     fj-Q^^  fin  and  Creatures,  before  cxpreft,    Itis  true,jf  wetakcFaithin  the 

^^  hi    b'    **  ^^^?>^^  ^^"^^  ^^^^^  *'  ^^^"  '^  contains  Repentance  in  it ;  but  if  wc  take  it 

confidcrantur ,    ftridly  ,  no  doubt  there  is  fome  ads  of  it  go  before  Repentance ,    and 

falutis  illius      fome  toHow  after. 

fartes,  turn 

Fides  refpelfujufiifcationisratmem  habet  Conditionis  pr<ere]M'iptj!  ■■,  nemo  emm  jujlific^tur  nift  per  fidem\ 
RefpeftuautemfdH^lificatmJs  fi.e.  a  liolylife,  and  holy  mocionbof  the  heart }  habct  fe  ut  quj  C.tu- 
fa.  Do<^irs.  Luiov.  CapdiusinThef.  Salmur.  Vol.  :.  page  no.  §.  ?o.  '<-  I'i:^.  As  it  i;  put  to;  all  o- 
bcdience  to  the  Commands  proper  to  the  Gofpcl. 

Which  part  of       Yet  it  is  not  of  much  moment ,  which  of  the  ads  before  mentioned, 
^'^  i"^""^   ^we  (hall  judge  to  precede;  Whether  our  averfibnfrom  fin,  andre- 
'  nouncing  our  Idols,  or  our  right  receiving  Chrift;  feeing  it  all  com- 

pofeth  but  one  v;ork  ,  which  God  doth  ever  pcrfed  where  he  beginnech 
butoneftep  ,  andiayeth  butoneftone  in  fincerity.    And  the  moments 
offimecan  be  but  few  tliat  interpofe  between  the  fcvci^l  adi.  ■ 
, .  .H,  If  any  ob  jed ,  That  every  G  race  is  received  from  Qirill ,.  and  there- 

^.  '  fore  muft  follow  our  receiving  him  by  Faith. 

A%frf^  rt  I  anfwer.  There  be  receivings  from  Chrift  before  believing,  and  be- 
fore our  receiving  ofChrift  himlelf.  Such  is  all  that  woik  of  the  Spirit, 
that  brings  the  foul  to  Chrift  :  And  there  is  a  pailive  receiving  of  grace 
rt  before  the  adive.  Both  power  and  ad  of  Faith  are  in  order  of  Nature 
before  Chrift  ,  adually  received;  and  the  power  of  all  other  gratious 
ads ,  is  as  foon  ai  that  of  Faith.     Though  Chrift  give  pardon  and  fal- 

vacion. 


I 


paitl.  The  Saints  Ever Ufiing  Re fi.  147 


vation  ,  upon  condition  of"  believing;  yet  he  gives  not  a  new  heart,  a 
foft  heart ,  Faith  it  felf,  not  the  firft  true  Repentance  on  that  condition; 
No  more  then  he  gives  the  Preaching  of  the  Gofpel,  the  Spirits  menti- 
ons to  believe  ,  &c,  upon  a  pre-requifite  condition  of  believing. 


SECT.  V. 

4.     A  Nd  as  the  \N\'\  is  thus  averted  from  the  fore-mentioned  Objeft?;  T    5    ^ 

XjL  fo  at  the  fame  time  doth  it  cUavc  to  God  the  Facher ,  and  to   ^5  ^j^^  ^^iil 
Chrilt.     Itsfirltadingin  order  of  Nature,  is  toward  the  whole  Di-tj  turns  from 
vine  Lflencc;  and  it  conlifts  efpecialiy  in  [_  intending  and  defiring  God   evil,fo  at  the 
for  his  portion  and  chiefGood  :  ]    Having   before  been  convinced,   ^'^'"j  ^'"^^'^^ 
That  nothing  elfc  can  be  his  happinefs,  he  now  finds  it  is  in  God;    and   j^^jj^fg"   ^ '^ 
there  looks  towards  it.     But  it  is  yet  rather  with  dcfire,  then  hope;  For  « ,  xo  theGod- 
alas ,  thcfirner  hath  already  found  himfelf  to  bs  a  firanger  and  enemy    head  in  order 
to  God,  under  the  guilt  of  iln,  andcurfcof  hisLaw;  andknows  there   of  Nature, 
is  no  coming  to  him  in  peace,   ti!l  his  cafe  be  altered:  And  therefore 
having  before  been  convinced  alfo  ,  That  only  Chrift  is  able,  and  wil- 
ling to  do -his ,  and  having  heard  this  mercy  in  the  Gofpel  freely  offer- 
ed ,  his  next  aft  is ;  Secondly ,   {_  to  accept  moit  affeftionately  of  '* 
Chrid  ,  for  Saviour  and  Lord,  ]  I  put  the  former  before  this;  becaufc  „  ^  ^^  ^.    „  _ 
the  ultimate  end  is  necefTarily  the  tifft  intended  ;  and  the  Divine  Effence    aiaror  as  the 
is  principally  that  ultimate  end;  yet  not  excluding  the  humane  nature    way  iwhichi* 
in  the  Second  Perfon:  But  Chrift  as  Mediator  is  the  way  to  that  end ;    ^j  Faith, 
and  throughout  the  Gofpel  is  offered  to  us  in  fuch  terms  as  import  his 
being  the  means  of  making  us  happy  in  God.     And  though   that  for- ^J^^"  ^4''^- 
mer  aft  of  the  foul  toward  the  Godhead  ,  be  not  laid  to  juftifie ,  as  this 
laftdoth;  yetisix  (  I  think)  as  proper  to  the  people  of  God  as  this: 
nor  can  any  man  unregenerate ,   truly  chufe  God  for  his  Lord ,   his 
portion  ,  and  chief  good.    Therefore  do  they  both  miftake  :  They  who  " 
oncly  mention  our  turning  to  Chrift  ,  and  they  who  onely  mention  our 
turning  to  God,  in  this  work  of  Converfion ,  as  is  touched  before. 
PAtils  preaching  was  Repentance  toward  God  ,  and  Faith  toward  our « 
Lord  Jefus  Chrift.     And  life  eternal ,  confifts  firft  in  knowing  the  one-  Ads  20.  21, 
]y  true  God  ,  and  then,  Jefus  Chrift  whom  he  hath  fent,     Jolm  ij.   3.   &5.3»- 
The  former  is  the  Natural  part  of  the  Covenant  [_  To  take  the  Lord"  ^  *  ^- *^* 
onely  for  our  God  ]  The  latter  is  the  fupernatural  part,  QTo  take      ^  *  ^°* 
Chr.ft  only  for  onr  Redeemer  J  the  former  is  firft  neceflary  ,  and  ira- 
plyed  in  the  latter.  whatiuftify- 

ThoLij;li  Repentance,  and  good  works ,  (jrc.    arc  required  to  our  full   i'^g  ^ ^i^'^  •-• 
Juftification ,   at  judgment  ,  as  fubfervient  to  ,    or  concurrent  with  " 
Faith ;  yet  is  the  true  nature  of  this  juftifying  Faith  it  felf  contained  in   Its  proper 
afiVntand  in  this  []  moft  afifeftionare  accepting  of  Chrift  for  Saviour  ^^'^^^^.^i^: 
and  Lord.]     And  I  think  k  necefTarily  contains  ^l  thisin  ic :  Some e^^^fr^J oJ,.°cd. 

Y  s  place 


148  The  Saints  E'verUfitng  Reji,  Chap.8. 


place  it  in  the  Affenting  aft  only :  feme  in  a  Fiducial  J<<lheren:c ,  or 
'^SoDoaor  a  ^^^""^^C"<^y-  Icaliit[i*  Accepting.'}  it  being  principally  an  aft  of 
Freftms  )udg-  ^l^cW-ll;  bat  yet  alfo  ofclic  wholelaule.  ll  This  [^  Accepcmg]  be- 
nieiui&,and  i^S  ^^^^  which  the  Gofpel  prcfletli  to  ,  andcallcth  [he  [_  receiving  of 
Dr  JVallisz-  «  accept  Chrift:  J I  call  it  [^an  Affeftiona'c  acceptii  g  ]  chough  Love  ftem 
f^'"^  '^'i^  another  aft  quite  diftinft  from  Faith  ,  (and  if  you  taiie  f  auh  for  AfTenC 
Lojdfim^^,  only.fo  iti>J  yc:I  cakcit,ascfrcmial  to  that  Faith  which  juft-fics.  To 
It  is  an  Ac-  ^Chrii>  without  Love ,  is  not  juft  Tying  pArh.  Nor  doth  Love  follow 
ccptingof  a^afruic,  t'Utimmrdiaiel^  cj.icur  j  i.orco.icuraja  m?er  c  ncomitant, 
Chrift  offer-  ^but  cfTM^ial  to  a  true  acce.iti.ig.  For  this  F>ii;h  isths  receiving  of 
ed,rar|icr  thin  Clirift  ,  c".t!i?r  with  the  whole  fj'jl ,  or  u'itli  pjrt  :  not  v^Mt!)  iwrt  only  , 
a  Propontion  ^^  '•''^^  '^  ^*''^^  ^  partial  receiving  :  And  molt  clear,  DiVines  or  Utc  con- 
affirmcd.  So  c!udc,  That  jultifying  Fauh  refidesboihin  the  Ur.dcnhndinga  d  t' e 
that  c::cdl^nt  Wi!  j  therefore  in  the  whole  foul  ,  and  fj  cannot  be  one  fi.igie  aft.  I 
Philofopher    „add  ,  it  is  the  Vm:>'\  1  aff.^ftionate  accepting  of  Chrifl  :  becauf?  he 

and  Divf'f*  id  > 

Love  to  '   '  that  loves i  Father,  Moti'.er,  or  any  ih  ng  more  then  h.m.  is  not  worthy 

Chrift  whe-  of  him  ,  nor  can  be  his  Di:tiple  •  anJeunfcqu^nMy  not  j'jfl.ficd  by  hun. 

thcr  ir  be  not  And  the  traih  oflhis  /  arr;;ftion  is  not  to  be  jaJged  {0  much  by  feeling 

Effentjal  to  the  puife  of  it ,  as  by  compari.-.g  it  with  our  affjftion  to  otfxr  things. 

juiti  ying  j^g  ri^jjj  lov^ih  nothing  ^o  much  as  Chrift  ,  doth  love  him  truh  ;  though 

moreoftliisin  ^^  ^'^^  cau'eftil!  to  bcvvail  thecoldnefs  of  his  Affcftions.  *  I  make  Chr  It 

the  Pofitions   «himfclf  the  Objcft  ofthis  Acccpring  ,  it  bci;ig  not  any  Theologicnl  Axi- 

ofjufiincan-  om concerning  himfelf,  buc  hlmf^lfin  perfon.      I  call  it  [^  an  Accepting 

*^'i*,--?^*^  ^°  him  for  Saviour  and  Lord  ^1     For  in  both  reluions  will  he  be  received, 

I  ?','!  ^V!!'">^^     or  not  at  all.     t  It  is  no.  oncly  to  3cknowIedr>e  his  fufif^'ring^' ,  and  ac- 
be  tlicfirong-  j      '      j     1  1  ,  y  ?      t-    r         ^  a 

eft  Love.    To    ^cpt  ot  pardon  and  glory  ;  but  to  acknov/ledgc  his  lovcrcignty  ,  ana 

accept  is  only    fubmit  to  his  Government  ^  and  way  of  faving ;     and  I  take  all  this  to  be 

xelk  botium  ob-    contained  in  juitifying  Faith.      The  vilcfl  finner  among  us  svill-sccepr  of 

Litun  -y  and  to   Q\^^^i^  [q  juftifie  and  fave  hmi,  if  that  only  would  fcrve  chc  turn  to  his  ja- 
love,  as  It  lb       n  a      ■ 
in  the  Rational    "'ncation. 
Appetite,  is 

oncly  ie//tfZ'9/2Mwtoo  (^as  .4/«/Vi«o't)  fo  thitFaidi  asit  is  in  tlie  Will  C  in  irsmoft  proper  afi  3 
andlovcas  in  the  fame  faculcv  towards  the  lane  obie.'^  ,  are  but  two  na.iies  lor  one  t'liog.  Di;t 
this  with  IiibmiJion :  The  oSjedions  are  to  lie  a^ifwerci  elfcwlie.e  1|  Saiftura  j:ic  utirur 
verbo  Kat.y.C(iyHf  ,  quoJ  frnptcr  fiphijltts  ej}  r>rm.  lilu.i  tribuititr  tii{:i  tnult^tie:  ^  jo!i.  1.  12.  w/(i 
Jaufmus^  (fyc.  Et  Lc\hv,  CteUere  ijl  Chnfiuii  R^iifi'te.  Joivan.  Crocius  de  lull  Diip.  12. 
page  657.  i  Lu^e  14.  26.  /Do:tor  Sibbs  So.ils  Co;i:lid'.  '^.  F'ut'cs  coi^JiJcinr  Cbnllu.n  ut  Kc^ 
dcinptii-em^adeoquc  fanr.ifuatorem  nj}rum ^  j/^«jf  Cainero  rialc'^  in  Mattii.  18  i.p.  o^Hr.  Fol.  78. 
f  The  picch  of  your  love,  ifi:  be  arigitcon'n;;aI  Love  ,  is  upon  tlic  rerfonja:  Chri.l: ,  ratiier  tlitu 
any  Uiing  that  comes  from  hini^,  Ult^y  B'<rrnmhs on  HoUui  [.tge  603.  Innum  lib.  }  pai^e  6.  faitii  that 
the  Krf/ent/nwnj  would  call  Chrift  theit  Saviour,  btit  not  Lord.  Juftifyin^  Faith  is  the  Accepting 
Chrift  both  for  Saviour  and  Lord. 

What  Chrift         The  work  (which  Chrift  thus  accepted  of,  is  to  perform)  is,  to 

doth  for  us     «  bring  die  fincri  to  God,  that  they  may  be  happy  in  him;   and  tbirs 

"^°tance  ^^'   both  really  by  his  Spirit  ,  and  relatively  in  reconciling  them,  andmak.- 

ing  them fons ;  aud  to  prefenc  them  perfcft  before liim  at  laft ,  and  to 

poflefs.^ 


paitl.  The  Saints  EverLiJling  Refi.  149 


poflcfs  them  of  the  Kingdomc.  li  This  will  Chrilt  perform;  and  i\\^a\\Clmj}ofervtt. 
obtainwjgof  thcfe,  are  the  finners  lawful  ends,  in  receiving  Chrift:  batmomniarc- 
And  to  thefe  ufes  clodi  he  oflfs^r  hirnfelf  unto  us,  dlrel'dMtat'a 

dhigere^pr^ilibata  fuppLre^  praclkata  reprsfentare;  mortuorum  certi Refum^iwicm ,  non  modo perjhmrip' 
fum,  verumit'iiimin  jcrnaipfo  ^  pro: arc.    Temillianialib.  de  Refurrcft.  CarnisinprinciiMo  page  405. 


venant  on  Gods  part.    BuLi)e  was  never  llridly  ,  nor  conifortaWjy  in  fion,  andof 

Covenant  with  Chnli  til'  now.     He  is  fure  by  the  free  offers,  that  Chriil  our  Chriftiah- 

dothconfent;  and  now  doth  he  cordially  confent  liimfcf;  and  fo  ihc  '^y- 

agreement  is  fully  made  :  and  it  was  never  a  match  indeed  till  now.  ^^Vy'  ^i 

6.  With  this  Covenant  concurs    Q  a  mutual  delivery:  ]  Chrift  de-  himiclfco  the 

livereth  himfelf  in  all  comfortable  Relations  10  ihc  finncr ;    and  the  fin-  fmocr,  and  he 
ner  *  delivercth  up  himfelf  to  be  faved  and  ruled  by  Chrift.     ThiSj^deiivercrh 

which  I  call  t;!e  delivering  of  Chnft,  is  His  a(fl  in  and  by  theGofpel;  hmfdfupto 
without  any  chang  in  himfelf:  The  change  is  only  in  the  fhiner  to  whom        '^.'. '. 

the  conditional  promifes  become  equivalent  to  Abn)latc,  when  they  per-  ,"?'  '^'^!"'  ^'''*' 

i-  »  J-  vT  J     u     1       r     I       r  1      ji  I     J        T  •  didcYjiet  quod. 

form  the  conditions.  Now  doth  the  loul  rciolvcdly  conclude,  I  nave(«^^^,„  ^,j^  ,-^^^ 
been  blindly  led  by  fleOi  and  luft  ,  and  the  world  ,  and  divel  too  long   Fjdcmin  cum* 
already,  almoft  tomy  utterdeftrudion  :    I  will  now  be  wholly  at  the    &  SubjcHk- 
difpofe  of  my  Lord,  who  hath  bought  me  with  his  b'ood  ,  and  will   "^/■^upetapies  ^ 
bring  me  to  his  glory.     1|  And  thus  the  compleat  work  of  faving  Faith  "J-j.^^^  ^pcrfcijjn 

opus  Dei.  Si  ai^t'in  mn  Cr^dideru'  ei-,  (fy  Fugcr'is  mums  ejus.,  eat  cnufa  imperfdHms  in-te  ,  qia  non  Obedi- 
J}i  •,  fednin  in  ilh  qui  vocavit :  Jlic  enim  mifit  qui  vicarent  ad  niiptias  j  .y«?  autem  non  Obcdicrunt  ei ,  feip- 
jhs ptivaverunt  R:^u  coend.  Sed  iUe  quinjnconj\'putur  cam  ^  jibinid  ju£  impeyfeUionis  ejl  caufa.  Sec 
cnim  lumen  dcpiiit propter  cos qni  f'ipfos cxcx:av:runt ,  :^c.  Ircnxiis  adv.  haref.  lib.  4.  cap.  'j6.  \\  So 
D:  Frefim  ttlc  you  ficqncniy.  Andi.i  the  p,imiri/c  tiincs  none  were  bapri7cd  without  an  cyprcfs 
Covenanting,  wb.ciciii  they  P.tnonnccd  the  Wo  Id,  Hcfh,  and  Dive! ,  and  engaged  tliemfelvesco 
Chrift  ,  and  promiici  ro  obey  him,  as  you  may  fee  i'.i  Tc'tul.  Ovi,^cn.  Opnany  andorhers  at  large.  1 
will  ci  e  but  one  tor  all,  who  was  bclore  tiie  reil :  and  this  is  Jnfttn  M.^rtyr  ^  fpcakingof  the  way  of 
Bapri.ing  chc  Agcd~,  laicli ,  How  wc  a.c  Dedicated  to  God  bcingRenewed  by  Chiifv,  we  will  now 
open  to  you.  As  many  as  being  neifw.ided  do  Believe  tliefe  tilings  ro  be  True  which  we  reach  ,  and 
di  pyom;ff  to  live  according  tnthm  .,  they  firft  learn  by  Praver  and  Faftingtobeg  pardon  of  God  for 
their  ibrmcr  fins;  oiirfc  Ives  iovning  alio  our  Prayer  and  Faftiig.  Then  they  are  biojght  to  the  water, 
and  are  Born  again  (  or  Daptiy  ed  )  in  the  fame  way  as  we  o;ir  felves  were  born,  again  For  they  are 
wafiicd  with  wa^cr  in  the  name  of  the  Farlier ,  the  Lord  and  God  ofAll  ,  and  of  o'lr  Saviour  jcfus 
Cli;ifti  auiof  the  Holy  Glioft.  —  Tlicn  we  bring  tiie  pcrfon  thus  walhed  and  Inftrii 'red  to  the 
Bi c th.en  ,  as  they  arc  ca'lcd  ,  w'.icre  flic  Ai^cmb'iLS are  •,  tliat  we  may  pray  botli  for  our  fcl"cs  an i 
for  thcN.'w  Illnminared  perfon  ,  thJt  we  maybe  found  by  true  Doctrine  and  by  good  works,  wor- 
tiiy  obfervers  and  keepers  oltlie  Comm.uidmcnts :  and  that  wc  may  attain  eternal  Salvaiion.  Then 
ti'iereis  brought  to  the  Chiei  Broiher  (  lb  they  called  the  chicminillcr  )  bread  oaid  a  cup  of  wine 
(  wallied)  whicii  tai.cing,he  otfertth  Praife  and  Thanfgivingto  the  Father ;  by  tlie  name  of  the  Son 
and  Holy  Ghoft.And  fo  a  while  ■■ccelebratet!!  Thankfgiving.AfterPravers  and  tlunkfgiving  the  whole. 
AlTcmbly  faith  ,  Amen.  Thankfgiving  being  ended  by  the  Preftdent  (  or  chief  Guide  J  and  the  con- 
fent oftlic  wiioli:  People ,  the  Deacons  as  wc  call  them  ,  do  give  to  every  one  prcfcnt ,  part  of  the 
bread  and  wine  over  wiuch  Tnanks  was  given ,  and  they  alio  fuifer  tliem  to  bring  it  ro  the  Abfcnc. 
This  food  we  callthc  Kucharift.  To  which  no  man  is  admitted  but  only  Fie  that  bclieveth  the  Truth 
of  our  Dfilnm  .  being  wafhed  in  the  laver  of  Regeneration  for  '^emiifion  offm,  and  that  pj  livcth  at: 
CbriSl  haih  taught,  jipol.2.    This  then  is  no  new  ovcr-ft:ift  way  ,  you  fee, 

Y  3  conlillesh 


15  o 


The  SAtnts  Bverhpng  Refl, 


Chap.8. 


uftly.  The 
Believer  perfe- 
vcrc*ti\  in  thi? 
Covenant, 
and  all  the      «» 
forcmcncioncd 
grounds  of  ir, 
to  the  dcarh. 

tt 

Heb.  lo.  29. 

Matth.  24. 13. 

Revd.  2.  25, 

27. 

&  3. II. 12. 

lohn  15.  4>5» 

6.&8.  51.     2 

&I5.9- 
Col.  1.  25. 
Rora.  12.  22. 


confiftethin  this  Covenanting,  orMyftical  marriage  of  the  finnerto 
Chrift. 

7.  And  laftly ,  I  add  ,  [_  That  the  believer  doth  here  in  perfeverc 
to  the  end  ]  Though  he  may  commit  fins ,  he  never  difclaimcth  his 
Lord,  renounceth  his  Allegeance ,  nor  recalleth  ,  nor  repenteth  o(  his 
Covenant ;  nor  can  he  properly  be  laid  to  breflk  that  Cf^venant ,  while 
that  Faith  continues,  which  is  the  condition  of  it.  Indeed,  thofe  that 
•  have  verbally  Covenanted  ,  and  not  cordially,  may  yet  tread  under  foot 
the  blood  of  the  Covenant,  asan  inholy  thiig,  wherewith  they  were 
fandified  by  feparation  from  thofe  without  tlic  Church  :  But  ibe  ekd 
cannot  be  fo  deceived.  Though  this  perfeverance  be  certain  to  true 
'believers;  yet  is  it  made  a  condition  of  their  Salvation,  yea,  of  their 
continued  life  and  friutfulnefs ,  and  of  the  continuance  of  their  Juftifica- 
tion  ,  though  not  of  their  firft  Jiiftificution  it  felt*.  But  eterna'ly  bleffcd 
be  that  hand  of  Love ,  which  hath  drawn  the  free  promifc  ,  and  fub- 
fcribed  and  fealed  to  that  which  ascertains  us ,  both  of  the  Grace  which 
is  the  condition ,  and  the  Kingdom  on  that  condition  offered. 


SECT.  VL 


§.  6, 

The  Applica- 
tion of  rliis 
Defcription, 
byway  of 
Examiiution. 


ANd  thus  you  have  a  naked  enumeration  of  the  EfTentials  of  this  Peo- 
ple of  God:  Not  a  full  portraiture  of  tiiem  in  all  their  excellencies, 
nor  all  the  notes  whereby  they  may  bedikeiTied ;  which  were  botli 
beyond  mv  prefcnt  purpofe.  And  chough  ic  will  be  part  of  the  follow- 
ing Application ,  to  put  you  upon  tryal ;  ye:  bcc^ufe  the  Defcription  is 
now  before  your  eyes,  and  thefe  evidencing  works  are  frelliin  your 
memory,  it  will  not  be  unfcafonable ,  nor  unprofitable  for  you  ,  to 
take  an  account  of  your  own  eftates,  and  to  view  your  felvesexadly  in 
thisglafs,  before  you  pafs  on  any  further.  And  I  befcech  thee.  Rea- 
der, as  thouhaft  the  hopeof  aChrirtian  ,  yea,  or  thereafonofaman, 
to  deal  throughly  ,  and  fearch  carefully  ,  and  judge  thy  felf  as  one  that 
muftftiortly  be  judged  by  the  lighteous  Godj  and  faithfully  anfwer  to 

thcfc  few  Queftions  which  I  (hall  here  propound. 

I  will  not  enquire  whether  thou  remember  the -time  or  the  order  oF 
thefe  workings  of  the  Spirit ;  There  may  be  much  uncertainly  and  mi- 
ftakcinthat;  But  I  defire  thee  to  look  into  thy  Soul ,  and  fee  whether 
thoufindefuch  works  wrought  within  thee;  and  then  if  thou  be  furc 
they  arc  there  ,   the   raatttr  is  not  fo  great ,  though  thou  know  not 

when  or  how  thou  earned  by  them. 

Andfirft;  haft  thou  been  throughly  convinced  of  an  univerfal  dc- 
parvation,  throuhg  thy  whole  foul  ?    and  an  univerfal  wickednefs 

through 


Part  I. 


Tk  Saints  EvcrUfiing  Reft, 


^51 


through  thy  whole  life  ?    and  how  vile  a  thing  this  fin  is  ?   snd  that  by 
the  tcnorof  hat  Covenant  which  thou  hatl  tranfgrefTed ,  the  Icali  fin 
dcferves  cterna  death?  doft  thou  confcnt  to  this  Law,  that  it  is  true 
and  righteous  ?     hl^.il  thou  perceived  thy  felf  fcntcnced  to  this  death  by 
it?  and  been  convinced  of  thy  natural  undone  condition?    Haft  thou 
further  fcen  the  utter  infufficiency  of  every  Creature,  cither  to  be  it  fclf 
thy  happincfs ,  or  the  means  of  curing  this  thy  mifery  ,  and  making 
thee  happy  again  in  God  ?     Haft  thou  been  convinced ,  that  thy  hap- 
pincfs is  only  in  God  as  the  end  ?  And  only  in  Chrift  ai  the  way  to  himf 
C  and  the  end  a! fo as  lie  isone  with  the  Father;  )  and  perceived  that 
thou  mult  be  brought  to  God  by  Chrili  ,  or  perifii  eternally  ?     Haft 
thou  feen  hereupon  an  abfolute  necefiity  of  thy  enjoying  Chrift  ?    And 
the  full  fufficicncy  that  is  in  him  ,   to  do  fur  thee  whatfoever  thy  cafe  re- 
quircth,  by  reafon  ofthe  fulnefs  of  his  fdtifadion  ,  the  greatnefs  of  his 
Power,  and  dignity  ofh;s  Pcrfon,  and  the  freene(s  and  indefinitcnefif 
of  his  Proniifes  ?    Haft  thou  difcovered  the  excellency  of  this  Pearl ,  to 
be  w^-orih  thy  feiiing  all  to  buy  it  ?    Hath  all  this  been  joyncd  with  fomc 
fenfibility  ?     As  the  conviA  ons  of  a  man  that  thirftcth  ,  of  the  worth 
of  drink  ?   and  not  been  only  a  change  in  opinion  ,  produced  by  reading 
or  education ,  as  a  bire  notion  in  the  underftanding  ?     Hsth  it  proceed* 
td  to  an  abhorring  that  fin ;  I  mean  in  the  bent  and*prevailing inclination 
of  thy  will,  though  the  flcfh  do  attempt  to  reconcile  thee  to  it?  Have 
both  thy  fin  and  niilbry  been  a  batden  to  thy  foul  ?   and  if  thou  couldft 
not  weep,   yet  couldft  thou  heartily  groan  under  the  infupportablc 
weight  of  both  ?     Haft  thou  renounced  all  thine  own  Righteoufnefs? 
"Haft  thou  turned  thy  Idols  out  of  thy  heart?     So  that  the  Creature 
hath  no  more  the  fovereignty?  but  is  now  a  fervantto  God  and  to    in  one  word 
Chrift?   i)oll  thou  accept  of  Chrift  as  thy  only  Saviour  ,  and  exped:    theverynarurc 
thy  Jnftificarion,    Recovery,  and  Glory  from  liim  alone?  Doft  thou   offincenty 
take  him  alfo  for  Lord  and  K:nc  ?    and  are  his  Laws  the  moft  power^    ^^1    "3-,^'"^' 
commanders  of  thy  life  and  foul  ?  Do  they  ordmanly  p'-cvail  agamft  the    h^rh  more 
comniandj  of  the  flefh  ,  of  Satan  ,  of  the  greatell  on  earth  that  (haft   aftual  Inrerefl: 
C'Hincermand  !  andagr.inft  the.^reateft  intereft  of  thy  credit,  profit,    inthyhearc 
plcafurcorhfc?     So  that  thy  confcience  is  diredly   fubjeA  to  Chrift    ^^uTT  ^"1 
alone  ?  Ha^h  be  the  higheft  room  in  thy  heart  and  affediom  1  .  So  chat    p^'^/^  ^.  ^Y  ^ 
though  thou  canft  not  love  him  as  thou  woiildeft,  yetnotbing  eife  is    whenChrHl 
lov^dfomue^?    Hsft  ilKytfh?)  ade  a  hearty    *:CovtrAnito:rh)s  end  with    harhthcfu- 
him?    And  delivered  up  thy  fe!f  accordingly  to  him?  and  takeftthy    prcmacyor 
fclf  for  H^s^nd  not  tW  own  .^'  Is  it  th;  litmoft  care  and  jviitclifu^eii-   IhrSfp  So" 
deavor ,  tliat  thou  maift  be  found  fairhful  in  this  Covenant?  ahd  c;hough    tjac  his  inrcr- 
thou  fall  into  fin ,  yet  wouldft  not  renounce  thy  bargain ,  f\Qt  /chi^nge   cW  pvcvaiktii 
'     '  '  . -■     ..  .    ,,  ■;  ••     ' :  ji.i  ■•■  r  '■  againft  the  in- 

•  i     'j.,.--     ■    ,' V.    ,,  '         rcrtftofche 

f  jBcrtL,  Try  Jb^  t;Iijs.^5 an  inaViUeJ^Jark  of  Gsace."     '"'  ■WllectVef  TWv^i^t'faAr^priftTi  will  ferve.or  np, 
I  afhnir^tliy  Th.ant-Covevianc  w^iVi1l"ntTio\rfcrre'tfTy-¥»rfl  :  BatthdH  rioUft  A<ftiially  enter  Covtaantiai 


thyownp;:rfon.  John  15.  4,  5-.  (5.  Mac.  24.  13.  Hcb.  .10. 58,^^). 


thy 


1)1  Jbc  Siims  EverUjling  Refi,  Chap. 8 

thy  Lord  ^  nor  give  up  thy  felf  to  any  other  governmeat  for  all  the 

world  ?  if  this  be  truly  thy  cal'e  ,  thou  art  one  ol"  thefe  People  otGoJ 

whiclimv  Text  ("peaKs  of :  And  as  fureasthe  Proniifc  of  God  is  true, 

this  blclTed  Kcll  remains  for  thee.    Only  fee  thou  abide  in  Chnll ,   and 

continue  to  Lhe  end ;  For  if  any  draw  back,  His  foul  will  have  no  plea? 

'^  furein  them. 

But  if  all  (his  be  contrary  with  thee.;  or  if  no  fuch  work  be  fourd 

within  thee  ;  but  thy  foul  be  ?i  lhanj;tr  lo  all  tliis ;  and  thy  tonkiei  ce 

tell  thee ,  it  is  none  of  thy  cufc ;   Tlie  Lord  hive  mercy  on  thy  foul,  and  ' 

^  open  tkine  eyes,  and  do  iliis  gi car  work  upon  clicc  ,   and  by  his  inigh- 

Ifpcak  not    (.,  power  overcome  thy  rcliilsnce  :  For  *  in  thccale  thou  art  in»  there 

dark  and  is  no  hope.     \V  hat  ever  thy  ucceiveil  Ptart  may  think  ,    or  how  ltrorj» 

Clouded  chri-    f^^cvcr  (hv  faile  hopes  be  ,  or  though  now  a  liulc  while  tliou  flacter  (l:y 

fiian,  who       foul  in  confidence  and  fccurity  ;  Yet  wilt  thuu  ihorily  fiudeto  thy  coll 

carmoc  difccrn   ^  except  thy  through- con verfion  do  prevent  it )   that  thou  art  none  cf 

A    which  IS   thefe  people  of  God  ,  andthcrell  of  the  Sauus  belonrs  not  to  thee, 
indeed  wichia    .^-i      j   •       i  j  at    i     \     \  x         rr 

hjm_  Thy  dying  hour  draws  neer  ;:pace  ,  and  lo  doth  that  great  day  of  fepa- 

L>cut.  32.  2p.  ration,  when  God  will  make  an  cvcrlaltingdiffvircnce  between  his  peo. 
pie  and  his  enemies:  Then  wo,  and  for  e\cr  wo  to  thee  ,  if  thou  be 
found  in  the  ftate  that  thou  arc  nc.w  in  :  Thy  own  tongue  will  then  pro- 
claim thy  wo ,  with  a  thoufand  times  more  dolor  and  vehemence  ,  th'e^ 
mine  can  pofiibly  doit  now.  O  that  thou  wert  wife  to  ccnfider  thic^ 
and  that  thou  wouldeft  remember  thy  !a:ter  erd  !  That  yet  wliilc  thy 
foul  is  in  thy  body  ,  and  a  price  in  thy  h;ind  ,  and  day-  light ,  and  op- 
portunity ,  and  hope  before  thee  ,  iliine  ears  nii^ht  bo  open  to  Inftru* 
dion  ,  and  thy  heart  might  yield  to  liie  peifw-Jtiions  of  Cod  j  ^nd  (hou 
mighteft  bend  all  the  powers  of  thy  foul  about  this  fr,rcsr  ►voi  Ic :  that  \o 
thou  mightelUlclLimorig  his  People,  ^nu  enjoy  the  inhcrirar.rcof  rhe 
Saints  in  Light  1  And  thus  I  have  Ihewcd  you  ,  who  thcfe  People  of 
God  are. 


'      '  '    SECT.  YIL ' 

5.7.  \  Nd  why  they  are  called  the  People  o^Qod  ;  you  may  eafily  from 

why  called  -■  jLjLwhat  is  faid  ,  difcern  ihcRcafons* 

People  of  i^   Fhev  are  the  People  whom  he  hath  chofqn  to  himfelf  from  eter- 

f'^'*-         .  nity.                                     ,     ,                ^:. 

oil.  ^    ^  '*  2.  And  whom  Chrift  hath  redeemed  with  an  abfolute  intent  of  faving  "* 

2.  Special  Re-  them;  which  cannot  be  faid  of  any  other, 

demption.  5,  Whom  he  hath  alfo  renewed  by  the  powre  of  his  grace ,  and  made 


3.  Likcneis  lY^m.  in  fome  fort  like  to  hire  felf,  Ikmping  his  own  Image  on  them,  and 
i°Pec"i  i5       making  them  holy  as  he  is  holy.                  .  .,  „. 

, '  '  ,  4.  They  are  thofe  whom  he  imbracetl? A^hTik'pMlhrfioVic  .•  and  do 

4.  Mutual  ^   ,         I-       L          It                              "...v* '..J-rf  v'j     :,.i.i.ir,'n:5;;,i  1.1,  •     i 
Love  again  love  mm  above  all.                     a   ,-;,:.  -  1  :/,-    ,  ;i  •           ,    -^ 


J 


Part  I.  The  Saints  BverUfiing  Refi,  153 


5.  They  areentredincoa  ftrid  and  mutual  Covenant,  wherein  it  is   5-  Mutual 
agreed  for  the  Lord  to  be  their  God,  and  they  to  be  his  People,  Covenanting.  ] 

6.  They  are  brought  into  near  Relation  to  him,even  to  be  his  Servants,  5.  Near  Rela- 
his  Sons,  and  the  Members  and  Spoufe  of  his  Son.  tions. 

7.  And  laftly,  They  muft  Live  with  him  forever,  and  beperfeft-   7.FutureCo- 
ly  bleffed  in  enjoying  his  Love,  and  beholdinghis  Glory.    And  I  think   habitation, 
thefc  are  Reafons  fufficient ,  why  they  peculiarly  (hould  be  called  his  ^ 

People. 


7he  Qonclujion. 


ANd  thus  I  have  explained  to  you  the  Subjedof  my  Text,  and  (hew- 
ed you  darkly,  and  in  a  parr,  what  this  Reft  is ;  and  briefly,  who 
are  this  People  of  God.  O  that  the  Lord  would  now  open  your  eyes, 
and  your  hearts,  todifcern,  and  be  affcded  with  the  Glory  Revealed  I 
That  he  would  take  off  your  hearts  from  thefe  dunghil  Delights,  and  ra- 
\ifh  them  with  the  views  of  thefe  Evcrlafting  Pleafurcs  I  That  he  would 
bring  you  into  the  ftatc  of  this  holy  and  heavenly  People,  for  whom 
alone  this  Reft  reraaineth  !  Thatyou  would  exadly  try  your  felves  by 
th«  fore  going  Defcription  !  That  no  Soul  of  you,  might  be  fo  damna- 
bly deluded,  as  to  take  your  natural  or  acquired  Parts,  for  the  Chara- 
dersof  a  Saint !  O  happy,  and  thrice  happy  you,  if  thefe  Sermons 
might  have  futh  fuccefs  with  your  Souls,  That  fo  you  might  die  the 
death  of  the  Righteous,  and  your  laft  End  might  be  like  his  I  For  this 
Bleffed  Iffue,  as  I  here  gladly  wait  upon  you  in  [Preaching,  fo  will  I  alfo 
wait  upon  the  Lord  in  Praying. 


FlU^lS. 


THE 


J 


S  A  f  N   T  S 

eve%lasti:KSi 

>      r 


e 


T/^^  Second  Tart. 


Containing  the  Proofs  of  the  Truth,  and 
Certain   Futurity  of  our  Rest. 

And  that  the  Scripture  promlfing  rhat  Rest  to  us,  is 

The  perfe(5t  infallible  Word,  and  Law  of  God. 

For  the  Provhcfte  dime  not  in  old  time  by  the  n^ill  of  man  :  but  holy 
men  ofGodffake  ,ts  they  were  moved  by  the  Holy  Ghojlji  Pet.i  .2 1 

Verily-,  I  [ay  unto  pu^till  heaven  and  earth  fafy  one  jot  ^  or  one  tittle 
Jhall  i^  no  rvije  pa/from  the  Law,  till  all  be  fulfilled,  Mat.  5 . 1 8. 

They  have  Mofcsandthc  Prophets,  let  them  hear  them, 
jf  they  hear  not  Mojes  and  the  Prophets,  neither  will  they  be  perfwd- 
ded,  though  one  rojefiom  the  dead,  Luk.16.29,3 1. 

Ego  folis  iis  Scripturarum  libris  qui  pm  Canonici  appellantur,  di- 
dicihunc  timorem  honoiemquedeferre,  ut  nullum  eorum  au- 
thorum  fcribendo  aliquid  erraffe,  Hrmiinme  credam,  Jugujl. 
Eptfi.i'),  Epifi.g.adHieron, 

Major  eft  hujus  Scriptunr  Authoritas,  quamomnishumaiiiingenii 
perfpicacitas.  AugujlMb.  1 5 .  [uper  Genef,  ad  liter ^ 

London,  Printed  for  Thomoi  Vnderhill  and  Fran€i4  Tjton^and  are  to  be  fold 

at  the  Sign  of  the  Anchor  and  Bible  in  Paftis  Church  yard, 

and  at  the  three  Daggers  in  Fleetftrcct.    1658. 


FaHlI. 


.VVAi^^rCl    . 


J57 


To  my  Dearly  Beloved  Friends, 
The  Inhabitants  of 

"B  %  1  T>  G  3\(i0  %  T  H, 

Both  Magiftratcs  and  People, 

Richard    "Baxter 

Devoteth  this  Part  of  this  Treati  s  e^. 

In  Teftimony  of  his  unfeigned  Love  Co 

them,  who  were  the  firft,  towhomhe  was  fent 

(  as  fixed )  to  publifli  the  Gofpel. 

And  in  Thankfulnefs  to  Divine  Majefty, 

who  there  priviledged  and  proteded  him. 

Umbly  befeechingthe  God 
of  Mercy,  both  to  fave 
them  from  that  fpirit  of 
Pride,  Separation,  and  Le- 
vity, which  hath  long  been 
working  among  them ;  and  alfo  to  awake 

Z  5  them 


158  The  EpiJIls  Dedicaterj,  P^m II, 

themthorowly  from  their  negligence  and 
fecurity,  by  his  late  heavy  Judgements  on 
them;  And  that  as  the  flames  of  Warre 
have  confumed  theirhoufc.s  To  the  Spirit 
of  God  may  confume  the  (inne  that  was 
the  Caufe  ;    And  by  thofe  Flames  they 
may  be  effectually  warned  to  prevent 
the  everlafting  Flames  :    And  that  their 
new-built  Floufes  may  have  new-born 
Inhabitants  ;    And  that  the  next  time 
God  fhall  fearch  and  try  them^    he  may 
not  find  one  hcufe  among  them,  where 
his  Word  is  not  daily  rtudied  and  obeyed, 
and  where  they  do  not  fervently  call  up^ 
on  hisName^ 


THE 


Parl^  IT. 


MP 


fffffffffffff 


THE 

PREFACE 

Dirc(5led 

I.  To  Unbelievers  If  2.  ToPapifts, 

and  y^*   And  CO  the  Or- 

Anti-Scripturifts,  x    thodox. 


^(^^\^^^(^;€'caHfeit  16  a  Poht  of  fnch  high  Ccncernmenty  t$ 
?r~— ^_-=^^-^  J^s^  ^g  a^nred  of  the  Divine  Aushoritj  pf  the  Serf' 
ptftrts ;  and  all  men  be  not  9/  one  mimi  in  the  Vcaj 
of  proving  it  ,  and  becanfe  I  have  not  handledthu 
Jofullj  as  thediffcultj  Mnd  )X'eight  of  the  Sftbje^ 
doth  require  J  m  intending  only  a  few  Arguments 
by  ^Aj  of  'Digreffisn ,  for  the  firengthning  of 
Weaker  and  lefs    exercifed  Chriflians  :   I  have 
thought  meet  therefore  *  little  more  fully  to  exfre^e 
Pty  mivd  in  fhj  Preface,  being  loth  to  fiand  to  enlarge  the  Bool^anj  fttr- 
th:r.     %yind  that  ^'hich    I  have  to  fay  ,   is  to  three  forts  »f  Perfons 
dijlinElly. 

The  fir-J}  is,   AH  thofe  that  Believe  not  the  Trttth  of  the  Scriptures* 
Open  Pagans  live  not  among  lu  :  'But  Pagao?  f^4^JP^i  Chrifiianit]  are  of 
Ute  too  common  ;  unJ.er  the  name  of  Libercincs,Familifts,Seckers,4WAnti- 
Scripturifts.     Had  I  not  h^orvn  it  by  experience ,  and  had  conference  ^ith 
ftch,  I  fjouldnot  [feakjt.      And  there  is  4  remnant  of  Taganifm  and  In^  « 
fiielitj  in  the  befi  of  Chrifiians.     The  chief  canfes  ^'hich  pervert  the  Vn-  ( 
tterjl endings  of  m^n  in  this  Foint  ,  in  my  ohfervation ,    are  thefe  two.    . 
1.  wh.n  men  have  dee  pit  ^oundei  their  Cor.fcieaces  by  Jitning  again  fl 
KnoTPfledge,  and  given  the  fiflory  to  thtir  jiejljly  lufis^  fo  that  they  rffuj} 
either  d  eply  accufe  and  condemn  themfelves,  er  deny  the  Scriptures,  they 
ih^ofe  thAt  which  feemeth  the  more  tolerable  and  deft-able  to  them ;  and  fo 
father  condemn  the  Scripture  then  themfelves.     And  ^'hat  malefafiour  « 
Would  not  do  the  ltks>  ^fd  except  againft  the  Law  Which  doth  condemn  him. 


l(^q  The  Picfcice.  fari^  ii, 

if  that  "fcoMldferve  his  turn?  And^hen  men  that  are  enraged  in  a  fttifull 
coHrfc^  doJeetk^'tiheWqrdofGoddoihjpeak^fo  tenihiy  agamfi  it,  thej 
d.ire  n4t  live  if*  th^tjitine  )X''ht/e  they  h<lievt  the  Script»re,  iecaufe  it  ufitlt 
\\'4}i^nnigatid  giiilin^thur  guiltj  Confctc/xes ;  '^itt  \ihtn  thej  have  caj} 
4WA>  //;.i/  'iuiltif  of  thi  Sjcrjptures  ,  then  C<m/cintce  VifiU  lef  thenr  jinne 
^Vcithmorc  qHiitaejS.  'Theft  men  Believe  not  th:  Scripture}  -^  principaUj 
becaufe  they  \K-cu/d  not  haze  them  to  {^ejrut,  rathtr  thtin  becaufe  they  dj 
i>tdeedf(em  untrue  '^  f  or  their  fie_^ij  cenckpifcence  Living  mafiered  their 
IVils,  thtirjf-'tirh.ix-ea/jon^jieredthtifyundtrjhindings;  und  fo  4U  in  a 
'^cll'ordj^rtd  grac.iot0  Soul  (^  gees  Jit  ail  jorwarct'^  *^  thoje  men  all  U  per' 
verted  Ufid  m>.ves  backtVitrd.  'Thffe'men  ^efufe  their  7^hyfi^k^,  becau/e  it 
*  ts  unpleajant ,  and  net  bicaufe  it  tj  untvholfome  ;  yet  at  l.tji  their  appetite 
fomajlereth  their  Ketifon,  ih.it  they  ^-i II  not  hi  htve  tiny  thing  can  he  Whol- 
jome  which  goes  fo  much  ,tgair.fi.  their  ft  oma-cki.  At  leaji  tha  makfs.  thttn 
I  the  readier  to  pickji  quarrel  With  it,  and  they  are  gUd  to  hear  tf  any  Ar- 

gHtrtent  againjl  it .    Ahdib  believed  not  the  wejf,ige  oj  Micaiah,  not  becauje 
he^oket^f'iljly,  but  becauje  be  (^okcnoiQQoi^oih\n\,  bucEvii.  Men 
a.  Will  eajily  be  drawn  to  Believe  that  to  be  True, which  they  would  fain  have  to 
be  TrH/L-^^^dthAt  tg  be  falfe,Wlnch  they  defrejlmtldbe  Falfe.  But  alM,how 
Jljort  andjllly  a  cnreu  thufor  a  guilty  Soul !  And  how  foon  Will  it  leave  them 
in  uncurable  mijery  .' 
2        2.    Another  Re a[on  of  thofe  mens  "Unbeliefs,   is  the  fecming  Contraui' 
Ulons  that  they  findin  the  Scriptures,  andthefceming  imp'jfibilities  in  the 
T)o5irinesof  them,  Whichfo  far  tranfcend  the  capacity  ef  man.    Te  the 
tt  former,  let- me  fay  this  mmh  :'     I..  If  is  metrly  'through  our  ignorAKce^ 
that  Scriptures  feem  contradiElorj  :■  J  thought  my  f  elf  once  that  Jome  pLces 
Were  hardly  reconciLible^  Which  now  Jjee  do  very  plainly  ngree :    Plainly, 
I  f^y,  to  themth^t  underfiand  th  true  meaning  of  the  Wcrds.     There  are 
«  no  humane  JVritings,  bttt  lie  open  tofuch  exceptions  of  the  Ignorant,     It  is 
ratlxer  a  'lender  that  the  Scriptures  feem  net  toyou-  more  felf  contradiCling^ 
if  you  c&nfider,  but    l.  Thaf-t hey jtxe- Written  in  ar^ether  Language,  and 
Mufl  needs  lefe  much  in  the  TranJliHtion  j   there  l-eingfew  Words  to  be  found 
in  any  language,  Whichhave  not  divers  ftgnif.cattons.     2.    That  it  betng 
the  language  alfo  of  another  Ccunt-rey,   to  men  that  l^aw  not  the  CuJ^oms, 
the  fituation   cf  Places,  the  Proverbial  Speeches  ,  and  Phrafes  of  that 
CotiMtreji  it  is  impojfble  I  nt  manftV^rd's  -fi/ouid^  feeni-  da*\  or  c»ntraidi» 
^cry.     3.  Alfotlfat  the  Script urts  are  <f  J g  exceeding  Antiquity,  as  no 
JSockj  elfe  in  the  World  are  lik^  them.-     Now  Who  kyows  not  that  in  all 
Countries  in  the  World.,   Cujloms  alter ,  and  Proverln^l  Speeches  and 
FhrafcJ  after  ?  Which  mufl  needs  make-Words  fern  darkjvento  me»  of  the 
fame  Country  and  Language  that  live  Jo  long  after,     ^e  have  many  Eng- 
«  li(h-  Proverbs,  which  if  in  after  Ages  they  Jhonld  ceaje  to  be  Proverbs, an^ 
men  finding  them  in  our ^  Writings  ,  fja-ll  condrue  thtm  as  pl-aiti  fpeechesi 
they  Will  feem  to  be  either  falfe,  er  rtdiculoM  v\Ot\-fenfei     The  likf  may  be 
tit  f aid  of  alterations  (f  Phrafes,    He  that,  reads  but  Chaucer,  much  more 

elder 


Part  I r.  The  Preface.  16 1 

elder  yVriiers  ,  veillfee  that  Eyglifh  is  fcarce  the  fame  thii7g  ko)»^  tkt  it  t»m 

then.     1  hofigh  the  ficred  Lai'guaq^es  have  kad no  Juch great  Alterations,  » 
jct  by  thli  it^m>ij  appear  that  it  is  no  wender  ,  if  to  the  igmrattt  thej  feem 

ccntr„:diClorj  or  dijjicrtlt.    Do  not  tke  Alaihemttticks  ,  *^nd  ad  ScitMces  ce 
fecm  Juli  cf  ccztr^mtElions  ar.dimpojfihilitiesto  tke  I^norar>t  ?    -ivhich  are 

allnfclved  and  cleared  to  thojc  tkat  undirftand  tlum  ?  It  ua  very  foolijh  » 
(wdAciotiSthiKgtiat  e'VCr)  r.oiice  cr  young  fiudent  in  divinity  y  fjculd 
ex  pi  fr  to  have  all  difficulties  rejolved  prtfently ,  or  elfe  tkej  will  eenfure  the 
Scriptures  ,  ay,dfpeak^evil  of  the  things  they  know  not,  in  jlead  of  cenjur- 
ingthcmfeUs :  Pf^hen  ya  ihefe  r»cn  kjtovf  that  in  the  eafieji  Scitnce  ,  Jtd^ 
tr  bafeft  Aiarpfa^iture,  they  tnnfl  have  time  to  learn  the  Rea'ons  efthtmt 
Jt «  tifudvoith  raw  Sci^XjUrs  in  allkfindof  ^udi(s^  fof*^J  ^  Nicodemus  at 

fi  fl  did  of  Regeneration  t  t^oiv  can  th{fe  things  be  ?      *  Methinkj  fuc^  "^  Sed  quemad- 

frati  and pjaHsw  Cresiurcs  ^  at  all  men  are  ,  [houLd  ratkr  be  fo  fenftble  of  '"^«'"'"  '^^^'f 

their  own  incapacity  and  ignorance,  as  to  be  readier  to  take  the  bioftte  to  l^^i^"/f„r|^);, 

thctrfilvs  f  thento  ejnarrelrvithfhcTr/ith,     It  ii  too  laige  avPork.for  pnhe  percipc- 

we  here  toaufvftr  all  the  particular  ob^tElions  of  theft  men  agai»fr  theftVt-  runt ,  nenmi- 

ralpaffages  of  Seripiure  :  but  if  they  would  be  at  tbe  pains  to  enejuire  of  nuitur  ^  aut 

th^ir  Teachers  ^  or  flt^ajv^hat  is  mitten  to  that  end  ^  they  might  find  that  P^^yfi'f"^^- 

thematur  unotfodgictih  as  they  imagine,    B t fides  ^  W^hat  Mihdimct,  qu£  non  com- 

Cumerarus,     SbJiT\'nui  and  ethers  have  pu^pofly  written  for  reconciling  prehcndunturi 

the  fecmingcontradiflions  in  Scripture  y  they  may  finde  much  in  ordinary  ^^'t  "-/«<? 
Expcptors    Junius  an/X^erethtno  and  twenty  Cavils  vjhich  Simplicius  tke  J'^'^^["^^  ^'^' 

TagAnraifedy   and  after  him  the  t/4nti-nomians  ufed  again[i  Mofcs  /:/<-  letamdi^U 

Pory  oftht  CtCAtio/}.    Andhe  was  fit  for  the  worJ^haveivg  for  ayears  time  quUquain  de- 

eontifiHidin  the  dtfperate  Error  ef  /fthcifm  himfelf.     But  the  fttHtfi  Con-  trahitur,  ex  €■) 

futaiiorsofthife  Blafphemoni  conceits ^  are  in  the  Primitive  Fathers  (  as  ?«5<^  '^^  f'%^- 

Origcn -«;'-«/»/ Celfus,  Tcrcul.  Achanaf.  &c.    inhere  thn  fijad  finhhat  {^f^'^;'"" 

theworjtoj  Pagans  brought  forth  thefe  Monjlers  ^  and  by  rvaat  we.ipons  j},aHonPo(fit 

they  were  defiroytd.  adcff> 


e  areant 


i^n'ndwhat  if  you  could  notfe  hoiv  toreconcUe  thefeeming  contra-  ^Jpf'-'nihii  doHi- 
dtUions  of  Scripture  I   ^henjoufee  Arq^uver.ts  fufficient  topr^ve  them    "f^^'  mtcnui 
to  betkelVcrdofgod  (    whuhldoubt  net  bnt  you  may  fee  y  if  you  wiU   ZjhncTelC 
fearch  twpartidHy  ar.d  humbly  )    me  things  common  reafon  might  then    tefdt.  Oiigen. 
conclud:  ^  thut  aE  that  God  fecdk^  mu]l  ytctdi  be  true '•     thou qh  our  blind-    Pliiiocali  C^cY 


of  the  flanitng  filofthe  Sun  ,  gj-c.  But  dofi  thou  believe  that  there  it 
a  God  f  J f  thou  do ,  thou  muft  veeds  k^o^  that  he  is  Almighty  :  If  not, 
thou  hafl  put  out  the  eye  of  Reafon-^  For^  moji  Pagans  in  the  world  have  ac  ■ 
kKowledgedaGed.  Cans}  thou  think^that  all  the  things  thou  feeji  ,  are 
*nade  ar.d  preferred  rvitkout  a  firfi  C^u^fe  ?  Do  the  Heavens  keep  their 
cmrfes  ,  and  the  Earth  produce  that  variety  ofbeautifull  Creatures ,  and 
ihed.athofenecaufethcLifeofthe  other  ^  and  all  k^ft  in  tkat  order  of 

tyi  a  fiipenority 


i62  The  Preface.  Part  II, 

fuperioritj  and  inferiority  ,  andaB  tku'^tthpttt  afirf}  C^ufe  ?  J f  thou 
o  /rf»  that  Nature  is  the  caufe  :  l^ould  fain  know  voh.:t  it  ii  that  tko^ 
calhji  Nature?  ^/V^^r /r  Rcafonable  5a>(r  and  Crttfe^  or  an  unrea- 
fonable.  // unrcafonablc  ,  it  couldnot  produce  th:  Rctfonable  fciritJ, 
Oi  are  ^r.geh  and  the  Souls  of  men  ,  ftr  thefe  would  i?e  more  Nohlethiti 
it  felf:  If  Rcafonablc  ,  is  it  net  then  (jodhimfdfrvhich  thou  do(}  caS 
bj  the  name  o/Nacure  ?  To  be  the  fir fi  Re^fon  ,  Being  and  Caufe  of  ally 
is  to  be  God.  And  then  let  me  ask,  t^^''  •  ^o^  thou  rotfet  as  great  fVorks 
t»  asthefe  AIlracL'S  every  dn^  andhoH'  bejore  tU'C  cies  ?  Is  ir  not  as  great 
axffcrkjor  tie  Sunt 0 wove  i  as  to  f-.ind  fiiU  ?  to  move  1038x^42.  n;il/'s 
anhef^r  k'iii?  \66  tifU'S  bif^fr  then  all  the  E.jrth  ?  Is  it  not  as  hzrd  a 
matter  for  the  Sea  to  move  ana  l^ep  hu  tim^si-,',  ib!,ir,g  (ind flifwing  ,  ds 
for  it  t6  opcnatid  fiatd  (l^iil  ?  It  ts  only  the  rarity  ahd  flranjjenojs  that 
mikfstis  thi»kone  lmpo(fibL\  rvhen  vre  fee  the  oiktr  d^ilj  come  top..f-'^  If 
it  vrere  I'Ut  uCuAlfor  the  Sun  roflAnd  ji  II ^  evety  ma>irv:)iili  t'nnkit  af-^r 
more  increciibl<i  thing  that  it  pj'uldm->ve  and (0  m'ive  ?  J^y'^y  thn  can~ 
not  Qod  do  the  lejfer ,  who  daily  dnh  the  greater  f  The  li\e  I  might  fny 
of  all  the  refi  ,  but  that  it  were  too  Ung  to  i^-fifl  on  then.  And  for  ihe 
truth  of  the  Htflory  ,  it  is  provedafttjrrva:'ds. 

2.  I  "Ofottld  further  ask^ihffe  men  .   A-Iafl  nift  afou'th.it  is  Cdpablr  of 

«*  Iwmortal  Happinefs  ,  hive  fame  guide  in  the  way  thereto  ?    If  they  fay, 

No'  then  thej  either   think^God  ttnfaithfull  or  unikjlftiU ,  who  having 

appOiKtedman  an  End ,  h^tth  not  given  him  dirediott  thereto  in  the  AJcAns, 

J f  they  doubt  whether  mans  foul  be  Immortal.,  aid  whether  there  be  a  L'tje 

ofHappinefstofomey  and  Aftfirj  tn  othrrs  to  be  expsHcd  after  thit  ^    I 

^  ,         bavejaid enough  againji thAt  douht in  thM bookfuUonif)^,      <ty4nd further 

ing  near  death*  ^*^  '^^  ask,  them y    *  How  comes  it  to  be  the  Comw.on  judgement  of  4V 

(  aj/ud  Plato- 

}iem  .,  Cicerone  intcrprete  )isLiithvts  :  Magna  me  f^estenci^.,  Juii:cs  bene  mh'  cv:ntfe  quoi  mitt.ir  ad 
rncrtem  :  Necejfi  eft  enim  ut  fit  alterum  de  dutbui ,  wf  anT  feiifiM  oinv.hio  mors  ofnnes  aufcrat ,  aiit  in  a'.iuin 
quendaAi  locum  ex  b'n  hcii  ni'titcnngYctiir.  Quarnobrem  five  jhifus  ixt'iniiuhnr  ^  tnorfine  ei  fomno  fimiin 
eft- ,  qui  nonnunquain  eticimfine  vifts  fomnrrwn  ,  placatiftimam  :juijtcin  nffcrt  \  Vi'i  luni^  qinJ  Inert  eft  e- 
mori  ?  aut  quummuhi  dies  repcriri p^jfunt  qui  tali  wAli  antcponautnr  ?  i^c.  Sin  v:rri  fur.t  qnj!  dicimtur,  mi- 
gvatimem  ejje  mortem  in  eds  or  as  qu.t:  qui  ^  vita  exC'ft:runt  ,tincolitnt ;  id  muh)  ]am  bentiw  <-)?,  re,  cum  ab 
lit  qui  fejudicumnumeiohAb^rivolunt  ^  evaftrif  ^  ad  ens  venire  qui  vere  judices  appeilentiir  ^  {tc  convc- 
neriqueeos^  qui  juftccf^  cum  fide  vixerint.  Hj!c  pcregrinatio  m/di'cri^V'bifviderepmi}  ^  Vt  vcro  col- 
I'aqui  cum  Orph<£o ,  Mtif^o  ,  Nomero ,  H'-fitdo  liceat ,  quanti  tandem  ajlimatis  ?  E{uidem  f£p:  mori  ft 
pcre  poffet ,  vellem  ,  ut  ea  qn<s  dico  mihi  liceret  invenire  Quanta  dcleihitione  autcm  ajji<:eret ,  c^c.  Ne 
Mts  quidem  y  Judices  .,  ii  qui  mz  abfolviftK  mortem  timucr'tii  ■-,  Nee  enim  cui-iuam  bon-)  mali  quidquam  e- 
venirepoteft,  nccvivonccmortuo  :  Nee  unquam  ejn4  res  ^  Dili  immortaHbus  neglif^enter  ^  ify-c.  5/c  So- 
crates. .  Q^didam  ^  Natura  nota  funt ,  ut  Mortalnas  anim£  penes  pfures ,  ut  Dens  nofter  penes  omnes 
utar  ergo  (^  fententia  Flatonif  alici!;u(pronimtiantit.y  Omnk  anima  esi  Immortalii.  Vtar  p'<r  Confaentia 
Populi  conteflantif  Deum  Dcorum.  Vtar  iy  reliqnis  communibm  fenfibiu ,  qui  Deum  Judicem  prs- 
dicant .  [_  Dens  videt  ]  (^  [_  Deo  commendo  ']  At  cum  aiunt  [  Afortiium  quod  Mortuum  1  (^  [  Vive 
dumVivU]  (fy-  [  poU mortem  omnia  fininntur  ^  ctiam  ipfu  J  tunc  meminero  <fy-  ar  vu!gi  cinercm  iLDeo 
dcputatum^  ^  ipfam  fapientiam  fecuH  ftidtitiam  pronuntiatam.  Tunc  ft  (fy  H^rctiau-ad  vu'gi  vit'ui^ 
velfeculiingcnia  confiigerit^  difcedc  ■,  dicam -^  ab  Ethnico  ,  bxretice  ,  ((^  fimumsftts  omncs.  Tcrtul. 
ijb.de  Rcfurred.  earn.  cap.  3. 

Nations, 


Partir.  The  Preface,  163 

NatioTH^  even  the  mo^  ign'^r ant  In&iam  ^  that  there  is  a  Life  after  this, 
ythere  the  Good  and  tie  B'^d  PjaR  he  dtjferently  recomfinced,  Tkii  the 
aKcitm  Barharintts  believed ,  as  Hivodotus  tfjfifieth  of  the  GetSf.  lib.  4. 
j4Kd  0/ the  Egyptian  J  DiodQiu^Sk\us\>h.  I.  biblioth.  nura.  93.  The  ^ 
very  InkAhitantsofQxxmy,  Virginia,  Gsiana ,  Peru,  China,  Mex- 
ico ,  ^:c.  doheJ'ieve  thu  :  as jofitKajfre  Delcrip.  Rfg.  Afric.  Guijenc, 
cap.  21.  44.  Acoft.  lib.  5.  cap.  7.  8-  Hug.  Luifc^t.  Pare.  i.  cap. 
-5.  Jo.  Lcnuscap.  i6.  Sir  Walt.  Raughly  ,  &c.  P-^hat  Poet  ff>eaki 
>itf/deTiirraro  ,  Campis  El^fit?:  ,  minibus.?  ^nd  fo  do  Pkilofophers 
of  f-esl note ^  except C^kn  ^  Epicurus,  Plinius.  &c.  v^/ /<7r  Pythagoras 
aftdi-id  M^ijicr  PhcrccJdfs,  rirDrnides,  tke  Indian  Brachmanes,  So- 
crates ,  Plato  ,  Cicero  ,  Seneca ,  thej  all  ackjicwlidg  it.  Lege  Mar- 
fil.  Ficincmde  Irnmcrc.  Amm.  Tci  Ar\i\ot.\e  himflj  farv  this  ,  as  ap^ 
p^wrf^Dc  anima  lib.  i.  context,  65.  66.  Uh  ->.  context.  ZJ.  lib.  3, 
coHT.txt.  4.  6.  7.  19.  20.  Sure  4^'  the  light  of  Natpi,^  citfit^n- 
eth  if. 

Tit  iftkcfe  rnenfay  that  there  muji  he  a  Guide  And  Law  forjonls  in  their 
way  to  HaPpitt^fs  ,  utid  jet  der.y  that  the  Script  are  ii  it  ,  /  "PPofild  fain  ^ 
l^Koi'^  of  litm  Vihic  h  w  j>,  and  Where  it  is  to  befohnd  ?  Hath  Godnnj  other 
yvsrder  Law  i»  tKe\>'or!daUve  this  ?  Sure  neither  Plato  »or  Ariftotic 
did  ersrca'i  their  bookj  the  IFord  of  God:  and  Mahomcts  Alcoran  is  far 
more  uHitk<  to  be  it  then  thfirs.  If  they  fay  that  Reafea  is  the  only  Cjuide  * 
and  Law  ,  /  reply  ,  I.  Rrafonis  but  the  Eye  by  Which  we  fee  our  Dire- 
Rory  itnd  Law  ,  and  net  the  Dire^lory  and  Law  it  felf>  2.  Look^  on  thofe  et 
Countries  thrcugh  the  vrodd  that  have  n9  Scripture  Guide  y  but  foUovf 
thiir  Reafonandfee  hew  they  are  Guided ,  and  "^^jat  difference  there  is  h- 
tTfveen  them  and  Chrifiinns  ,  {as  bad  04  we  are)  and  rf  you  think,  of  this 
Willi  you  Will  bfa(h,:r»cd  of  your  error,  Indians  have  rtafon^s  weU  as 
"ttv  ;  2\^<<T  lookjon  the  Wife  Remafis  ,  and  the  g^eat  learned  Philofo^hers^ 
^^ho  had  ad-JAnced  their  Re^ifon  fohigh  ,  and  fee  how  lamentably  they  were 
bifcol- din  Spirituals',  How  thcj  Worjhiped  Multitudes  of  Idols  ,  even 
taking  tkiife  for  their  Goh  Whorrs  thay  acknofvleged  to  be  LcAchirous , 
fyfdultercus ,  Perfidious  ^  Blosdy  and  Wicked,  Read  but  J'lftins  Apol. 
Achenagoras .  Tv^rtull.  Apol.  &c.  Ongen.  con?.  Cel.  Arnobius ;  La- 
ftantms,  Cltmrns  Alex.  Protreptic.  Mmutius  Felix,  Athanaf.  &c. 
fully  oj  this.  A^uji  certainly  either  the  Scriptttres  are  Qods  Word  and 
Law  ,  or  elfe  there  is  none  in  the  lijiojvw  World  j  And  if  there  be  none,  how  * 
dtththe'jfif}  y  true  and  RichteoHS  C^od govern  the  Rational  (^reatnre  ,  fa 
Ai  to  leai  him  :o  the  Happincfs  prepared  for  him?  'But  of  this  in  the  f north 
Argument  folUning. 

3.  /  Would  entr'.at  thefe  men  but  foberly  to  cor.Jider  this ;  fVhat  if  there 
"^"^'n-e  no  full  Abfolute  certainty  of  the  truth  of  Scripture  er  Chrifiijin  Re-  -"^ 
ligion  ,  but  it  ^ere  e/ily  probable ,    (  which  no  co^fidcrate  mm  can  deny  ) 
Were  tt  not  th-  Wifcfl  Veay  tn  recdve  it  ?  what  if  it  fliOfild  prove  true  that 
there  isaHellforthe'WHk^df  What  a  cafe  are  Jou  in  then  ?    Tm  kjtow 

Au  z  yoar 


1 64  The  Preface.  Part  li. 

j$Hr '^erla/j  happittrfs  I!  a   very  dream  and  a  (hAdorr-^  M*td  a  hrttti/h  df 

light  rvhiclt  u  mixt  "kith  miferj  ,  and  quittcth  r.ot  the  foul ,  and  peri/hith 

i»  the  *tff"^-  if  yeu  do  lofe  it ,  jou  toft  bttt  atoj  y  a  thing  cfnethixg  ^hich 

jtuwufi  ptcrtlj  lofe  W'hetherjfoH  ^iH  er  no.     ButifjoulofeHeaVcn^  and 

faiinti  endlcfs rnijery  y  it  n anethtr  i:ind^'of  lojs,    Mt  thinkj  tlsen^  that 

common  Rfa/on  fhould  perfivade  men  to  venturt  alt ,  though  it  ^ere  at  vn- 

ctrtaintjy  ufsnthat  Relia^ion  vrhich  tfls  tu  (rut  cf  a  PtJJ:!.Klity  of  .t  FJcmei 

and  a  Hel  ,   then  to  venture  on  a  pc-jftbilny  of  everlalHng  Mifirj  ,  for  a 

little  befiial pleafure  y  ^'htch  ii  gone  n^h  le  Wf  ^re  erjojing  it  !    Tta  ,   and 

V^'hefi  e'oen  in  tijiJ  life  thefe  fer./Hsi mtn  have  not  nter  jo  much  true  cortrnt 

AS  theChrifilan?      J'erilj  if  J  dohbtedof  the  truth  of  the  Cinjli.in  R(Ji' 

u  gion  ,  I  dnrll  net  be  of  any  other  ;  btit  pjould  \Hdge  it  the  W'ifefi  ccurfc  t9 

venture  all  J  had  in  thu  T*orld  tipon  the  hopes  that  it  prcponndtth  ;  yea^ 

M<er  madnefj  to  de  Pthermfe.     If  men  th/it  are  at  a  lottery  Wt/l  venture  a 

fm'*iifw»>^or  a  pofjtbility  of  a^reat  one ,    thot'gh  they  k^y.ovf  there  is  lit:  one 

effrvcnty  th,it /hall  get  it'^    horv  vittdi  ynorc  Woidd  any  ivifc  m.in  Itave  a 

little  vanity  ^   inhopiofeverlajiingClory  ^  avd  to  avoid  evcrlafling  wif- 

try  ,  though  it  tfere  Knctrtain  ?    Butmojl  of  all  t  When  \Vf  hav:  th.it  jftll 

Certainty  of  it,  4^  -jre  have. 

4.    Laftlft  J  Would  have  thtfe  men  conpd.r  ,   th.it  though  ftv  doubt 
not  but  to  prove  that  Scripture  ts  Gods  perjeEl  infallibli  La^  ^  yet  if  it 
were  fo,   that  this  could  not  be  proved,  yet  thi*  rvotild  not  ozcrthroirthe 
Chrijlian  Religion.     If  the  Script  tires  Were  but  the  Writings  of  homf  men, 
that  were  fubje^  to  mijlakss  ^  and  to  contradiffions,    in  therKAKncr  and 
eircumjianc9s  ,  yet  thcj  might  r.fford  tu  a  full  Certainty  of  the  Jubfar.ce 
ofChrifiianityt  and  of  the  Aiiracles  Wrought  to  confirm  the  Do^rine, 
te  Tacitus,  SuccGrius,  Ltvy  ,  Florus ,  Lucr.n  ,  &c.  were  aH   heathens 
and  very  fallible  ;  andyet  their  hifiorj  affords  w  a  certainty  of  the  great 
fubfiantialpaffages  of  the  Roman  ajf^irs  which  they  treat  ef  ^   though  not 
of  all  thefmalUr  parages  and  circumfiances.     He  tLtt  diubtcth  Wheihir 
^thererrerejhuch  amau  MjaWmCozhr  ^  or  that  he  fought  with  Pompcy, 
and  overcame  hint .,  &c^  >s  fcarce  reajonabie  .,  if  he  J^ow  the  Hs-flories, 
So  though  Math.  Paris,  Malmsbury,  Hovcden ,  Speed,    Cambdcn, 
and  our  crvnT^arliaments  that  tnaFied  oUr  Laws,   rrere  all  fallible  men, 
andmiflaksn  in  divers  fmalltr  things  ,  yet  thiy  iifford  m  a  full  Ctrta'tr.ty 
thjt  there  wai  fieh  a  man  oi  William  the  ^ox^wrrcr  ,    William  Ru- 
fus  ,  &Ct  thAt  there  were  fttch  Pari  nmtnts  ,  fuch   Lords  ,  ftch  fights 
Una  vislories  ,  &e.    He  that  would  not  venture  all  th.it  he  hath  en  the 
truth  of  thefe ,  efpedally  to  gain  a  Kingdome  by  the  venture ,  were  no  bet' 
rt  ter  in  this  then  mad.      Now  if  Scripture  were  but  fuch  common  tvritingt 
4i  thtfe  i  efpecially  joy ntd  with  the  uncontroled  Tradition  that  hath  fir.ce 
tOMVeyedittom  ,  may  it  not  yet  give  us  a  fuH  certainty  ^  thxt  Chrifi 
WMiuthefle/h,   and  that  he  preached  this  ^J^oHrine  for  the  fubfiance  ,  and 
wrought  thife  Miracles  to  confirm  it ,  and  enabled  his  followers  to  worl^ 
iitt  Hkf,  which  win  afford  U6  an  invincible  Argument  for  our  Chrifiiantty? 

Thereftrt 


Part  II.  The  Preface. 


165 


'^ 


ThereforeGxoixus  ,  &c.  MndfotheoldFatlTtrsyphen  they  difputed  mth  « 
the  Heathens,  did  firj}  prove  the  trutkof  Chrifiian  Religion  ,   kefore  tkej 
came  t9  prove  the  Divine  Aiithoritj  of  the  Scriptures.    Not  that  tve  Je 
At  anjfuch  UKcertalnrj,   or  that  any  ChrifiUn  Pjouldd^re  to  take  up  here 
ai  if  the  Scrtptures  nere  not  infallible  and  Divine.    But  teir.r  now  fpcak- 
ing  to  another  fort  of  men  according  to  their  capacity  ,   I J^  ,  If  it 
othcrvpife  ,  -jet  might  m  have  certainty  of  our  Religion,     I  fhAll  fay  I 
what  more  to  thefc  men  i»j peeking  to  the  refi. 


were 
fomc' 


THE  fccond  fort  th^t  I  (hall  fpe^kjo ,  arethe  Papifls.    I  fi^de  the  * 
chief  thr^g  that  turns  them  from  the  Reformed  Churches,  and    " 
confirm  thema^aiKfl,u,  t^  becaufe  they  thinhkej  cannot  otherr^ife  m^in- 
tain  their  ChnftaKity,  hrn  hy  deriving  it  from  thi-ir  Church,    The  £r(i 
J^eflion therefore  th,tT>^p,f}s\^i/l  difpute  on  ^ith  ;./,«,  How  know 
you  the  Scriptures  to  be  the  mrdofCod  ?    For  they  fondly  fuppofe ,  that  « 
hecaufettcanm  he  known  without  the  help  of  Tradition  or  Hnmane  Tc- 
fiiwony  ,  that  therefore  thu  mufl  be  only  the  Tcfliw.ny  of  the  true  Church, 
and  that  mu(}  be  fo^evifble  Church  and  that  Church  mujl  be  prefently  in 
B.i.g,  andmujlbejtidgeinthec^fe,  an^  mufl  be  Infallible  in  'iudie^ 
tng    and  a&thu  can  agree  to  no  other  Church -,   and  therefore  that  theirs 
u  the  only  true  Church.     And  thm  the  particular  Church  of  Rome  wig 
prove  hcrftlftht  only  or  universal  Cljurch,    Toflandbere  to  confute  theft 
va*„Mngrosi.dedConclu/ions     \\ouldbetodigrefstoofar,  and  make  this 
rreUe  too  long.      Tet  fomcthing  I  \Wcte  agninfl  their  pretended  Papal 
InfMduy,   ardcfthe  uncertainty  of  their  Faith',   but  bcin'r  perfwad^ 
Uby  ethers  totrfert  nomore  Controverfehere  ,    I  referve  it  for  a  fitter 
pUce.    Only  I x\on>ddef  re  briefly  any  Papift  to  fhtrt>,  whether  their  Dc- a. 
Eirine  do  n,t  leave  the  xHole  Chr.fiian  FM  at  utter  uncertainty,  and 
confeguentlydefirojit  {asmuch^inthcmlies?  )  For  feeing  they  build 
aUnthefupfofed  InfalUhihty  of  the  Church  -,    and    *    that   Church    ^  ,,.,    r 
.the    l^refent    Church   and    that    U    the    Roman    Church    only  ,   /^'aU.Tlf 
a.d    t    that    is  only    the  Pope       ^    the    fefuits    and  mcfi  T^aplfl]   t^^^t 
f^UorageneralCouncel     a^the  French :  fee  what  a  cafe  they  brL    h/i-T'^n^. 
Chrijluntty  to  wit,  their  followers  ?    Every  manthatwili  Believe  the  a^' ^' ''•  ^' 
Scrip:  ure,  yea,  or  the  Chriftian  Faith ,  mufi  i.  Bdieve  .r  k^^owthatfJ^^'Jl^.ll' 

(tSuare:^.(leFiJcD'ifm.<.§.4.         +  c«^k^^  ^^^7.  nr.  .  -   <         .       -r  in  gen.  cap.  2$, 

Scripriire  before  the  Cliurch  •  Ku^J.r^.  r  ^'w     ^"  ft>menmes  they  feem  fo  pious  as  to  preferr  the 

Prmnibiu  ,Jem  laliuTl^^^^^^^^^^^^  ^^"!.  ^^'^^  ^onfitemur_,  eum  ^pucu,  H^i  ne 


tholic.  Orthodox.  Traift.  1 .  Qi>-  9.  pagc94. 

-^^3  Rmi. 


i66 


ThePrehce.  PartIL 


Rom:  is  th:  true  Ch4r:h.       z.   That  it  h^th  Amhtrityttfu^ieofGois 
fVjrd^  aniohhe  ChnJ^ian  FMth  ,   vfhich  it  tmlj  it  ,  ^>'d  rvhtch  not. 
3.  ThAt  thii  A.^:y»rity  WM  i'lven  bj  Gods^Fo^d  (  this  mfS  be  k^toyvn  be- 
forermnc/H  k^arv  thtt  Qtihitha  iVord  ,  or  what  it  is.    )    4.  Th*t  t^J 
are  i^fd'iihU  in  thii  f(*J^£f?t;Ht.     y.     That  Peter  was  at  R-^frf: .  and  was 
ihire  B:7)'p ,  at  i  con^rrcdth'i  S^vc^ni'tfJ  on   thym  Ji  b:j  S:icrejf«rf, 
(    Thit  e.tchparfic'ilir  Pop:  is  4  trttj  Pope  ,  atd  IaWjaU)  cJlid  (  ^hiC^ 
all  the  ^O'-ld  m:tfl  kjtm  ,  thtt  kjijw  n  ith>  him  ,    noy    vhcn  ,  nor  hew  he 
W.«  caded.  )      7,    That  thf  Pope  dett-rmincs  it  04  a  m  itttr    of  Faub 
(othsrwife  ,  they  confefs  he  mtj  err  ,  anitrc  an  H. retic k,)      8    ^nd  thcj 
must  l^xi^w  where  ii  the  proper   ftibicil:  of  Ufa3:h:^uy  ,    whet  here  in   the 
Pope  y  orCoHKcel^  cr  elfe  they  kjtow  not  \\>hich  to  bnild  on    (  Xfhich  yet 
thtj  are  far' from  agreiiftgon^th  mfJvs.    )   9.    ffhintrya   or  three   Popes 
fttogcthr  (\^>hich  is  no)wp  thini  )    the  Wo'-Id  mnji  ({njW  \\>hi:h  ti  th: 
right   (forallthcrfJlmAjerr.)     10.    Or  if  they  ]oy$i  a  Cmncel  i-i  the 
Jnfadilftlity  ,  thiy  maji  be  certain  that  Cbrift  hath^iven  Co^tnCels  this  in- 
fallibility,    II.   AndthatthisisonlytoaCottncthfRom^riiiflS'    \i.  And 
fo  that  the  KeminCbhrcl:- is  the  Viiiverfal  Church  ,  and  not  only  a  Part, 
as  other  Chnrches  are^    13.  "^ndthat  they  are  free  from  Error  in  Ceun- 
eel  ,  andntt  6Ut  ofit.      14.   That  the  CoH;iCel  bs  General  and  L«wft*l 
(  els  the  J  confefs  it  may  err,  )     15,    Therefore  ail  men  msfi  he  certai» 
thAtitbefftmmiJitdby  theT^ope.    \6.   Andthat  the  Bifbops  that  co*'[ii- 
tute  it  are  lawfully  exiled,      17.   Andthat  ths  Pops  doth  R.utfie  the  Ails 
cfthiiCoHnctl  ,  as  rvtil  as  ca/lthe  Cottncel  (  elfe  thty  conclude  th*t  they 
are  Hnlawffsll  cr  may  be  fallible.  )    He  t^it  kn^^ws  no'  »ill  thJe  .  cannot  he 
'  Certain  that  Scripture  is  Gods  Ward  ,    m  mr  of  the  T)  uth  tf  the  Chi^ijlian 
Faith  accordingto  the  Papfl-  gtdHnds,    And  cat  all  ths  ^'orldbe  certain 
of  them  ?  Or  are  aU  their  Laickj  certain  ?    Tea  or  their  C'rrgy  ?    Tfa  or 
u  any  man  ?     Adrian  theji.wh  -els  hs  ,    that  th^  Pope  u  fallible  I  a'^td  Jh.i(i 
"^e  not  believe  the  Pope  himfilf.  confifft,i<f^h^sown  fgncrastce}   ThoHgh 
cottKcels  have  decreed  ^gainfl  CoUrKils  ,   and  Topes  agiiinji  Topes  ^.^ver 
and  over,    Tet  ttv  mnfl  needs  believe  tl.-rrn  Infallible  ,  i,r  forfeit  our  Chri- 
fiianity  ,  according  to  their  djilrine  •  that  is,    fVe  miifi  either  rtnottnce 
both  Experience ,  Senfi  ,  and  Reafon  ,  or  on^  Faith.      Is  not  this  the 
"^aj  to  drive  the  rfsrldafain  to  Heathifiifm  ?      A^d  iX'hether  allttse  world 
left  mt  the  Cirtaintj  0^ their  Chri fiianity  ^  when  there  is  an  Inter-reg* 
Mftm  upon  the  dextb  of  a  Pc-pt  ,  let  themfptnh:  rfl^dr.     Full  certain  I  an*, 
et  that  the  ChrifhiAK  World  in  Peters  d^ys  did  never  pntend  to  hold  their 
F/iith  Mpon  his  mier  Infallibility :   Nor  iW  Jullin,   Irenarus ,  Tercullian, 
Cyprhn.oranjof  ths ancientej}  that  ever  I  met  With  ,  hold  their  Belief 
of  ChriB  or  Scripture  on  the  Infallibility  of  the  Bijhop  of  ilo.-nc.     The 
ctntrary  I  /ball  munifefl'  in  more  convent,  nt  place,    Iwi/lonlyadJethu 
"  ^cfiion:   Ho^  doth  the  Pope  and  his  C ounce ^k^^ow  the  Scripture  tobe 
Gods  tVord?  If  they  Believe  it  cnthfr  own  Antho/ity  ,  thut  is  y  becanfe 
themfclvsfayfo,  then  they  are  felf  Idoli<.crs  -^  and  what  makes  them  af- 
firm 


Part  I L  The  Preface.  i^7 

firm  it  to  bcfo  ?  or  what  reafan  have  they  for  their  beliefs  Iftlry  Believe 
hj  dtt)  convincing  Reafo/t  provi^^  Scripure  to  hs  a.  Divine  Ttfiimouy,  then 
yfihy  m-i)  tot  the  Clergy  ottt  of  Cur.cel^  Aiio'-hers  alfo  Relive  en  the  jame 
grounds?  Elfe  the  Faith  of  the  Pope  and  kit  C^ftuctl  will  »bt  have  the 
fame gronnds  With  the fMh  of  th:  People  or  (^hurch  befides  :  and  thc»  it 
iianstherftzith:  and  jo  either  the  People  or  Tope  are  Heretic!^,  And 
^hy  ^re  \\'e  blamed  for  not  Bcltcving  on  the  ty^ttiho'^ity  of  the  Pope  and 
Ctttncel,  \>phenthe  Pope  and  Connfftl  them felvsBe/teve  Kotonthat  (that 
is  ,  thtir  own  )    Juthority  ?  I  hope  thij  ^ili  not  turn  Enthufiafis  and 

prctenitopriv.itc  txtraordinory  R^ve/aitons  of  the  Spirit,      If  they  fay  «■ 
that  they  Receive  tht  Scripture  bj  the    Tradition  of  the  Anciext  Churchy 
and  fa  on  their  Credit  ,why  m^j  not  Wf  i(;n<>\¥  .u  roeHai  thej  "what  the  Anci- 
ents Jay  in  the  point  ?  and  is  it  not  the  honcficfi  Xcay  ,  if  thiy  k»orv  mo  e 
herein  then  we  ,  to  produce  it  ,  andfjetv  m  wh,}t  and  Where  the  Ancients 

fpakji    'ftb:y  h^ve  it  mcerlj  ttpoa  Vtrb^d  Tradition ,   have  not  other  « 

Wfn  its  good  ears  xs  the  Pope  and  hu  Cotincd  }  aftd  therefore  (  being  as  hen-  .,  ^    ^    ,    ^ 
eft)   to  be  as  Xvrll  credited  in  fuch  reports:     \\  And  if  it  be  their  office  fojj.^^^.  ^oniani^^s 

keep  Traditions  ,  hive  thtj  been  jo  carelefs  a.s  to  Ufe  all  the  reft  of  the  beenfrombe- 

thi*gs^hich]dui  did,  which  John  f.iith  ^  ^' opt  Id  fill  Jo  many  Volumes',  ing  fairhfisl 
and  *ilfo  alltbe  Traditions  Which  them'~th<rs  fvppofe  Paul  to  have  delitferd   l«-'cpi-"rs  of 

unwritten  to  the  Thr^doKi.ins  and  otb:rs  >     SbaU  tt'f  btUtVe  them  Infat-  c.cl^add[rional' 

able  that  have  already  fo  diCtived  w  ?  -  Traditions , 

Andfortho/e  thiU  thinliit  of  Abfolute  necrjfity  that  the  Church  have  tliat  by  deprav 

feme  fftdxefor  final  Decifion  of  Contreverfics  about  the  fence  of  Scripture;  '"8  ^'^^  ^^O" 

and  thatif^dqci:  f'j  abfurda  tkinz  for  every  man  to  he  fud^e  ;  ar.d  there-  ""'""^'"^^  °f 

fore  theJ  think.  ^V^  mu-}  needs  come  to  Home  /or  a  Judge   i .  /  ^ouU  know  (,„  addino  a 

Whether  they  f peak  of  f»id:tmcntah  y  nr.d^uch  other  points  04  are  pUin  niultirudccf 
in  Scripture ;  or  of  fmaHer  points  th:it  are  darl^}    For  the  former ,  what "  Legends  and 

fieed  t6  there  of  a  j^'dgc}      No  Chriflian  dsnyeth  FundAment^ls  :  and  forge*-' wric- 
Hfathens  win  n^t  Jland  to  the  Papal  frf^llibility.    A  teacher  indeed  is  **'- « "ancc  ^leir 

ce\farj  for  the  Ignorant :    Lm  not  a  fudge      It  is  the  vilefi  doHrine  that  ov^nends, 

mofi  evtr  Rome  did  forge  y  that  Fundamentals  thimfclves  are  fuch  to  ui  thcyhavcdone 

becAuje  they  dittrmin;  them  :   and  that  we  cai^Kot  k^ow  them  but  on  their  the  Cfuirch  of 

Authority  :  ye^  the  Church  {that  is  the  Pope  )  may  by  hi*  deternsir.a-  ^     J^'^j^^'^ 

tion  ,  m-.kt  new  Fundamentals.     If  they  Were  not  impudent ,  this  abomi-  ever  they  are 

nation  Would  never  h^vefundfo  many  Patrons.    Thiy  A4k^  m  ,    How  we  (,aMc  to  repair:, 

know  Fu.id.imt»fals  ,  and  Which  be  the}}     I  anfwcr  Thofe  things  that  (asrhclace 

Godhathmadith!!  Conditions  of fdvation.     AndwhatifWe  take-in  both  Iji'ig  truly  told 

I  J  I       r  I    r  •'■//  /^  /  the  Marq.  of 

tkem  andmore  ^  that  Jey^emay  t'ejun  not  tomtjs  of  them  ,   (o  we  go  but  if^y^h  Ihr'in 

to  pUi»andvf(ighiy  truths  ^  w'^'at  danger  is  in  thai}     2.    Seeing  all  Chri-^\i\<,  (^piinttd^ 

(lians  in  tht  World  do  hold  the.  fitndamentals  (  el  ft  they  are  net  truly    conference:) 

Chr  kians  .   (\)i'hy  are  they  not  fit  dtliienrs  or  Audits  of  them  ,   04  well  as    Butthe  vanity 
■'  »    ^      -'  ■"        J  /     ^      J  jjj^^  forgery 

of  their  prudent  MoninTien''S  is  fully  nianifefiedby  our  James  Cook's  Ccnfura  PatruWy  Erafmm  Dav. 

Bhndcllui  f  on  the  by  in  all  his  writings,  but)  moiti\\\\y  in  hi^  ExameiiDccictaliim:  foourDr,yo.. 

Keignolds  onoth  tr  parts ,  and  irany  more  have  opened  their  folly. 

the. 


i6S  The  Preface;  PartJI. 

the  Popi}      3.  And  for  lifer  did  (l^rl^r  poir.ts  ^  bj  ^hat  tnejtHS  u  the 
rope  find  his  CoHsccl ^:ble   to  dj tr mine  them  ^  and  to  dci>t  the  Cvr4>9- 
vcrfu  ?     tf  ^*J  ratiortAH  means  ,  What  are  the)}  ar.d  Whjm^j  »*(  m  rati- 
ettjlmendecidt  it  uj  truly  }   4.  fVifl  it  not  be  04  hAvdtk  ^"(ftiori^  inhtf 
PjAlljud^t  of  the  m  anlng  of  the  Popes  Decr.-tals  tr  C.tnons  ,  ivbcre  thtj  Are 
doubtfrsll  ?  and  Jo  in  infinuum.    I  fee  not  but  the  (^  ojincel  of  Trer.t  Jpe>ikj 
as  darkjy  M  the  ScriptH-^e;   and  is  as  hurd  to  be  Hn.lcrjlocd.      5.   Jf  God 
'^  Itave  A  ptint  darkjthd  doubtful',   iriH  it  r-ot  remain  fo  ,  1;  hatfaver  eorfi» 
^  dent  ntcn  maj  determirif}     6.   if  Gcd  have  Itft  a  certain  n}e^*ts  ^   and  irt' 
fallible  J t4dge  ,  for  determining  (ill  contr over Jtes  ,  af:d  exp3<,indi>ig  Scrip- 
tures  whj  then  tt  it  uft  done  ,  bnt  the  Church  It  ft  ftil  infuch  urtcertaint' 
ie$  andcoHttvtioKS  ?  As  ftme  Anabaptifls  Among  m  do  boafl  of  a  pever  t» 
^ork^Micaclts\  andyet^e  cangtt  none  of  them  to  fhitv  their  power  in 
otte-f  J ufi  fo  doth  th§  Church  of  Rcmt  boiifi  of  an  infallillliiy  in  deciding 
ifCentrevirJies  y  and  Jet  they  friU  not  infallibly  dtcide  thim.      If^hey 
nfi'of4d£r«-»mcdefiandfay,  thty  do  not  determine  what  ia  certain  in  it 
felfi  but  X^hdt  We  are  to  reii  i».      I a»Jrver  ,  H'hy  (hculd  We  b,  compelled 
t0  prcfefs  things  uneirtain  }     Jfthejfay  ,    they  are  not  all  ft  to  be  dtcidid, 
and  therefore  the  Church  leaves  fame  to  mens  Liberty.      I  anfwer  ,  S'* 
Chrifi  thought  them  not  all  fit  to  be  decided  ,  and  therefore  hath  left  manj 
in  doubtfulnefs  ;    and  it  it  not  as  fit  We  fhould  rifi  in  Chrifi s  dicifion  ?  and 
hit  judgment  concerning  points  fit  to  be  cleared  aud  decided  as  in  m^ins} 
*  The  palpable  mifiake  of  that  one  Text  2  Pet. i. 20.  (  that  no  Stripttsre  ts 
$f  Private  Interpretation)  hails  mified  many  wtnin  thu  point*  For  they 
think.it  fpeah  cfthe^tiJilityofthc/r,terpyit<rf  as  if  Private  men  mtsli 
not  inter  pre  it ;  IVhen  the  Text  pUi*;i)  f^'eakj  of  the  ^J4u!ity  of  the  fub- 
)e^»     The  true  Varaphrafe  is  evidently  thu  t  *}•  ^«  J^fJ'd.s  the  Voice fnm 
tieaven  ,  giving  Teflimony  to  Chrifi ,   tve  have  aJJt  in  the  eld  Scrip- 
tures  a  fureWtrdof  Phrophefie  teflifyingof  him  {for  to  him  give  all  the 
Prophets  Witnefs  )   ^''hereto ye  do  Well  to  take  heed ^  as  to  a  light  Pjining  i» 
a  dark.pUct ,    (^c.     But  then  yen  mufi  underfiand  this  :   That  no  Pro- 
fhejie  of  Chrifi  in  the  oldTefiament  u  of  Private  interpretation  ,  that  «, 
it  is  not  to  be  interpreted  as  (peaking  only  of  thofe  private  perfons  Who  Were 
but  Types  of  (^hrifl  ^  efwhom  indeed  it  literally  and  firfi  (piakj :  for 
though  it  might  fecm,  as  if  the  Prophets  (poke  of  themfih'^  or  of  the  Type 
only  ,  ^ho  ^as  a  Private  pe/fon  ;  yet  indeed  it  is  Chrifi  that  the  Spirit'^ 
that  (pake  by  them,  intended:    For  the  Prophefie  came  not  in  old  time  by 
the  tVid  of  man  that  fp<>ke  them  ,  and  therefore  is  not  to  be  interpreted 
privately  of  themfelvs  y  orX^hattheymightfeemto  intend  y  but  holy  men 
fpake  ^  they  Were  moved  by  the  Holy  QhoFi  \  a»d  therefore  his  meaning 
mufi  be  looked  1 9  ,  and  he  intended  Chrifi  the  Antitype"]^  For  example'. 
lvh€nD2^y\dfaid^ii[.  2.    Yec  will  I  fee  my  King  on  my  holy  hill  Zion; 
Tou  mufi  not  interpret  thiiaf  David  only  ,  a  Private  perfon  ,  and  but  a 
2  Type  :  but  of  Chrifi  the  Publiqut  perfon  and  Antitype. 
But  I  mufi  ^  end  no  more  w^rds  here  on  this  kjnde  of  men. 

.     Lit 


Partir,  .The  Preface.  i^p 


LBt  we  advent  fire  oh  a  few  ^'ords  to  the  Minifiers  of  the^fjpei ;  Hot 
of  Advice  (  for  that  "^04  judged  prefumptom  in  nty  Ufl,  though  but 
tothejounger)  but  of  Apologie.  Though  the  AcctptAfiCt  of  thU  TreO' 
tifehfar  bejoxdW'hat  I  expe^ed;  jet  feme  have  fignified  to  nte  their  dif- 
Itke  of  feme  things  in  thufecond  Part,  of  ^hich  I  thinkjt  nij  Duty  to  ten* 
der  them  fat  Ujailion.  ,    , 

1.  Some  fij.  It  is  a  DigrelTion.  Anfw.  And  ^hat  hurt  u  that  t-$ 
atJj  man  ?  1  coafeQe  it  VfM  fitted  at  firfi  to  nty  orvn  ufe  (as  all  the 
reft  Woi  )  and  ^'hj  ntay  it  not  be  ufefull  to  fQtne  body  clje  ?  My  bu- 
fntjje  Was  not  to  open  a  Text ;  but  to  help  Chrijiiani  to  enjoy  thefolid 
comjorts  'i-^'hith  their  Kiligion  doth  ajford  ;  the  great cji  hinder ay.ce  "thereof 
inwyoifervation,  ua  Wcakjr  unfohnd  Belisf  of  the  Truth  of  tt.  ty^nd^ 
therefore  JfiiUthink^,  thtt  the  very  wain  Vrork^lieth  in  ftrengthening  their 
Bditf.  So  that  I  am  fur e  I  digrcjjcd  net  ficm  the  )X'ay  that  led  toptf 
intended  end. 

2.  Others  hdve.  told  me.  That  I  ftiould  not  have,  mixed  Controvcr* 
fie,  with  fuch  Pradical  Matter.    Anfvv*   And  fm^,,  as  ^ife,  telime, 
Thfj  had  rather  ad.  Were  omitted  J han  this.     For   the   Truth' mufi  be  n 
known  before  the  Gcidn^cjfe  Wili  be  Dcjired  or  delighted  in.    It  Jeems  to  ce 
nu  the  ordinary  caufe  ef  'BacksJliJing  ,    Vphen  men  either   begin  at  the 
jff:  5lioyis,   or  befloiv  mcft  of  their  Labour  there y  before  thej  have  laid 

tt  good  F<,Hndation  inthe  XJnderjlanding.  And  they  are  fear  ce  likely  to 
be  the  Img'fi  svinded  Chriflians,  nor  to  die  for  their  Religion,  that  fcarcc 
kj-ow  \Vbj  they  are  Chriflians,  Ade  thinkj  it's  frepcflercus  for  men  to  be-  ct 
frow  ten  or  twenty  years  ir.fudying  the  meaning  ef  Gods  Word,  before  i  hey 
W'el'kr.ow,  or  crtn  prove  that  it  PS  Gods  Word.  As  the  Icahans  mentioned 
/{^-Mclanfthon,  that  dijputedearnrftiy ,  That  Chrift  was  Really  in  the 
bread,  when  they  did  not  well  believe  that  he  was  in  Heaven.  JfFunda- 1 
mentals  be  controverted,  it  concerns  w  to  be^'tllfteninfuch  Centroverfies. 
However^  if  thu  be  UMufefu/l  to  any  maUj  if  he  "^ill  but  let  it  alone,  it  Will 
do  him  no  harm. 

3 .  Some  blame  me  for  making  fo  much  ufe  of  the  Argument  from  Mi-  — 
radcs  :  And  withal!  tliey  think  it  invalid,  except  it  be  apparent  Truth 
which  they  are  brouglit  to  confirm.     Anfw.i.  Jf  it  be  firft  kyown  to  be  » 
Triitb  ^    there  needs  no  Ad  trade  s  ta  prove  it.     2.  Do  not  a/1  our  Diviner  u 
ufe  this  Argument -fiflm  A'firacles  ?      ?.    And  1  do  nut  by  ufng  thi^,  hin* 
der  any  man  font  producing  or  ufing  as  many  more  ai  he  can.     I  no  Where 
Jay,  that  thu  is  the  only  Argument.     4.    If  thefe  men  Were  as  Wife  as  « 
thryjhouldhe,  they  Wouldtake  heed  of  fiiak^ng  the  Chrifiian  Caufe,  and 
ft^ikingf.t  the  very  root  cfitjor  the  m^ir.taining  of  their  Conceits,  %.  If  they 
take  down  the  chief  Argument  Which  confirms  it ,    What  d»  they  le^el 

5.  Search  the  Scripture,  and  fee.  Whither  this  Were  not  the  chief  Argu*  «  . 
went,     I.  fVhich  fucceedcd  then  for  bringing  men  to  Bdievc.     z.  And  ^f_ 

B  b  IV huh 


lyo  The  Preface.  Part  li,. 

^hich  Chriji  himfelf  Uid  thegreatt^  height  o»y  and  expeH-ed  mofi  from, 
Nathaniel  ^e/iVt-f^  upon  Chnjis  teding  him  «/  hU  confer etice  at  a  diJlAftce^ 
Job.  1.48,49.   Vpiinhn  heginnirtg  of  AiitAclcs  At  Cana  ir.  Galilee,  he 
maniftjied forth  hu  Glory,  And  his  Difcip Its  believed  on  him,  John  2.  ir. 
The  Jet*}  therefore  enquired  for  Signs,   at  that  )X'hich  mkfi  cor.firm  anj  ncr» 
a  Revelation  to  he  of  Ged ,  John  2. 18.- &  6. 30.    1  Cor.  1.22.     tXad 
rhotigh  Chrijt  hhvte  them  for  their  jtrreafmable  Hnfntifed  exptcl.'.tiihf 
herein^  and  '^Xculd  not  hum-ur  them  t»  each  p.irticalar,  th-tt  rhey  reotild 
fauciij  prefcribe  him,  yet  flillkecoiitintttdto give  th  m  Aitracles,  at  great 
fis  thej  required.     Though  he  ^ould  not  come  doven  fom  the  Crof^s  to  con' 
vincc  them   (for  then  horv/hoftld  he  have fnjfered  forfinne  ?  )  )et  he  Wonld 
rife  A^ain  from  the  Dead,   Wh:ch  Wa^  far  greater.    They  thutfarv  the  AH- 
racleof  r^r  Loaves,  faid.   This  is  of  a  Truth  the  Prophet  that  IhoulJ 
"  come  into  the  world  ,  John6.  14.    John  (faj  thej  )  did  noMiracle: 
but  all  that  Johr4  fpakc  of  thisnnan  were  iiruc  :  And  many  Believtd  on 
him  there,  fohn  1041.     Many  believed  when  they  faw  the  Miracles 
which  he  did,  phn  2.  23.    See  alfo  Ad.  4.  16.  John  6.  2.  &  7.  3 1.  & 
11.47.  Ad. 6.8.  &  8.  <5, 13.  e^Gal.  3.  5.  Ad  2.43.  &4.30.  &5. 
12.  &  7.  36.    &  14.  3.    Heb.  2.4.    i^nd  Chrifl  himfelf  faith,  If  I 
had  not  done  the  works  that  no  man  elfe  could  do,  ye  had  no  finnc  (  in 
not  Believing)    John  15.  24.      ^And  therefore  he  promi/eth  the  Holy 
Ghoft  to  his  Difciples  to  enable  them  to  do  the  like,  to  convince  the 
world,  iW<«r)^  16. 17,18.    Tea,  to  do  greater  works  than  he  had  done, 
fohn  14.12.     Andhcupbraidcth  and  moft  terribly  threatneth  the  un- 
believers that  had  fcen  his  mighty  works,  A<fatth.  1  J.  20^  zi, 21.  Luke 
10.  13.  Tea,  the  Blafpheming  of  the  Power  by  which  he  wrought  them, 
(  and  his  Difciples  afterward  were  to  work  them  )  and  afcribing  them  to 
the  Devil,   he  makeih  the  unpardonable  finne,  Matth.  12.31,32. 
See  alfo  Matth.  1 1 .  2,3,4.  &  1 3"  54-  &  H-  -2-  M^^rk  6.  2, 14.  John  5. 
19,20.  &  7.  3.   He  tels  them.  The  works  that  ]  do,  bear  witnefs  of  me, 
John  5.  36.  &  10.  25.    Believe  not  me  ;  b:.'lieve  the  works  that  I  do, 
fohn  10  37,38.Belicvemefor  the  very  works  f.ike  John  1411.   And  hutv 
u  did  the  Apoflles  preach  to  convince  the  )X'erld,   btit  partly  by  telling  them  vf 
Chrifts  Refurre^ir^   {the  gre.ttcfl-  ef  all  his  A^irac/es)    and  hU  tthtr 
Vporkj:  and  partlj  by  doing  Adir^cles  thcmfelves  ?  Th.y  tell  thtm.   He 
was  approved  of  God  by  figns  and  wonders,  A^s  2.  22.   C^7.  3<^' 
They  declared  alfo  what  Miracles  and  wonders  were  wrought  by  the  A- 
*  Obfcrve  rhis    ^q^\q^^  ^[}s  15.  12.    And  Paul  vindicatcth  the  Credit  of  h'A  own  ^• 

it  wiirheir  }4^^^'^h  ^"'^  /^  '^^  ^^^*^  ^f  ^**  Tcjliminy,  to  the  Corinthians,  thm^ 
youtoanfwer  [^  Truly  the  figns  of  an  Apoftle  were  wrought  among  you  in  all  pati- 
thcQueftion,  cnce,  in  figns,  and  wonders,  and  nrghty  deeds,  2  Cor.  12  12.]  The 
[How  know  »  ^^jfj  of  bringing  men  to  Believe  in  thofe  dajes  ii  expreffed,  *  Heb.  2.  3,4. 
you  the  Sen-  j^^^  ^jj|  ^^  efcapc,  if  we  negled  fo  great  Salvation,  which  at  the  firrt 
the  wwd  of  t>cgi*"  f^  ^^  fpoken  by  the  Lord,  and  was  confirmed  to  us  by  them  that 
God?  j  heard  him?  {there  ufenfe  to  the  firfi  Receivsrs,  and  their  Tradition  t» 

the 


Part  11.  The  Preface. 


171 


the  nexti)  God  tilfo  bearing  tberti  witnefs  both  with  figns  and  wonders^ 
and  divers  mimclcs,and  gifts  of  the  Holy  Glioft  according  to  his  will.  ^»i 
who  dare  (jHcftion  this  witnefs  of  God  ?  And  fear  fell  on  them  all,  and  the 
Name  of  Jefus  was  magnified,  and  men  converted  by  the  fpecial  Miracles 
thatPaiiI-did,/f(^. rp  1  r,i2,i6,i7,'i8,t9  I^iHfAj  m mon  t& theOfp«fifrt^  « 
of  Th(  fnfjifiencj  of  thii  ArgutntnlJbMi  W'ifh  thivn  tottufwer,  or  h*rn*f  thit< 
bl'nd  mart,  John  9.  1 6.    Can  a  man  that  is  a  finnet  do  fiich  M'^faclc^  ? 
We  Know  that  God  heareth  not  Tinners.    Or  hear  Nicodemus,  fohn  i.  2. 
V\^  know  that  thou  art  a  Teacher  come  from  God,  for  no  man  can  do 
thefe  Miraclc»,  except  God  he  with  him.    NatHral  Reafon/hevps  w,That  *» 
God  being  the  True  and  Merciful!  Governor  of  the  World,  the  courf<r 
of  Naiurc  cannot  be  altered  but  by  his  fpecial  appointment ;  and  that  h« 
will  ne^er  fct  the  Seals  of  his  Omnipotcncy  to  a  lie  ;  nor  fiiffer  the  laft 
aiui  greateft  inducement  of  Belief  to  be  ufed  to  draw  men  to  falftiood  : 
For  then  how  deploratc  were  the  Condition  of  MankJtnd  } 

Oh\iEt.  But  (jofil  fay)  Falfc  Prophets  may  arifc  and  (hew  figns: 
and  Antiehrift  (hall  come  with  lying  wonders.     Anfw.  Thefe  are  aU  iy-  » 
ingW^^nders  indei  d  j  jeetnin*  to  h  Miracles,  "Pfhrn  they  Are  net.     Objed:. 
But  the ^rcAt  Jchrjliofi  u.  How  we  fhall  know  which  arc  M'rades  in- 
deed, when  pool  Klorialsmay  be  foeafily  deceived  by  Superiour  Pow- 
ers ?    Anfw.  For  the  Difference bctrrecn  true  Miraclet  and  falfe.  Came-  " 
ro,   Pri'icaux ,  ^o}4  tnoji-  Divine  j  thjtt  iitrite  ef  thu  Argument,  have 
h^ffidlcdit,  towhcrti  I  refer  you.      I  will  onely  fay  thii  more  j    Th^t  we 
Msed  rot  be  cpiriotu  in  this  enquiry  :   For  if  Any  doubt,  Whether  Aiir/K Us 
m.':y  rut  be  vrrought  t6  dc/ude,  I  tvculd  adde  thefe  ^ludlidcatioHs  to  that 
Medium,  ^ir.dthm  form  the  M.'ijor  Prtfofition  [[That  Dodrine ,  or  * 
ihofeBooivs  which  were  aticikd  by  Apparent,  Frequent,  and  Uncon- 
troulcd  Miracles,  mull  needs  be  of  God,]    Hut  fuch  is  th»$^  &c.     A 
'tt'ondtr  rvrcught  cr.cc  or  treice  m^y  eaficr  deceive  ,  thnn  that  which  u  done 
ene  hundred  times      A  wo>ider  in  a  Corner  may  be  blized  fa/Jly  to  be  a 
a  Aliraele  :  But  Chrijl  hadfo  nt^ny  thonfund  IVitneffes  (  M  of  the  Mira* 
cle  of  the  Loavis  )  and  five  hundred  at  once  that  faw  him  after  his  Refur^ 
reflien,  and  the  /Ipcfilcs  appealed  to  rvhok  Churches  (  even  where  they  had 
fscret  adverfarlfs)  yvhonit^ht  eafily  have  difbroved  them,  if  tt  had  not 
been  true  •,  and  they  fpike  with  tongues  before  people  of  many  Nations,  See  i  ror.12. 
and  it  tvas  net  one,  nor  one  hundred,  but  th-  .^lu/titndes  of  Chrifiidns  that    ^^om  verf.u  to 
bid  tnegift  or  other  of  thii  fort,  either  Aliracles  ffec  tally  fo  ealled,  cr  heal-    ^  ^'  ^"^  *'^'*'^ 
//«f ,  or  prophecy  ing,  or  tonguet,  &c.  lo.i  7. 

Sutefpeciallj  no'\lviQO^ixou\t6M\v2LQ\zs  fhall  ever  be  ufed  to  deceive  the 
world.  Two  WAyes  dcth  God  Ccntrcul  even  thefeeming  Miracles  of  De  » 
ceivers.  i.  IB j  doing  greater  in  oppofttion  to  them,  andfo  dtfgracing  and  i 
confounding  them,  andtbf  Authors,  and  the  Ca fife  :  So  God  did  by  tht 
Mapcians  i«  Egypt;  by  the  Exorcifls  in  hA.  19.  andby  Simon  Magus, 
as  Church  Biftorj  tels  tu.  In  this  Cafe,  it  if  no  Diffaragement  to  Gods 
Mercy  or  Faithfulnefft  to  let  men  work^falfe  wonders  i  for  he  doth  but 

B  b  2  nMk£ 


i^y-  The  Preface.  Part  !!• 

ntAkf  thtm  theoectifion of  his  Triumfh ;  tloAt  tU  yiliorj  of  Trnth  may  be 
more  tmttitnt^  and  nttns  Faith  more  confirmed.  2.  Alfo  bj  fome  clear 
^  and nr.dcubtedTruth  (  eiihcr  k^otvn  to  Common  Reafon,  or  bj  former 
Scriptures)  doth  God  often  Controul  deceiving  VVondcrf.  For  if  they  are 
u/ed  to  att^fi  an  undoubted  Falfl}cod  ,  then  the  former  efiablifhed  Truth 
eontradinifJgtbem,  ufufficient  Controulment.  So  th^t  .ti  God  Will  never 
fet  ht^  cy»u  pr<iper  Seal  of  ^  true  Miracle /o  an  untruth,  fo  neither  ^'ill  he 
/ifj^fr  4  fecming  Miracle  to  ^o  uncovtroulcd,  W7j>r«  it  may  end-^nur  the 
Faith  and  Safetj  of  Mankind.  Nor  can  it  be  fj-nrcn  that  ever  he 
did  ethenvife^  Vvhereas  the  Miracles  of  Chrift  and  hu  Difciples  Were 
HficoMtrouledf\Freque4it,  NumeroHSy  tWpparent,  Vrcvalenty  and  Tri- 
umphant, 

ObjeH-.  Then  if  Miracles  be  wrought  now,  jthey  will  inferre  a  New 

tt  Scripture.     Anfw.  No  fuch  matter.     They  Vrill  prove  the  Tellimony /a 

/•^Divine,  where  it  is  certain  that  they  are  wrought  to  eonfym  a?sj  Telii- 

niony^;  but  no  more.      God  may  workjhem  without  man,  to  fiir  up  triens 

hearts,  ancl  roufe  thtm  to  Repentance,  *  and  not  to  confirm  any  new  Tefti- 

^Irf  ffl^^'    mony.    Or  he  may  enable  man  to  work^themfcr  attefiation  of  forme)  ly,_  te- 

Scft.g.^.io.       vealed  Truth. 

ObieSi.  But  wicked  men  may  do  Miracles.     Anfw.  But  net  when  they 
^  tleaft  :  nor  for  what  they  pleafe,  but  ,ts  Ccdplcajes.     Wicked  men  may  be 
Witnefles  of  the  Truth  of  God. 

I  conclude  with  this  Argument  ,  That  which  was  the  great  Argu- 
ment ufed  by  Chrift   and  his  Apoftles  to  wmne  the  world  to  Be- 
lieve ,  (hould  be  the  great  Argument  now  for  every  man  to  ufe  ro  that 
end  with  himfelf  and  others  :    But  that  was  this  from  Miracles :  Thcre- 
l  fore,  &c. 

4.  The  fame  men  that  mal^  this  Exception ,  are  cffcnded ,  That  I 
overpafs  fome  other  Arguments,  which  are  taken  to  be  thechielell  : 
as  Scripture-Efficacy,  and  thewitnefsof  theholy  Ghoft  to  the  Confcl- 
cncesof  Believers. 

Anfw. I.  why  Jbould  J  be  tiedto  do  that  which  fo  many  have  done  alrea- 
dy ?     2.    I  nevtr  intended  the  full  handling  of  the  l^tint,  bs<t  two  cr  three 
Arguments  toflrengthen  the  weal^.     Andmay  J  not  chufe  Which  I  thought 
fittefi,  M  Isng  04  J  hinder  «5  man  to  ufe  what  other  he  pleafe  ?      3     The  EN 
otHcacy  i^oVkr  o»r/7cUnderftanding,  or  ax  the  Will  <i;/<^  A9fcdions.     // 
en  the  Underftanding,  then  it  is  the  Belief  of  Scripture  truth  whieh  isthiu 
cffcwlcd  :  and  fo  the  Argument  Jhouldrunnethw  :  Whatfoever  Is  fo  Ef- 
fcdual  as  to  perfwade  men  of  its  Truth  or  Divinity,  that  is  True  or 
Divine  :  But  the  Scripture  is  fuch,  Crc,    I  need  not  ffeakj^f  the  abfurditj 
t  le^eRo.Ba-   of  firf  Major,     f    OriftheEfi\c2cybeontheW\\\nndAfict\ion5.,thtn 
roniiim  Apohg.    it  prefuppofeth  that  it  is  frfi  Believed  to  be  True.     For  nothing  workj 
TralL9.pun[l.6    ^  ,^^  Wdl,  but  by  means  of  the  Underftanding.     But  I  neither  dare, 
^j0^rf>?.i>;729)    '^py  ^gf^  f^  ^f^  ffjg  weaknejl'e  of  fuch   Arguments ,    the  Papijls  have 
'  '    d^ie.  too  wt*ch  in  it  f    M    their  Writings  generally  will  Phw.  you.     See 

Yane, 


Pari  I L  The  Preface.  173 

Vane,   CrefTye,  Richworths  DUloiua,  Martin,  Staplcton ;  and  mofi 
tHfithatveay. 

4.  *  And  for  the  Tcftimony  of  the  Spirit,  it  co>jfifitth\  i.  In  its  %  ^.^       _ 
TeiYimony  i>y  the  M\r2c\cs  which  it  er.alpi'ed  the  Apoftlcs  to  ctfed  for  the   ^iy;  Rob.Earo- 
fealing  o/f^ftVDodrinc.    2    yf«d(  <«r^f  Sand ifying  Illumination  (?/o«r    \-\mm  Apdix. 
underlbndings  to  fee  that  which  «  Objedivcly  Revealed.    So  that  thii    '^^^  jof.  Tur- 
TelHmony  u  the  efficient  and  not  objedive  Caufe  of  our  Belief  i«  thi4  fatter   "ebullum. 
fenfe.     Jf  iven  (hculiijudgcof  theQtinonof  Scn^iurz^  /-;  f/jf  immediate    l'!£'_  ^7'  "' 
Tcrtimony  of  the  Spirit,  as  if  thu  wfrr/cwt- Exterior  Revcalcr  of  what   Tr.xB.  9.  ^ag. 
14  Divinely  Infpired,  we  poonld  then  have  as  great  variety  of  Canons^a.  fag.  6^6. 
almo(i  as  of  Vzr\ov\%.      Men   tail^of  this  in    n:€ir   Difpfites ,    but    I   ^T^g-1^'^- 
k>ttw    the   man   thut    n-ou/d  unaertake    to    determine  of    the  Canon  by    '  '^^'"^'f'-'"^ 
rc'tirtng   tfito  his  Heart ,  and  conjulttng  mtvrij  v^tth  the  dpirtt   yvuh-  jn,^    ^^j   ^ic. 
itt  him.  V'lde     etutm 

Vcgam.  lib.  9. 
de  Tufijf  cap.  47.  Gre^j.  Valenr.  Tom.  5.  D's^.  i.  Hitsfi.  1.  punB.  i.  §.5.  Et  Siiarez.  Di§. 
3.  de  FiJcy  §.  3.  Et  Cmtr.  Vide  Srapleton  Coivrov.  KdcU.  4.  ^.  3.  Art.  2.  Rc^).  ad  Arg.i. 
Et  in  D:f-nf.  Authnit.  Ecctcf.  lib.  3.  cap.  12.  ScH.  ii.  MaUcr.  in  1.  2.  il»s:j}.  1.  An.  i.  SdL2. 
Mel  Canu.  /;>.  2.  de  he.  cap.  8. 

5.  Asothrr  great  Excceptioyi  of  the  fame  men,  £<,  That  I  feek  to  fa- 
tisfie  Rea/en  fo  much  of  the  Scriptures  Authority  :  And  the  Reafoxf  ^ 
yphichthej  urge  againfl  my  Rcifoning  are  thefe  two.  I.  It  is  too  near  j^ 
the  vJcri/Jww  way.  Jnfrv.  Socinians  rv/// i?f/iVz/f  Nothing,  ■without  Rea* 
foner  Svidencefsm  the  Nature  of  the  Thing  Revealed  :  that  i-i,  they 
Believe  Nothing  at  all  as  Ccvtim  :  For  if  the  Thiog  ^f  Evident,  it  ii  (^as 
ftich)  x/jjt'Objed:  of  Knowledge,  and -Mt  <?/B.elief.  /  will  believe  any 
thing  in  the  world  which  I  l^^ow  certainly  that  God  fjeakj  or  Revealith  : 
Though the'Xiv.u^in it fclf  /ffw Mfzrr/o unreafonable.  for  I  have  rea- 
fon  to  Believe,  {or  rather  to  Kno'w  )  that  All  «  True  which  God  reveal- 

eth,  h:w  imprcbab/efoever  to  f'fh  and  blood.     Js  it  net  afljame  that  Learn- ^^^^  Viddiia 
cd  men  fijould charge  thus  very  Opinion  in  Chillingworth,  ^^  Hammon,   his  Ratior.alc 
fUtdothers,  ^5_g//x//7  0/ Sociniamfm  ?  and  thereby^     i.  Make  the  VapiUs   H'l-o/o^.  againfl 
^rw(j-,  that  we  cannot  confftte  them,  /^wf  om  Socinian  Principles.     2.  And  ff'^"'^^  ■>  ^""^ 
maK^yoang  dck:/Urs  turostgh  prejudice  trim  ojf  from  the  true  ways  of  ae-   howlarRca- 
/f«d!r>^  Scripture- Authority  ;  to  the  great  wrong:    i.  Of  their  own  Souls,   ion  Sc  Natural 
2.   And  of  their  People.     3.  yf  ^/.'^  0/ /^f  PfOteftant.    4.   /^«^  Chriftiaa  Principles  may 
Caufe.    3.  Andhovp  cosild all  the  pyits  iyithe  fVorld domere  to  advance  So- b^*^  "^'^'^  "^  !-^'." 
c\n\an\fm  t ban  t he, fe  men  do  i"  by  makjng  men  Believe,  that  only  the  Soci-   ^P^^'^^^o^ I^i^i'- 
nians /j.rjc  Rcafon/or //3;-;VReligion  :  which  if  it  were  trpie  {asnnthing 
icjje)   whowQHidnot  tHrntothern  ?    4.  tyfnd  what  mare  can  be  done  to  the  ft 
Difgrace  and  Rfiine  of  ChrWhimty.,  then  to  make  the  world  bclirve  that 
^ehaveni  Reafon/yr/f  ?  Nor  are  able  to  prove  it  true  again jl  an  9y€d' 
vtrfary  ?  what  ^mldthtfe  men  do^   if  they  lived  among  Chrifls  Ene^ 
mies,  and  Xf  ere  challenged  'to  defend  their  Religion,  or  prove  it  True? 
Wcfild  they  fay  (as  they  do  to  me,)  I  will  Believe,  and  not  Difpute?. 

Bb  I  Chriflji 


174 


The  Preface.  Part  //. 

Chrijis  Canfe  then  ^-ouU  be  little  behjlden  to  them.  ^nJ.  horp  ^ould  thej 
Preach  for  the  Converftoncf  Infid  .Is,  if  thcj  had  not  Rcafcn  tt  livethem^ 
for  ^hat  tbej  perfrvade  them  to  .'  Hoiv  VViV/  thej  Try  the  Spirits,  and  Try 
all  Things,  and  hold  faft  that  which  is  Good,  !;»(  kj/  Difcturfe  f  But 
tt  [(cms  thcfe  men  thcrr/elves  have  r/icre  Reafon  f.r  their  Believing  in 
Chrij}^  then  in  Mahomet  ur  Aaticbritl.  Thy  are  good  Chrtftittns  and 
^  Teackers  that  ^htle  f 

'But  the  great  Argument  u  thii^   Thcj  fay,   (  ard  ^reat  ones  Write  fo) 
m  That  thcDivinc  Authority  of  Scripture  is  Pri/tci?n:m  indemcn^rabile^ 
a  principle  not  to  be  Proved^  but  Believed,  for  no  Science  proves  its 
Principles. 

To  which  I  atifrver,     i .  lyhen  onr  R.  Baronius,  and  others  do  affirm  it 
to  be  Principiiim  indcmonibabile,   it  is  not  m  if  tt  Were  net  4t  ad  demon- 
Jirable;  but  that  it  is  not  Dcnionftrabile  per  aliam  RevcJationem:   But 
thcj  acl:»6yvledge  that  it  contains  in  it  thoje  Cliaradf  rs  of  the  Divine  Au- 
thority yvhich  bj  Reafon  or  Difcourfe  maj  be  difcn-ned.    2.   //  ts  therefore 
«  improper  to  fay  it  is  Crcdendum,  a  thing  to  be  Believed  firft,  and  dire^lj 
that  thefe  Bockj  ^>'^  (^'<'^^  Word  -^  fcei'^g  it  ^   {h  (^onfcquoue)  confcjJ(d, 
That  it  IS  a  Point  co  he  Known  by  the  fore-faid  Evidence;  Therefore  not 
^{\r\[zoh€ 'Believed.      3.   Ay,daherTvift  they  eoHtradiFc  thenjfelves,  When 
they  bejlerv  whole  Volumes  to  prove .^  that,  It  u  part  of  the  Forma!  Objcd 
of  Faith  ('  which ar.frp en  the  Cur  Ciedis?)    Avd  yrt  to  ajfrm  it  to  be 
Principium  primo  Credendum,  whiJj  makes  it  the  Mr.rcnal  ObjVA  of 
Faith:   Fortnthiafer.feit  cannot  be  both  ^  as  I  fbatl.  p>:w.     4.   hlnv  the 
jj  Divine  Authority  of  Scripture  «  the  Principium  Rc|in'<^nis  Chriftijr^r, 
and  how  not ^  Wouldholdd  h>i(^  Dehiite  of  it  ft  If    Onr  R  Haronius  V>^;/  If 
faith.  That  [[when  wefay  all  ChritliansflTnild  refoive  chcir  Vakti  into 
the  Divine  and  Canonical  Authority  of  Scripture,  iiicy  do  not  mean 
that  this  is  the  only  way  of  rcfolving  Faith,  as  if  no  other  way  were 
poffiblc,  or  available  to  Saivaiion,  but  only  tb.at  this  way  is  the  raoft 
convenient,  profitable  and  certain;  yea,  and  is  necefTiry  too  in  ihofe 
Churches,  where  the  Scriptures  arc  known.  Apologia  adverf  Ttirr.-bul. 
Tr^U:.  I .  cap.  2.  obferv.  I.  pag.  46.  ]]    ivhich  Wods/ljew  ,   hgw  far  Sc  i- 
^pture  is  a  W\nc\p\um.     5.  yi/ Theology,  Chriftianity,  rfW.?i5f  Religion 
doprefuppofeKc^(oPL  (as  all  Morality  py-efuppofeth  Naturaliry  )  fo  it  « 
ivident  that  feme  of  the  Principles  of  Religion,  or  r/ Chriftianity  »>;//? 
befirfi  prtved  by  Reafon.     And  fo  We  may  compare  it  to  thofe  inferiostr 
Sciences,   Whofe  Principles mufi bt  proved  by  fnpf.ricur  Sciences,  though 
ct  ntt  by  the  fame  Science.     Though  Scripture  inpomt  of  Excellency  fjould 
rot  be  faid  to  be  inferiour  to  Reafon^  yet  in  point  of  Order  it  may  ;  m  fii'l 
fre-reqHtring,  orpre-fuppofing  Reafon.    »^s  the  Form  it  after  the  Aiat' 
ter,  and  the  Habit  after  the  Faculty.      6,  Thofe  CharaUers  «/ Divine 
h.\ix\\Ox\x.y  which  Divines  mention,  tn,-.y  (at  leaji  )  feme  cf  them  be  de- 
tnonflratedto  ethers  (  m  ?rophcc\c9  fulfilled  )  (  Which  is  Miraculous  oft) 
andaHtoourfelves:  Therefore  the  Scripture- Authority  «  not  an  Indc- 

(nocftrable 


PartIL  The  Preface.  177 

monftrable  Principle.     7.   Thevtrybeiniofall^zX'iciliethin  thU^  that  a, 
it  he  An  AlTenC  fo  the  Truth  of  an  Enunciation,  en  the  Credit  of  the  Te- 
ftifier  er  Rcvealer.     Noiv  if  ^^e  mufi firft  ^qXxqsz  Scripture  to  be  Gods 
Word  (  and  not  kfisrv  tt)  then  ^^e  wuji  Believe  it  en  the  Credit  of  the  Re- 
vcaler.   And  then  it  is  hjfome  0[her  KtvchtiOn^   orbjitfelf.     If  by  font  e 
fither^  then  horv  knoTv  I  tkit  other  KQvda.i\on  to  be  of  God?  and  Jo  in  infi- 
nitum.   Bf(t  if  I  Believe  it  to  be  of  God^  becanfe  it  revealeth  it  filf  to  be  u. 
fo  (  iti  OMT  Divines fAj  ;  )  then  this  S'^lj-rfvei  tio-i  ?.<,     l.   Either  bj  \'\,'aj 
(f  proper  Td\\n\ony  :    (,r,    2.  iS)' Objedive  Evidence,  to  be  difeemed 
^7  Region.     //  the  former  (  Which  ryinji  be  fit  d^  or  it  cannot  be  the  Ma-  ^ 
terial  Objed  of  Faith  )  ihe-;  either  I  n-fift  Believe  every  Bcok^t hat  affirms 
it  felf  to  be  Divine,  or  ilfe  I  mufl  hf.ve  feme  Realbn  to  V>Q\\c\tthUfo 
affirming  of  it  Jclf  K^^ore  than  o.hers.     ^nd  thcfe  Reaibns  Wnll  be  things 
Known,  rfw^^of  Believed.    2.  But  if  the  later  f^/Objedive  Evidence)   ^^/<?  Baron. 
(*  ^hich  U it  that  Divines generauy  fay )   then  Whj  do  thtj  not  obferfe,that   Tia^.  9.  per 
thii  if  to  ttnfaj  What  W.m  f^id^  andtofajpl.iinlj,  that  it  ua  thing  tt  be   totum. 
Known,  andnot  jiriEllj  Believed,  that  thu  u  Gods  Revelation  ?  Things   '^ ^f''^^^^"' 
evident  are  the  Ob jeds  of  Knowledge  :  Thinirs  ccltificd,  Mre  the  ObjeAs  ^^^J.^  ^^^'//^] 

Ot"  Faith  (  ^Tcrtified  )  mndo   Dew 

nfud  tios  ccnte- 
fiatur.  1.  In  eo  quid  eanJem  ornavit  mtandis  qualitAtihw  4j  p-.irogativii  fupra  omnia  humana 
Saifta.  2.  In  eo  qu)d  omnmm  fitorum  corda  Spiritu  fuo  ajjidt  ut  agn)fcant  veritateni  fuam  in 
SifipTH  illis  micdi.tan.  Rivet.  Catholic.  Orthodox,  in  Trailat.  primo  il»JiJ}.  12.  pag.  151. 
Col.  2. 

8.  Ttt  IcGfjfejl:,  Th.it  )>?hen^-'efirfiKno\v  this  or  that  to  be  a  Divine  tt 
Tcltimony,  \S\' maj  in  a  fecend  p/ace  he\'\Q\'Q  it.     For  it  is  Revealed /« 
Scripture  ;  Q  Thus  faith  the  Lord,  r^G.  )    And  fo  the  fame  thing  way  be, 
and  IS  the  O&jedl  of  Know  ledge  ^We/  Belief.      But  it  mnfl  (  in  the  ra 
t':ortal order  )   be  Known  firfi,  and  net  Believed  firfi.     For  elfe  {as  is 

faid  )    1  fhould%z\\tSt  every  Writingfo  affirmingit  felf  Divine  ;  or  elfe 
Believe  the  a^irmation  of  this  W^ithout  Evidence  nwc^Reafon.     9.  And  in^  „ 
^cedwh^it  elf c  caf.be  the  meaning  of  our  Divides,  When  they  tell  U4,  That 

/-all  Fai:h  is  rcfolved  into  the  Credit  or  Authority  of  the  Teftifier  and  Rc- 
vealer? /^w^ .? <  (7.'/r  Baronius,  Apol.  cone.  Turnebul.  Trad.  3.  S.3.C.4. 
pac;.  108.  faith  (^  Faith  dcpendedi  on  two  Principles,  which  muft  nc- 
ccflanly  htfore-i^nown,  that  a  thing  may  be  believed  on  ones  Authority ^ 
Suarezr/^/.f/;  obferveth^  Difp.  2  de  Fide,  Sed.  4-  §  5.  C^  Difp.  3. 
Sed.  12.  §  I.  One  is.  That  []  the  Party  doth  (peak  this,  ]  The  other  is  ^ 
That  Q  he  IS  on  worthy  to  be  Believed]  CMarl^it,  he  faith,  thefe  tvpo. 
muji  be  fore-known,  and  not  fore-believed.  (  ThoHgh  I  k»ow  What  he 
and  ethers  fay,  to  make  it  both  the  Objedum  formale  &:  materiale  in  feve- 
r.il  rtfpefls  :  Hut  that  can  be  but  fecondarily,  as  I  faid.  )  As  for  thi  ir  « 
Jimilitude  from  the  Sunne,  Which  reveals  it  felf  and  other  things  :  'Beftdes, 
that  Objctis  oi^  Scnfc  and  of  K^2ifon  mMih  differ  in  this^  and  Similitudes 
frove  nothing  i  In  4 found  Senfe,    I  grant  the  thing  infernd  by  it  :  To 


176  ThePrebce.  P  Art  11, 

*»/,  ThatSeripture  rcvcalcth  pafCicuUr  Truihs  to  Belief,  by  way  of 

DivineTcllinony,  or  Affirmation  ;  But  it  nvenUth  it  jtlt  to  be  Gods 

Tcrtmiunyhrrtro Knowledge ^yi'/icwwCbarartw'is  cr  Excellencies  {je- 

cottdedhj  r/;f  External  TeHimony  of  Miracles ;  )   And  tben^    2.  £j  Te- 

ftification  to  Belief.     LearKid  Hooker,  EcclcJWoltf.  Hh.  2.  c^  3.  h4th 

fitwed^  That  it  is  not  firit  to  be  ''Believed^  that  [^Scripiurc  is  Gods 

Word]  but  to  be  proved  by  llcafon  ;  SK'hkhhe  affirmeih,  u  not  very 

diificult  demcf.firfitivclj  to  do.     J  d.treJlAj  so  tojtfer  on  thts  (  referriKg  the 

more  exaU  *Difcf.'JJi<'*t  to  feme  jitter  flace-^  )   cufj.  If  Scripture  cannot  he 

^  proved  to  he  GcJs  fVo'-d  hy  lleafon  ;    l.  fvhy  do  all  our  Divines  i»  their 

Common-places^Ww^llealbtis  ;o/)rot/f /V  «•    2     Hew  W'iH they  de*il  With 

Pagans  and  Eacmies  ?    objccl.  But  they  ftiil  tell  you  [_  the  Spirit  is  only 

fufficient,  when  all  Reafons  are  brought.     Aiifw.  1.  That's  to  remove 

*  the  Sl^iejlion.     Or  When  the  ^ejlirn  n  e/  the  ObjcdiVC  Sufficiency,  thij 

attfyverof  r^f  Efficient,  Redifying  rf«^  Elevating  the  Kaculty.   2.  tvhn 

ct  kr-orvs  not  that  a  man   maj  Believe  or  Know  the  Scripture  to  he  Gods 

Word,  WithcHt  any  more  than  a  common  htloof  the  Spirit.     TiieDe* 

viisand  Damned  believe,  c^-know  :>;  and fo  doth  mAny  an  nngcdly  tkah 

here.  But  a  Hiving  KrfOwledgc  or  Belief  ^cr/i  irJted  rtquire  d  f^itcial  Grace 

of  the  Spirit. 

Jn  a  ^"crd.   If  Rcafon  ^ere  cf  no  more  nfe  here  th(nfcme  maks  it,  a<  it 

*)Xere  i/i  VAIM  to  preach  or  Write  en  thij  Fciy.t  (  fcr  ChijHanity  ;)   So  it 

Wchfd  follow  th.1t  he  that  14  mad,  ordrHKk^,  cr  an  Jprfant,  (if  net  a  hrnir) 

Were  the  Jittef}  to  m^l^  a  Chriitian  ;    Wh:ch  is  fo  file  An  ir^^'.'jvAatii.n, 

that  1  dare  fay  ,   He  that  haih  the  heft  and  rifi^hteft:  Reafon  ,   andj  hy 

Confideraticn  mr.kes  the  ntcfl   ftfe    of  it,    is  the  hejl   Cfciriftian  ^- 4w</ 

doth  Cod  beft  fcrvice :   And  that  all  fiuxe  u  on  the  ctr.trary,  for  W/:nt 

0/ Riglit  Rcafon,  and  thenfin^of  it  hy  Ccrfidcrat:cn.     'But.,  me  thinks ^ 

«  J Jhohld  not  neod  to  plead  for  Ren fon,  till  i  caps  can  (peak^  and  plead  a^ainji 

me!  Butyet  Imtiji  tcllyoH,  if  yon  beard  the  Acatjattcn,  you  Would  tX' 

cttfe  my  Apolofff . 

«       If  noKe  but  the  Iq^norant  ie  An  Sherry  to  Knowledge,  furs  none  but  the 

J  unreafonable  is  an  enemy  to  Reafon. 


CryVt  the  ^reatefi  offence  cf  all,  is.  That  I  lay  fo  much  upou  hu- 
AJ  mane  Teftimony  and  Tradirion  :  which  fome  think  uncertain; 
fome  think  it    wou'd  not:   make   our  Faith  too  Humane  j  and  fome 
think  it  is  too  like  the  Papifts  arj^ing. 

To  all  which  J  an  fixer,    i .  See  Whether  the  bcfl  ef  our  D  twines  do  not  the 

like.     I  Will  name  fume  of  the  chcicefl  that  ever  the  Reformed  Church  enjoy- 

»  ed.^  Rob.Baronius /«///>,  Apolog.  cont.  Twj-w^/w/.  Traft.p   pun d. 2.  p. 

686.    [^  The  Tcflification  of  the  prcfent  Church  is  a  condition  neccflari- 

ly  requifite  for  our  believing  the  Scripture- Authority  :  Becaufe  Faith 

rt  comes  by  hearing,     zi  From  the  confent  of  all  the  prefent  Church,  or 

all 


Part  //.  The  Preface. 


177 


al;  Chrillians  nOkV  living  ,    the  chicitlt  Aigumenc  may  be  drawn  co 

prove  the  Authority  ot  any  Canonical  BjoX.   3.   From  the  Perpetual  » 

and  Ui.iverlal  Tradition  and  pradiicc  of  ct^e  whole  Ctiurch  from  the 

Apottlestimes  to  ours ,  ws  may  have  a  humine  pcrfwafion,  and  chat 

Certain  and  Infallible  ^    of  the  Divine  and  Canonical  Aathority  of 

l\\o(c  Books  which  vverL-  IKI  unduubied  ,  or  wli.ch  loine  call  tht  Pro- 

tc-canonicail.^  'Dr.    ivhiitti^^er  laitb    [^  Icbciongs  co  the  Churcii,^  «« 

I.  To  be  a  vv  inif*  and  keeper  ot  ciie  ScruKures.     2.   To  judge  ami 

di(cernbv.'C\vccn  Scrip. urcs  which  arc  truij  and  gn:uine,  and  nhich  arc 

falle,  fupp<jfi:iciousand  Apocryphal.    3.  To  divulge  tlAcm.     4.  To 

expound  them.    DtStc.  Script,  J^  3  contr.  1.  c^p.  l.  pa^ezo^,  204.^ 

1^',  wa /«<7td  Dupl'C^t.  adv.  Stapehoii.  wcrff/A'A^  page  57.    (^  Which  or 

usknoAsnoc  tl'.enectility  ofihc  Minillry  of  the  Cljurch  ?  aad  that  ic 

i^  lacly  and  wilely  appoinced  of  God  /    fo  chat  co  coniemne  the  Mi- 

nirtryand  Vtlliraony  of  the  Church. ,  is  no  thing  ^'Ife  hut  co  err  from 

iht' Faith,  and  ru  ill  inu>  molt  certain  ddhudion.  J  Sec  wore  psi^^c  15. 

iS  59  &t\  ^6^.Co.6^.  69  77.  71.438.   119.  328.  Davenanta/- 

loveth of  HijlcricalTrAditiofi),  de  Judice  contruv.  pag.  1  i.  ^.  3. p.  24. 

27.  30.  31.  32.  7 he Itk^  mi^ht  hs Pieivedout  p/Garaoro,  Ctiarnier,  Ame- 

fius,  anJ divers  \\  otkrrs  ^    hat  thM  I ntifi noienl^-.rge.  WChemnhins 

2.  IW^o'tldhavi^theCont.'iiry'tnindedieliKe  f    Hvw  ihcy  k,7  0w  tfirLout  t^^^!"'  '^'>^<-'''- 
hliimine  Tef}imohy  or  TraditioK  ,   thnt  thffea'^erheftme  Bfek^f  wki.h  the    j  page  ?w//^/ "i 
Prspkeii  6»d  4^vflLi  \Vroie  ?  an  i  wholly  the  fame  ?    th^t  they  are  not  de-    10^.  1 10,1 11 
pravi-dAy.dwUfnii)  corrupted?  that  tin  i  are  aU  ?      How  knstp  you  th^t    S^c.    is  fo  fi.ll, 
cKe  of  ihe  Books  of  Either  is  Cii»omcai ,  attd  the  ether  L^po^hnphal  ?   ^^^^  'i?  '""^ 
fVhers  ts  tie  ma»  thut  ever  knevfthe  diyio^from  the  A  ^Oci'V pha  hefoe  it    ^'?  t,.?^^-  ^ 

..  I  J    I  ■        ■,  \        ■     I  t-w         I-    ■         -,        r  r  r    r  r  i  llSQlClOfl 

Wm  to/a  h-m?  (3H.i  ^:ithr,ut  Traai'nn  r    J  coufejs  for  m)  trr*  p^rt  J  cofiid,  he  not  only 

mter  l^6.:fi  f  an)  jnch  T'jimjanj  or  Ugh:  of  the  Spirit  (  xor  Rfafon  r.ei-  Tairh   much 

ihtf  )    \X'i;,ch  Wutheut  Humane  Ttfiimuny  6r  Tradition  fnhld  have  m.ide  "^o-"'^  f'^^'"  ^ 

t»e  l.'tliive  th4t  thfTiockof  Caitic/ss  n  CiviHteal  a»d  Vrr,rnn  by    So-  ^^'r   '^^^  J"*"*^ 

lOili  in,  c:ndt>:e  bHK^r.j  lyijdont ,  ■y.-^Dicryprj^i  andWrittin  l>j   P.iiiv   (  m  tlicm  fari-f-et'i 

fom^thitii^?)     O' that  )r:wh  Iti/i  file  tJ  t-u   La)diceans   {  W-hi-hyoit  may  Andradiici 

J('e 'y.ljruno  in  Efjif}.   '^\\i\\i\^x)trS\i  and  ethers  )    is    Af}^cr)phd    A^d  hi-.nllL":    Vide 

the  fuo>tl  ,.»{  thiri  Ep-ftlt   o/J)hn,    Cr.tcnic.d.    Norcoufd  I  have  fH""^'  l^"' 

k.'iownallor  ct.i)  HijhricJ  took/ ,   f:ichM]o\\ll,   Judges  ,  Ruh  .  Sa.nu-  rridsnt^l' 2 

tl,   K  ng<  ^  ChronitU's,  Ezra.  N.-bemiaii ,  -Sic.    to  t;e  Wrtnea  by  Di-  j^^,.  fwVrl)' 

ti-'t  i''lpi-ar  oa  ,  but  hj  Tradition.     Nor  cr.uld  i  kn^rv  all  o>' aKj  of  ti:o"e  217.  iifju:  nJ 

l('ok^'i9  be  Gods  H^ord  ,   Xfhich  contnin  merr  Fcjinve  Cu  .^i.aitons  ,  M  ^'^^' 

Ccrijcfis,  ExoJu*,   Leviticus,  &c.     iVertii  kdc  for  the /■s.-ne  Tr^ddton.  ■'^-'.'f"^^  ry/p. 

Nrr  lou/dl  i^^o-i»  that  Ar.y  ofthcfe  bookj  ^ert  WviV.'?«  bj  Divine  Ii/^-ia-  J}i^'^  riu'^m- 

ttn  XK'hi'hco<:t^tn  (  be/idet  Inch   Hifitry  and  Poftiives  )   y.6thin^  btti  the  tmuuta  te;n- 

Trtithi  ^-hictya^t  k^^oiKv  by  the  Ltpy  of  'Njitttre  ,  v^nhi^^tt  firthir  Sspfr-  T^^''-''^  /^^^'"*,(^- 

n.tu,al  R.veLiiion  ,  if  it  Lai  Kjt  te^nfor   i'la^Mt^n.     Ki^r  cculd  I  luie    (>''•' '-'^-^H^d  is 

hue  liiq^:  V!X' 
cr,tit  uf{  hi  n 

'■^■S  tl^tii  fuiiin  m:wori.var:diicre  e)s  di^n.mu  cfl.V.wUh.WW-^z'dSd.-^  ci^.l-'ftem  dclibrh  Apv:y'n. 


lyS  The  Preface.  Partll* 

known  thofe  Bookj  to  bt  "Written  hy  Divine  Inffiration  ,    ^^hkh  fpeak^  $f 
mnr  fMptrn  At  Ural  things  ^  liihcr  Hiflorieal  at  thrifts  1  ttcar  nation  ,   Re 
furrtdion  ,  &c^   Or  DaJSrital ,  hadnotTradition  or  Humane  Te^im*- 
nj  AJfurtd  me  ,  that  thtfe  art  the  Book}  ^hich  thoft  Holy  men  wrote ,  and 
that  fnch  undoubted ,   u»con\rouled  Aiiracles  ttvr^  "brought  for  th:   CoUm 
jirmatioH  oftharDo^rine,    Further  I  "deould  know  ,  How  doth  an  illiti' 
"  rate  man  k^ow  y  h'^^t  bj  HumaneTeflimonj  !    i.    f  whether  it  he  indeed  4 
BibU  that  the  Aitnifter  reads?     2.    Or  ^hen  he  reads  irue  ,  and  W^fw 
falfe  ?  and ,  fVkether  any  of  thofc  Wo^ds  ht  Ik  the  Bible   W'hi.h  Wt  k-^.G;  ,ire 
in  it  ?     3.  Or  that  it  is  truly  tranfljited  out  of  the  Hibr{war.d  Qreek,f 
4.    Or  that  it  ^'M  OriginAllj  Written  in  thofe  Lan^uA^es?     5.    Or  that 
the  Copies  ^ere  Authentickj>fit  ofVchicb  thtj  W'eretrar.Jl.^tcd?    6.  Or  hotv 
>   "^illthty  k»ow  many  fitri/h  d^floms  ?  c  Points  in  Chronologic  ,  Geo- 
graphy,   St'C.   W-ithdHt  \Hichf07ne  Scripture  can  never  be  u>id  rftood  ? 
tt  7.   Or  how  do  the  nofl  Learned  Cri  ticks  kjiow  the  true  f^nifi  at  ion  if  an) 
one  Veordofthe  Hckriw  y  or  Greek.  ( '«  ^crip; are  or  any  ether  bock^)  Jea 
Latin  or  Englifb ,  or  arj  I  ah ^u  age  ,  but  or.lj  ky   Traditton  and  Hu- 
mane Faith  f 

Tea  ,  there  is  n9  doubt  hat  in  feme  CAfes  Traditicn  may  fave  ^'ithout 

Scripture,     Fori.    AfenVcerefivedfrcmAihm  ro  Mofcs  ^'iih'-ut  any 

Scripture,  that  Vce  k^nw  of.      And   (m  Dr, U.(hcr  itellobferveih  J  One 

rcafon  why  they  might  then  be  wichoacic ,  v/as  the  facility  andcertain- 

ty  of  knowingby  Tradirion.     Forl^itib.utchhltvtdwany  hu;tdred years 

md.Eufeb.Ni-       .  y  Adam,  and  S?m  lived  long  With  Methufeiah  ;  ^nd  Ilazc  lived  fifty 

Ori?.  S.  Scrip-    years  wtth  bcm  :  So  that  three  ntea  jaw  from  the  begmntng  of  the  ivorld 

tur^,pr£cipue      tiOliaiAc's  fifryeth  year.     2.   Andthoufands\^ere  coy.verted  and  fuzed  by 

/,i.6'2-6'3'    the  DoUrine  of  the  Apoftlcs  and  Primitive  Preachers  befo'-e  it  ^as  com- 

mittedto  kfriting.      So,miiny  ftws  in thi  Captivity  had  not  the   Scrip- 

^ture.     3-  iy^ndifany  Am(?n^  the  Ahjfines  ,   Armenians  ,  or  ignorant 

Ptip'-fls  do  believe  in  Chrift  upon  meer  Tradition   (  no  doubt  ,  thiy  may  ) 

W'ho  can  doubt  of  their  Salvation  f    For  Chrift  fiith  ,  X^aC  whofocver 

Bclicveih  in  him  fhall  not  perilli :    (  fyhich  ^ayfoever  he  tt'*ti  brought 

to  Believe.)   H^iflyouhearlrerixvisinthfa^  ^ho  lived  before  Topery  was 

*  bern  ?  Adv.  hacr.  lib.  3.  cap. 4.  Qnid  cnim  3c  fi  qaibus  dc  ahqiia  mo- 

dica  quaeftione  difccptatio  effet .?     Nonne  oportcrct  in  antiquiiTimas 

rccurrcreccclefias  f  (Afark,.  he  faith  ntt  ad  Ecclefiam  llomanam  ,  v^! 

adunam  princioem  )  in  quibus  Apoftoliconvcrfsri  funt,    &abciidc 

praefenti  quncllionefumcrc  quod  cerium  &  re  tiquidum  t{\?    Quid  au- 

temfi  nequc  Apoftoli  quidem  fcripruras  rdiquiflVnt  nabis  ?  nonne 

©portebac  ordinem  fcqui  Traditionis  ,    qucm  tradiderunt  iis  qaibus 

comraittebani  Ecdcfias  !    Cui  Ordinacioni  afTcntiunt  mnUx  gentcs 

barbarorumeorumquiinChriftum  crcdunt,  fine  Charaflerc  vcl  a- 

tramcnto  feriptam  habentes  per  fpiritum  in  cordibus  fuis  falucem  ,  & 

veterem  Traditionem  diligcnrer  cuftodientcs,  &c.      Hanc  fidem  qui 

iSne  Uteris  crcdiderunc ,  i|aan(um  ad  fercnonein  noilrum  barbari  funt; 

quantum 


Fart II,  .'  The  Preface.  179 

quantum  autcm  ad  fententiam  &  ccnfuecudinem  &  convcrfationem, 
propter  fidcm  perquara  fapientiffimi  iunt ,  &  piaccnc  Deo  ,  &c.  Sic 
per  illam  vcterem  Apoftolorum  TradUionem ,  ne  in  conceptiencm 
quidem  mentis  admittunt  quodcunquc  (  Hercticorum  )  portcntilo- 
quiumcft. 

As  for  thofe  thAt  think  it  fMVSHrstheTapjfis  to  argue  thU  from  TrU' 
diiiea,  thty  are  quits  mifiaks**  ■,  as  I  have  jhcwcd  afterwards.    The  Pa-  k 
pifis bhild  on  the  Authority  of  the  Chttrchis   dccifivc  judgment :    Bat  I 
hfe  only  the  Churches   Teilimony,     The  Papifis  bj  the  Church  mean.  « 
J.  The  pnje»t  Church.    2.  Onlj  fhertovfnP.crmfh  Church,     3.  And  in 
that  only  the  Pope^  or  Conncel  (  at  infaliible  fudge.  )    'But   I  mean, 
I,  ThsVnivirfalChrirch  through  the  JVorld.    2.  SfpeciaHj  the  And' 
ent  Church  next  to  th'  Apojilct.      3.   AKd  therein  the gediy  fVriters  axd 
Chri(iians  gcrer ally. The  Papijls ground  all  en  the  Chttrch  only,  and  thinks  « 
that  IV/  muhfirft  kntrv  thetrueChurchy^'ko  is  thejfsdge.hfere  ^e  can  kjtow 
the  Script  fire.    But  I  vaiue  (  in  feme  cafes  more  )  the  TefiimaKy  (1   of  •  q^.. 
Heathens,   f(ws^  aKd  all  Heretickj   (  an  enimiss  Tcfiimony  biing  mefl    gainftce//w 
'Valid  againji  himfelf)  f^nd  I ufe  not  their  Teflimony  only  ,    ai  thej  are  n  gives  you  raa- 
the  Church ,  or  as  Chrifiians  ;  hut  alfo  as  men  ,  tndtie^  with  Senfe  and    ny.  Vid-LB.  c^ 
R  eafon  ,  and  the  com  r.on  remnants  of  A  i oral  hone  fly.     In  one  ypord.  The  a  ^"^!'^^'"-  ^^ 
P^pi/i-s  receive  the  Scriptures  on  the  Authoritative  Infallible  judgment    ^['^'^gl^f^af,'  ' 
of  their  onn  Church  ,  that  is  the  Pope :  and  I  receive  it  <ts  Gods  perfef^    monium  Por- 
L^ri>  delivered  deron  from  hand  to  hand  to  this  pref^nt  Age;  and  know  it    phyrii  in  Cyril' 
to  be  the  fame  book. ,    xthich  the  Prophets  and  Apofiles  writ  by  an  infallible    l-  ip-  Contra 
Teftimony  of  rational  men ,  fritnd  and  foes ,  in  all  Ages,    tyindfor  them  ^t^!^'^"'^'"-  ■^^ 
thi^t  think,  that  this  Ujialloar  Faith  on  Vncertainties  ,  I  anifwer,  i.    adve77' Viei- 
Let  them  give  Pii  more  certain  Grounds.     2.  tVe  have  an  undoubted  in-ctitnt.  Plura. 
fallible  Certainty  of  the  Trtith  of  this  Tradition  ,   iS  I  have  after  jhewed.    Vide  rti  Anno- 
He  is  mad  that  doubts  of  the  Certainty  <?/W»lliara  the  Ctnquerotrs  reign-  ^^^-  ^^f"^  "'/• 
trig  in  Englnnd  ,  becaufehe  hath  but  humane  Teiiimonj.     ws  are  Cer-J'':  ^[^''^^>^^l^' 
tain  that  the  Statutes  of  this  Land  yveremade  by  the  fame  Parliaments  and  f//'!'  ^'^"^'* 
Kings  as  are  m^nticned  to  be  the  Authors :   atd  that  thofe  Satutes  which  we 
have  now  incur  Boo  kj  ^  are  the  fame  which  they  made.    Far  there  were 
many  Copies  d'/prrf:  AUnt  Lands  and  E fates  were  JltS  held  by  them  : 
7  htrc  were  multitudes  of  Lawyers  an^  fudges  ^  Whofe  cJlir^g  Uy  in  the 
coKtmuilufe  of  them 'land  no  one  Lawyer  could  corrupt  them  but  his  Anta' 
^noifl  would  fo;n  tell  him  ofity  atda  thaufand  would  fmde  it  out.  So  that 
/  da  not  ihi/ik^any  r/:^»  dotshtethofthe  Certainty  of  the   ABs     bang  the 
fame  they  pretend  to  be.    And  in  our  cafe  about  the  Scripture  we  have  ^ 
much  more  Certainty  ,  as  I  have  Jhewed.      Thefe  Copies  were  difperled  all 
over  the  iVerld ,  fo  that  a  Cembination  to  corrupt  them  was  impcfiblt  itt 
fecret :    Aden  judged  their  hopes  of  Salvation  to  lye  in  them,  and  therefore  ct 
Would  fure  bec^rfulto  keep  them  from  corruption,  and  to  fee  that  no  other 
[hould  do  it  :  There  were  thoufands  of  Alinijlers  whofe  Ojfce  and  daily  u 
tVorkJt  wjii  to  preach  th^fe  Scriptures  to  the  fVoyld ,  and  tbtrefcre  they 

C  c  Z  muft 


^So  The  Preface.  Part  J  I. 

et  wnji  netelt  look^to  lUf  ptefe>ti>ta  of  tktm  :  <w<i  God  Wut  f  leafed  to  ftjf.  r 
[ucbabHnd^nc:  of  H^rfiich  tr.  ari^  e  ,  ( ptrhaps  of  pu>poff  jcr  litf  er^^  a- 
mjk^  otivrs  ,  that  no  ov(  ctttU  corrupt  the  S'r'p:ur,s  tut  i It  Iru  yjei^er- 
fitrirstvcHld  f(.onljAVe  catcht  Uminit :  For  all  Purius  ^  cffa.h  Opiritn, 
fiiU pleMiiedthef^mi  Scriptures  /i^rjifjl  all  the  refh^  eVrit  as  L^nytrs  t/eud 
the  Lavs  of  the  L(.r.a  at  the  b;.r  agAUifl  their  Ad-ierf^^its.  So 
that  it  u  impfjffthlt  that  in  anj  m  .iv  matf'r  it  PiouULc  depraved*  fVloat  it 
may  be  in  a  Utter  er  a  word  I?*  the  nrgUge^ce  ofTranfcribers  ,  «  efn'f 
great  moment.  {Of  ^hich  I  dfftre  the  learned  Reader  to  prrufe  that  ac- 
curat  eTreatife  of  the  trftlj  Learned  a*ni  JtidicioH4  Ludovicus  Capcllus  his 
Ciitica  Sacra.) 

Indeed  the  Popi^liDellrine  ofTrad'ti'>^  (  fuch  at  jot*  m.^y  fi  dinU.'d'^- 
worilis  Di^l-ij^kes  )  lea^s  dirillly  to  Hcarht'^i.Kf  ;  ttnd  Ltiilis  aS  sur 
ChrijliAriitj  on  fi.ch  Ctrtain  ZJnarm'nniS  .  JT  *<  ,  f'alp.tUc  TJ n- 
truths  y  'Jhtt  it  is  a  \\c*ider  ikaith.j  ^'ho  bJi.vctUm^  renou.ce  net  thar 
(^hrifftAfi'.tj. 

Bi4t  the  qreittOy]^^\i^nis  ^  That  by  arguing  thus,  our  Fai:h  is  fi- 
nally refolvcd  inro  Humane  Teflimony,  fliid  fu  is  but  a  Huf?)ane  Fai.'li. 
tt  Anff/.  Jf  I  f^iidthatthofe  thAt  nmki  th:^  Objtt'^ion  ,  fh  wihat  th,y  kn^rv 
Hot  wfit  what  Faith  is  ,  re  v^hat  tb:rc/ot!vi'^^  of  it  «,  i*hich  thty  m-  ntioy, 
1  flituH  xot  vrnn^  th.m.  Buthecinfe  I  ri'ould give  a  Sarisfadirj  Account 
cfmy  Belief  in  thi*  great  P,,in',  I  will  more  partich/a*  Ij  anjtrer  the  fever. -.i 
£)H,fiions  ^  S<-buh  ufe  to  be  hi  re  raiftd. 

^ef.  Why  do  you  Uvfiievc  the  Incarnation  ,  Death  and  R' fur- 
rcttiuii  of  Chrift  ,  with  all  the  reft  of  the  Articles  or  Dodiines  of 
your  Faith  f 
"  Anfw.  Bec<^Hfi  they  are  the  Word  of  God  ;  or ,  God  h.ith  Ttfiifi  J  er 
Riporttdthfm  ;  or,  hxth  Revealed  th°m  to  th*  W'orld  .u  true  ,  Jo  tb.tt  I 
have  nohigh.r  o'-ftirth.r reafonto  belteve  thcrri  tobi  true  ^  but  or.lj  ihisf 
(jodhath  (pok^n  th.m. 
^.How  know  sou  that  God  hath  Revealed  or  TtBificd  tlicfc  tliir.qs? 

Anfw,  There  are  manj  O^Kefii'^r's  compn hi Kd(d  in  this  onr  •  or  elCt  it 
iszerj  ambiguots.  Inrcg:ird  of  t'eO\'']  ^^  It  i4  one  thitg  ti  ask,  ,  Hotf 
JI^/toi9  it  tobe  Revealeaf  and  another  ^  Hi/rr  I  k,»orv  that  it  is  Col  thut 
TivrrJed  it  f  In  regard  of  the  A[l  ^  the  Word  \_  How  kjio  ^  y^^~]  ^ 
doiibifiiU.  TuH  m<tj  rither  met^n  in  fcur  e»(jt*'try  ^  By  ivh.tt  Primipal 
Exeunt  Caufi^  or  bywh^t  ntcrtfl  hfficteht}  or  ,  Tij  ^hat  Afoiiits 
cr  convincing  Argument i}  Or^  By-'Ak^t  narnraHy  rcquijite  Af;ans  ?  Or, 
^bat  Infirument  ?    All  tbtfe  ryMfl  not  be  confounded. 

Slnefi.  How  know  you  (tha^is,  by  what  moving  Rcafons)  that 
thefe  things  are  Revealed  ? 
f,        Anfw.  J  need  not  tyfrgfiments  ^    mj  Sarfis  t.f  Seeing  And  He  string 
tell  it  mt. 

^efl.  But  how  did  the  Prophets  and  Apoftles  know  that  they  were 
Kcveaicd  (o  chem  > 

Anfw. 


Parti  I.  The  Preface.  i8i 

Anfw.  J'uw^r^jr  In  terra!  fence   (  rvhtkttiit  Ifj  Infpiration'y)  andfome  tt 
I J  F,xtffr*tall  Stnfe  ,   (  W'he  IccArd  it  fro/n  ^od ,   $r  Chrift ,   or  yi»re/s, 
cr  fend  the  Tixbies  '^hic^  he  ^rore.) 

^fft,  Hojv  did  cheoUicr  Believers  in  ihofc  rimes  know  that  thefe 
things  were  Revealed  co  the  Prophets  or  Apoltlcs  / 

Anfw.    Bj  their  o-iV)tTcj}t7Kony. 

Sl^efl.  How  know  they  that  their  TeHimony  was  true  ? 
Aiilw.   I h4'  e  avflVfriA  this  dt  /urgein  the  4.  Chap.  «i(*(/3    §.     If  if  tc 
had  not  bcin  RevcAled  to  thitn  ,    they   could  tot   have  Revea/ed  if  to 
ethers. 

J^'fi,  But  how  do  we  in  the  fe  times  know  that  thcfe  things  were 
Rcvc-tied  toile  ApoftUs? 

AmTv,   Sf^mfjevc  parts  of  the  Wi^ldk^KOwit  only  ly  M»wr'itten  TraditU  u 
on  :  ^U'  meji  '>f  aH  > hi  Cinrches  kjit't*  it  hj  the  So  tpture  ivh{i;h  thefc  Hclj 
mc*nx'rots  ^   c^-taitfir.g  thofe  DoLiri-ses. 

J^'fl-  But  how  know  you  that  thcfe   Scriptures  were  written  by 
them  f         ^  A  > 

Anfiv.    Bjinfalid^le  *  Trididen,  » 

J^f  (i.  M'hott  know  you  that  they  be  no:  in  the  fulftancc  cor-   J^  See  c/;?w;n;>. 
ru^rinccf  ..     ^  _  Tndm^TJn 

A'lfw,  By  the  f J  ^e  infallible  Tradition  A^'nriiigmy  RtAfun  of  it:  Evcn'^i,  papt'rtr.ihi) 
4i  I  k.»:,\v  thtt  ^h:  Statutes  of  the  L.inid^tre  made  hj  thafe  Kifgs  and  ug.outofO- 
Parliam:»!s  rvhcft  names  the  J  bear :  and  as  I  k^orv  that  the  fforks  vf  ''h^'''y  Eufeblus 
Ariftotlc,  CicerJ,  Virgil,  Ovid,  ^ic,  W'tre  m^dg  by  thers,  and  are  ^^  .^f^f';'' 
net  inthe  SMbflancecorrHf  edy  Ta  ,  ftr gri<\tiT  Cittainty  do[h  Tfadi-  ufe ofthisT rt 
tisn  afford  7nt.  of  Tradition. 

^^-tejl.  B'jc  tho!iph  yoii  arc  thus  affared  of  tlic  Revelation :  ycc 
How  Know  you  tc  isDivinc  ?  Or  that  ic  was  Go  J  indeed  tLa*  did  R;?- 
vc;il  ic  ? 

Anfw.    I.   Toft  wa/l  kj^ctv  (  ^ff  prff/^ppcfed)    thtkt  th(ffi[J;jes  t,^rm  «« 
thAt  GjiretcAled  thi^s  .«»  tkem  ,   boihbt  their  fpeech  to  th^/e  tha^  htard 
thim  prettch  ;  and  by  th>s  Script  turf ,   ^hich  affirws  itfelf  /«  be  of  divine 

Jf.[pir,ttioM. 

Sl^tfi.  Buthowdid  they  know  thcmfeivcs  thit  they  were  not  mi-^ 
ftaken  > 

KvSw  I.  ThoftvfhimGodinfp'ur.d^or  tewhcm  he^dk*,  hpiv certniu'  « 
ly  by  an  unexprtfftUc  St»fe  ^  th^t  it  Ww*  Qod  himftlf  a?id  no  T>eL*fi(ni, 
God  netir  fpeak^  (0  Extr.iore^narih  ,  but  by  the  fane  A£l  he  bfth  r*ak^ts 
k^yiOTVii  the  thing  Kevra/idy  aKdhimfclftobethefpeuker,  2.  Biji^cf,  tkey  « 
^>rtJHlly  Certain  it  ^M  no  Deltt/ioa  ,  b}  the  fncf'tert  ,  ti^icontrouled 
A{iritil:s  ^X'hich  Chrijl  did ^  and'ifhich  he  tHriblidnhimio  do  tht^ftLves,. 
See  worf  Cfi^p.  4.  ^  3.  ^h.n  tl^ii  ^  fultier  anfrvircd. 

Sl^fi.  But  how  Hull  we  knowthat  they  delude  us  not;  and  chat 
the  Scripture  f.iith  Tiuc  in  affirrain^  it  lei f  to  be  t»(  Divine  tufpiw^j- 
on  .''   For  we  muft  not  Believe  every  Perfon  or  Book  that  foaffiriTist!  ?. 

C  c  I  Aijfw,. 


i82  ThePretkc.  Part  I r. 

Anfiv.  IbdveAnfweredthiiin  the  forecited  Chapter  d»d  SeBiou, 
*Vid.Georg.  «  To^hichladd:  i.  *  There  are  jt*':h  ChAra^ers  of  Verity  And  Mar 
de  VaUntia  jefiy  in  the  Serif  tures  thewfehes  that  mn)  very  fironglj  perfwade  w  of  the 
Ana'yf  fidei-,  yttictj  of  them  ^  At  leajl  ^  btinj!^  exceeding  Prebable.  Efpecia'tj ,  the  exm 
lib.  1.  cap.  25.  cecding  Spirituality  aftd  PHri<j  of  them  ,  and  the  High  jtrAttg:  Dtfign  of 
|,^'d',v/;i.'^  Godfnanifefied  aloui  the  ^aj  of  Advancing  his  GUrj^  AndJAving  Afan- 
Lf£><.lib.  2.  k'^d  ;  XiphtchDeJigniytAll  the  parts  of  it.  Excellency  ctncAtenatedi  ^^-f 
cap.  27.  not  laid  open  by  one  Per fott  only  ,  norinon:  otilj /i^e -^    hut  ivas  in  doi/yg 

many  hundred  year  t ,  andcfenedby  ntary  fever  aI  Pcrfons  at  that  dijiance^ 
fothat  it  id  itKpcJfibfe  that  thejjhould  lay  their  Heads  together  to  contrive 
it*     ^Ifo  theftilfilled  Trophrjies  ,  Jhew  its  Verity .     ^y^ftd  if  any  one  part 
have  not  thefe  CharaElen  fo  Evider.tly  on  it,  yet  it  is  Certain^  b:c^.ufeit 
isattej}ed  by  the  refl  (  or  fomt  of  1  htm)  that  huve  them,    2.  B**t  that 
tt  \^hich  fully  per/wadtsme  ,  (  being  thns  prepared  by  the  J^nality  ofth:  PPei^ 
^  Fhlegm  in       tings,   «,  The  many.    Apparent  tmcontrotiled  Miracles  *  ^^bich  the  A- 
lib.  19.  of  his     pofiles  themfehes  did'^orl^  ,  Who  Vfrote  thefe  Books  :  God  ^ouldnot  have 
Annals,  con-      tnabledthem  to  confirm  a  falfe  deludingTefiimony  (  a^id  that  of  fnch  mO' 
fcfTeth  the  ^    ment)  by  Miracles ,  and  ftich  Miracles.      3,   And  ^ hen  J  have  bnce 
done  by  Pe-    «  *^*^  Believed ^  I  am  much  Confirnied,  both  by  the  Experitnce  I  hatie  of 
ter.iiOrigen       thePorverandf^eetRelifhefthe  ^DoHrine  ef  the  Scriptures  on  my  orr» 
hkhylib.2.  con-   Soul  ^  and  the  Efficacy  of  it  on  tkeSonls  of  others  ;  and  alfoin  that  I  find 
traCelfum,         4^  the  Rational  Cau/es  of  doubting  of  the  truth  of  Scripture  to  be  ri' 
moved. 

^eji.  But  when  yon  make  Miracles  your  great  Argument,  How 
know  you  that  thofe  Miracles  were  indeed  wrought  ? 
J,  Anfw.  Bj  infallible  Tradition,  partly  h)  the  Ir^flrumcntality  of  Scrips 
turt ,  and  partly  by  other  fVritings  ,  Vniveffal  ConfeJJion  :  as  I  hnow 
that  Julius  Cxfarc<7«  «^«fytfr^  Pomp€y  ,  and  VVilham  the  Norman  non 
England. 

^e^.  But  did  you  at  firft  believe  the  Scriprureon  thefe  Gronuds.? 

Gr  can  it  be  expefted  that  unlearned  people  fliould  underftand  the 

Certainty  of  this  Tradition  /' 

ti      Anfw.   I.  I fir^  Believed  that  the  Scripture  W>ai  gods  fFord  ,  nteerly 

upon  the  Common  untontradi^ed  Afirmation  of  my  Teachers :  And  fo 

mop  others  that  I  meet  rfith  :  andfo  proceed  to  fee  the  more  certain  ArgU' 

^  ments  afterwards.    2.  Tet  if  they  ^ere  Rifely  and  diligently  taught  them, 

the  unlearned  are  capable  ofknomng  the  Infallible  Crrtainty  of  that  Tra' 

dittoni    Tea^  and  the  Certainty  of  the  Truth  of  the  TranJJation  in  the  Sub» 

fiance  ;  and  that  you  do  read  truly  the  Scriptures  to  them,  &e.     For  there 

*^  iia  Humane  Tef^imony  Vehich  ii  Certain-^  andfo  a  Humane  Faith  :  Tea, 

more  Certain  then  my  own  Serfe.     Senfe  hath  alway  greater  Evidence  tUn 

£  elief, but  not  fo  great  Certainty  fometimes.  I  Will  rather  believe  ten  thcu- 

fandfober  ImpartiaS  pritneffcs  that  fay  ^  They  fee  or  hear  fueh  a  thing, 

(havingnoconJtderablecontradi^i^H ,)  then  i  would  believe  mine  own 

eyes  or  ears  for  the  contrary, 

X^fl. 


fart  II.  The  Preface.  183 

^eft.  But  is  ihac  Faith  Divine  and  Saving,  when  men  take  the 
Scripture  for  Gods  VVord  mcerly  on  Report,  or  other  weak  Ar- 
guments ? 

Anfw,  Itua  Faith  that  Vns  open  to  great  dottier  ly  temptation  ,  Vehe»  u 
the  ^eakptfs  tf  the  Grounds Jhall  appear  :  and  mU  have  notch  weakji^fs  in 
the  wean  time  :  btitjetit  may  be  Divine  and faving.  For  (till  thU  mans  a 
Faith  us  yefolved  into  Gods  Feracitj  or  Amhoritj.  Though  on  ^eal^ 
Grounds  he  take  the  Scripture  to  be  Revealed  by  Cjod  ,  yet  he  ^dieves  it  to 
be  True,  0)dj  beraujc  Godfpokc  or  RevcaleJ.it.  So  that  the  error  Tj^t  Ij' 
ingin  the  Formal er  A^atcrial  OhjcEl  of  Faith  ,  but  only  in  the  Argu- 
memsptrfypadi»^  that  it  Mfrom  God ,  thu  defirojes  not  the  [onndntft  and 
Truth  oftlje'Bilief. 

Objetl.  But  how  know  we  tkat  the  Miracles  were  wrought  to  con- 
firm the  truth  of  thcfe  books  ? 

Anfjv.  Thty  ^c^e  "brought  to  confitm  the  Teflimonj  of  the  men  ,  \)?he»  » 
ther  delivered  by  V/crdor  Writing.      Andthi^  by  Writing  ii  that  p.irt  of 
their  Tcfiimony  which  the  Church  norv  enjoyeth, 

ObjeH:.  But  ail  that  wrorc  the  Scripture,  did  not  work  Miracles. 

Anfw.  Their  Tefiimony  is  confi>-med  by  th0fe  that  did.  a 

J^ift'  Into  what  then  do  you  ultimately  Rcfolve  your  Faith  .' 

Anfw.  IfyoHUnderflandthe  Phrafe  of[^  Refolvixg  Faith^ftrifily  and  f* 
properly  ,  fo  it  it  Refohtd  only  into  the  Credit  or  Veracity  of  the  Speaker, 
M  bting  the  Caufe  of  the  Verity  •/  the  Propofition  Which  J  belie'^e  ,  even 
the  Principal  Efficient  Caufe  ;  the  Knowledge  of  Whcfe  Infallible  Ve^ 
rity ,  detk^  above  all  (and only  it  that  kind)  caufe  me  to  Believe  the  things 
revealed  to  beTrus. 

'BftiifyeutaketheThrafeof[_RefQlvingFaith~]  inthe  Urgefl  Senfe^  ^ 
M  it  containeth  not  only  its  Refolution  into  its  Formal  Obje^i,    but  into  all 
its  C^uf^^  ^"  ^f^^'^  feveral  kjnds  ,  fo  it  is  refolved  thiu,     i.   As  I  have  ^ 
faid ,  /  Ref^lvc  mj  Faith  into  the  Prime  Truth  ,  that  us ,  into  (jods  infaU 
lible  feracity  as  the  only  Formal  Objtd',  or  full  Proper  Effcitnt  of  the 
Verity  of  the  Propefiiioyis  beHtved,  andfhe  Principal  Reafon  ofmj  Belief. 
2.  /  Rcfolve  my  Belief  into   Gtds  [_  Revelation  or  Ttfiimeny  ^  as  the  2 
Principium  Patefadionis,  or  the  Naturally-neceffary  means  of  Applica- 
tion of  the  Former,  y\^hich  is  the  Principium  Certitudinis  (  »>  «  Rob. 
^^Ton'wxscvcndiflinSlion,   Apodix.Traft.  3.  Cap.  6.p.  123.J  Tet  1  am 
forced  to  differ^  f  om  Baronius  in  tb,it  he  wak^es  this  [_  Revelation  ]    to  be 
part  of  the  Formal  ObjeU: :  Though  (^  the  Veracity  of  God  Revealing  ,  ]  ^ 
and  not  the  truth  of  God  "Without  Revelation  ,  be  the  Formal  Ob]cEl  of  Be- 
lief'.  yet  1  coxCcive  the  faid  Revelation  to  be  no  part  of  the  Formal  Obje^, 
but  a  Nat»ralAifeans  of  the  produElion  ofthetjMateialOb]eBby  the  For~ 
ntal  Obji  /?  -ahich  is  its  Efficient :  ar.dthat  not  dircSllj  of  the  Immediate 
A/aterial  Obj,  El ,  but  of  the  Remote  cnly.      For  the  immediate  LMateri- 
al  Obji  tlii  [_  the  Truth  J  of  Propifitions :  and  the  Remote ,  is  ^the  Propo- 
Jitionl  whtcht^True,    Norv  the  Rt^elati^tt  is  dirtEilj  a  ProduElion  of 


i84 


The  Preface. 


Pan  II. 


[  the  Pro^ffition  J  m  fuch-^  hut  ict  of  the  Verity  of  it  SriEllj :   We  there- 
Jore  Bilifviitt*  heTtue  ,  bcCAMfe  th:  True  God  (poke  it,    Thomfh  in 
ajecondplact  the  Tatefatlion  ntAj  bcfAtd  to  prcduce  the  ferity  cftie  thing. 
3    3.  I  Re' elvf  my  Belief  into  tkfChar.iElers  of  Divinity  ^  vrljich  are  fot4Kd 
iu  Scrip- urc  ,  anaiiro  the  'U  i  c/itrcfi  A  Mir ac let  ^r  vrhich  it  rfus  mttjitd 
M  th?  Prtttiipa/ motives   (cjmjh^I})  hy  rvh.clo  I  .im  pirjjvudfdtha:  it   not 
God  and  ro  oher  ,  thjit  w.u  tin  Author  or  P^evifiLr.    4  /  R(«lvt  mj  Be- 
^    iiffinto  Hy.PitneT(flimo*ij  tr  Ir.fainile  Tradition  (  R^tipuMlj,  t.ot  An- 
thontMtivilj  Infai/iUe)  as  tht  tm.  ns  cfdifcGVc*i:ig  to  m:  nt^it'cn  of  F^cl 
yiz  that  the  Apcjf/ts  did  rvri  e  :  That,  Thu  dtlivirtd  torn-  U  the  IV, it^ 
in^:  th.1t  it  is  ^U  ^  that  /tt.h  A/irac'es  irere  wr<,tight  :    th.tt  the  Sctip- 
turetare  not   Dep>avidin  any  Aiunrial  'Poir.t  ,  or  cut  ofDiJigpi:  vhuh 
Boiks  are  CaMonica/ ,  a^id  Which  »o(.    H^i  1  btet  the  perfon  to  whom  God 
from  HeaV  n  ,  or  Chrifi  on  earth  did  Reveal  thfe  Truths  Immediately, 
then  thti  Rcfolution  of  my  Faith  fhonlJ  h^vt  bten  i'^.te  my  Senfis  {m.dt  »fe 
of  Rtitiena^y^ )  /  fhoittd  have  kt^crvn  by  ExierttAl  Stnft  n>h.it  Chrifi  (pfke, 
and  ^hai  not  I   what  A^iraihs  he  di>i  :   and  by  J/tnrnal  St^fe,   that  tt 
)^  as  God  and  no  other  that  inffired  mi  :  and  by  both  ^  thatiiVPas  (^brtft, 
and  MO  other  that  fpak^  and  ^^srkt  Aiir.icLs.       But  fiei/t^   I  live  at  fo 
gt^eat  a  Dijfance  ,  andQod ReveaLd  ho:  theje  things  to  mt  Immediately^ 
but  to  the  Ap;)files,  and  thry  to  tih  rs^andthty  to  others^  andfo  dvnn  it  thU 
day;  Therefore  Tradition  mnfi  do  thtt  fur  mt  )X'hich  Smfi  did  ti  the  fi^ft 
Rective>S-y  as  I  fay  ^  "What  f:tfc  did  fur  thim  ^  that   HumAneTiftimohy 
doth  for  us  ;   or  mnfi  carry  it  betveein  their  Senfes  and  cur  Senfts  ,  and  fo 
^  t$0ftr  Reajon.     5.    Irefolvt  my  BtUef  in:o  aliTrtiiks  RivtaUd tn  Scrip- 
ture  ,    as  into  the  Material  Objc^  (  if  it  Wrere  not  too  improper  tc  call  il  at 
a  Rtfoliiitg  cf  it  into  that  '^'hich  anfwirs  the  Qnid  crcdii  Z  and  not  Cur 
^  crcdis /"  or  the  Cu\?    6.    J  refohe  it  txte  tl.e  foskj  or  f^ritirgs  ,  oi  the 
y4h: hen tick,lnf}r foment  Rtvealin''  Qvds  mind :    No:  imo  the  fVtrdj  as  tn 
this  or  that  Lan^ua^e  ,  or  as  con/idertd in  th^mfelvs  •,  bnt  oi  co  fi  hrcd  in 
Relation  to  tht  Tmths  ,  Vk'/ru/j  thy  ixprjs  ,  viz.  as  they  are  Sigfife  s  of 
aH thefe  Enunciations '^hich  th'tj  contain,     j.  I  Refo've  my  Brl.ef  into 
Reajon  i  orVr.dn^anding^  as  tht  neeiejl   Vital  Lfficient  Catsfe-    8,  / 
%  Rifolveit  into  fh(  Holy  (jhofls  IHttminatioi  or  Q race  as  into  tie  Remote 
and  former  Efficient ,     enabling  and  ca^/i^.^  me  to  1>.lieve  fir.ctr.lj  and 
favingly   (  but  not  into  an]  L.tem.il  left imoyiy  oy  the  Spirit  as  the  Ob- 
j  it^of  my  Faith.) 

J  kytorpcur  Bironius  cppiftth  Sp:i!accr  fii/c  cne  c/  the  Points  nlieh  I 
here  ajfert  (  Apolog  Trad.  9  punft.  4.  andj.  pag.  711.  712  71^. 
7:4.  &c.)  Were  it  »ct  that  I  have  been  too  tedii,H4  already  ,  J^culda^- 
frver  thofe  Argtimer.ts  o/Baronius ,  ^h^ch  is  vtry  lafie  t«  do  ;  but  to  the 
sinprejft^icedandcon/idirate  J  thirt^it  roiRfum  medl.f-s  ,  or  at  li^fi  is  fit- 
ter for  another  D  if c  our fe. 

And  thus  having  Catechifedmy  felf,  to  give  men  an  account  of  my  Be- 
lie^^a  td  h.h  thofe  that  are  ^'^e^kr  he.'tin ,  I  foaJl  co/ichde  all  With  ina  or 
1 ':  -r  VV;;  d/of  J.^ViCf  t f  tr-r  R: ,vier.  r.v.are 


•7 


Part  11.  The  Preface.  185 

I.  "Ty  Eware  that  you  exclude  ttot^  injcur  arguiftgt  anj  Caufe  or  neeeffd-  ^ 

X3  fj  Medium  of  jour  Faith,  by  quarreliirtg  too  eagerly  ^ith  other 
mens  grounds  ^  Many  men  runne  ufon  this  dangeroM  Recl^  Leji  they 
[hould  give  too  much  t»  Reafm  ,  or  to  Tradition  ,  or  the  Chnrch  ,  $r 
CMirAcles ;  Some  further  e-xclude  them,  then  ^i/l  fiand  Vfiith  the  Ratio' 
fiality,  and  Safety,  and  Honour  of  Chrifiiattity -^  Set  net  t ho fe  things  in 
Oppo/ition^  which  may  and  mufi  confifi  in  Co-  ordination,  or  SuifordinatioH 
to  ethers. 

The  removal  of  one  Necejfary  Caufe  may  deflroy  the  EfeB: ;  or  of  otte  m 
Pillar  m.ty   full  down   the  Houfe  ;    or  of  one  of  the  neeejfary  parts, 
may  kjli  the  man  ;    though  all  the  refl  he  let  alone  ,    or  more  regarded 
than  before.      It  ii  no    Whit   Derogatory  to   the  Law  of  the  L<nd ,  to  « 
fay^  I  mujl  reade  it  With  mj  Eyes,   and  by  the  help  of  SpeBacles,  and 
muft  receive  it  With  my  Hands,  cr  Ears,  fern  a  Herald  or  other '^rO'  i 
clamcr,  &c- 

2.  Take  heed  of  denying  the  PerfcSlion  of  Scripture  in  Deed,  ^hileyou 
maintain  it  in  Wo'df.  Two  forts  I  Would  Warn  of  this.  (^^^^  ja^  j. 

1 1  Thofc  that  pletud  for  Traditional  Doflrines  not  contained  in  Scri'  ditio  ?  utrumne 
pture.  To  thefe  I  have  sicken  elfewhere.  ( Appendix  to  Treat,  of  de  Dominica  i/y 
Bspcifm.  )  EvangdkaAH' 

thorirate  de- 
fenders ?  An  de  Ap'fiolornm  Mwdatis  at  que  Epijtelif  vcniens  ?  Ea  emmfaaenda  ejje  qua  fcripafmt  Dcuf 
t(jhiti:Y  ad  ]o\\,\.\Am  \  Nonrecedct  Liber  Ugii  ex  ore  tn\  <^c.  Ji  ergo  aut  Evangclio  pr^cipitur^  at'titi 
Apilhhrurn  EpHhlU  aut  AlVibm  continetHr.,  obfervetur  Divina  bxc  i^y  janSa  Trad  it  io.  ^^  ifta  objlinatio., 
■i;^<xvc prejumptio.,  hwnatuimTraditioiicmDtvmu di(fnJitiotii  antepmere  ^  ncc  attimadvertae  iiidignnrify 
/)vi/c7  L'f«w,  quotics  Diviiiaprscepta  folvJt  <lr  prA'terit  Nu-nana  Tradnio?  Mar.  7.  8.  i  Tim.  6.  3. 
Ccr.fiictudoji.e  verhate-,  y'etuftas  enoris  cji  \  propter  quod  reliHo  errore  fequmnnr  veritatem.,  Cyprian 
Epij}.  '■,4.  <T</Pomp.  page.  229.  2^1.  _The  lame  place  of  0/"'''^"i  >»  vindica -cd  by  D^.  li'hitakerde 
ji>c  Si:ript.Coi:t.i.Q^'}.adpryjecl.Script.h\c\-\UonQd 2.h'o  by  Gmiartm  on  Cypr.  ibid. 

2.    Thifc  thjt  are  Co  eafrir  •"»  to  tie  all  met  to  their  Expoftions  of  Scri-    'D^^iffimi  Na- 
plure    and  Cenfure  all  for  Heretii  alt  kit  differ  fom  them  therein  i   When    zii»»^eni  co/i/;- 
■'  ■»       I  *  (jkrnab  omnibus 

Chr'JlJanif  avd'iendum  [  Divina  contempla^'c.,  vcrum  in  te.minU  waneto •,  Loqucrequ^funt  SCirituf.,  ^fy- ft  Pof- 
fibile  cfi.,  nihil  .t.'iitd.  iVe  Patrps  naturam  mnm  curiofc  ri/r.ator.,  Zfnigc  nti  effcnii.vn.,^iritns gloriam.,  imam 
in  tribm  Deitatctv  \  Vtere  vt  t  bii  confuctii.  Ratio  pcrttneat  ad  f.ipicmiores.  Su^xiat  tibi  ut  hah:r,ifui\da^ 
nicntuff::,  fupersdipccnt artifices. ]  Vtinam  foli  attijica  fi-prtiJiHcarcnt  !  Vtir.Am  fvpcrjhu^Ucncs  fuui 
muhm  ^  pvnc  inUrlta  cum paucii (ffrp'ar.ii  fundamentalibui pari ajfcilu  (^ homre  fufcipien.-iai.,  non  comtr.if' 
Cerent !  Si  hoc  cj/hvin/r,  ciecct  ta.m:npi:s  ::f^prudent^s  Chrilliaivs  difcerncre.,  ii:ter  prima  i'Ja  pave  a  Crcdi- 
bi'ia  a  Chrijlo  2^  Ap  Jhliiimmedijtc  revelata.,  iy  innwucras  iilas  Dcdiuiiona  Ti:j:!'g')rum  po  cujiif,-.,  ;r- 
geiiij  ^  (^pinione  iiim'jMndaincntalibii^  in  eur,dum  hcum  contrufas.  T>:i\cnmi.  Adho)  t  .fro  pace  £(-c7t?/.p.l'7,33. 
It  was  foimd  coiinicl  rhar  l\,mcyar,:<  gives  rhc  N'linil^ers  of  Gods  Word  CNe  :?t  A.ticulif^  Sec.  J  Tint 
r'.icy  fho'.ild  noc  vvitli  fo  ivianv  Arricks,and  Creeds,and  Confeif.ont  coufoimd  tlic  minds  of  plain  Chn- 
riians,bur  rliar  ihev  fhoul  J  draw  up  tlic  Summc  of  their  Relitf  inro  fomc  few  heads.  Nothing  V.indc'iS 
but  that  rrofciiort  and  Licentiates  in  Divinity  may  biific  their  tiioughrs,  and  fpcnd  their  houri  npca 
the  knotty  and  ai^fu-iire  (VieAions  of  t lut  facrtd  Kaculcy  ■■,  bar  why  fhonld  the  heads  of  ordirjry  Chii- 
ftians  be  troubled  wirlitl'iofec.iri oils  di  "quifrions.  D-  Hali  Peaccuiaitcr,  ,St'if/.i6.j'.n8,  uo.  f  pray 
read  the  rtft  of  tJiar  fmal!  Treariltvan  J  hihTax  t^rvk  a  Imallcrdv.ir  both  worthy  all  our  ferious  ftudyi  g. 
Rtad  Vjl.K'ys  ocellenriicimon  on  £^6.4.1 3.  before Kiog/ziwrj-Jun. 20.1 524.  rh  om  Kvac. 

D  d  We 


i86  The  Preface.  Part'li. 

V^e  have*Difputed  and  Contended  cur  felves  arwcarj^  and  ^'rnngltd  the 
Church  into  Flames  and  Afhis  ;  jct  that  >^hich  God  kith  /}>»kcn 
Obfcurelj^  andfo  it  ft  Difficult  in  it  J  elf,  ^HUremMinObfcHre  and  Difficult 
fiiU.  And  that  Vi'hich  is  Difficult  through  the  iVeakneJs  and  Ixcapacitj  of 
Vnlearntd  men,  W'ill  hefarre  better  cleared  hj  a  Rational  Explicttion^theH 
^by  *  If^re  Canon,  O  \^heM  Will  the  Lord  once  per/ wade  his  Churches  to  take 
his  pyritten  lyord  f(.r  the  only  Camn  of  their  Faith!  and  that  i.i  its  ow,i 
naked Simflicitj  find  Eyidet2ce^  "Without  the  Dttcrwinxttans  titid  Cancnt 
vf  met)  !  which  lire  yn  p.irts  o'  cur  Creed,  h:t  helps  to  oxr  TJ adcrji cuidings , 
and  bounds  to  our  Prafijce  in  matters  Circumflantial,  Which  G^d  Ltth  left 
I  to  wans  Dcterrr.ir,aticii ;  li'Len  Will  the  Lordperjxvtide  its  ,  No:  to  be  wile 
above  what  is  written  }  "Sut  to  acknowledge,  that  Which  ts  unrevealcd  in 
the  fVord^  to  be  bij/ond  ut ;  and  that  Which  is  pore  darkjy  revealed  to  be 
more  doubtful!  to  us.  Then  thf  hit  Contentions  of  the  Church  about  the 
Myftcries  of  Gods  Decrees,  and  Nature,  and  Order  of  his  Imreanenc 
Ads ;  the  Nature  and  Way  cf  the  Workings  of  the  Spirit  on  the  Soul^c^c. 
'^ith  an  hundred  ^Mrrels  abc-ut  tneer  N times  and  H^i,rds,  Will  be  more 
Lovingly  and  Brotherly  debated^  Witheut  fuch  alienation  of  /ifeflionJ.and 
reproachfuM  F^xprejfions. 

Ttvo  things  havefet  the  Church  on  fire,  and  been  the  plagues  of  it  above 
.    .r       r      one  thou f Andy  ears:    I.   Enlarging  our  Creed,  ^w^makino  more  Funda- 
mare\  way^-     "icntals  than  cvcr  Ood  i^  made. 
rem  tam  vete- 

mmhsiYeJium^  quam  pr^feotium  diffiiiiorumpartem.^  7n  £cc/f/74  hinc  precipuc  natamfHJjJe  c^T  ejfc,  quid 
Ctttfiha^  Epifcopi^  DiHores  Ecclejia^  nulb  difcrimine^  quavis  Scholarum  dogmata-,  ?V  Cathedrarum 
placita  pro  articulis  fidei  Catbolic£  venditArunt  \  }ariq--,adja!utem  nccefjuate  creder.da  ccDJaeutits  impn. 
futrunt  :  ex  quav'ti  vero  iriterpretationis  Scnpturavun  dijocpaiitia^  nimii  jade  hxrefes  vcl  Scbif>/iata 
fecerunt.  Parous  ?m  Irenjc.  page  C"!*'"")  J^-  ViiieS^  page  I5-  &4i.  All  Peace-making  Divines 
ftill  harp  upon  rhis  ftring,  and  yetfomc  call  ic  Sosiiuan.  If  any  man  would  f.c  more  of  the  Evil 
of  making  poinri  recclfary  whicli  God  nude  nor  fo,  you  may  rhroiigliouc  Conrad.  Be.gm  his  i'tax. 
Cathol.  fee  enough,  and  the  words  of  very  many  Div'meitLutherans  and  Calvinijls,  to  ihatend. 

2.  Compofing  (andfo  iwpofng)  our  Creeds  and  Confefllons  in  Our 
I  ewn  words  and  phrafes. 

When  Men  have  learned  more  manners  and  liumility  then  to  accufc 

Gods  Language  as  too  General  and  Obfcurc  (asiftlicy  could  mendit) 

and  have  more  dread  ofGod,  and  Compaflion  on  (hcmfclvcs,  then  to 

make  thofe  to  be  Fundamentals  or  Certainties  which  God  never  made  fo  j 

And  when  they  reduce  their  Confeilions,    i .  To  their  due  Extent.    And 

2.  To  Scripture- Phrafe  (  that  DiHcnters  may  not  fcruple  fubfcribing) 

iChVUingwonh.   ^^^en,  and  ( I  thmk  )  never  till  then  (hall  the  Church  have  Peace  abouc 

PagelaiVof        Dodrinals.     ^  Itfeemstome  no  hai»oiu  Socinian  A'fotion^   Which  Chil- 

the  Preface  i      \\po\yonh  is  blamed  for,  viz     Q  Let  all  men  believe  the  Scripture,  and 

Shall  men  be 

judged  Socinians  for  advancing  the  Scriptures  as  the  only  Rule  ?  !  pray  read  well  what  that  excellent 
Divi;.e  D^  Stoughton  hurh  written  cxprelly  and  carnclUy  fcr  whac  I  now  urge,  in  liis  Form  of  whole 
fotne  words,  abouc  forming  Church-Confeifions. 

that 


Part  11.  The  Preface.  igy 

that  only,  and  eadeavour  to  Believe  it  in  the  true  Senfe  (  and  promife 
this )  and  require  no  more  of  others,  and  they  (hail  find  this  not  only  a 
better,  hut  the  only  means  tofupprefs  Hcrefie,  and  rcftore  Unity,c^r.j| 
Jf  yoH  fay.  Men  may  fubfcribe  to  Scripture,  and  ycE  mif-interprct"" 

ihem  ?    /  anfvper^  ^i'o  they  ryidj  do  by  Humane  Canons,    ^f  ycf^fay^  They  " 
may  preach  againtt  Fund?.ni?mals  or  Evident  Truths,  while  yet  they  fub- 
fcnbeto  ilieScriprure  mif-underftood  ,  I  arfwer,    i.  All  juch  'Weighty 
Trmhs  are  ddtve'cd  cxpr(fly  or  very  flahlj.    2.  J  hcpc  God  Will  ence  net  u 
cw/|  hini  iiito  fife  the  Minillcna!  Power,  hut  ^IJo  teach  Magiftrates  to  rule 
/cr  Chriji,  to  the.  rcrifcinirg  of  Hich  asjhallfo  palpably  offend  as  openly  to  I 
contraciK^l  What  they  lubla-iDe. 

'But  that  Was  the  third  ard  bfi  VVer^  of  advice  J  here  inteKded,  viz.  ~     ' 
That  fceifsg  Scripture  ti<  the  S&catdj  Vcrkhh^w  of  the  moft  High  God, 
/ belt  t»i  n  Would cfe  »;*  Re vcrently,  .%nd  that  Magiftrates  Would reftrain  men 
that  Wcnld  bring  Gods  Word  iKto  contempt,  under  pretence  tf  Preaching 
it,   ^  ThAt  every  igmr,rnt  Fellvw,  Wkoje  7  crpte  haih  catcht  aLSLX^tKay  et^   OYdimti  ne 
mt  rtin  up  into  the  PuUit  to  cafe  hitnftlf'>^  Nor  every  one  have  leave  to    comn  tcinera- 
dif gorge  himfelf'tM  the  holy  Ajlemblics,  that  hath  got  a  Surfct  of  F  ride  and   rix^leves^mcon- 
fe If' conceit >     O  if  yctt  k^etv  the  we,':knefs  of  poor  people,  and  how  apt  they   fi^^tcs  :  nunc 
are  to  be  deceived,  you  rrculd  not  five  Deceivers  Liberty  to  do  their  rporfil    ^^¥^yfo^->  "/- 
Ton  that  ivtll  not  give  men  leave  to  perj  wade  yotir  wives  to  ^Jdultery,  yourtt^^ig  objln^os 
Children  to  lewdnefs,  your  Souldiers  or  Subjctls  to  R ebellion  er  Treachery ,    nuncApoJl ai  no- 
would  fure  be  ai  rcgardfuH  of  mens  fouls,  and  the  honour  of  Cbrifi,  j^ndaft^'os-,  ut  Gloria 
ycu  that  will  not  give  every  Fool  leave  to  go  in  your  names  on  en  Smbaf-    ^^^.  o^/^^nr, 
faqe,  who  would  but   difz''ace  you  ;  would  not  let  men  fpe^k    publihcly    5""*/^'"|^"^^ 
at  in  the  Name  of  Chrijt^  that  cannot  Jpeak^Jence ,  to  the  jfjameof  our    iJufquam  fad. 
Profejfion;  Nor  Jhould  men  turn  Preachers  as  the  River  Nilus  breeds  "Hut  proJiatKv 
Frogs,   (  faith  Herodotus  ,)  when  one  half  moveth   before  the  other  i^lquamin  caftrii 
made,  and  while  it  is  yet  but  plain  mud.  r^^^^^"*^f .^|. 

Btit  Imujl  make  this  Pteface  no  longer.      I  pray  cbferve  that  in  the   fy^mereri'eji!^^ 
Afargin,  and  fee  whether  our  Times  be  not /ike  TenuWims.  Ita]uc   alius    ' 

hodic  Epifcopw- 
croialiiu'j  hodie  Diaconut,  r,Hi  cr/u  Lc^or :  bodie  Presbytery  qui  cr  at  Lai  cut  y  Nami^  Laicis  Sacerdo* 
talia  Muneraiitjungunt.  Tcttulde  Prs:faipt.,adverf.Njiref. 

Reader,  AsthouLvefi  thy  Ccn;fcrts,  thy  Faith,  thy  Hope,  thy  Safe- 
ty,  thine  Jnnocency,  thy  Soule,  thyChrifi,  thine  Ever lafling  Refi  '^  Love, 
Reverence,  Read,  Study,  obey,  and  flic  k^clofe  to  Scripture.  Farewell. 


April  2.  1,6  5  I. 


Dd2  THE 


Pait.ll. 


i8^ 


THE 


SAINT  S 

Everlafting 

REST. 


T  A%r  11. 


e  H  A  p.  !• 


SECT.  I. 

i^^f^J^  E  arc  next  to  proceed  to  the  Confirmation  of  this  %.i. 

Truth,  which  though  it  may  fcem  needlefs,  in  aConfirmarion 
regard  of  its  own  CIcarnefs  and  Certainty,  yet   ^^om  other 
in  regard  of  our  Diftancc  and  Infidelity,  nothing  2  Scriptures. 
moreNeceflary.    But  you  will  fay,  To  whora^ 
will  this  Endeavour  be  ufefull?  They  who  be- 
lieve the  Scriptures  are  convinced  already  ?  and 
for  thofe  who  believe  it  not,  how  will  you  con-  ^. 
vincethem?  Anfvf.  But  fad  experience  tels  us.  That  thofe  that  believe,  ^^q^^^j.^^.^ 
do  believe  but  in  part,  and  therefore  have  need  of  further  Confirmation; .  from  oiiicr    ^ 
And  doubtlefs  God  hath  left  us  Arguments  fufficient  to  convince  unbe.eeScriptures» 
i&vers  themfcivcs,  or  elfc  how  (hould  we  preach  tQ  Pagans '  Or  whac,« 

D  d  3   '  ibonla- 


J  go  '^^■'^  Saiftts  Everhjlni^RcJl.  Chap.  i. 

{ViDwldwefay  to  the  greatcft  pare  of  the  world, that  acknowledge  not  the 
«  Scriptures?  DoubtlefscheGurpcU'hould  be  prcacht  tochemjand  though 
wc  have  not  the  Gift  of  Miracles  to  convince  them  or  the  Tiiuh,  as  the 
Apoftleshad,  yet  we  have  Arguments  demonftrativc  and  clear,  or  elfe 
oqr  preaching  to  them  would  be  vain,  we  having  nothing  icft  but  bare 
I  affirmations. 

Though  1  have  nil  along  confirmed  fifPcicntly  by  Tcilimony  <>( 
Scripture  what  1  have  (aid,  yet  I  will  here  briefly  adde  thus  much 
more.    That  the  Scripture  doth  clearly  Affcrt  ihisTiuih  in  thefe  fix 
ways. 
rr    ■  1.  It  affirms,  That  this  Reft  is  fore-ordaincd  for  the  Saints,  and  the 

t'lieSaintsto       Saints alfo  fore  ordained  to  it.     Htb.  ii.j6.   Gcd  n  tut  ajijanied  to  bt 
have  been         called  their   God ,  for  he  hath  prepared  for  th(t»  n   Cttj.    i  Cor.  2.  9. 
predelVmarc  to    jp-p  fj^ffj  ^lot  fee»,  nor  Ear  beard,  mr  Heart  conceived  ^'h.it  God  hAth 
this  glory.         prepared  for  then*  that  love  him  :    Which   I  conceive  muft  be  meanc 
of  thefe  Preparations  in  Heaven  j  for  ihofe  on  Earth  are  both  fecn 
and  conceived,  or  elfe  how  are  they  enjoyed  >    Aiatth.  20.23.  ^^ 
fit  on  Chrifi^  /*SJ'^  ^^^  ^'{^  /7<^w<^  in  hts  Kingdom  ^   fh^iH  hi  given   to 
them  for  Whom  it  is  prepared.     And  thcrail"elves  are  called,  yejj'c/s  of 
CMercy,  belore^- prepared  nnto  Qlory  ^  Rom.  9.  23.    Ani  in  Chrift  we 
have  obtained  the  Inheritance  ,   'Being  predeftinated  according  to  the 
*Purpofe   of  Him  W'ho   Workeih  alt   things   after    the    Counfi/l  tf  huL 
own  H^i'l ,  Ephef  l.  11.     ^nd  Wh'.ni   he   thm  prcdcfiyjateth ,  them  he 
glorifeth,  Rom.  8.  50.      Fcr  he  hath  f(mt\hc  btginnin\  ch<.fen   thetru 
to  Salvation^  through  the  SanEitfcaPton  of  the  Spirit,  and  belief  cf  the 
Truth,  2The(r.  2.11.    ... 

And  though  the  intentions  of  the  unwife  and  weak  may  be  frudrated, 
and  fVithdHt  ccunfel  pnrpofes  i<>e  difappmifid  (  Prov.  15.22.)  jet   the 
thoHghts  6f  the  Lurd  fltailfureh  cometo  /).<?''%  and  a^  he  hath  parpcfcd,  it 
Ifa.14.24.  fjalljiand.  The  Cotoicel  of'  rkc  LiirdfiiL:dxLhjoreverf  and  the  thoughts  of 

hu  heart  to  aH generation ( :  Therefore^  ultQcd  are  they  Whofe  God  is  the 
Lord,  and  thepccplt  XKh:m  he  hnth-ch^feKfor  his  own  inheritance,  Pfal.33. 
11,12.  Who  can  bereave  his  people  of  that  Reft  which  is  defigned  them 
by  Gods  eternal  purpofe  ? 

T  ,vii  lliw  D07  vM^^^lh  ^^  . 

3''^'.  .       QEcondly,  The  Scripture  tels  us.  That  this  Reft  is  Purchafed,  as  well 
procured  Vor     *^  '^^  Purpofed for,  them ;  or  that  they  are  Redeemed  to  this  Reft.    la 
theiB  by  the      ^^^^  ^'^^^  ^^^^  ^''Y  ^^  ^dto  be  Purchafed  by^Chr^,  I  have  (hewed  be- . 
blood  of  forc,^  ^'/^.  NqC  as  the  immediate  wQrk  of  his^Snfff  rii;g$  (  U'hich  v^j^s  chCi 

Chrift.  iromediate*p^iment  of  our  i^ebt,^  by  fmif)[\'n^^t)iQ,l'^Y^f'.  ^^  4s",a'  Bior^" 

remote.  chi)u.^h  lioft  exjcelt^nt  fruit-  ^vcn  tlk  effecJt  6f  that'p^owcfi' 
which  hy  hii  l3each  he  procujrcd  tp, himfifff,    U^  hirafclF  %r  the  fti'ffer ing 

of 


Part  11.  The  Saints  EverlaJlingRejl,  ipi 


of  Death ,  was  crowned  with  Glory ;  yet  did  he  not  properly  die  for 
himfclf,  nor  was  that  [he  dircd  cffe^  of  his  Death.    Some  of  thofc  Paul  Hob/on. 
Teachers  who  are  r;one  forth  of  late,  do  tell  us,  as  a  piece  of  their  new 
Difcoverics,  That  Chrift  never  Purchafed  Life  and  Salvation  for  us,  but 
Purchafedus  to  Life  and  Salvation  ^  :  Not  undcrftanding  that  they  af-   'Iconfefsthe 
firm  and  deny  the  fame  [hing  in  feveral  expreflions.    What  difference  is  l-^^cris  the 
there  betwixt  buying  liberty  to  the  prifoner,  and  buying  the  prifoner  to  ^^^dr-Sf^"^ 
liberty?  betwixr  buyii'g  life  to  n  condemned  Malefador,  and  buying  andofmeru- 
him  to  life?  Or  betwixt  purthafing  Reconciliation  to  an  enemy,  and   led  in  the  Scri- 
purchafing  an  enemy  to  Reconciliation  ?    But  in  this  la  ft  they  hav^Pf"'"cs. 
found  a  difference,  and  tell  us.  That  God  never  was  at  enmity  with  man, 
but  man  only  at  enmity  with  God,  and  therefore  need  not  be  reconci- 
led:  Directly  contrary  to  Scripture,  which  telsus,  that  God  hateth  all   Fxod.2g.22. 
the  workers  of  inqiiity,   and  that.he  is  their  enemy.    '''And   though  «p/j''^' 
there  be  no  change  m  God,  nor  any  thing  properly  called  H.itred,  yet  1ra.62.10. 
it  fufHceth  that  there  is  a  change  in  the  Tinners  relation,  and  thattiiereis   Lam.2.5. 
fomething  in  God  which  cannot  better  be  exprefled  or  conceived,  than   "^  The  phrafcs 
by  thcfe  terms  of  enm  ty  and  hatred:  And  the  enmity  of  the  Law  ^^^  ^^'^^  ^^^^^ 
againft  afmner,  may  well  be  called  the  enmity  of  God.    However,  this   the  Affedion 
differcnceth  betwixt  enmity  in  God,  and  enmity  in  us ;  but  not  betwixt  as  wc  fay : 
the  fenfe  of  the  fore- mentioned  expreflions.     So  that  whether  you  will  i.e.  God  doth 
will  call  it  Purchafing  Life  for  us,  or  Purchafing  us  to  Life,the  fenfe  is  the  ^^^"^^  ^^  "i<^"  ^^ 
fame,WcI>y  fstisfying  theLaw,  and  removing  mipediments,  to  procure  ^1,^™^    °* 
us  Title  to,  and  Poffellion  of  this  Life.  the  iAed: 

before  Cor- 
verfion ,  he  ftands  as  we  mr/  fay,  engaged  by  his  Laws  as  a  juft  Judge,  to  do  that  ^^hich 
enemies  do  ,  and  thence  is  faid  to  be  their  enemy  ,  though  his  Decree  is ,  to  deal  in  mcicy 
with  them.  Elfe  freaking  of  enmity  properly,  I  fay  as  Clemens  Alexandrinw  doth  of  God, 
vir.  We  fay  that  God  i.^  an  Enemy  to  no  maji ;  for  he  is  the  Creator  of  all  \  and  there  u 
nothing  comes  to  pafs  but  what  he  wUl.  Eut  we  fay  that  thofe  are  Enemies  to  him,  that  do  nbc 
o'.-icy  liim,  and  walk  not  by  liis  Frtcepts :  fox  they  bear  an  enmity  to  his  Teftament.  Ckm.AkMKi . 
Stromat.  lib.  7 . 

It  is  then  by  the  bhuA  of  jefns  that  VVf  have  entraxae  into  the  Hcliefi-, 
Btb.  10  19  Even  all  our  entrance  to  the  fruition  of  God,  both  that  by 
Faith  and  Prayer  here,  and  that  by  full  pofTeiiion  hereafter.  Therefore 
do  the  Samts  fing  forth  his  Praifes ,  ivh^  bath  rfdcemed  them  out  of 
every  Nation  bj  his  Blend,  and  made  them  Kings  and  Pritfis  to  God ^ 
Rev.%.  9,10 

Whether  that,  tU  irr^KvTfUcnv  «f  ^jfeiTZBMirsa?,  in  Ephef.l.  14.  which 
IS  tran Hated  ,   The  Redemption  of  the  purckifed  Poj^'ejfion  ,    do  prove 
this  or  not ;  yet  1  fee  no  appearance  of  Truth  in  their  Expofition  of  it,  r.- 
who  (becaufethey  deny  that  Salvation  is  purchafed  by  Chrift)  do  af 
firm,  that  it  is  Chrift  hioafelf  who  is  therecallcd  the  purchafed  PoflcP.! 
©n.    Therefore  did  God  give  his  Sonne,  and  the  Sonne  give  his  life,   :^ 
therefore  was  Chrift  lift  up  on  the  Crofs,,  As  Mofes  lift  h^  the  Se- 


iPi  7hc  Saints  Everlafiing  Rejl,  Chap,  i^ 

in  the  fVildernrfst  that  whofeever  believtth  in  him  Jhould  net  ftrtjh^  but 
hAve  cverUfiinglife.  John  ?.  15,16.  So  then  I  conclude,  ei:hcr  Chrift 
niuft  lofe  his  bloud  and  fuffcrings,  and  mverfee  efihe  travail  of  his  Soul, 
ira.5511.  but  ail  his  pains  and  cxpeftation  be  fruftrate,  or  elfc  there  rcmaineth  a 
Reft  to  the  people  of  God. 


SECT.  III. 

§.  3.  'T'Hirdly,  And  as  thisRcft  is  Purchafed  for  us,  fo  is  it  alfo  promifed 
5.  Itispromi-  X  tous  :  As  the  Firmament  with  the  Stars,  fo  arc  the  facred  Pages 
kA  ro  rhcm.  bcfpangied  with  the  ftcquent  intermixture  of  thefe  Divine  Engagements. 
Chrift  hath  told  us.  That  it  ukis  Will,  that  thofe  Who  are  given  to  him 
fiould  be  where  he  14,  that  thej  ntfty  behold  the  Glory  Which  is  given  him  0^ 
the  Father,  John  17.  24.  So  alfo  Z»i^p  ]  2.  32.  Fear  not  liule  Flccl^; 
it  IS ycur  Fathers  good pleafure  to  give joji  the  Kingdom,  cj.d-  Fear  not  all 
your  enemies  rage,  fear  not  all  your  own  unworthineis,  doubt  not  of 
the  certainty  of  the  gift;  for  it  is  grounded  on  the  good  pleafure  of 
your  Father,  Luke  22.  29.  J  appoint  to  j  an  a  Ki-c^Jom,  at  mj  Fath.r 
hath  appointed  unto  we  a  Kingdom ;  Th.\t  ye  m^y  Cf.t.  ayjd  drinl::^  at  my  Ta- 
ble in  my  Kingdom.  But  becaufe  I  will  not  be  tedious  in  the  nccd- 
lefs  confirming  an  acknowledged  Truth,  I  leterre  you  to  the  phccs 
here  cited,  zThfjf.i.y.  Heb.^.i,^.  ALitth  2"^  54  (^13.43. 
2  Tim.  4.  18.  James  2.  5.  2  Pet.  1.  ir.  zThcJf.  1  >,  /Ifls  14.  22.. 
Luke  6    20.    &    13.28,29.     I  Th:jf.2.\2:    A-Iattb.^.iz     Afark^ 

10.  21.  d-  12.25.    i^f'-i-4-    Heb.jo.s-^-    07-12.23.    Coluf.i.^. 
Philip.  3.  20.   Hebr.  11.  16.  Ephef.  1.20.     1  Corinth.  15.    Revel.  2,  y^ 

11,  I7,&c. 


SECT.    IV. 

c   .  "pOurthly,  <=  All  the  means  of  Grace,  and  nil  the  workings  of  the  Spi- 

4.  The  means  ^  rit  upon  the  Soul,  and  all  the  gracious  Adions  of  the  Saints,  arc  fo 
ind  morions  many  evident  mediums  to  prove.  That  there  rcmaineth  a  Reft  to  the 
cowards  it,  do 

prove  that  there  is  fiich  an  end.  '  Ir.tran-iftrumratmakm  ilf'y'num  c,^  (^u (dam  viva  vrttgo  Dmnjt 
japier.tia  :  nd  quam  dim  Yc^>'icmw .,  irovernnr  per  quendum  Dhnmm  in p.i'juw..,  ad  fuljandurr^  ai 
p:teiida  <fj  qtitcrenda  ca  qiufant  pcyjuientja  iwagine'r  ^  jive  ipjam  ad  cxcmplnyps  cni:jorfnit.itcm  dit- 
ccnti.i.  Cufdmis  Excitat.  lib.  io.  tol.  (mihij  18^.  B.  Yet  1  do  nor  iirgiit  as  fome,  thut  became 
tic  Soul  defirech,  it  muft  enjoy:  for  God  fulfil  Ict.'i  but  found  L"ef;rc5,  which  are  of  his  own  e» 
citing  in  us  i  which  are  limited  Defires.  If  a  man  defire  to  fiic  wich  win|^;,  or  to  be  as  God,  thefe 
Dcfires  Godis  not  to  fulfill.  Of  whkhTcrndCamcroprsldf.de  verbo  Dci^cnp.7.  p.  Coycrum  jol.i,<><^.J 
Cum  vitium  creaturx  angciu£  Cij  hiimanjij  dijitur^  quod  uon  adhoirct  Deo.,  hinc  aptiQime  declavniur., 
ejm  nature  lit  Deo  adhxreat  convcnire.  Qiiamporroiv.agntijit  lam  adlhucre'Dco.)  ut  ei  vivar^  inde  j.>p:iiTy 
iUo  gaudeat.,  rantu:jue  bono  fine  mortc^  Jine errere-,  finemolcflia  pcrfiuatur  qnis  cogitaie  djgiiepojfn,  mn  e'.o- 
'lui.^  Augud.  I A  2.  de  civ. cap.i. 

people 


Part  II. 


The  Sat/its  Everlajling  Rcjl, 


191 


people  of  God.  Ific  be  an  undeniable  maxime,  that  God  and  nature 
do  nothing  in  vain ;  then  is  it  as  true  of  God  and  His  Grace.  All  thcfe 
means  and  motions  imply  ibmc  End  to  which  they  tend,  orelfcthey 
cannot  be  called  means ,  nor  are  they  the  motions  of  Wifdt^m  or  Rca- 
for>.  And  no  lower  End  then  this  [^  Rett  J  can  be  imagined.  God 
would  never  have  commanded  his  people  to  repent  and  believe  ,  to  faft 
and  priy  ,  to  knock  and  feek  ,  and  that  continually ,  to  read  and  ftudy, 
coconfer  and  medicare,  to ftrive and  labor,  to  run  and  fight,  ar.d  all 
this  to  no  purpofc.  Nor  would  the  Spiri:  of  God  work  them  to  this, 
ar^d  create  inch  em  a  fupernatural  power,  and  enable  them  and  excite 
ihem  to  a  con  (lane  performance;  were  it  not  for  this  end  wliereto  ic 
leads U5.  Nor  could  the  Saints rcafonably attempt fuch employments, 
nor  ycc  undergo  fo  heav  y  fuflferingj ,  were  it  not  for  this  defirable  end. 
But  whaclbever  the  folly  of  man  might  do,  certainly  Divine  Wifdom 
cannot  be  guil  y  of  fetting  aworic  fuch  fruitlefs  motions  Therefore 
whcre-evcrl  read  of  duty  required,  when-evcrl  lindc  tht  Grace  be- 
ftowcd,  I  cake  it  as  fo  many  promifes  of  Relt  The  Spirit  would  never 
kindle  in  us  fuch  lirong  defires  after  Heaven  ,  nor  fuch  a  love  to  Jefus 
Chrift  ,  if  we  (hould  not  receive  that  whch  we  dcHre  and  love.  He  chac 
fetsour  feet  in  the  way  of  Peace  (  Lxks  ^«  79  )  will  u.^Joubtedly 
bring  us  to  the  end  of  Peace.  How  nearly  is  the  means  and  ciid  con  joy  ti- 
ed ?  *  {Jl^at  n.  12.  The  Kingdom  of  HeHvenfajfereth  vhlsrsce  y  and 
the  vloliftt  take  it  by  force,  ot  (isLnke  l6.  i6.  )  every  man  preflcth 
into  it.  So  that  the  violent  apprehends  the  Kingdom.  Thofe  whom 
he  caufcth  to  follow  him  in  the  regeneration ,  he  will  fure  provide  them 
Thrones  of  judgement.  Afut.  19.  28. 


*  Mr.  SMrr3«^6i 
riiiuks  this  is 
mean:  of"  the 
violence  of 
pe"fecution  : 
ln.'t  Lul^es 
phrafe  confu- 
teth  thac. 


SECT,  V. 

FIftly,  Scripture  further  aflures  us,  thac  the  Sairts  have  the  begin-        §,   j. 
ningi,  forecafts ,  earnefts,  and  Seals  of  this  Reft  here  :   And  may    <,.   So  do  the 
nor  all  this  adure  them  of  the  full  poflefllon?    The  very  Kingdom  of  beginnings, 
God  is  within  them  ,  £»/<;  17.21.    They  here  (  as  is  before  faid  )  take   fo^'^i^^  ^  ?-ir- 
ic  by  force.    They  have  a  beginning  of  that  knowledge  which  Chriil   ^     '  ^  ^'^*^' 
hath  faid  is  eternal  life  ,  Johni-j,  3.     I  have  fully  mamfefted  thac  be-    Arquin  fi  (umen 
fore,  that  the  Reft  and  Glory  of  the  people  of  G'd  doth  confift  in  their   '//'"«  Dd  Uiud 
Knowing,  Loving,  Rejoycing,  and  Praifinqj  and  all  the fe  are  begun   ^''^'■^'»7«'^/j^ 
(though  but  begun  )  here.-   therefore  doubtlefs  fo  much  as  we  here  jiil'^jtltriinfe 

coHt'imty  eajur 
Vita  cum  lumine  qu£  commutiir  in  camem^pcrhwa  e^^  in  quAm  vita  comtnittitury  Flancficferituria  'fy'ip- 
fe  Thefaurw:  f'eritHrtt  enim  pnitu/a  acduntur  ,  ficufvctcribus  utribi^i  nivum  vinitm.  —  Vitajefu  mani- 
fefiatur  :  1)  'i  ?  In  corpirc  mflro:  In  quo  Z  In  rrortali.  Ergo  in  came  plane  mntaliCecundum  culpam^  fed  i^ 
intali  fecund  am  Gratiam.  Vide  quantum  ^7  in  ilia  vita  Cbrifli  manifcftetHr.  In  re  ergf  aiiena  falutii  led  in 
fuhjiantia  prrpctujt  dij]'olUaonis  mairifcftabitHr  vita  Chnjh  .■fft'rnrt,  ;"i*<,  incorr^pta  ,  jam  ^  Dei  vita  Z  aut 
cnJHi  tcmpoiH  vita  Domini  manifcjlatntur  in  ccrptrc  twjiy.''  Tcrtul.de  Aniau  cap. 4.^. page  Edic.ParRel.41 9« 

E  c  Know 


r 


1^4  The  Saints  EverUfiing  Rcfi,  Chap.  i. 


know  of  God,  fo  much  as  wc  Love,  llejoyce,  and  Prsiie  ,  fo  much 
we  have  of  Hpaven  on  earth  ,  fo  much  we  enjoy  of  the  Rell  of  Souls. 
And  do  you  tliink  that  Gnd  will  give  the  Beginning,  where  be  revir 
intends  to  give  the  End?  Nay  God  doth  give  his  people  oftentimes 
fuch  forcfi^htsandforetaftsof  this  farric  Reft  ,  that  their  Ipirits  are  even 
tranfported  with  ir ,  and  they  could  heartily  wifli  they  might  be  prefenc 
there.  ^4«/ is  taken  up  into  the  third  Heaven  ,  and  feeth  things  thac 
muft  not  be  uttered.  Tht  Saints  are  l^ept  bj  the  pstver  of  God  through  faith 
unto  that  ff.  'vaticn  ,  re^idj  to  be  revca/d  in  the  /afl  time ,  wherein  they 
can  great  Ij  l\ejcjre  ,  even  in  terKpttttions  ;  i  Pet.  i.  5,  6.  And  tlierc- 
fore  the  Apoftle  alfo  tels  us ,  Th.it  they  vehs  kovp [ee  Kot  Chnft ,  nor  ever 
fiw  him  ^  jet  hvehim,  and  Believing  do  Rcjoyce  in  him  n>ithjcyt4ni pe-tk:- 
ah  te  and  f fill  of  Glory  j  Receiving  the  end  of  their  faith  ,  the  Jf.lv.:tion  of 
their fofils ,  i  Pec.  i.  8.  9.  Obfcrve  here,  Tirft  hew  God  gives  hjs 
people  this  forecafting  joy.  Secondly ,  how  this  joy  is  laid  to  be  full  of 
Glory,  and  therefore  nriult  needs  be  a  beginning  of  the  Glory.  Th.ird- 
ly,  How  immediately  upon  this  there  follows  Receiving  the  end  of 
their  Faith  ,  the  Salvation  of  the  foul.  And  /^4fe/alfo  brings  in  the  Ju- 
ftificd ,  Rejoycetng  in  hope  of  the  Glory  of  God  ,  Rem.  5.  2.  And  I 
doubt  not  but  fome  poor  Chriltians  among  us,  who  have  iKtle  tohoaft 
of  appearing  without,  have  often  thcfe  foretalli  in  their  fouls.  And  do 
youthinkGod  will  Tantalize  his  people  ?  Will  he  give  them  the  f.ift 
fruits,  and  not  the  crop?  Doth  he  (hew  them  Glory  to  fetthcma 
longing  ,  and  then  deny  the  adual  fruition  ?  Or  doth  he  lift  them  up  (o 
near  this  Reft,  and  give  them  iuthrejoyceings  in  it,  and  \  et  never  be- 
2  Cor.  1.22,  ftowitonthem?  It  cannot  be.  Nay  doth  hegi\e  ihem  the  earrveft  of 
«i^$.  S  the  inheritance?    Eph.i.i^.    And  Seal  them  with  the  Holy  jp;rit  of 

promife ;  Eph.  1. 1 3.  And  yet  will  he  deny  the  full  pofTellion  ?  Thefe 
abfurdities  may  not  be  charged  on  an  ordinary  man  ,  much  lefs  on  the 
faithful  and  Righteous  God. 


SECT.  VI. 

§.6.  Qlxthly,  andLaftly,  The  Scripture  mcnrionech  partrcuhtr'y  and  by 
<<.  Some  have  i3namc,  chofc  who  have  cntrtd  into  this  Reft.  As  A/f/vjr^,  who  was 
cntredital-  taken  up  to  God.  So  Abraham  ,  Lerzartu  ^  and  the  thief  that  was 
rfjady.  crutiiiedwichClirift  ,  CT-c      And  if  there  he  a  Reft  for  thcfe,  furc  there 

is  a  Reft  for  all  believers,     Bncic  is  vain  to  heap  up  Scripture- proof,  fee- 
ing it  is  the  very  End  of  liie  Scripture ,  to  be  a  Guid  to  lead  us  to  this 
s  Bleflcd  ftate  ,  and  to  difcovf  r  it  to  us ,  and  perfwade  us  to  feek  it  in  tlie 

prefcribed  way  ,  and  to  acquaint  us  with  the  hindrances  thac  would  keep 
us  from  it ;  apd  to  be  the  <  harter  and  Grant  by  which  wc  feold  all  our 
Title  to  it.  So  thac  our  Reft  (and  thereby  Gods  Glory)  is  to  the 
Scriprure,  asthcEad  is  to  the  way,  which  is  frec;;ucntiy  exprcfTed  ,  and 

implycd 


Part  I j^  rhc  Saints  EojerUfiing  Refi,  195 

implyeJ  chrough  the  whole.  There  is  no  one  that  doubts  of  ibe  cec- 
taiiuy  ofchis  promiled  Glory  ,  but  only  they  that  doubt  of  the  Truth 
of  the  Scripture  ,  or  clfeknow  not  what  it  containcth.  And  bccaufc 
1  finde  thac  moft  temptations  arc  rcfolved  into  this ,  and  that  there  is  fo 
much  unbelief  even  in  true  Believers  ,  and  that  the  truth  and  ttrcngth  of 
our  bc'icf  of  Scripture  hath  an  exceeding  great  influence  into  all  our 
Graces  •  I  (ball  briefly  ~%  fomething  for  your  confirmation  m 
thi>%      '  ■'•' 

>^j..:  ....v,  -r-»M:  -:».'V; ;— J<^  >>v-'-  's'.w:  'X    ^niiff^  i^ ^- k^jrr  w'-'*  «-:^  s-^-!?.  ^rt^.'i^rx^ '  ^^TrW 


% r^Tf-.  ■^.■?'^'  ••::tTf5  yjJi^fr^^fi  'T  "?lA?r^  ^-y- ;r-vrr  ff^--  sp;<t-  s^-  jts^.-'^v^S.  • 

C  HAP-    1 1- 


ylfotiycs  to  jludy  and  f reach  the  Vhine^ 
(lyiuthoritj  of  Scripture. 


SECT.  I. 

1^.\f^^^^' Hus   *  rauch  may  fufficc  where  t'^e  Scripture  is  believed,         §.i. 

'~~"         "   to  confirm  the  truth  of  the  point  in  hand,  ^iK..  The  cer»  ^  sed  quople- 

ra'H  futurity  of  the  Saints  Reft.    And  for  Pagans  and  In-  njM  fy  impef- 

fijeh  who  believe  not  Scripture,  it  isbefidcs  the  intemi-  /"f^  tam  ij>jum 

on  ofthisdifLOUrfe  to  endeavour  tbeir   convidion.  lam  f^^^^^^-'^l^^f^^' 

endeavouring  the  conffijation  and  edification  of  Saints,  y^inJJ'.j 

and  not  the  informationandconverfian  of  Pagans.    Yet  do  I  acknow-  ndhcmi44  ^  In- 

leigctiieruKjVdexceedi.i.gnecenary  even  to  the  Saints  thcmfelvs :  for  Jhimcntum 

SatansaiOf^-iirsareoftmade  at  the  foundation  ,  and  if  he  can  perf^/ade  ^^J'-y^^tljtcra-  \ 

them  to  qr.eltion  the  verity  of  Scripture  ,  they  will  foon  caft  away  their  !i*!^/1f'^"^^'J, 

hopes  of  Heaven.      _  ^  7«^-»v,  6" 

But  if  I  (hould  here  enter  upon  that  task  [[to  prove  Scripttire  to  be  iiuiuifttmn  in- 

thc  infallible  word  of  God  ]]  I  lljould  make  too  broad  a  digre  flion  ,  and  "venire  j  ^  in- 

Cqz  upon  a  work  as  large  as  the  main  ,  for  whofe  fake  I  fhould  undertake  "J,^'""  /"^^''''^' 

it:  Neither  ami  infenfibie  of  how  great  difficulty  it  would  prove  to  ^-Ji^tj.^im 

enim  Jujlniii 
j^  inniccntia  digy.-is  Dcmn  nofjc  <^  cficndere  ^  .J  pimoxdio  in  feculum  emifrt  ffirku  Divim  mundu- 
tos  ^  ^uj  }>yxdicayeytt  ,  D€um  vnicanj  cffe  ^  qui  miverfa  ccrJiderit  ^  qui  hnminein  bxnranojhuxerit  ^  i/^c. 
fed  l7  oljsi  vantibuf  ^  qux  Pucmia  dcjVnunt ,  utfroduUo  i£X'G  ifio  jtidicatkriet  fit  fins  Cultores  in  vit£ 
<fr  r:\£  YCty'jbutioiicm  j  ptofanos  in  ignein  £^ue  papctcm  <^  j-'gcfn  't  fufciratii  ommbifs  ab  initio  defun- 
/?«,  C^  reformath  (;j  reicrfitit  ad  utrMJqHC  meriti  dij^nnliiman.  TcrcuIIian.  Apologec.  cap.  i3. 
opcTumedic.  Pamel.  page  34. 

E  e  2  raatia^e 


J 


196  The  Saints  Ei'crlapng  Rcjl,  \  Chap.  2. 

manage  it  fatisfadonly  ,  and  how  much  more  then  my  abylity  is  there- 
to requifuc. 

Yet  leaft  the  tempted  Chriftian  fliould  have  no  relief,  nor  any  Argu- 
ment at  hand  againft  the  temptation,  I  will  here  lay  down  fomc  few: 
not  intending  it  as  a  full  Refolucion  of  that  great  Qucftion;  but  as  a 
competent  help  to  the  weak ,  that  have  not  time  or  ability  to  read  latr 
ger  volumes.     And  I  the  rather  am  induced  to  it ,  becaufc  the  fuccefs 
of  all  the  reft  that  1  have  written  depends  upon  this :  No  man  will  Love, 
Defire,  Stud}',  Labour  for  that  which  he  believeth  not  to  be  attain- 
able.    AnJ  in  fiich  fupcrnatural  pjir.ts,  we  muft  fit  ft  apprehend  ilic 
I  havcfincc       txuxh  of  the  Revelation,  before  we  can  well  believe  tl-.c  truili  of  the  thing 
"^cmcnAo"^'   Revealed.     And  I  defire  the  Lord  to  pe  fwade  the  hearts  of  fome  of 
rhisid  Part       his  choiceft  fervan's  in  thefe  times,  whom  he  hath  beft  furnifiicd  f(.»r  fijch 
called  the  Un-    a  work  ,  to  undertake  the  compleat  Iiandling  of  it.    To  perAv.'ide  them 
rMfonabkncfs    to  which  ,  I  will  here  annex  lirh  fome  confiderations,    which  alfo  are 
oilnfidllity.      the  Reafons  of  this  brief  attempt  of  my  own;  and  may  alfo  ferve  to 
perfwade  all  Miniflers ,  lobeftow  a  little  more  pains  in  a  feafonable 
groundingtheir  hearts  in  this  fo  great  and  needful  a  point,  by  a  more 
frequent  and  clear  difcovery  of  the  Verity  of  the  Scripture  ,    (  though 
fome  that  know   not  what  they  fay  may  tell  them  that  it  is  necd- 
Jcfs.  ) 
■•      I.  Of  what  exceedirg  great  nccefllty  is  it ,  to  the  falvation  of  our 
felves  and  hearers,  tobeloundly  perfwaded  of  the  Tiuth  of  Scripture? 

*  As  Gods  own  Veracity  is  the  prime  Foundation  of  our  Fail h  ,  from 
n'hich  particular  Axioms  receive  their  Verity  :  fo,  the  Scripture  is  the 
principal  foundation  <^//c!/t<^/'j/f/^^««fw  ,  Revealing  to  u? ,  what  is  of 
God  ,  without  which  Revelation  it  is  impollible  to  believe  And  flioulJ 
not  the  foundation  be  both  timely  and  foundly  laid  ? 

2.   The  Learned  Divines  of  thefc  latter  timc^  have  in  moft  points  of 

*  Doftrine  done  better  then  any  fmce  tlie  Apoftles  before  them  ,  and 
have  much  advantaged  the  Church  hereby  ,  and  advanced  (Iicred  know- 
ledge. And  fhould  wenorendeavour  itinthis  point,  ifpofiible  ,  above 
all?  when  yet  the  Ancients  were  more  frequent  and  full  in  it,  for  the 
mo0  part ,  then  we.  I  know  there  are  many  excellent  Trcarifes  alrea- 
dy extant  on  this  fubjeA  ,  andfuchasi  doubt  not  may  convince  gain- 
iayers,  and  much  ftrengthen  the  weak:  But  yet  doubtlefs  miuh  more 
may  be  done  for  the  clearing  tli.  weighty  nee».ful  point.  Our  great 
Divines  have  faid  almoll  as  much  ?ga;nll  Papiftsin  this,  osnccd  10  be 
faid  (  efpecially  Chamier  and  cur  Kol>.  BarvniMt,  lyhitaker^  RtigKol- 
dju  ,  &c.)  But  is  not  moft  of  their  induftry  there  beAowed,  while  they 
put  off  the  Axlieif},  the  Jew  and  other  Infidels  with  a  few  pages  or  none? 
And  fo  the  great  mafter  fin  of  Infidelity  in  the  fouls  of  men  ,  (  whereof 
the  beftChriftians  have  too  great  a  fhare)  ismucli  negleded  :  and  the 
very  greateft  matter  of  all  overlookt  .^  Grotitts ,  Afomaj^  und  C^wero, 
Rbove  others,  have  done  wellj  but  if  God  would  ilir  them  up  to  this 

work. 


Part.IL  The  Saims  E'verhpng  Reft-,  ipy 


•cex 


work,  I  doubt  not  but  fvjme ,  by  the  help  of  all  foregocrs,  and  efpe- 
cially  improving  Antiquities,  might  do  it  more  corRpleatly  then  any 
have  yec  done  :  which  ,  1  think,  would  be  a>  acceptable  a  piece  to  the 
Church  ,  as  ever  by  humane  induftry  was  performed. 

3.  And  li  I  fear  the  courfe  that  too  many  Divines  take  this  way,  byttljofthedi''- 
refolving  all  into  the  TeHimony  of  the  Spirit,  in  a  miftaking  fenfe,  hath    fcrcncc  of 
much  wronged  the  Scripture  and  Church  of  God,  and  much  hardned   Senfc,  viflon, 
Pagans  and  Papifts  againft  the  Truth.     I  know  that  the  illumination  ofct  ^",'i"""^^'°"- 
the  Spirit  is  ncceHary  :  A  fpecial  illumination  for  the  begetting  of  a  fpe-   on    n^^Aj" 
ciil  faving  Belief;  and  a  common  illumination,  for  a  common  belief,    calii  Hotml.V. 
But  this  isnoc  fo  properly  called  The  Teltimony  of  the  Spirit ;  Tlie  ufe«£^'f'  Palthen. 
of  this  is,   to  open  our  eyes  to  fee  that  evidence  of  Scripture  verity   T^S^99- 
which  is  already  extant  J  and  as  to  remove  our  blindnefs,  fo  by  further  f!^"f*^-    "^ 
fanc^ifying,  to  remove  our  natural  enmity  to  the  Truth  and  prejudice  toJTuntl  rnvt 
againlt  it ,  which  is  no  fmall  hindrance  to  the  believing  of  it ;  for  all  the  EcdciL  tejfi- 
hindcrance  lyeth  not  in  the  hare  intclled.  mm \  five  ex 

But  it  is  another  ki-ideofTcftimony  then  this ,  wliich  manv  great  Di-  „ ^'' "^|'"'"'/'"'- 
vines  rcfolvethei*- faith  into.    For  when  the  Queftion  is  of  the  Obje-   Jfcamrc^^] 
ftive  canfe  of  faith  ,  How  know  you  Scripture  to  be  the  Word  of  God?    ccna  afferHHw 
or  Wliy  do  you  believe  it  fo  to  be?    They  finally  conclude,  bythcTe-   ^nimi  ^  opw  ej} 
ftimony  of  the  Spirit;  but  the  Spirits  illumination  being  onely  the  Effi*  //''*"*«  ^^n- 
cientcaulc  of  our  T)ifcerning ;   and  the  Queftion  being  only  of  the  Ob-   ?JT["^^ ' 
jedivcCaufe  or  Evidence;  They  muft  needs  mean  fome  Teftimony  be-   ^tirlme.^^Dif-* 
fides  illuminating,  fanftifying  Grace,  or  el.'e  not  underftand  them-   p!ic.if.  adv. 
felvs.  And  therefore  even  great  C/;4v./fr  calleih  this  Teftimony  [^Theet?-^P-I«on.  I.g. 
Word  of  God]  and  likens  it  to  the  Revelations  made  to  the  Prophets   <^-^- P^S^sjs,, 
andApoftles  (dangeroufilyl  think)  Tew.  3./.  13  c.  ij.   To  imagine.  ^^  ' 
a  nccefuty  :   firft  ,  ei. her  oi'an  internal  proper  teftimony  ,  which  is  ydi-  ^ 
fffimeyitftm  iniirtifirUJe ,  as  if  the  Spirit ,  as  another  perfon  fpoke  this 
truth  within  me  Q  The  Scriprure  is  Gods  Word  ;  ]  01  fecondly  ,  of  the  2 
Spirits  prop ninJing  that  objedive  evidence    internally  to   the   foul, 
which  is  necefiary  to  perfwade  by  an  art  ficial  Argument  without  pro- 
pounding it  firll  tjf;  extra :  thirdly  ,  or  f  -r  the  Spirit  to  infufe  or  create  S 
in  a  mans  mind  ,  an  adual  perfw.nfion  ,  that  Scripture  is  Gods  Word, 
the  p?rfon  notknoivinghow  heis  fo    perfwaded,  nor  wh^  ;  or  if  any  „ 
the  like  immediate  injedion  of  tlie  intelligible  fpccies;    I  fay,  to  affirm 
that  the  Scriptures  cannot  be  known  to  be  Gods  Word  without  fuch  a 
teftimony  of  the  Spirit  as  fome  of  ihcfe  ;   is,  in  my  judgement,  a  ju- 
fti'ying  men  in  their  infidelity  ,  and  a  telling  them  that  there  is  not  yet 
extant  any  futlicicnt  evidence  of  Swipture-Truth  ,  till  ihe  Spirit  create 
it  inour  felves ,  and  withall  toJeave  it  impoftlble  to  produce  any  evi- 
dence for  the  convidion  of  an  unbeliever ,  who  cannot  know  the  tcfti" 
mony  of  the  Spirit  in  me :  And  indeed  it  is  dired  expedation  of  Enthufi-  « 
affas,  and  that  as  ordmary  to  every  Chriftian.     And  it  alfo  infers,  that  « 
ail  men  have  the  tellimony  of  the  Spirit  ,  who  believe  the  Scripture  to 

E  e  3  be 


;. : . 

198  The  Saints  Everlajlirjg  Rejl,  Chap.2. 

be  Gods  Word ;  which  would  delude  many  natural  men ,  who  feel  that 
they  do  believe  this  (  Thougli  feme  unloividiy  tell  us ,  chat  an  unregen- 
"^  PcfiTie,  n't  j^erate  man  cannot  believe  it.  *  I  know  that  favingiy  he  cannot;  butun- 
ftillr,\  argu-  diflemblmgly,  as  thedivels  do,  he  may. )  Buc  I  leave  this  point,  rcfcr- 
mmatuT  vir  ^ jpg  rjjg  i^cader  ( that  underltands  them)  fur  lull  farisfadion  about  the 
m^n  Svftema-  ^^^^^^  ^^  ^^^  Spirits  teftimony  to  leacned  Rol>.  Baroniiu,  ApiL  Cent. 
teThcol.  Li*  Tfir»ehu/lum  p.y^^.  And  alio  to  Judicious  Amiral.  his  Thef.  de  Tc 
p.  179.  fiim.  Spir.  in  Thef.  SafmfirFenf,  Voi.  i.p.  izz.  in  both  whom  it  is  moft 

SeneUniha-     folidly  handled.  • 

ber.tpdem:^  4.  Doubtlefs  the  fir  ft  and  chief  work  ofPreachers  of  the  Gofpel ,  is 

m^l'rt 'iHx'^fh  "to  endeavour  the Cor.vernonofPagans  and  Infidels,  where  men  live 
n)Tm,i  fdci.  within  their  reach  ,  and  have  opporiunicy  todo  it  And  we  all  believe 
This  will  that  the  Jews  fliall  be  broui^'it  in  :  and  it  mull  be  by  means.     And  how 

rcacli  rho  vi-      f^iall  all  this  be  done  ,  if  we  cannot  prove  to  chcm  the  Divirc  Authon- 

k-arnanto  ty  of  Scripture  ?  what  iiave  v^c  to  Hivtothcm  but  raked  afli  macion  ? 
conclude,  tliit    ^    ,  *     ,,  ...  a-       '  c  r~\     a-  •/-         1 

hcistletl  he-   Or  how  ihall  wc  maintam  the  creditc  ot  Chnltianity  ,  if  we  be  put  to 

caufe  he  itdifputc  the  cafe  with  an  Infidel ."'  I  know  fomewhat  may  be  done  by  Tra- 
knowsrhc  dition  where  Scripture  is  not  :  but  thats  a  more  weak  uncertain 
Rule  of  faith.  *  means:  I  know  alio  that  the  firft  Truth  ,  and  thofc  that  are  known  by 
A(^s^ofrhe^'^  the  light  of  nature ,  may  be  evinced  by  natural  dennonllraticns :  (and 
Conference  at  when  we  deal  with  Pjgans,  there  we  muft  begin,  j  But  for  all  fu per na- 
P<i)w,  1555.  «tural Truth  , how  fliaU  we  prove  that  to  them,  but  by  proving  firft 
/h/v,  mthe  the  certainty  of  the  Revelation  ?  (  2iS  /Icj-Myi^i^^ut  in  \\  /:r^?-^.  )  To  tcil 
H^jT""^  them  that  the  Spir.t  teliifietii  it,  is  no  means  to  convince  them  that  have 
'ue)itJumAm-  "^'^  ^^^^  Spirit.  And  if  tlicy  have  the  Spirit  already  ,  then  what  need  we 
feftationcm  »preach  to  convince  thern  ?  If  the  word  mult  be  iriixc  witli  Faith  in  them 
j>er  rntiones  dc-  that  hear  it,  before  it  profit  them  further  to  falvation  ;  then  we  c^:;noc 
^"onjhanvas  expcd  to  finde  the  Spirit  in  Infidels.  He  that  thinks  an  ui.holy  ptrfoti 
IT^sld"'"  *niay  iT^t  Relieve  the  Scripture  to  be  the  word  of  God,  doth  not  fure 
tales  rationcs  ^^'"'^  that  tbey  may  go  (o  much  further  as  our  Divines  (  and  the  Scrip- 
fi.e.  ab  evi-     ture  )  tell  US  they  may  do. 

dcntia  rei  J  ad ^  And  to  tell  an  Infidel  that  it  is  princifir4m  indcrKonJirJyile  ,  that  Scri- 
fecundnmveri-  pture  isGods  Word  •  and  that  it  is  to  b?  beheved  ,  and  not  to  be  pro- 
tmpo(Tm^\on  ^^^  '  (  ^*  ^^^^^^  ^^^y  Revelation  [  hrc  ejje  Trjiimonium  Divinum  ]]  and 
dcb:t"cjfi\d  not  only  the  thing  telHfied  \'_hoc  cfe  vert:tn  J  were  not  d^jcBum  fcien- 
hocintentjo^  ut  tia  ^  fed piird  fidei  )  This  might  foorcr  harden  Infidc!s  then  convince 
AdvcYfarmra-^  them.  Surc  I  am  that  both  Chrift  and  his  Apoftles  ufed  fuffictent  (  in 
tmijwct.  e.  fjioqemre)  convincing  Arguments  to  perfwsde  men  to  believe,  and 
tur,  fed  ut  e]ui  ^^^'^  ^'^^^  ^^^  ^^  Rational  creatures.  Trulv  faith  Hooker.  [] ''  It  is  not  a 
ratmesquas  "  thing  impofiible ,  nor  greatly  hard,  even  by  fuch  kind  of  proofs  fo  to 
contra  verita-  ^ 

tem'habetfolvaniur  : cum  verhati fidei  ratio  nAtm'alk  contrariit  ejfc von  fojjit.  Sitipilarii  vm"'  ir.odus  ccnvin- 
cendi  adverfarium  cout>a  hujufmodi  vcritatcniy  eft  ck  authcritatc  fcviptiirdC  divinitus  cor;firn'at.i  nr,iracu- 
lis.  Quj!  cnimfupra  rationem  bHmaimmfutu^  tion  crcdimus^  nift  Deo  revclantc.  \\  Aquin.  cont.  Gentil.lib.T. 
cap.c.  Vid.et'iam  dehac  reSpalatenf.  de Rep.  Ecclef.  lib.7.cap.i.^  17.18.21.  &  cap.2.^.8.  8:  22.  i Hos- 
ier £cc.'e/.Pol.I.3.psigc  io2,io?.8i  li  2.Pic. 75,74. 1  pray  read  him  there  more  fully  opening  this  point. 

"  manifelt 


Part.II  The  Saims  E'vcrUfling  Reft,  i^p 


e 


*'  maniieft  &:  clear  than  point,  that  no  man  living  (hall  be  able  to  deny  ir, 

".withouc  denying  fome  apparent  priw  ciple.  fuch  as  ail  men  acknowledge 

*■  to  be  true.  J  And  [[Scripcure  teacbech  us  that  faving  trutn,  w[i  ch  God 

*'  hach  difcovered  to  the:  world  by  Revelation:  but  it  prcfumech  us  taughc 

"  otherwife,  that  itfelfe  isDivineand  Siicrcd.J  And  QThefe  things  we 

**  believe ,j  Knowing  bylleiibnthat  Scripture  is  the  Word  of  God.] 

*'  Again  ,  faith  he  ,  [^  It  is  not  required,  nor  can  be  exacted  at  our  hands , 

**  that  wee  fhould  yield  it  any  ether  AfTvfnt,  then  fnch  as  doth  anfwcr  the 
i-  ^..-.A ~\  \ :.  ru^...  u.J\A  .,-.4  -^_c  4 r ,.,  K_  ; ^„.i_ 


5 .   Is  not  r.iich  a  rational  Ad  of  a  ration:il  Creature  ?     And  To  the  tu 
U  idcrlhinding  proceeds  difcurfively  in  its  produdion?    And  is  noc 
that  the  Hrongell  Faith  which  hach  the  rtrongeft  Reafons  to  prove  the    ^  ,/.■•, 
Teftimony  to  be  vaild  upon  which  it  rcfteth  ^  and  the  cieareft  appreken-   cimflan!%Tcr 
fio.-iand  ufe  ofthofeRrafons  >     And  the  truert  Faich  which  .hacli  the   Apofido/tra- 
trueft  Reifons  tru^y  apnrcdended  and  ufcd  ?     And  muft  not  th:'t  on  the   t^-'"'*  &  Script* 
contrary  be  a  weak  or  hW't  faitli  whicli  receives  the  Verity  and  VaiiJity   ^fi-!  ^yl"T^r 
of  the  Ttt^imony  frorn  weak  or  falfe  Grounds  ,  though  the  Ttrthmony   G!fJ,'^,^,  y' 
©fit  felfe.be  the  truelt  in  the  world  ?  Our  Divines  ufeto  Qy  conccrniiigttyf^'j/j^^,/,,.„^ 
love  toChrlll ,  that  it  is  not  to  be  m-c-afured  by  the  deg.'ee  of  Fervor,  fuiuiau.  Dr. 
fo  much  as  by  thv' Grounds  and  Motives  :  fa  that  if  a  man  fhould  love   ^"^"fhvc  con- 


I  will  not  conclude,  that  to  believe  in  JefusChriil  upon  the  grounds tJ-w^^f^  Saving 
that  a  Turk^tX  eves  t.i  AfA-omtt^^  or  to  believe  Scripture  upon  the  fame   f -^'f'^'  Sdl.  2. 
rcafofls  that  tiie  r«''/(^ believes  the  Alccran  ^  isno  true  F.^ith.  (Suppof-    ^^^^M-i^J?- 
ing  chat  borh  have  the  like  verity  of  their  Realons)  But  ac  bci^,    ic  muft   Scc'fincethe 
be  more  weak  and  doubtful.  ^  firfi  edi  ion  of 

6    Isthegonerahcy  of  Chriftiansable  to  g've  any  better  then  fame   this,  ua  e^ccU 
fuch  common  re.'^.  Ton  to  prove  the  verity  of  Scripture?  Nay,  arc  the      "^VhT    1 
moreexcrcifcd  ,  Uidtrfianding  fort  of  Chriliians  able  by  found  Argu«    \,x,}Jvn}mnd\ 
ments  to  makeit  good  if  an  Enemy  or  a  Temptation  put  them  to  i:>   caiVd  The 
Niy  ,  areche  mc'aiier  fort  ofminilie.'sin  £/j:'/*iWab;eto  do  this?  Let   Reaibaablc-   ■ 
them  that  have  nicd  judqe.  "  ndsot ciiiiili.. 

7.  Cin  the  Snperitrudure  be  fi  nn  ,    where  the  Foundation  i«  Sand\  ?  »^"  fjjVfhofe 
And  can  our  Affedions  and  adions  be  found  and  flrong  ,  when  our  be-    xXwx.  cry  o«t  of 
lief  of  Scripture  is  un  found  or  infirm?    Sure  this  Faich  will  Iiaveinflu-   our  produdng ; 
ence  into  all.    Fo:  my  own  part ,   I  take  it  to  be  the  greateft  cuufe  of  of  Rt.aioji  in  j 
toldiiefs  in  Duty  ,  weaknefs  in  Graces,  boldncfs  in  Sinning  ,  and  un-    rhii  ciie  ,as»f 
willingncfs  todie,   &:c.  that  cur  Faith  is  either  unfound  or  infirm  in    nrariimc-, 

rb.cir  f  ^iithis 
unhke  ro  he  ftrong  whofe  tieafon  iifo  weak,  or  v/ho renounce  Reafon.    E'fe  an  Infam  or  a  mad  iiiaoi 
w«»U  make  the  bcft  ChcJiUau,  it'  ReaCon  were  ac  fuch  oddb  wirbt  aitii  as  cncy  nraginc.  _, 

this. 


200  The  Saints  EverUftirt^  Reft,  Chap. 2. 


•Or/^e/iex-.  « this  point;  °-  Few  Chriltians  among  us  far  ouglit  I  fiiide,  have  any 
pojndciii  tile  better  then  the  Popifh  imp'icit  f.\itli  in  chis  point  j  nor  any  better  ^  Ai> 
wordbofthe  guments  then  the  Pipilhhr/e  to  prove  Sv;ripcure  the  Word  ot  God. 
f  Lo-d"^'^  f hey  have  received  it  by  rradition  ;  godly  M.niiiers  and  Chriftians  tej'l 
inc'rciicour  them  To,  it  is  impious  to  doubtof  it,  and  therefore  they  believe  it.  And 
■fakii,  rhiis :  tilis  worm  lying  a:  the  root  caufeth  the  languiHiing  and  decay  of  the 
liavng  char  whole:  ycc  is  it  ufually  undifc^nTied,  for  tlie  root  lieth  fecre:  under 
feich  which  IS  gj-otind  :  But  c  lam  apt  to  jidge  ,  thatth^ugU  the  mcft  complain  of 
roKnow-'^''^^*^'^^''^  unccrrainty  of  falvation  ,  through  want  of  afT.irance  o^  their  own 
ledge,  letus  Interell,  and  of  the  wcaknefs  of  the  applying  Ad  of  Faith  ;  yet  thje 
havcthac  greater  caufe  of  all  their  forrows ,  and  that  which  fhikes  the  v.-holc 

which ibac-      building,   is  the  wcaknefs  of  their  faith  about  the  truth  of  Scripture, 
cordmg  to        though  perhaps  the  other  be  mor«  perceived  ,  and  this  taken  notice  of 
C,'i^fn;n'c5'      ^y  '^^'^-    T''"'^^*'^  "^^y  h" great  weaknel*  and  unfound-.iefs  of  belief,  where 
io^.URom.      yet  no  doubtings  are  perceived  to  ftir.  Therefore  ^  though  we  could 
v.'hichDr.        perfwadc  people  to  believe  never  fo  confidently,  that  Scripture  is  the 
Willec  alfo       ygj.y  \v^)rd  of  God,  and  yet  teach  them  no  more  reafon  why  jliey 
proveth"h/^'    ^lould  believe  this  then  any  other  boob  to  be  that  Word;  as  it  will  prove 
Commcnrar.      in  them  HO  right  way  of  believing  :  fo  is  it  in  us  no  right  way  of  teach- 
on  JmJ.  Se^L     ing. 
14.  page  (mi- 

hi  Ji^i.  *>  See  this  jr.orc  fully  in  Dr.  Frcflon  on  &ic  Attributes  ^  pa^c  6  u  <!'2,o5,  6i.  c  Seethe 
danger  and  ill  cflre<^s  of  Believing  i-'Ciipturc  on  unfound  Groiinds,  cycell.nrly  naniicricd  by  diat 
excellent  man  of  God  ,  lAr.  Fcmblt'.  vinc^ic.  Gratis,  page  2\2.  2ig.  220.  1/  I  amub'.t  to  iud^^c  any 
thing  of  the  Methods  ofSarans  tempcjtiDns ,  I  dare  lay ,  that  t'lis  weapon  h  rclervcd  a:iijlly  for  the 
laftcoinbate:  and  that  many  a  maisfaich  hath  peiilicdon  th.is  rock,  botliinliie,  and  cTptcially  iu 
the  lad  agonies  and  contiidTs  wirh  th>:  powrcs  of  tea  h  and  davknels.  Pemble  T&if-.'pr.  '^  Ycc  we  ac- 
knowledge it  belongs  to  the  Cliurch  •,  firft  ,  To  oc  a  Wicncfi  and  Kcei)er  of  t\\e  Scriptures:  fecond- 
ly ,  To  judge  and  difcern  betwixt  Scriptures  which  arc  t  ue  and  gem  i.ie ,  and  which  arc  lulfe  and 
fuppofiticous,  or  Apocryphal,  thirdly  To  divulge  and  prcac!i  the  Scriptures:  fourtlily.  To  expound 
and  interpret  them.     D.  Whital::er  De Sncra  faiptura  Q^^.  contr.  1.  c.tp.  2.  pa^e  203, 204. 

8.  There  is  many  a  one  who  feels  his  faith  fhake  here ,  who  never 
«  difcoversir^To  doubt  of  our  Evidences,  is  rski^n  for  no  great  difgrncejand 
therefore  men  mure  freely  profefs  fucli  doubis;  nay,  and  fome  per- 
haps who  are  not  much  troubled  v.'ich  them ,  btcaufe  they  would  be 
thought  to  be  humble  Cliriftians.  But  (o  tjuellion  t!ie  truth  of  Scrip- 
ture is  a  repro^chhiil  Blafphemy  ,  and  therefore  all  that  are  guihy  here 
fpeak  not  their  doub!:s, 
_       .  J  ^  .  9   Is  not  the  greatctt  battery  by  all  fort  of  Enemies,  efpec  i?.l!y  made 

knowo.a-y'^*^8^^"^  ^his  Foundation  .'  The fi.lt  place ihac  the  <=  PapiU  affauUs  yoa 
Papift,  why  in,  ishcrc;  How  know  you  the  Scripture  to  be  the  Word  of  God? 
their  Church 

believes  the  Scripture  to  be  the  word  of  God  •,  If  the  Laity  nuifl  believe  it  upon  the  authority  of 
the  Church ,  and  this  Church  be  the  Pope  and  his  Ckrgy,  then  it  f'.llowcrh  that  rlie  Tope  and  Cler- 
gy beliv-'veiton  their  own  Authority  •,  As  Parent  in  Ti:etn,it.  Seculuri  xv.  Et  quia  P,tpa  folus  vcl  cum 
prxlatfi  ejl  Ecclefia  ^  ideo  Papa  <^pr&lati  Scripturk  credunt propter  feipjos :  Uicoi  vtluHt  credere  Scriptu- 
rii  propter  Fapam  ^prxlatos. 

The 


Part  II.  The  Saints  Ever lafiing  Re fi,  201 

1\\t  Seekers  (  who  are  the  Jefulcs  By- blows,  though  they  yet  know  not 
their  own  Father  )  will  actoit  you  with  the  like  Queftion  j  How  know 
you  that  your  Scripture  and  your  Miniftry  is  of  God  ?  The  Familifis 
and  Libertines  do  fpit  their  venom  here  :  And  fome  Chriftians  by  expe- 
rience are  able  to  teftific  that  Satans  temptations  are  moft  violent  here ; 
Yea,  and  our  own  carnal  deluded  lleafon  is  apceil:  of  all  to  ftumblc 
here. 

Th?y  talk  of  a  Toleration  of  all  Religions,  and  fome  defire  that  the 
2  Jews  may  have  free  commerce  amongtt  us :  It  will  then  be  time  for  us;   ^  ^['^^^ '"  ^*" 
I  think,  to  be  well  armed  at  this  pomt.    Lee  the  ordinary  Pfoi^iTors  of  '""'^  "^"^'^ 
our  Time,  t>  who  are  of  weak  judgments,  and  nery  Ipints,  look  to  ir,  ycdtant  mala 
how  they  will  fl and  in  futh  affaulcs;  IcalV,  as  now,  when  they  casnot   e^  crimjnofa 
anfwcr  n  ScparatiU,  they  yeeld  to  him ;  and  when  they  cannot  anfwer  "«»'•*  cbrijii- 
zn  AntimmiAn.  ihc"^' t\xvi\  AntimmiAns -^   fo  then,  when  they  can  much   '^nos^^ljeorum 
lefs  anfwer  the  fubtil  Arguments  of  a  Jew  againft  Chrift,  and  the  Gofpcl,  ^commentcs,  fei 
they  fhould  as  eafily  turn  Jews,  and  deny  Chriit,  and  the  verity  of  the  €tiam(fy-au- 
Cofpel.  daUen^Jkc 

omni  ChrijViA' 
norum  metu  itnpYtmunt  quxcunque  volunt^  ut  icflaturBvi\tor^v<i  Syna^e^  Ju^aicji.  c.^.p.ijO'  ^  Nam 
ft  ad  d'lvwdTindhmk  (viz,  in  Scrjptyyi(J  caput  :^  origiitciti  rev:rtamHr^  cejfat  Error  hhmanus  ■■,  Et 

quicquidfub  caligine  (tf  mibe  Uvisbrarum  olfcarum  latcbat^  u\  luccm  virkatHapeiitur. In  compendio  eji 

jgirur  apud  religiofat  ^  fimpikes  wentes  ^  a  roiem  dcpjiicrc^  at^uc  invenirt'  ^  cnten  vaitatem.  Cyprian. 
Epijh  74.  ad  Pomp.;>rf^.2gi. 

c  The  Liyertiries  amonj^  us  think  it  neceffary  that  wc  lliould  I>ave  fuch 
aTolcraciontodifcover  theunfound,  who  hold  their  Faith  upon  Tradi-  connivance*^ at 
tionandCuftom.   I  am  no  more  of  their  minds  in  this,  then  of  his,  who  ttthefe  Divifi^ 
would  have  a  fair  Virgin  to  lie  with  him,  and  try  his  Chaftity,  and  make  ons  have  al- 
itsvidory  more  honourable  :  But  if  we  muft  needs  have  fwch  a  trial,  it's  ready  ccca- 
time  to  look  to  the  grounds  of  our  Belief,  that  wc  may  b«  ready  to  give  a  co°nbaftion   * 
rcafon  of  our  Hope.  ^"^t  do  we 

think  w<»uld 
a  Toleration  do  ?  A  Tclcrarion  of  a!l  forts  ofSc^s,  and  Schinncs,  and  Hcrefics,  and  Ela- 
fphemics,  which  is  by  fome  (  and  tliofe  more  than  a  good  many  )  under  the  abiifed  notion  of 
Lijcrtyof  Confcieiicc,  focamcflly  pleaded  for.  For  my  own  part,  fliojid  this  be  once  yeeldcd, 
(  which  I  hope  their  eyes  fhall  rirfl  fail  who  look  for  v)  f  flioiild  look  on  ir  as  the  Paffing-Bell  ro  the 
Churches  Peace  and  Glorj  ,i/noi  to  the  tnic  Religion  of  God  in  this  Kiii^^dom.  Brinflcfs  ArraignmcHC 
o.  ScparaiiDn,  ;.,^  75.    ' 

I  o.  However,  thoufji  I  were  miflakcn  in  all  this,  yet  certain  I  am  that  k 
the  Itrengchningofour  Faichin  the  verity  of  Scripture,  would  be  an  ex- 
ceeding iielp  to  the  Joy  of  the  Saints,  and  would  advance  their  confident 
licf  e?  of  Reft.  For  my  felf,  if  my  Faith  in  this  point  had  no  imperfedi- 
on,  if  I  did  as  verily  believe  the  G!ory  to  come,  as  I  do  believe  that  the 
Sunne  will  rife  again  when  it  is  fee ;  O,  how-woulditraifemy  defires 
and  my  joyes?  What  halie  Hviaild I  make  ?  How  fcrious  ftiould  I  be? 
How  fliould  I  trample  on  thofe  earthly  vanities,  and  evca  forget  the 

F  f  tilings 


202 


*  As  Craferus 
when  he  (aw 
hi:  legs  bcgiu 
tofwell   with 
i  Dropne,faid, 
Eugc  Deo  fit 
lius  i^  gloria^ 
quod  ]am  mea 
jnfiet  liberatJo 
ij  htrula  gra- 
riffima.  Melch. 
Adam. in  vita 
Cwfcri. 


Tk  SAtnts  Evcrlajlifig  Rcjl, 


Chap.  2. 


things  below  ?  Ho\v  rcitiels  fliould  I  be  till  I  were  aflurcd  of 
lliisRcft?  and  then  how  rclllefs,  till  I  did  poffcfs  ic  ?  How  (hould  I 
dellghr  in  the  thought  of  dcith,  and  my  heart  leap  at  the  tidings  of  its 
approach?  How  ^  glad  fhouldl  be  of  the  bodies  decay  ?  To  feci  my 
prifon  moulder  to  dull  ?  Surely,  this  would  be  the  fruit  of  a  perfcdt  be- 
lief of  the  Truth  of  the  promife  of  our  Eternal  Reft.  Which  though  ic 
cannot  be  here  expcded,  yet  fhould  we  ufe  the  moft  ftrengthning  means, 
andpref)0n  cil!  we  had  attained.  Tmlj  ( I'airh  NU  Vcrrhic,  Virclic. 
Grac.  pag.  219)  thU  hoftiind  unfettUd  l\.itk  ts  tr.e  of  the  fh.  yj  cLrtfy 
and  forcible  Engines  of  SutAX  ,  \>:herehy  he  a^nults  c.y.d  ovoth  oxvj  the 
Hope  and  Comfort  of  wany  a  dying  rnan  :  Who  huvi?7^  mt  jJrfy.gthtHdiint' 
ftlf  on  this  Peitjt,  hj  Hndoubted  /ir^ftntentj  and  Sxceriments,  t<  there  />iid 
at  ^here  he  lies  open  and  unarmed,  bjfuch  cttnuinf  Cavih,  Shi' !{ and  E- 
lufions  againfl  the  Authority  of  Scripture,  thjt  the  poor  man  ,  ttut  ^ble  to 
clear  hiwfdfof  them,  jab  into  a  ^Duubting  of  all  Religiyyr,  and  fu.ks  into 
Dejpair. 


S.2. 


Im^'tOi  AYgH- 

mentationes  ft  ^^ 
ratio  refutare  * 
Tionpijfn^  tides 
irridere  dcbct^ 
qw£rat\ochat\- 
cms  evertit^  ^ 
in  captjvitatem 
redigit  imnem 
intdleihm  in 
Cbrifii  obfequi- 
um.  Augttlt, 


SECT.  11. 

THus  much  I  have  purpofcly  fpokcn,  as  to  ftirrc  up  Chriftians  to  look 
to  their  Faith,  lo  efpccially  to  provoke  fome  choice  fervimt  of 
Chrift,  among  the  mulcicudes  of  Books  thst  are  written,  to  beftow 
their  labours  on  this  mod  needful!  Scbjed: ;  and  all  Mimlicrs  to  preach 
it  more  frequently  and  clearly  to  their  people.  Some  thrnk  it  is  F.iiths 
honour  to  be  as  credulous  as  may  be  ;  and  the  weaker  are  the  rrvtional 
grounds,  thclironger  is  the  Faith;  and  therefore  we  muft  believe  and 
notdifpucc.  Indeed  when  it's  once  known  to  be  a  Divine  Teftimony, 
then  the  moft  credulous  foul  is  the  beft.  But  when  the  D  .)ubt  is.  Whe- 
ther it  be  theTeftimony  of  God  or  no,  am'an  miy  eafily  be  over-cre- 
dulous;  Elfe  why  are  we  bid,  Believe  not  every  (pirit,  hut  try  them  V:he- 
ther they bt of  Qodyor nu.  And  how  fhould  the  falfe  Chrifts,  and  falfe 
Prophets  be  known,  who  wuld  deceive,  were  it  po/iible,  the  vo-j  Ml  ^? 
To  be  given  up  of  God  to  believe  a  lie,  is  one  of  the  foreft  of  Gods  Judg- 
ments. 

■  Some  think,  the  only  way  to  deal  with  fach  temptations  to  fa'af;  hemy, 
is  to  cait  them  away,  and  not  to  difpuce  them.  And  I  think  the  Diredi- 
on  is  very  good,  foitbe  ufed  with  fome  diftincftion  and  caut.ow.  The 
Rule  holds  good  againft  real  Blafphemy,  known  to  he  fuch;  but  if  tlie 
pcrfon  know  it  not,  how  fhall  he  make  ufe  of  this  Rule  rg.^inft  it  ?  Fur- 
ther, it  isfuppofed,  that  he  who  knows  it  to  be  Blafphemy,  hath  Ar- 
guments whereby  to  prove  it  fuch  ;  elfe  how  doth  he  know  it  ?  There- 
fore here  lies  the  finnc;  when  a  man  is  by  fufficient  evidence  convin- 
ced, (01  ac  leaft  hath  eviderce  fufficient  for  Conviftion)  that  it  is  a 

Divine 


Part  II.  The  Saints  BvcrUfiing  Reft,  203 

Divine  Ttftimony,  and  yet  is  ftill  cherifliing  Doubts,  or  hearkning  to 
Temptations  which  may  feed  thofe  Doubts ;  when  a  man  ( like  Balaam) 
will  take  no  an fwer.    But  he  who  will  therefore  caft  away  all  Doubts,  « 
before  he  hath  many  Arguments  fufficicnc  againft  them,  or  could  ever 
p''ove  thethiTigin  *Que(lfon,  he  dorh  in-ieed  calt  afide  the  temptation, 
but  not  overcGinc  it,  and  may  cxpedl  ic  fhould  fliorcly  rciurn  again  ;  It  ^ 
is  a  methodical  cure  which  prevents  a  rclapfe.    Such  a  negledcr  of  tem- 
ptations may  bs  in  the  rig'at,  and  may  as  well  be  in  the  wrong ;  but  how- 
ever, it  is  not  right  to  him,  bec^ufe  not  rightly  believed.    Faith  always  « 
implies  a  Tellimony,  and  the  Knowledge  ufualjy  of  the  M:itter  and  Au- 
thor  of  thstTeftimony  j  Divine  F:\ith  hath  eVer  a  Divine  '*TeftuTiony,tt^j.j.J|J'^^^  lJ°!"^ 
and  fupp.">feth  the  knowledge  of  the  Matter  (wiienthe  Faith  is  parcicu-  foVirrca5ro 
lar)  but  always  of  the  Author  of  that  Teliimony  ;    An  implicit  Faith "c^nfouHd  ic 
in  God,  that  is,  a  believing  that  all  is  true  which  le  teftifiech,  though   ^i^^h  opinion. 
we  fee  no  reafon  for  it  from  the  evidence  of  the  matter,  this  is  ncreffary   '^  ^^fy^  ad 
to  every  true  Believer  :  Eu:  to  believe  implicitly,  that  the  TeiVimony  is  inadoracuhim 
Divine,  or  that  Scripture  is  the  word  of  God,  this  is  not  to  believe   ivifHadji- 
God,  but  to  refolveour  Faith  into  fomc  humane  Tellimony;  even  to  «'tv«,  tm  valet 
lay  our  foundation  upon  the  fand,  where  all  will  fall  at  the  next  af*   confciuem'u. 
fault.  ' 

It'sftrangetoconfidcr,  how  we  all  abhorre  that  piece  of  Popery," 
as  moft  injurious  to  God  of  all  the  rc(t,  which  refolvcs  our  Faith  into  the 
Authority  of  the  Church.    And  yet  that  we  do ;  for  the  generality  of 
profenors  content  our  felves  with  the  fame  kind  of  Fairh.    Only  with 
this  difference  :  The  Papifts  believe  Scripture  to  be  the  Word  of  God, 
becaufe  their  Church  faith  fo:  ^  and  we,  becaufe  our  CKurch,  or  our    ''  Seqmr tenon 
Leaders  fay  fo.    Yea,  and  many  Minifters  never  yet  gave  their  people  i^'' ^^(^i^-,  f^di 
better  grounds  ,  but   tell  them   (  which  is  true  )    that  it  is  damna-  '{"^^    '*''T'^ 
hie  to  deny  it,  but  help  them  not  to  the  necelfary  Antecedents  of  cardanum  m 
Faith.  Exc-at. 

If  any  think  that  thefe  words  tend  to  the  fliaking  of  mens  Faith,  I 
anfwcr  ;  Firlt,  Only  of  that  which  will  fall  of  it  (elf;  Secondly,  A'ld 
that  it  may  in  time  be  built  again  more  llrongly  :  Thirdly,  Or  at  leaft 
that  the  found  may  be  furer  fetled.    c  jt  is  to  be  iindcrftood  that  many  a«c  He  t\nt 
thoufand  do  profef^  Chrillianiry,  and  zealoufly  hate  the  enemies  thereof  doubts  of  this, 
upon  the  lame  grounds,  r''»rle  fame  ends,  nnd  from  the  fame  inward    '-'^    ''"'^    ^^^, 
corrupt  principles,  Asiht'fews  did  hate  and  kill  Chrift  :  It  is  the  Reli-    ^  /•^'.."  o- 
gionot  the  Countrey,  where  every  m.in  is  reproached  that  believes   0.146,14-. 
otherwife;  tiiey  were  born  and  brought  up  in  this  Belief,  and  it  hath  in-   And  iM«F/7;(:f 
creafcd  m  them  upon  the  like  occafions :  Had  they  been  born  aid  bred   Seimonsofr/.c 
in  the  Religion  o{ Af^lmijet,  they  would  have  been  as  zealous  for  him  :   f"'^"yf, . 
The  difference  betwixt  him  and  a  A'f.iKometan  is  more,that  he  lives  where     ^^"^  ■''    ^' 
better  Laws  and  Religion  dwell,  dien  that  he  hath  more  knowledge  or  i 
foundnefs  of  apprchenfion. 
Yet  would  I  not  drive  mto  cauflefs  Doubdngs  the  foul  of  a^^y  true-* 

F  f  2  bilievcr. 


204  ^^f  Saints  Everlajling  Reji.  Chap,2, 


believer,  or  make  them  believe  their  Faith  is  unfound,  becaafc  it  is  not 
fo  ftrong  as  fomc  others;  Therefore  I  add  ,  feme  may  perhaps  have 
**  gronnd  for  their  belief,  though  they  are  not  able  to  exprcfs  it  by  argu- 
mentation ;  and  may  have  Arguments  in  their  hearts  to  perfwade  them- 
fclvcs,  though  they  have  none  in  their  mouths  to  perfwade  another : 
yea  and  chofe  Arguments  in  thcmlelves  may  be  folid  and  convincing. 
«  Some  may  be  ftrengthncd  by  fome  one  found  Argument,  and  yet  be  ig- 
norant of  all  the  reft,  without  overthrowing  the  truth  of  their  Faith. 
n  Some  alfo  may  have  weaker  rpprehenfions  o\  the  D:vine  Authority  of 
^  Scripture  then  others  j   and  as  weaker  ground*;  for  their  Faith,  fo  a  Icfs 
d  AiuchIhs  6.   degree  of  afient  ;  ano  yet  that  afTent  maybe  fircere  and  fiving,  fo  ic 
fiiei  Judittcd  j  have  thefe  two  (jualification? :  Firft,  If  tl;e  A'guments  which  we  li.U'e 

jicfeka.ct.         ^^^  believinc  the  Scripture,  be  in  themfelves  more  fufficient  to  convince 
Credo  perfe-  .  .  o,  *'  .,  ■        c  c-     ■  i 

U'a  fide  quod     of  Its  tru'Ji,  then  any  Arguments  ot  the  enemies  of  Scripture  can  be  to 

()mv    ?M3^-  perfwade  a  man  of  the  contrary  :   And  do  accordingly  difcover  tous  a 

cnniui  Pro-  high  degree  at  leaft  of  probability.    Secondly,  And  if  being  thus  far 

ihttAd^cvi'    a  convinced,  it  prevmls  with  us-tochufe  this  as  the  only  way  of  life,  and 

^■h^nt  ^'^v'ri-  to  adventure  our  fouis  upon  this  way ,  denying  all  other,  and  adhe- 

t!^ft!Ker.tfit.  ring  ( though  to  the  lofs  of  eftate  and  lite  )  to  the  Truth  of  Chnlt 

OilM)iti  autem  thus  weakly  apprehended.     This  (I  think)  God  will  accept  as  true 

fKCr,;doper-  ggji^f^ 
fe^a  fide  qu9d 

inde  ut  eo  hodierno  tetrpre   in  man'ibM  nojlr'n  ejl ,    it.t  per  Deum  ipfummet  Mofi   tradita  fit.    Vide 
B\i-s.tX)T(.  S^nagoi£  Judaic^  cap.  i.  pag.  4,5. 

But  though  fuch  a  faith  may  fer  veto  falvaiion  :  yet  when  the  Chri- 
**  ftian  fhould  ufc  it  for  his  confolation,  he  will  find  it  mjuch  fail  him  :  even 
as  legs  or  arms  of  the  weak  or  lame,  which  when  a  man  fliould  ufe  them, 
do  fail  him  according  to  the  degrees  of  their  weaknefs  or  hnr.encfs :  (o 
much  d<^ubting  as  there  remains  of  the  Truth  of  the  Word,  or  fo  much 
weaknefs  as  there  is  in  our  believing;  or  fo  much  darknefs  or  uncer- 
tainty as  there  is  in  the  evidence  which  perfwadcs  us  to  believe ;  fo  much 
will  be  wanting  to  our  Love, Defircs,  Labours,  Adventures,and  efpccial- 
j  ly  to  our  Joys. 

Therefore  I  think  it  neceffary  10  fpeak  a  little  (and  bu:  a  little)  to 
f  •rtific  the  Believer  againft  Temptations ,  and  to  confirm  hts  Fauh 
in  the.  certain  Truth  of  that  Scripture  which  contains  the  proraifej  of  his 
Reft. 


CHAP. 


P^rt  IL  The  Saints  EverlaftingRefi,  ^05 


G  H  A  p.  II L 


SECT   I. 


S^fFTtJ/i*  N*^ '^^''^'^ '5  neceffary  that  we  fitft  diftinguifh  betwixt -* 
i'fe'/Av'Jg^j  I.  TIte  Subjec^l  matter  of  Scripture,  or  the  Dodrine  " 
tK^l/Z^-l'SM  which  it  contains;   2.  And  the  Word$  or  Writings  con- 


itings 
taining  or  expreAingthisDoftrine.  The  one  is  as  the 
blond,  the  other  as  the  veins  in  which  it  runs  Second-  n 
\)\  VVe  muft  diftinguilh  bctwixc  i.  The  Subftantial 
and  Fundaments!  part  of  Scripture-dodrinc,  without  which  there  is  no 
Salvation;  And,  2  The Circumllantial,  and  thclefs nccefTary  part,  as 
Genealogies,  SucceHions,  Chronology ,  &c. 

Thirdly,  Of  the  Sublhntia)  Fundamental  parts  ,    i.   Some   may  « 
beknow)',  and  proved  even  without  Scripture,  as  being  written  in  Na- 
ture it  felf;    2.  Some  can  be  knownonly  by  thcafTer.tof  Fai,chto  Di- 
vine Revelation. 

Fourthly,  Of  this  laft  fort,     i.  Somethings  Are  a^ove  Reafon  (as  it  et 
is  without  Divine  Revelation  )  both  in  refped  of  their  probability,  exi- 
ftcnce  and  futurity  :  2.  Others  may  be  known  by  meerReafon,  without 
Divine  Teftimony ,  in  regard  of  their  Poilibility  and  Probability ;  but  not 
in  regard  of  their  exillence  or  futurity. 

Fifthly,  Again  matter  of  Dodrinemuft  be  diftinguifticd  from  matter  » 
©f  fad. 

Sixthly,   Matter  of  fad  is  either,    i.  Such  as  God  produceth  in  an  «« 
ordinary  way  :  or,  2.  Extraordinary  and  miraculous. 

Seventhly,  Hiftory  and  Prophecy  muit  be  diftinguifhed.  »• 

Eighthly,  Wemuft  diftinguifli  alfo  the  Books  and  Writings  them;-  « 
fclves :    I.  Between  the  main  fcope,  and  thofe  parts  which  exprefs  the 
chief  Contents ;  And,   2.  Particular  words  and  phrafes,  not  cxprcfling 
any  fubftantials. 

Ninthly,  Alfo  it's  one  Queftion,    i.  Whether  there  be  a  certain  tt 
number  of  Book?,  which  arc  Canonical,  or  of  Divine  Anthority  ?  And 
2.  Another  Queftion,  What  number  there  is  of  thcfe,  and  which  parti- 
cular Books  they  are  ? 

Tenthly,  Thedired  exprefs  fenfc  muft  be  diftinguifticd  from  that  « 
which  is  only  implied  or  confequcntial. 

Eleventhly,  We  muft  diftinguifla  Revelation  unwritten,  from  that  cc 
which  is  written. 

Ff3  JwelfiMy,, 


206, 


The  Saints  Ezcrhfrir^  Rcjl, 


Chap.  3  _ 


Twelfthly  and  laftly,  Wemuft  diftinguifh  that  Scripture  which  was 
fpokcor  written  by  God  imraeJiatcly,  from  that  wliith  v.-as  fpoke  or 
written  by  God  immcdiatly ,  from  that  which  was  fpoke  or  writ 
immcdirircly  by    man,    and   but    njcdiatiy    by    God.     And    of  this 

*  lalt  fort  ,  1.  Some  oi"  the  Infrrumeius  or  Pen-men  nre  known: 
2.  Some  not  known.  Of  thofc  known,  i.  Some  t!^,a:  fpcKc  muth  in 
Scripture  weie  bad  men:  2.  Others  were  g<^dly.  And  of  tkerefcn.c 
were,     i.  More  cnv.nent  r.nd  extraordir.ary,ai  Prophets  and  Apollics. 

I  2.  Others  were  perfois  more  infcriour  and  ordinary. 

Again,  As  we  muft  diftinguilh  of  Scripture,  and  Divine  Tcftimony, 
■■  fomurtwc  alfodiltinguifiitlic  Apprehenlionof  Fai'Ji  by  which  we  do 

*  receive  it. 

I.  There  is  a  Divine  Faith,  when  wc  take  the  Tcllimony  to  be  Gods 
own,  and  fo  Believe  the  thing  teltificd  as  upon  Gods  Word.  Secondly, 
There  is  a  Huniane  Faith,  whenwebehcvcitmeerly  upon  the  credit  of 
man. 
^  2.  Faith  is  either  firft  implicit,  when  we- believe  the  thing  is  r'-ue, 
though  we  underftand  not  what  it  isj^  or  fecondly,  explicit,  when  we 
believe,  and  underftand  what  we  belie Ve.  Both  tlicfc  are  again  Di-,  me  or 
Humane. 

5.  Icisone  thing  to  believe  it  as  Probable,  another  thing  robeliev:i: 
ascertain. 

4.  It's  one  thing  to  believe  it  to  be  true  conditionally,  another  10  <be^ 

*  licveitabfolutely. 

^    5.  We  muli  diftinguifli  betwixt  the  bare  aflent  of  the  underftjiniJing 

*  to  the  truth  of  an  Axiom,  when  it  is  only  filenccd  by  force  of  Argu- 
ment (  which  will  be  ftronger  or  weaker,  as  the  Argument  feemeth  more 
or  lefsdcmonfrrative)  And  fecondly,  that  deep  apprcherifion  and  firm 
afTcnt  which  proceedcth  from  a  well  ftabliHied,  confirmed  Faith,  backed 
by  experience. 

6.  It's  one  tiling  to  affent  to   the  truth  of  the  Axiom  ,   another 

*  to  tafte  and  chufc  the  good  contained  in  it,  which  is  the  work  of  the 
T  Will. 


§.2; 

The  word 
Foundation 
being  a  Meta- 
phor is  to  he 
banifhed  di- 
piire,ri  II  ftrft 
explained. 


SECT.  II. 

THellfel  (hall  make  of  thefeDiftinftions,  is  to  open  the  way  to  thefe 
following PQfitions,which  will  refolve  the  great  Queftions  on  foot. 
How  far  the  belief  of  the  Written  Word  is  of  neccflity  to  falvation  ?  And 
whether  it  be  the  foundation  of  our  Faith  ?  And  whether  this  foundati- 
on have  been  always  the  fame  ? . 


Part.II.  The  Saints  E'verlafiin^  Reft,  2C7 


Po/!i.  TheOhjed  of  Belief  fej/)[rf  ff;//o/G(j^ycvcrf/;^;  ot^'^  Divine^  we  mufl 
Ttfiimonj  J  Where  two  things  are  abfolutely  Neceffary ;  Firft,Thc  Mat*   therefore 
ter  ;  Secondiy,  The  Revelauon.  ^"^^  ''!?  ^^ 


a  Divine  Tefii- 
mony    before 


iri.iy  runns  in  ivfjiihum.    But  you  will  fay,  The  firfi  Tefnmony  wliich  witncHerh  of  Truth,  doth 
alfowitnJ";  irfeif  toh.of  GdcI.     Anf.v.    ff  you  intau  tiiaticfo  wlnieiVjth  as  a  TelLimony  to  be 
mccrly  bdicvcd,  then  r!]c  QMcdion,  Kow  you  kuow  ic  to  be  a  Divine  Teftimony,  will  ftill  rccurre 
in'wpnitum  ?  But  if  you  sncan  that  it  witnelitth  it  iclf  to  be  Divine  Ob:e(hivcly  to  our  Reafon,  as 
having  rhc  evidence  of  a  Divine  Sriric  and  A  tunority,  then  you  fay  right :  But  then  (as  tliis  fuppo- 
fe.ii  the  ufc  of  all  other  helps  to  our  Knowledg-,  as  Tradii ion  by  humane  infallible  Tefiimony,  ^c. 
io)  tliac  this  granrctli  iliar  if  is  more  properly  hnawnthan  Believed,  to  be  a  Divine  Tellimony.    Yec 
tliis  is  not  refolving  our  Fairh  into  P  cafon  or  humane  Tcfiiinony,  bur  a  difcerning  by  Reafon  and  the 
help  of  humane  Tcftimony  the  marks  of  a  Divine  Aurlior  in  the  writing,  and  the  Miraclts,  (i^e.  and 
rJKncc  alfo  by  Reafon  concluctiwg  the  Divn^icneis  of  that:  Teftimwiy  into  which  my  Faith  is  refolved  : 
As  I  dereftdKirufv:  of  Tradition,  wliich  wo.'ld  makeit  a  partot"  Gods  Law,  tofupply  the  defert« 
of  5crip:ure  :  So  I  dctcll  that  Intidelity  which  re  cdcth  all  Scripture,  fave  that  which  luiieth  dicir 
Rcabn,  and  wlicre  they  can  fee  the  evidence  o\  the  tiling  it  fclf.     If  lonce  know  that  God  fptaks 
i',  I  will  be'icvc  any  thing  that  he  faich,  thougli  it  fcem  never  fo unreafonable  :  But  yet  I  will  fee  Rea- 
fon for  the  Di'  iniu:  fs  of  zYyQ  Tcliiniony,  and  kr.ovv  that  it  is  indeed  God  that  fptaks  it,  clfc  I  muft 
believe  every  rcliiinony  whicli  affirm?  it  felf  to  be  Divip.e.     And  for  thofe  that  lay.  They  only  Be- » 
//VfcScriprme  to  be  Gods  Word,  bicaufc  ic  fo  refUneth  of  it  fclf,  and  nor  Knnv  it  ■,  and  fo  nuke  it 
a  proper  A.^  of  Fairh,  and  not  of  Knowledge :  I  ask  tiicin,     i .  Why  then  do  you  not  believe  (but 
hold  himaccurfed}  an  Angel  from  Heaven,  if  he  preach  another  Golpel  befides  this,  and  fay.  It 
is  from  God?  And  fo  every  one  tliarfaitli,  lamChrift  ?     2.  Whydoyouufe  to  produce  Reafons 
from  the  Obictfiivc  Charadter^  of  Divinity  in  the  Scriptures,  when  you  prove  it  to  Teflifie  of  it  feif  ? 
Do  you  not  know,   rliar  to  aifcern  thofe  Cluradersas  the  prcmiies,  and  thence  to  conclude  the 
Divini:y,  is  an  a;i  of  Knowledge,  and  nor  of  Faith  ?  Elfe  vow  fliould  only  fay,  when  you  are  aikt. 
How  you  Know  Scripture  tobe  tiiC  Wordof  God  ?  That  you  Believe  it,  btcaufe  ic  iaich  fo  ;  and 
nor  give  any  Reafon  from  t!ie  thing  why  you  Beheve  it.     7,.  And  then  how  will  you  prove  it  againll 
iCclfH^y  or  Did  an  ^  OTfoij-byyyr'  or  c.mwKcTurl^s  snd  TndJans  ^     4.  And  why  were  the  Bacans 
corvmended  for  tryirg  Apoflolical  Dortrine,  whether  ic  were  true  or  not  ?     5.  And  why  are  we 
bi  d  CO  try  the  Sfints  n  bet  her  they  be  of  God  /  What  if  one  of  thefe  Spii  its  fay  as  che  old  k'ropher,  or 
Zi  Rah/f}dkcb  to  H^-ehrah^  Tf^itb:  coma  fim  God  ^  and  God  bid  bimlpeak^P  W.U  you  Believe,  or  try 
bv  Reafon  ?     6.  Dotli  no:  your  Doiftiine  make  your  Belief  to  be  wholly  Humane,  as  laving  no  Di- 
vine Tefiimony  for  the  Divinity  of  the  firll  TcUiinony  ?  And  fo  what  are  all  your  Giuce?  like  to» 
prove  which  are  buiir  hereon  ?  And  what  a  fad  influence  nnifl  t'lis  )\eeds  have  into  all  >our  Duties 
and  Comforts?  If  you  rile  to  che  inward  Tefiimony  of  theSpiiir  ("as  diilinsit  from  the  fane'tifymg  « 
Jllumina  ion  of  tiie  Spi;  it^  then  rh.e  Qi^ellion  is  rroit  diificulr  ot  all.   How  you  know  the  Tefiimony 
of  that  Spirit  ro  be  Divine  ?  i:nlcfs  you  will  rake  in  the  fearfuU  Delullon  of  the  Embufiajhi  and  (ay. 
That  the  Spirit  manijtflcth  the  T)ivin:ty  of  bk  otrn  Tiflimoriy  /  And  then  I  ask  •,  Doth  it  n  anifcfl « 
ir  to  Reafon  ?  or  only  to  inward  Senfe?  If  to  Reafon,  then  you  come  ro  that  you  the  from  •,  aud 
then  you  can  produce  char  Reafon,  and  prove  ic :  If  only  co  inward  Senfe  •,  then  how  know  you  hue 
acountcrfci:  Angel  of  Light  may  produce  more  fliangceflfc^s  in  your  Soul,  then  thefe  which  you 
rai^e  tobcfucha  manifeilation  ?  Elpccially  feting,     i.  Wc  know  fo  lirile  of  Spirits,  and  what  they 
can  do  :     2.  And  we  have  fliil  known  thofe  that  pretended  to  the  (Irangefticnfe  of  fpirirual  Reve- 
la'ions,  to  have  proved  the  mort  wicked  and  deluded  perfons  in  che  end.      7.     Doch  noc  your  Do- « 
^rine  reach  men.,  in  laying  allde  Reafon  to  lay  afide  Humanity,  and  to  l>ecome  bruits  ?    If  Faith  and 
Reafon  be  fo  contrary,  asfome  men  talk  i  yea,  or  Reafon  fo  ufelefs,  ihen  you  may  Believe  bcft  in 
your  fleep  :   r.nd  Idcors,  Infants  and  ivad  men  are  die  t'uteflto  make  Chriftians  of.    8.  And  what  an- 
injurious  Dodvinc  IS  this  to  Chrifl?  and  difgucefull  ro  the  Chriflian  Faitji  ?     5.  And  how  would 
it  harden  Infidels,  ;.iul  nuke  them  dciide  us  father  than  believe? 


(t 


2g8  The  S Aims  EnjcrUpn;^  Rcfi.  Chap. 3. 


Thus  much  I  am  forced  here  to addc,  both bscaufc I  fee m*oy  Teachers  have  need  to. be  taug'ic 

tliefe  Principles  (  the  more  is  the  picy  }    And,  2.  Bccaulc  fomj  Rcvcreni  Eirerlircn  by  their  excc- 

^  prions  have  called  me  to  it ;  In  a  word  :  Rcafon  Rei.^incd  i-.  the  Eye  of  x\\c  Soul ,  the  Gtiidc  of  r!ic 

Lii'e  :  The  Illumination  of  the  Spiric  is  tiicRe^ifyingir  ^  Nofmallwart  of  our  Sanrtincarion  hcrh  in 

the  ReAi'ying  oi^  o^'-r  Rcafon.     The  «fc  of  tht  Word,  z\\\  al!  Ordinances  a'.d  Proviicuccs  ia  titil  to 

Refine  Rcafon,  and  thereby  the  Wiil,  and  thereby  tiie  Li.e.     Fair?!  ir  fcii  ii  a-j  Aft  of  Rcafon  \  or. 

dfc  ir  is  a  bruiriiTi  AA,  and  not  Humane.     Tiic  rtrongcr  any  maiii  Rcafon  is  riie  llroHftlier  la  lie  per- 

*fwaded  God  that  is  true,  an  i  that  he  cannot  le  i  aid  riereforc  w  lac'.oever  licfairh  muu  necvli  be 

true,  though  Rcafon  cannur  difcern  tile  thing  i.i  Its  own  Evidence.     Hcthathatn  thcPightcft  Rta- 

«ron,  hath  the  moft  Grace.     Sincerity  fand  confcijiiently  our  SalvacionJ  ln-Cii  in  tlic  Ibcngth  and 

prevaltHcy  of  Refined  Rcafon  over  rhcFlefh,  and  ail  its  In  crelt  and  Dciires.    Cut  wichouc  5cri- 

ttptuYe  or  Divine  Revelation,  and  the  Spii  its  powerful!  illumiiuriju     Reafon  can  never  be  Rcciificd 

in  Spirirua's.     By  this  much,  judge  of  the  igno.ance  and  vanity  o{  thofe  men,  who  when  rliey  read 

*  any  that  write  of  the  Reafonablcnefs  of  ChrLlian  Religion  ,  do  prcfently  accufc  it  or  lufpett  k. 

of  Socinianifm. 


b  AJbetue(fe  ^'  ^^^  ^^'^  Revealed  Will  is  neccflary  ^  to  the  complearing  of  our 
ify-  tidetperfc'  *  F^ith  ;  <^  and  it  i$  our  Duty  to  believe  it.  But  it%  only  the  fuhlhnce  and 
ihoncm.  tenour  of  the  Covenants,  and  the  thing";  neceffarily  fuppofed  to  the 

<•  Necejfitati  knowing  and  keeping  of  the  Covenant  of  Grace,  which  arc  of  abfulutc 
pr£cepti.  neceflity  to  the  being  of  Faith,  and  toSalvacion.    Aaianmayhe  favt:^, 

though  he  fhould  not  believe  many  things,  which  yet  he  is  bound  by  God 
to  believe.     3.  Yet  this  mull  be  oncly  through  ignorance  01    tl^.e  Mu- 
ter or  Divinenefs  of  theTertimony  :  For  a  flat  unbelief  of  the  Imallcd 
truth,  when  wcknowthe  Tellimony  tobeof  God,  will  not  ibnd  with 
the  being  of  true  Faith,  nor  with  Sal-acion.    For  Reafon  lay  es  down  thi« 
ground  [[That  God  can  fpeak  nothing  butTrurhJ  and  Faith  proceeds 
upon  that  fuppofi:ion.     4.  ThisDodrine  fo  abfolutely 'nccefTuy  barh 
*  not  been  ever  from  the  beginning  ihc  lame,  but  hatli  differed  according 
to  the  different  Covenants  and  Adminillrations.    That  Dodrine  wliich 
isnowfo  neceffary,  was  not  fo  before  the  Fall  :  And  that  which  is  (o 
neccflary  fi nee  the  coming  of  Chnft,  was  not  fo  before  his  coming. 
Then  they  might  be  laved  in  believing  in  thcMefiiahto  cornc  of  tha 
feed  of  David  ••  But  now  it's  of  nccelTity  to  believe,  that  this  Jcfus  the 
Sonne  of  Mary  is  He,  and  that  we  look  not  for  another.    I  prove  it 
tcthus:    That  which  is  not  revealed,  can  be  no  objcd  for  Faith;  much 
lefs  fo  neccflary  .-  But  Chrift  was  not  Revealed  before  the  Fall ;  nor  this 
Jcfus  Revealed  to  be  He  before  his  coming :  Therefore  thcfe  were  not  of 
neceflity  to  be  believed,  or  (  as  fomc  metaphorically  fpeak)  they  were 
then  no  Fundamental  Dortrines.   Perhaps  alio  fome  things  will  be  found 
of  abfolute  neceflity  to  us,  which  are  not  fo  to  hdians  and  Turks. 
5 .  God  hath  made  this  Aibftance  of  Scripture-  Do(5l:rine  to  be  thus  nccef- 
•»  Primario  Q^r^  faj-y  d  primarily  and  for  it  felf     6.  That  it  be  revealed,  is  alfo  of  abfo- 
^'T^^d'mh  lute  ncceflTity  ;  But «  fecondarily,  andfortheDodrines  rake,ajamcans 
trmn/lLd.      without  which  Believing  is  neither  pofllble,  nor  a  Duty.    And  though 
«  wbere  there  is  no  Revelation,  Faith  is  not  necefiary  as  a  Duty ;  yet  ic 

•  snay 


Part  II.  The  Saints  EverUfiing  Refi.  2  op 


may  be  ncceflary  (  I  think)  as  a  means,  that  is,  our  natural  mifery  may 
be  fuch  as  can  no  other  way  be  eured  (but  this  concerns  not  us  that  have 
heard  of  Chrift  )    7.  Nature,   Creatures,  and  Providence,  arenofuf- 
ficicnt  Revelation  of  this  tenor  of  the  Covenants.     8.    It  is  neceflary  « 
not  only  that  this  Dodrine  be  Revealed,  but  alfo  that  it  be  Revealed 
with  Grounds  and  Arguments  rationally  fufficient  to  evince  the  verity  of 
ihcDoftrine,  or  thcDivincnefs  oftheTeftimony,  that  from  it  we  may 
conclude  the  former.     9.  The  Revelation  of  Truth  is  to  be  confidered  u 
in  refped  of  the  firft  immediate  delivery  from  God  :    Or  fccondIy,.in 
refpcd:  of  the  way  of  its  coming  down  to  us.    It  is  delivered  by  God 
immediatly  either  by  writing,  (  as  the  two  Tables )  or  by  informing 
Angels  (gs-'ho  may  be  his  MelTengcrs)  or  by  infpiring  fome  choice  parti- 
cular men  ;  fo  that  few  in  the  world  have  received  it  from  God  at  the 
firlt  hand.     10    The  only  ways  of  Revelations  that  (for  ought  I  " 
know)  are  now  left,  are  Scripture  and  Tradition  :  For  though  God 
hath  not  tied  himfelf  from  Revelations  by  the  Spirit,  yet  he  hath  ceafed 
them,  and  perfcdcd  his  Scripture- Revelations :  So  that  the  Spirit  only 
reveals  what  is  Revealed  already  in  the  Word  ;  by  illuminating  us  toun- 
tlcrllandit.     11.  The  more  immediate  the  Revelation,  c^terii  faribits^ 
the  more  fure  :  and  the  more  fucceflion  of  hands  it  pafTeth  throuph,  the 
more  uncertain,  efpccially  in  matter  of  Dodrine.      12.  When  v,c  r?«  « 
ceivefrom  men  by  Tradition  the  Dodrine  of  God  as  in  the  WorJs  of 
God,  there  is  lefs  danger  of  corruption,  then  when  they  deliver  us  that 
Dodrine  in  their  own  words,  becaufe  here  taking  liberty  to  vary  the 
exprcllions,  it  will  rcprcfent  the  Truth  more  uncertainly,  and  in  more 
various  ftia pes,     13.  Therefore  hath  God  been  pleafed  v;hen  he  ceafed  a 
immediate  Revelation,  to  leave  his  Will  written  in  a  form  of  words, 
which  riiould  be  his  (landing  Law,  and  Rule  to  try  all  other  mens  cx- 
preilions  by.     14.    In  all  the  fore- mentioned   refpeds  therefore  the 
written  Word  doth  excel!  the  unwritten  Tradition  of  the  fame  Dodrine. 
1 5.  Yet  unwritten  Tradition  or  any  fure  way  of  Revealing  this  Dodrine,  « 
may  fufficeto  five  him  who  thereby  is  brought  to  believe.    As  if  there 
beanyamongthe /?^.?/7/«fJof  £f/;<tf/»M,   the  Copties  in  F.£jpt,  or  elf- 
where  thath^vethcUibftanceof  the  Covenants  delivered  them  by  un- 
written Tradition,  or  by  other  Writings,  if  hereby  they  come  to  be- 
lieve, they  fliall  be  faved.    For  fo  the  Promife  of  the  Gofpel  runs,   gi- 
ving falvation  to  ail  that  believe, by  what  means  foever  they  were  brought 
to  it.    Tlie  like  may  be  laid  of  true  Believers  in  thofe  pai-ts  of  the  Church 
of  R>rne^  where  the  Scripture  is  wholly  hid  from  the  vulgar  (if  there 
be  any  fuch  parts.)     j  6.  Yet  where  the  written  Word  is  wanting.  Sal- 
vation muft  needs  be  more  difficult  and  more  rare,  and  Faith  more  feeble, 
and  mens  converfationsworfe ordered^  becaufe  ihey  want  that  clearer 
Revelation,  thatfurer  Rule  of  Faith  and  Life  ,  which  might  make  tho 
way  of  Salvation  more  ealle      17.   When  Tradition  arifeth  no  higher,  « 
orcometh  originally,  but  from  this  written  Word,  and  not  from  the 
verbal  Tciliraanies  of  thcApoftlcs  before  the  Word  was  written,  there 

G  g  that 


2IO  The  Saints  EverUfiing  Reft*  Chap. 3^ 

that  Tradition  is  but  the  Preachin<»  of  the  Word,  and  not  a  diftinft  way 
of  Revealing.  18.  Such  is  molt  of  die  Tradition  (for  ought  I  can 
learn)  that  is  now  afoot  in  the  world,  for  matter  of  Dodrinc,  butnoc 
for  matter  of  Fad.  1 9.  Therefore  the  Scriptures  are  not  only  neccfl'a- 
ry  to  the  well-being  of  the  Church,  and  to  the  ttrength  of  Faith,  but 
[^ordinarily]  to  the  very  Being  of  Faith  and  Churches.     20.  Not  that 

«  the  prefent  PofTeftion  of  Scripture  is  of  abfoluteNecellity  totheprefent 
Being  of  a  Church:  Nor  thatitisfoAbfolutelyNeceflary  to  every  mans 
Salvation,  that  he  read  or  knew  this  Scripture  himfejf :  Dun  that  it  either 
be  at  prefent,  or  have  been  formerly  in  the  Church:  That  feme  know- 
ing it,  may  teach  it  toothers,  is  of  AbfolutcNecertlty  tomort  Perfons 
andChurches,  andneceflary  to  theWell-beingofall.     21.  Though  re* 

*gative  unbelief  of  the  Authority  of  Scripture  mny  Hand  with  Salvati- 
on, yet  PofitiveandUniverfal  (I  think)  cannot.  Or,  though  Tradi- 
tion, may  fave  where  Scripture  is  not  known,  yet  he  that  reads  or  hears 
the  Scripture,  and  will  not  believe  it  to  he  tlic  Teftimony  of  God,  (I 
think  )  cannot  be  faved,  bccaufe  this  is  now  the  cleared  and  furell  Reve- 
lation :  And  he  that  will  not  believe  it,  will  much  lefs  believe  a  Revela- 
tion more  uncertain  and  obfcure.    22.  Though  all  Scripture  be  of  Di* 

»  vine  Authority :  yet  he  that  bclievcth  but  fome  one  Book,  which  con- 
laineth  the  fubftance  of  the  Dodrine  of  Salvation,  may  be  faved :  mrch 
more  they  that  have  doubted  but  of  fome  particular  Books.     2  3 .  They 

K  that  take  the  Scripture  to  be  but  the  Writings  of  godly  honeft  men,  and 
fo  to  be  only  a  means  of  making  known  Chrifl,  having  a  gradual  prece- 
dency to  the  Writings  of  other  godly  men ;  and  do  believe  in  C^hnil  up- 
on thofe  (Irong  grounds  which  are  drawn  from  his  Dodrine,  Miracles, 
^c.  rather  than  upon  the  Teftimony  of  the  Writing,  as  being  purely 

tt  Infallible  and  Divine,may  yet  have  a  Divine  and  Saving  Faith.  24. Much 
more  thofe  that  believe  the  whole  Writing  to  be  of  Divine  Infpiration 
where  it  handleih  tlieSubftance,  but  doubt  whether  God  infallibly  gui- 
ded them  in  every  Circumftance.  25.  And  yet  more,rho(c  that  believe 
that  the  Spirit  did  guide  the  Writers  to  Tjuth,  both  in  Subftance  and 
Circumftance,  but  doubt  whether  he  guided  them  in  Orthography  ;  or 
whether  their  Pens  were  as  perfedly  guided  as  their  minds  ?  26.  And  yet 
more  may  thofe  have  faving  Faith,  who  only  doubt  whether  Providence 
infallibly  guided  any  Tranlcribers,  or  Printers,  as  to  retain  any  Copy 
that  perfedly  agreeth  with  the  Autograph.  Yea,  whether  the  perfed- 
eft  Copy  now  extant,  may  not  have  fome  inconfiJerabie  literal  or  ver* 
balErrours,  though  the  Tranferibers  or  Printers  ovcrfighr,  is  of  no 
great  moment,  as  long  as  it  is  certain  that  the  Scriptures  are  not  de  Indw 
ftria  corrupted,  nor  any  Material  Dodrine,Hiftory  or  Prophecy  there- 

^  by  obfcured  or  depraved.  God  liath  not  engaged  himfelf  to  dircd  every 
Printer  to  the  worlds  end  to  do  his  work  without  any  Errour.  Yet  it  is 
unlikely  that  this  (hould  deprave  all  Copies,  or  leave  us  uncertain  whol- 
ly ©f  the  right  reading  (  efpecially  fince  Copies  were  multiplied  )  be- 

caufe 


Part  II.  The  Saints  Everlapng  Reft.  -  211 

caufe  it  is  unlikely  that  all  Tranfcnbers   or  Printers   will  comraic 
the   very  fame  Errour  ;    We  know  the  true  Copies  of  our  Sta- 
tute-Books,   though  the  Printers  be  not  guided  by  an  unerring  Spi- 
rit.   See  VJher's  Epift.  to  Lud.  C aft II.     ij.  Yet  do  all  or  moft  of 
thefc  (  in  my  judgment )  caft  away  a  fingular  prop  to  their  Faith,  and 
lay  it  open  to  dangerous  aflaulcs,  and  doubt  of  that  which  i$  a  certain 
Truth.     28.  As  the  Tranflations  are  no  further  Scripture,  than  they  a 
agree  with  the  Copies  in  theOriginal  Tonguesifo  neither  are  thofcCopies 
furciicr  than  they  agree  with  rheAurogr3ph'S,or  Oi"iginal  Copies,or  with 
fome  Copies  perufed  and  approved  by  the  Apollles.  29. Yet  is  there  not  tt 
the  likcncccflity  of  having  the  Autographs  to  try  cheTranfcripts  by,  as 
berets  of  having  the  Original  Tranfcripcs  to  try  the  Tranflations  by, 
Forthercisanimpoffibility  that  any  Tranflation  (hould  perfedlyex- 
prcfs  the  fenfe  ©f  the  Original :   But  there  is  a  polTibility  ,  probability, 
and  facility  of  true  Tranfcribing ,  and  grounds  to  prove  it  true  de  fttlo^ 
as  we  (hall  touch  anon.     30.  That  pare  which  was  written  by  the  Fin-  tt 
gcrofGod;  as a!fo  the  fubftance  of Dodrinc  through  the  whole  Scrip- 
tures ,  are  lb  purely  Divine ,  that  they  have  not  in  them  any  thing  hu- 
mane.    31.  The  nex  next  to  thefe  are  the  words  that  were  fpoken  by 
the  mouth  of  Chrift ,   and  then  thofe  that  were  fpoken  by  Angels. 
32.  The  Circumftantials  are  many  of  them  fo  Divine  ,  as  yet  they  have  « 
in  them  fomething  Humane,  as  the  bringing  of  Pat4ls  Cloak  and  Pa.  th- 
ments,  and   (asitfeems)  his  counfel  about  Marriage ,  &:c.  33.  N'.'.c'i  « 
more  is  there  fomething  Humane  in  the  Method  and  Plirafc,  whx;.  -j 
not  foimraediatly  Divine  as  the  Doftrine.     34.  Yet  is  there  nothmg 
finfully  Humane  ,  and  therefore  nothing  falfe  in  all.    35.    But  an  in- « 
.nocent  impcrfedion  there  is  in  the  Method  and  Phrafe ,  which  if  wc  de- 
ny ,  we  muft  renounce  molt  of  our  Logick  and  Rhethorick.     36.  Yet  » 
was  this  impcrfeA  way  ,  (  at  that  time  all  things  confidered)  the  fitteft 
way  to  divulge  the  Gofpei:  That  is  the  beft  Language  which  is  beft  fuit- 
cd  CO  the  hearers ,  and  not  that  which  is  beft  (imply  in  it  fclf ,  and  fup- 
pofeth  that  underftar.ding  in  the  hearers  whi^h  they  have  not.     There* 
f(  re  it  was  VVifdom  and  Mercy  to  fii  the  Scripture  to  the  capacity  of  all; 
Yet  will  it  not  therefore  follow  that  all  Preachers  at  all  tmies  fr.ouldas 
much  negled  Definition,  Diftindion,  Syllogifm  ,  &c.   as  Scripture 
doth.     37.  Som:  Dodrinalpaffages  in  Scripture  are  oncly  Hiitoricallytt 
related ,  and  therefore  the  relating  them  is  no  a(rcrring  them  for  truth; 
and  therefore  thoie  fentcnces  may  be  falfe,  and  yet  not  the  Scripture 
falfc;  yea,  fome  falfeftioods  are  written  by  way  of  rcprdving  them, 
as  G(hc:ztes  Lye,  Situls  Excufe  ,  &c.    38.  Every  Dodrinc  that  is  ct 
thus  related  onely  Hiftorically,  is  therefore  of  doubtful  credit ,  becaufc 
itisnotaDivineaffertion  (except  Chrift  himfelfwerc  the  Speaker;  ) 
and  therefore  it  is  to  be    tried  by   the     rell   of  the    Scripture  #, 
39.  Where  ordinary  men  were  the  Speakers ,  the  credit  of  fuch  Do-  a 
drines  is  the  mors  doubtful,  and  yet  much  more  when  the  Speakers 

G  g  2  were 


212  The  Saints  Everlajlti:?  Rejf.  Chap.^, 


were  wicked ;  of  the  former  forr  are  the  fpecches  of  fobs  friends ,   and 
divers  other* ;  of  the  latter  fort  are  the  fpeechesofthc  Pharifce.«,  &c. 
and  perhaps  GamalitU  counfel ,    ABs  5.  34-  40.    Yet  where  God 
doth  teftifie  his  Infpiration  ,   or  Approbation  ,  the  Doftrine  is  of  Di- 
vine Authority,  though  the  Speaker  be  wicked;  As  in  Balaams  Pro- 
Afa^ioad  !«<,    phefic.     41.    The  like  may  be  faid  of  matter  of  Fad;  for  it  is  not  ci- 
ad  lic'itum  vel  « ther  neccfTary  or  lawfull  ro  fpeak  fuch  words ,   or  do  fuch  ad  ons  meer- 
debitum  non       ly  becaufe  men  in  Sciipiure  did  fo  Ipcakordo;  no,  not  t!iou«;h  they 
"'tlet  Afgkm.      ^^^.g  ^^^^  ^^^  Saints ;  tor  their  own  fpceches  or  anions,  are  to  be  judg- 
ed by  the  Law  ,  and  thcrctoreareno  part  of  the  Law  themfelvcs.    And 
ai  they  arc  evil  where  they  crofs  the  Law  (as /'o/r/?^;  fwearing ,  the 
Antients  Polyc;amy  ,  C"C.  )  fo  are  they  doubtful  where  their  congru- 
ence with  the  Law  is  doubtful.     42.  Cut  here  is  one  molt  observable  ex- 
tt  ception  ,  (conduceingmuch  torefolve  that  great  doubt,  whether  Ex- 
amples binde  ?  )    Where  men  arc  defigned  by  God  to  fuch  an  Office  , 
and  act  by  Cowmiflion  ,   and  with  a  promife  of  Diredion  ,  their  Do- 
drines  are  of  Divine  Authority  ,  though  we  findc  not  where  God  did 
didate  :  and  their  Adions  done  by  that  Comraillion  are  currant  and 
Exemplary  ,  fo  far  as  they  are  intended  or  performed  for  Example ,  and 
loExampld  maybe  equivalent  to  a  Law  ,  and  the  Argument,    af^tio 
adJM,  may  hold.    So  Afofes  being  appointed  to  the  forming  of  the 
old  Church  and  Common  wealth  of  the  ftyps^  to  the  building  of  the 
Tabernacle,  err    his  Precepts  and  Examples  in  thefe  works,  (though 
we  could  no:  finde  his  particular  diredion  )  are  to  be  taken  as  Di- 
vine.    Soalfo  the  Apoft^es  having  Commiflion  to  Form  and  Order 
the  GofpeUChurchcs,  their  Dodrine  and  Examples  therein,  are  by 
their  general  Commiflion  warranted  ,  and  their  pradice  in  ihblifli- 
ingthe  Lords  Day,  in  fctling  the  Officers  and  Orders  of  Churches, 
are  to  us  as  Laws ,  (ftill  binding  with  thofe  limitations  as  P(  fitives  one- 
ly  ,   which  give  way  to  greater.  )     43.  The  ground  of  tliis  Pofitioo' 
«is,  becaufe  It  is  inconfiftent  with  the  Wifdom  and  Fairhfuincis  of  God, 
CO  fend  men  to  a  work,  and  promife  to  be  with  them  ,  and  yet  to  for  fake 
them  ,  and  fuffer  them  to  err  in  the  building  of  that  Houfe ,  wh  ch  mull 
endure  till  the  end  of  the  world.     44.  Yet  if  any  of  the  CommiJfioners 
«  do  err  in  their  own  particular  convcrfations ,  or  in  matters  without  the 
extent  of  their  Commiflion  ,  this  may  confift  with  the  faithfulncfs  of 
MPete>\  God;    God  hath  not  promifed  them  infallibility  and  perfedion  ;  the 

J-*  '  '  '  difgrace  is  their  own  :  butiftheyfhouldmifcarry  in  that  wherein  they 
arcfentto  bearu!c  to  others,  the  Church  would  then  have  an  im- 
perfedRulc,  and  the  diftionor  would  redound  to  God.  45.  Yet  I 
find  not  that  ever  God  authorized  any  meer  man  to  be  a  Lawgiver  to 
the  Church  in  Subfiantials ,  but  onely  to  deliver  the  Laws  which  he  had 
given ,  to  interpret  them  ,  and  to  determine  Circumftantials  not  by 
him  deternained.  46.  Where  Cod  owneth  mens  Dodrines  and  Ex- 
**  amples  by;  Miracles ,  they  are  to  be  taken  as  infallibly  Divine :  much 

more 


Part  11.  The  Saints  EverlapngReJi.  213* 

more  when  Commilfion  ,  Promifc ,  and  Miracles  do  concur  ,  which 
confirmeth  the  Apoilles  Examples  for  currant.     47.  So  that  if  any  of 
the  Kings  or  Prophets  had    given  Laws ,  and  formed  the  Church  as 
Mcfes,  they  had  not  been  binding,  becaufc  without  the  faid  Commifli- 
on  :    or  if  any  other  MinilleroftheGofpel  (hall  by  Word  or  Adion 
arrogate  an  Apoftolical  priviledge.  48.  *  There  is  no  verity  about  God  nSuffiduntqui 
or  the  chief  happinefs  of  man  written  in  Nature  ,  but  it  is  to  be  found    dcmfan^^ , 
written  in  Scripi:urcs.     49.   So  that  the  fame  thing  mviy  in  thcfe  feveral    *"L^'"""'«^ 
refpcfts  be  tlie  oSjca  botli  oflvnowiedge  and  of  Faith.    50.  Th§Saip.«^"^7^^"^^^^^ 
turc  being  fo  pcrfeA  a  Tranfcript  of  the  law  of  Nature  or  Reafon,   „e,„  ir.jhumo- 
is  much  more  to  be  credited  in  its  fupernatura!  Revelations.     51.   Theetwcwxe/vurw. 
probabilityof  moil  things ,  and  the  pofiibility  of  all  things  contained   Adianafms 
in  the  Scriptures,  way  well  be  difccrned  by  Reafon  it  (elf,  which  makes    q    "m^""^"^" 
their  K>iilkncc  or  Fururity  tlie  more  eafie  to  be  believed.     52.  Yctbe-tt        '"  '"*^'*^* 
fore  chts  ExiUencc  or  Futurity  of  any  beyond  the  reach  of  Reafon  can 
be  fonndly  believed  ,  the  Teftimony  muft  be  known  to  be  truly  Divine. 
53.  Y,.'tabelief  of  Scripture-Dodrine  as  probable,  doth  ufually  go  « 
before  a  belief  of  certainty ,  and  is  a  good  preparative  thereto.  54.  Thctt 
direft ,  exprefs  i'enfe ,  muil  be  believed  diredly  and  abfolucely  ,  as  in- 
fallible ,  (  and  theconfequ^nces  where  they  may  be  clearly  and  certain- 
ly raifed  :  )  but  where  there  is  danger  of  erring  in  raifing  confcquen- 
ces ,  the  aflent  can  be  but  weak  and  conditional.     55.  A  Confequence  te 
raifcd  from  Scripture  being  no  part  of  the  immediate  fenfe,  cannot  be 
caPed  any  part  of  Scripture.    56.  Where  oneofthe  prcmifesis  in  Na-«  -.^,. 

tare,  and  the  orheronely  in  Scripture,  there  the  Conclufion  is  mixt, 
partly  known ,  and  partly  believed.     That  it  is  the  Confequence  of 
ihofe  prcmifes,  is  known ;  But  that  it  is  a  Truth ,  is  ,  as  I  faid ,  appre- 
hended by  a  mixt  Ad.     Such  is  a  Chriftians  concluding  himfelf  to  be 
juftified  and  fand.tied  ,  c^c.     57.   Wliere  through  weaknefs  we  arc  « 
unable  to  difcern  the  Confcquences  ,  there  i?  enough  in  the  exprefs 
dired  fenfe  for  falvation.     58.   Where  the  fenfc  is  not  undcrftood,  » 
there  the  belief  can  be  but   implicite.      59.    '    Where  the  fcnfe  is   ^CredcreAu- 
partly  unc'erftond  ,  but  with  fome  doubtmg,  the  Belief  can  be  but  tem kxc  talia  ' 
conditionally   explicite  ;    that  is,  we  believe  it,   if  it  be  the  fenfe  of  (^ebemniDco, 
the  Word.     60.  Fi^idamentals  rauft  be  believed  Explicitly  and  ^^'^^an^mrni 
folutely.  *^  ifcimcs%w4 

firipturs.  qui* 
JemjerfeBsfurf.,  quippe  aVerbo  Dei  <^  jpiritu  e)i»  di5}<x  :  Nos  antetn  fecmdHmqv.odmmres  fumHi\  ^ 
mviffimi  a  verboVci  (ffr  jpiritu  e]m ,  fecundum  hie  (j  fcieutil  myjlerhrnm  e]ni  indir^fmw.  Et  non  eii 
TKirumJiinffintHiilitus,  cjileftibw,  (fy-  in  hit  qu£  hdjcnt  reveUri  ■,  hoc  patimurms:  quandoquidemctiam 
torumqa.i ante  pedes  funt^  C  dko  autem  qu^  funt  in  hac  crearura  ■,  qux  <^  conteruntur  a  mb'n  ^  iy 
v'ldcmur  ^  (^  juntmbifmm  J  multaJugerMntnjhamfdeauam^  iy  Deoh.icipfacominittimHi.  flpor' 
tetenim  cumprx. omnibus prxceilcye.  Qind  enim  (i  tcntemw  exponcre  cauf.im  afccnfion'n  N'li  .•'  Mu!ta  qui" 
dcm  dicimm  ,  ^  fonajjisfnafori.' ,  fort.ijjj;  autem  non  fuaforia  :  qmd  aUtcm  vmiti  eil  c^  ccrtum ,  ad- 
jacet  Deo.  Sed  ((y  volantium  animalium  habitatio ,  corHm  qiu  verii  tempore  adveniunt  ad  n:is  ,  ^  >?«- 
iwnrii  reccdunt  ^  cHminhec  mundo  hoe  ipfum  pat  ^  fugit  ttojlram  fcktitiatn .,  (^c  Ircnaus  adv.  Hx- 
rcf.  li.  2.  cap.  47. 

a  g  3  CHAP, 


214 


The  SMnti  EverUji'tng  Reji. 


Chap.  4, 


^^^^^\ 


i?tk3*5S«6«K^.5Si%{W!S' 


^  r^  :r^,  ':^,  Irt^h^  'i!^,-'-  J^ 


CHAP.    IV. 


^hejir/i  ^Argumentto  p?oye  Scripture  to  hi 
the  Word  of  (jod. 


5.1. 


2  Tim.  3.  1 5. 


SECT.  I. 

Aving  thus  (hewed  you,  in  what  fenfc  the  Scriptures  arc 
the  Word  of  God,  and  how  far  to  be  believed  ,  ar.d 
what  is  the  excellency ,  neceflicy  and  authority  of 
them;  I  (hall  now  add  three  or  four  Arguments  to 
help  your  Faith,  which  I  hope  will  not  onely  prove 
them  to  be  a  Divine  Te(timony  to  the  fubftarce  of  Do* 


Arine  (though  that  bca  ufeful  workagainftourunhflcf  )  but alfo  that 
they  are  the  very  written  Laws  of  God,  andaperfcd  Rule  of  Faith 
and  Duty.     My  Arguments  fhall  be  but  few ,  becaufe  I  handle  it  but  on 
the  by;  andthofefuch  as  I  find  little  of  in  ord.nary  writings  ,  Icaft 
I  Ifbould  waftctme  in  doing  whacisdonetomy  hands. 
'Secthis  Ar«»     a   j,  Tho'e  writings  and  th-'t  Dodrinc  which  were  confirmed  by 
SdcsS.*"^*"^*"^^*^^  b  Micaclcs,  niufl  needs beof God  ,  and  confequently, 
agddbyCrfWt'-   ofundoubred  Truth.     But  the  books  and  Dodhne  of  Canonical  Scri- 
ro^Prdeii.  de  turc  werc  fo  confirmed :  Theicfore.  &c. 
Verbo  Dei 

(fol-)page4^^.  44°*  44^i  &<^-  And  Grotiui  c(e  Vcr'it.  Kdigmu  ChnflianA.  Vide  (f^  Polan.  Sjn- 
tag.  /.  I.  c.  17.  *>  Domm  Miraculorum  ^  iinguanm  dandarum  fuflji^i^  e^ttraordinarium  .,  <f^  a 
folii  Apgflolif  f  peculiariprivilegiadatQ  a  Chrijlo  fconfevfi  fol'itHm  ^ccno  ccrtius  dl.  Danxuscontr, 
B^r.  deBaptifmo.  page  443. 

Againft  the  major  propofitioo  nothing  of  any  moment  can  be 
^  faid :  For  its  a  Truth  apparent  enough  to  nature  ,  that  none  but 
Cod  can  work  real  Miracles,  or  atleaft  none  butthofe  whom  he  doth 
cfpecially  enable  thereto.  And  it  is  as  manifeft  ,  that  the  Righte- 
ous and  Faithfull  God  will  not  give  this  power  for  a  feal  to  any  falf- 
hood  or  deceit. 

The 


Part.II.  The  Saints  Everlafting  Reft.  215 


The  ufual  Objcdions  arc  tliefc.     f  irft,  Antichrift  ftiall  come  with  ly-  ^  j^amutyE^ 
jng  wonders.  ^  gyptiorumva- 

titm  nequaquam 
vU  omnU  ^xquari  grat'u  fetcj}  qu£  M']fi  mranJum  eii  in  modum  c»lUt/t :  Sed  ExitHf  arguit  ^gyptioi pr£- 
fiigxii  niti :  Afoyfen  vera  qu£ gejjhh gefijje  divmti4f.  Sic  <{^  eorum  qui  Chrijh  falfofibinomcn  adfcifcunt^ 
i^  qui  perindeacjefu  dicipult  virtutcs  mentiuntHY^  f/^y  prodigia  j  cottrguHuthr  plane  vel  in  cmnit  iuiqviutit 
feduUiones  jalla-ces  ^  <i^c.  Origen.  cont.  Cclfum.  lib.  2.  fol.  f  ^i^i  J  23.  G.  I  do  uoc  believe  that 
God  would  have  let  the  Egyptian  Sorcerers  do  fo  great  things  as  they  did,had  not  Mcfes  been  prefent» 
that  fo  his  Miracles  might  difcredit  thtir  Wonders,and  God  be  the  more  magnified  by  tlfc  Conquelt. 

y^w/w.   They  arc  no  true  ^  Miracles.     As  they  are  •^'s*]«^*'-'«^«<>udf;^n„;ifmj. 
zThef.  2.9,  lying,   in  fcaling  to  a  lying  dodtrine :  fo  alfo  in  being   raculautbuc- 
but  feeming  and  counterfcic  Miracles.     The  like  may  be  faid  to  thofc  of^""-*  ^H^^ . 
Pharaohs  Magicians,   and  all  other  Sorcerers  and  Witches ,  and  thofc  fJ^f^J^,?'^/), 
that  may  be  wrought  by  Satan  himfelf.    They  may  be  wonders ,  but  ^n^  commmda- 
not  Miracles.  batw.  Vt  enim 

Lex  Mofis 
compUffibm  miraculii  in  monte  Sim  if  per  defertum  authnritatemfibi  conciliavit^  qutpcfiea  deftiterunt  cum 
ad  tcrram  promifflonh  ventum  cii  •,  eadcm  rations  miracula  nunc  quoque  fuhlata  funt  cum  Evangelium  per 
umverfiim  trbem  drffufuw  cjl.  Promi^o  igitur  quam  Chrifim  in  Marco.  16.  17.  fcribi  voluit ,  nen  ad  om- 
nia tem^o  a  perttnebat.  Pet.  Mart.  Loc.  Commun.  ClalT.  i.cap.  8.  §.  20. 

OhjeSl.  2.  God  may  enable  falfc  Prophets  to  work  Miracles  to  try 
the  world  ,  wirhout  any  derogation  to  his  faithfulnefs. 

Anfw.  No  :  for  Divine  power  being  proptrly  the  attendant  of  Di-ei 
vine  Revelation  ,  if  it  fliould  be  annexed  to  Diabolical  delufions ,  ic 
would  be  a  fulTicient  cxcufe  to  the  world  for  their  believing  thofc  delufi- 
ons. And  if  Miracles  fhou'daot  be  a  fufficient  feal  to  prove  the  Autho- 
rity of  the  witnefs  to  be  Divine  ,  then  is  there  nothing  in  the  world  fuf- 
ficient ;   and  fo  our  Faith  will  be  quite  overthrown. 

Ob]e[l.  But  however,  Miracles  will  no  more  prove  Chrift  to  be  the 
Son  of  God  ,  then  they  will  prove  Mofes ,  Eliai ,  or  El'Jha  to  be  the 
Son  of  God  :  for  they  wrought  Miracles, as  well  as  Chrift. 

c  Aufw.  Miracles  are  Gods  fcal ,  not  to  extol  the  perfon  that  is  in- «         . 
f^rumental  ,  nor  for  his  glory:  but  to  extol  God,   and  for  his  own    chrifts  Mira- 
Glory.    God  doth  not  entruft  any  creature  with  this  feal  fo  abfolutely,    cles  prove  his 
as  that  they  may  ufe  it  when  and  in  what  cafe  they  pleafe.    If  Mofes  or    Godhtad  ,  in 
EiiM  had  affirmed  themfelvsto  be  the  fons  of  God  ,  they  could  never   ^"^Z^.^^"'  ^''"• 
have  confirmed  that  affirmation  with  a  Miracle:  for  God  would  not    ,!.p 'J  ^j.  ^''c' 
have  fealed  to  a  lye.    Chriftspowerof  working  Miracles  did  not  irame-ctgo, '7i6,'7i7' 
diately  prove  him  to  be  the  Chrift ;  But  it  immediately  proved  his  Te-    718,  i^c.  Soc 
ftimony  to  be  Divine ,  and  that  Teftimony  fpoke  his  nature  and  office.   •^^''"«^  ViUo- 
So  that  the  power  of  Miracles  in  the  Prophets  and  Apoftles ,  was  not  'J"":^  (^dvcu  ^ 
loatteft  totheirown  greatncfs  ,  but  to  the  truth  of  their  Teftimony      "  **"   *  **  ^ 
concerning  Chrift.     Whatfoever  any  man  affirms  to  me,  and  works 
a  real  Miracle  to  confirm  it ,  I  muft  needs  take  my  felf  bound  to  be- 
lieve him. 


2i6  The  SAtnts  E^verUJIpj^  Refi.  Chap.4. 


O^'jcU.  But  what  if  fomc  one  fliould  work  Miracles  to  confirm  a  Do- 

(flrinc  contrary  to  Scripture  ?     Would  you  believe  it  ?     Doth  not  VauL 

fay,  if  an  Angel  from  Heaven  teach  any  other  Gofpel ,  let  him  be 

accurfed } 

f  That  none    «     ^  Anfvf.  I  am  furc  God  will  never  give  any  falfe  teacher  the  powier 

bu:  God  can      of  confirming  his  Dodrine  by  Miracles ;  Elfe  God  fliould  fubfcnbe  his 

workaMira-     name  to  contradictions.     The  appearance  of  an  Angel  is  no  Miracle, 

cle  (except  as  ^though  a  wonder. 

an  Angel  •  may 

behisInArnimcnt  )  Sec  A~iwn.  cm.GmUes.  lib.  5.  Q^io2.    Alfo  what  a  Miracle  is ,    ibid,  j^  roi 

And  of  Magicians  wonders,  q.  ic?,  104. 

Objefl.  But  every  fimplcman  knows  not  the  true  definition  of  a  Mi- 
racle ,  and  confequcntly  knows  not  the  difference  between  a  Miracle 
and  a  Wonder  :  and  io  knows  not  how  to  believe  on  this  ground. 
Read  ZMchiui  Anf\\.  As  God  doth  not  ufc  the  Teftimony  of  Miracles ,  but  on  vc- 
at  large  of  this"  ry  great  Aid  weighty  ciufc  ,  (  to  wit  ,  where  natural  and  ordinary 
Vol.x.  To-l'  means  of  convidiion  arc  wanting  ,  and  ufuilly  for  the  delivering  of  fome 
FoHniTaVU-^  new  Law,  or  truth  to  the  world  ,  or  the  like;  )  fowhen  he  doth  ufc 
monum.  it ,  he  fufficiently  manifclteth  the  Reality  of  the  Miracles.    Satar.swon- 

*  ders  arc  fuch  as  may  be  done  by  nattiral  means ,  though  perlKips  through 
our  ignorance  we  fee  not  the  means.    But  God  oft  worketh  that  wliich 
no  natural  means  can  do ,  and  Satan  never  performed  ;    As  the  raifing 
Miracttla  vera   of  the  Dead  to  Life  :  thecreatingof  fight  to  him  that  was  b^rn  blind; 
funt propria        the  dividing  of  the  Sea ;  theilandingftill  oftheSun,  with  mukirudesof 
"Nam  artumtk*^  ^^^  ^^^^'     -^8*''^ »  though  many  of  Cluifts  works  might  be  done  by  na  - 
Deum  veraccm  tural  means ,  as  the  healmg  of  the  deaf ,  thcdumb,  the  lame.  c\:c.  yet 
^gloridifudt      Chriltdid  them  all  by  a  word  fpcaking,  and  fo  it  is  apparent  that  he 
zelo  ardentem^  made  no  ufe  of  natural  means ,  fecretly  nor  openly.     Again,  thewon- 
"'*'"?"'*'"  ^^^^'"  ttdcrs  of  Satan  are  moil  commonly  JuglingDelufions;  and  therefore  the 
^urum^Mfc'     S"-^^^  Miracles  that  Pagans  and  Papifts  ha^c  hoafi^d  of,  have  been  but 
auteffeiu         lome  One  or  two  ftrangc  things  in  an  Age,  and  ulually  before  one  or 
qui  falfam  do-  two ,  orfomcfew,  and  tliat  of  the  fimpler  or  more  par;ial  fort,  that 
ihtnam  deiffo  grc  cafily  received  :  But  if  upon  the  fame  of  thcfeyougo  to  look  for 
•  V '^J^""^"'''  ^'   more  that  may  be  a  full  and  openTcftimony  ,  you  will  fail  of  your  ex- 
Polanus  in  "       peftation.    But  contrarily  ,  that  there  might  be  no  room  for  doubting 
Synragm.l. I.     left,  Chrift  wrought  his  Miracles  before  multitudes:    feeding  many 
cap,  28.  thoufands  at  feveral  times  with  a  fraall  (juantity  ;  healing  the  ficK,  blind, 

lame,  and  raifing  the  dead  before  many  :  Theperfons  afterward  ftiew- 
log  thcmfclvs  to  the  world  ,  andattefting  it  to  his  enemies:  And  this 
he  did  not  once  or  twice ,  but  molt  frequently;  fo  that  they  that  fufpc- 
fted  deceit  in  one  ,  or  two,  or  ten,  might  be  fatisficd  in  twenty.  Yea^ 
a  Cwhich  is  the  greateft  convincing  difcovery  of  the  Reality)  it  was  noc 
himfelf  only  ,  but  multitudes  of  his  followers,  whom  he  enabled  when 
he  was  gone  from  them  ,  to  do  the  like  ,  to  fpcak  ftrange  Languages 
before  multitudes ,  to  heal  the  fick  and  lame ,  and  raife  the  Dead.    And 

ufually 


P.iitll.  The  Saints  EverUfiing  Reft.  217 

lifually  faife  wonders  are  done  but  among  friends,  that  would  baveic  fo,  a 
and  are  ready  to  believe  ,  But  Chrift  wrought  his  in  thcmidft  of  ene- 
mies that  gnafhed  the  teeth  ,  and  had  nothing  ro  fay  againft  it.     And  1 
am  nerr.vaded  that  ic  was  one  reafon  ,why  God  would  have  Chrift  ard  all 
his  followers  hcivcfo  many  nnd  criifi  enemies ,  that  wh.rn  they  had  no* 
thing  to  fay  againll  it ,  who  doubtkfs  would  pry  narrowly  into  ail,  and 
make  the  worlt  of  it ,  it  mip,ht  tend  to  the  {lab!i(h;ng  of  Believers  after- 
ward.    Again,  ufually  fiillc  Miracles,  as  chey  creep  out  in  the  dark,* 
fo  they  are  not  divulged  till  feme  afccr  Age ,  and  onely  a  lirtle  muttered 
of  at  the  prefcnt.     But  Chriit  sndliis  ApolVies  wrought  and  publilhed 
ihcm  openly  in  the  world.   If  theGofpel-Hiliory  had  been  falfe,  how 
many  thoufjnd  perfons  could  have  witncfled  pgainil:  ic ,  feeing  they  ap- 
plied to  thoufands  of  witncfles ,  then  living,  of  feveral  ranks,  and 
qualities,  and  Countries  >  It  is  true  indeed  ,  the  Mag'cians  of  J?_£jff  did  |, 
l<?em  to  go  far.    Bucconfidcr  wliethcr  they  were  mecr  de!ufions ,  or 
real  wonders  by  fccrer  natural  means ;  doubtlcfs  they  were  no  Miracles 
ftndly  fy  called.     And  left  any  (hould  fay,  th.'^tCod  tempted  them  „ 
by  fuch  above  their  ftrengtb  ,  youmay  obferve,  that  he  doth  not  fuf- 
fer  Satan  to  do  v/hat  he  can  do  ,  without  a  fufficient  counter  teftimony 
to  undeceive  men.    Whendid  God  lufnr  the  like  deceit  as  thofcSorce- 
rcrs  ufed  ?    Nor  would  he  then  have  fufifered  it ,  but  that  Alafts  was  at 
hand  ro  overcome  their  dclufions ,  and  leave  the  beholders  with  fuH 
convidion:  that  fo  the  enemies  ftrengrh  might  make  the  viftory  the 
more  glorious.     "BaUam  could  not  f:o  beyond  the  word  of  the  Lord. 
So  that  Idcfirea!!  weak  Believers  to  obferve  thisj   that  as  God  is  the  « 
faithful  Ruler  of  the  world  ,  fo  he  will  not  let  loofe  the  enemy  of  man- 
kiml  to  tempt  us  by  wonders,  further  then  he  himfelfftiall  give  us  a 
fufficient  contradidory  teftimony.    So  that  if  we  do  not  know  the  diffe- 
rence between  a  Mirac'e  and  a  Wonder,  ye:  Gods  faithfulnefs  affords 
us  a  fufficient  prefervative  ,  if  we  difregard  it  not.     And  if  we  fh«uld  « 
grant  that  Satan  can  work  Miracles;  yet  he  being  wholly  at  Gods  dif- 
pofe  ,  it  is  certain  that  God  will  not  permit  him  to  do  it  ,  without  a 
lull  contradidion  :  and  therefore  fuch  as  Chrifts  Miracles  where  he  (hall 
never  work-     Elfe  fliould  the  creature  be  remedilefly  deluded  by  fupcr- 
natural  powers ,  while  God  looks  on. 

Secondly,  Bat  the  main  aflfiult  I  know  will  be  made  againft  the  Mi- 
nor propofition  of  the  Argument ,  and  fo  the  queftion  will  be  tie  fa^o., 
whether  ever  fuch  Miracles  were  wrought  or  no  ?  I  (ball  grant  that  we  ^^ 
muft  nor  here  argue  circularly,  to  prove  the  Doftrine  to  be  of  God  by 
the  Miracles,  and  then  the  Miracles  to  have  been  wrought  by  the  Di- 
vine Teftimony  of  the  D^drine ,  and  fo  round.  But  yet  to  ufc  the  Te- 
ftimony of  the  Hiftory  of  Scripture ,  as  a  humane  Teftimony  of  the  mat- 
ter of  faft ,  is  no  circular  arguing. 


H  h  SECT.  II. 


21 8  1'he  Saints  Everlapng  Reji.  Chap.4. 


$.  2. 


SECT.   II. 

Toward  the  confirmation  of  the  Minor  therefore,  I  fhall  firfthy 
thefe  Grounds,     i.  That  there  is  fo  much  certainty  in  fome  Hu- 
~  maneTeftimony,    Chat  may  exclude  all  doubting^  or  caufe  of  doubc- 
i.Pofirion.        -j^g.   g  Qf  there  is  fome  teftimony  immediately  Humane,  which  yec 
a.Pofition.       may  truly  be  faid  to  be  Divine.     2.  That  fuch  Teftimony  we  have  of 
iDeccYtnaii'     the  '^  Mtracles  mentioned  in  Scripture.     Ifchefc  two  be  cleared,  the 
veHijl:)r.  lege   j^Hnor  will  (land  firm  ,  and  the  main  work  here  w. I!  be  done.     F.rll ,  I 
Raignoldiim    j  ^|jj  [hgr^fQi-j;  (View  you  that  there  is  fuch  a  certainty  in  fome  Humane 
J?z\eft.  124.'^*   Teftimony.     Both  Experience  and  Reafon  will  confirm  this.     Firft  ,  I 
125.125.       *  would  dcfire  any  rational  mantotell  mc  ,  Whether  he  that  neverwas 
Refpondeo  ejf:     at  Londcfi ,  at  Pdrii ,  or  at  Rome  ,  may  not  be  certain  by  a  humane 
qnondamfn-       f^j^j^  ^  ^^^g^^  [},gj.g  ^j-g  f^n-ji  q  i^jes }  for  my  Own  part  ,  I  think  it,  as  ccr- 
TfTt-  debcr'^'    tain,to  me,  nay,  more  certain,  then  that  which  I  fee  :  and  I  fhould  foo- 
unL^inmam      ner  queftion  my  own  fight  alone, then  the  eyes  &  credit  of  fo  m?.ny  thou- 
aumitatk^  acfi   fands  in  fuch  a  cafej  And  I  think  the  Scep"iks  Arguments  brouglit  againft 
remipfam  ocu-    the  certainty  of  fenfc  to  be  as  ftro.ng  ,  as  any  that  can  be  brought  ngainft 
In  ufHrpaJie-       i|:e  certainty  offi'ch  a  tcftimony.    I3  it  not  fomcwhat  more  then  pro- 
mieft^de    **bable,    think  you  ,  to  the  multitudes  that  never  faw  either  Barliament 
Verbo  fol.  p.      or  King  ,  that  yet  there  is  fuch  an  Aftembly  ,  and  fuch  a  perfon  ?  May 
440.  we  not  be  fully  certain  that  there  was  fuch  a  perfon  as  Ktng  fames  ,  as 

See  there  h:s  Quegn  Elizdeth^  as  Queen  Marj  ,  &c.  here  in  EfigL\n{{}  Yea, 
thcfe'^  Niraties  ^^^^^  ^^^"^^  ^^^  ^^^^  ^  ^^^  ^^  JViHiam  the  Conqueror  >  May  we  not  be 
of  Chrift  and  certain  alfo  that  he  conquered  EngUnd?  With  many  other  of  his  adions? 
the  Difciples  the  Ike  may  be  faid  oifuIifcfC£far^  o^  AUx.ttider  the  Great,  &c. 
have  fuch  in- J  i  Sure  thofe  that  charge  all  humane  Teftimony  with  uncertainty,  do 
tallible  Tclti-  j^old  their  lands  then  upon  an  uncertain  tenure.  Secondly,  It  may  be 
by  what  con-  <*  proved  alfo  by  reafon;  For  i.  if  the  firft  teftificrs  may  intall  bly  know 
ditions  certain    it,  and  2.  alfoby  an  infallible  means  tranfrnitit  to  pofteriry.  and  3. 

Fame  may  be  have  no  intent  to  deceive ,  thentheirTcftimony  may  bean  infallible  Te- 
known  from 

uncertain.      ^  Fida  humnr.a  non  kabctfua  ratma  ccYtitndinein  infaUibilem  :  quttmxiifit  fides  humuPa 
qn£  woralitcr  loquendo  Qvidens  ^  injalli'.i'.yf  ccrfctur  \  ut  quid  Rcnajit^  qurd  Ir.di  fiiit ,  ('re.     Amtf.  in 
difput.  dc  fidci  di*.  ta.  veritatc.  Tlief.  5.     ■  Notliing  commoner  in  Pauls  Epiitics  then  the  mention 
of  thofe  Miracles  which  were  done  among  them  and  by  f Iicmfclvcs  to  whom  he  wrote.    This  h.id. 
been  ftarkc  madneb  and  nor  folly  only  in  Paul  if  he  lud  lyed.     for  he  brought  not  Arguments  re- 
more  from  their  fenfes  to  v/hom  he  wrote  ,  but  he  mcnrioneth  thofe  Miracles  whicii  they  thcmielvts 
did  work  to  whom  he  wrote :  yc-a  he  provokcth  them  to  Miracles,  rhuc  from  thence  they  may  judge 
of  his  Apoftlefliip.    There  is  no  Deceiver  tlut  dare  do  thus:  efpecially  if  hi-3  Deceit  be  called  into 
queftion^We  conclude  therefore  that  the  Report  or  Fame  ought  to  be  Believed ,  the  Authors  where- 
of have  fo  commended  the  things  Reported  to  pofteriry  ,    that  they  might  cafily  be  difcovered  by 
them  that  lived  in  thofe  times.    Cameroin  Fraktl.  dc  yerbo^  page  fol.  441.    The  Reafons  why  no 
moremention  is  made  of  Chrifts  Miracles  by  Frfgd'i  writers ,  you  may  find  in  Cnm^ro  de  Verbo  Det^ 
page  441  •     Where  he  fhews  alfo  as  the  malice ,  fo  the  grofs  ignorance  of  SHetoniw.,  Tacitus  and  thi- 
bcft  of  their  writers ,  both  in  the  Syrian  affairs ,  and  in  the  matters  of  the  Jcwifh  and  Chriftian  Re- 
ligion ,  whidi  caufcd  their  palpable ,  ridiculous  Errors. 

ftimony. 


part II.  ^The  Saints BverlafihgRefi.  2ip 

ftimony.  But  all  thefe  three  may  be  eafily  proved  (  I  had  thought  to 
have  laid  down  here  the  Rules,  by  which  a  certain  Humane  Tcftimony 
may  be difcerned  from  an  uncertain;  but  you  may  eafily  gather  them 
from  what  I  (liall  lay  down  for  the  confirmation  of  theJe  three  Pofiti- 
ons.)  For  the  firft,!  fuppofe  none  will  queftion,  whether  the  firft  Tcfti-  « 
fiers  might  infallibly  know  the  truth  of  what  they  teftifie  ?  If  they 
fhould,  let  them  coniider;  Firll,  If  it  be  not  matter  of  Dodrine 
(much  iefs  abilrule and  difficult  points^  but  only  matter  of  fad,  then 
us  beyond  doubt  ic  may  be  certainly  known.  Secondly,  If  it  be  thofe 
alfo  who  did  fee^  and  hear,  and  handle,  who  do  teftifie  it.  Thirdly,  If 
their  fenfes  were  (oundand  pcrfed,  within  reach  of  the  objed,  and  ha- 
ving no  deceiving  wf<;//«;w.  Fourthly,  which  may  be  difcerned,  i.  If  e» 
the  WitnefTcs be  a  multitude;  for  then  it  may  be  known  they  arc  not 
blind  or  deaf,  except  they  had  been  culled  out  of  fome  Hofpitals: 
Efpecially  when  all  prefent  do  both  fee  and  hear  them.  2.  When 
the, thing  is  done  openly,  in  the  day-light.  3.  When  ic  is  done  fre- 
quently ,  and  near  at  hand  :  for  then  there  would  be  full  opportu- 
nity to  difcovcr  any  deceit.  So  that  in  thefe  cafes  it  is  doubtlefs, 
Seofe  is  infallible,  and  confejuently  thofe  that  fee  and  hear,  are  moft  cer- 
tain Witnefffif. 

2.  Next  let  us  fee,  whether  we  may  be  certain  that  any  Teftimony  is 
fincerc,  without  a  purpofe  to  deceive  us.   And  I  take  that  for  undoubted  a 
in  the  following  Cafes :    i.  Where  the  party  is  of  ingenuity  and  honc- 
fty.    ^  2.  And  it  is  apparent  he  drives  on  no  defign  of  his  own,  nor    ^  /^i'ww  j/fi 
cannot  exped-any  advantage  in  the  wor/d.     3.  Nay,  if  his  Teftimony  f""*  fi^'^^P 
willcertainly  undo  him  in  the  world,  and  prove  the  overthrow  of  his  lef^populi^^"' 
eafc,  honour,  eftate  and  life.    4.  And  if  it  be  a  multitude  that  do  thus  vationcs,  '(^y 
.  teftifie.  How  can  they  do  it  with  an  intent  to  deceive  ?    And  if  their  fe-  nicredulum 
veralTeftimonies  do  agree.    6.  And  if  the  very  enemies  deny  not  this  '^/«'^  ^^«w /;«- 
matter  of  Fad,  but  only  referre  it  to  other  caufes ;  tken  there  is  no  ^-r^^'^W   ^^^.f 
poftibility  of  deceit  (  as  I  (hall  further  anon  evince,  when  I  apply  it  to   ^e^ct^^^  luce^ 
the  Queftion.)  ,  ipfaclarh\ 

nunquam  rcbui 
hu]ufmodi  crcduHtat'n  fuJt  cnwtnncfarent  ajjcnfutn.  An  tiunquid  dkemui  illm  tcmforti  homines^  ufque 
adeo  fHiffe  vams^  tnevdacrs^  fiolidos,  brutos^  ut  qta  nunquam  vidcrnnt^  vjdijj'e  fe  finger eiit  <*  <^  qua 
ftUa  omnim  mn  etant^fx'fis  ir^event  tifivmmii  aut  puciili  ajfcrttom  firmarent ?  Cumque  pojjcnt 
xob'tfcum  c't  uiuxnimircr  vivcre^  (^7  in^ffenjrts  ducere  conjunHioms  ^  giAtuhx  fufctperent  odia ,  2^  exe- 
crabili  bubcrcnriiY  in  ncm'ine  P  Arnobius  etdvcrf.  Gentcs  lib.  i.  pag.  f  mihi  J  45.  Nee  dixcrit 
nliquH  npit.-ii  ajfequcndarum  gratia  eoi  id  Agere  :  Q^^  plerumque  ne  ad  v'l^um  quidcm  uecejfaria  ca- 
fiunt  :  Et  fi  forth  aliquid  pr£  rerwp  inopia  capere  quandoiuc  coguntur ,  fofx  fmt  necejfitate  conteu- 
ti.  Cum  ingem  homimm  multitudo  ad  Chrijliaram  DoUrinam  acccjjerit^  a^  pr<edivites  quidam  •-,  ^ 
ex  hit  aliqui  qui  gfjferint  Magifiratw  ^  <{y  matrms.  infuper  cfulentd  ^  nobUes^  audcbitne  aliquU  ga- 
Yti'cupidnatei  his  illo  fu£  affirmare  Cbrifiianx  Religionk  antiftites  fieri  .^  <^c.  Origen.  cont,  Cct- 
fiim.  lib.  3  fol.  fmthij  30. 

Thirdly,  We  are  to  prove,  that  there  are  infallible  means  of  tranf. 
mitting  fuch  Teftimony  down  to  poftcrity ,  without  depraving  any  thing 

H  h  2  fub- 


220 


7he  Saims  EverLtJIi^g  Bcjf. 


Chap.4, 


fubftantial.    And  then  it  will  remain  an  undoubted  Trurli,  That  there  is  a 
fulkertainty  in  fomc humane  Tdtimony,  and  thattopoftericy  at  a  re- 
motediftance.    Now  this  Tradition  is  infallible  in  thefe  cafes:    i.  If  it 
be  (as before- faid)  inmacter of  Fadonly,  which  themeaneft  under- 
ftandings  are  capable  of  apprehending.    2.  If  it  be  alfo  about  the  Tub- 
ftanceoF  Adions,  an«l  not  every  fmall  circumftance.     3.  And  alfo  if 
thofc  Adions  were  famous  in  their  times,  and  of  great  note  and  wonder 
in  the  world,  and  fuch  as  were  the  caufe  of  publick  and  eminent  alterati- 
ons.    4-  If  it  be  delivered  down  in  writing,  and  not  only  by  word  of 
mouth,  where  the  change  of  fpeech  might  alter  the  fenfc  of  the  matter. 
5.  If  the  Records  be  publick  ,  where  the  very  enemies  mav  fee  them  : 
yea  publilhed  of  purpofe  by  Heralds  and  AmhafTidors,  t!ut  the  world 
may  take  notice  of  them.     6.   If  they  are  men  of  gre.itcft  honeOy  in  all 
Ages,  who  have  bo:h  Kept  and  du  uiged  thefc  Records.    7.  And  if  there 
have  been  alfo  a  multitude  of  thefe.     8.  And  this  multitude  of  feveral 
Countrey«,  where  they  codld  never  fo  much  as  meet  to  agree  upon  any' 
deceiving  Councels  :  Much  Icfsall  accord  in  fuch  a  DcHgn  ;  and  leaft  of 
all  be  able  to  manage  ic  with  fecrecy.     9.  If  alfo  the  after- pr-fervers 
anddivulgersof  thefc  Records  could  have  no  more  felf  advancing  ends, 
then  the  fiittTeftifiers.     10   Nay,  if  their  divulging  and  attcllingrhefe 
Rccordsdidutteriy  ruinate  in  the  world  tlieir  Hates  and  lives,  as  well  r.s 
itdidthefitltTcftifiers.  1 1. If  there  be  fuch  a  difperfing  of  the  Copies  of  | 
thefe  Records  all  over  the  world,  that  the  cancelling  and  abolifhinf  them     ■ 
isa  thing  impoflible.     12.  ^  If  the  very  Hiftories  of  the  enemies  do  ne- 
ver affirm  any  umverfa!  abolifhing  and  confuming  of  them.     15.  If  all 
thefe  difperfed  Copies  through  the  world,  do  perfectly  agree' m  every 
thing  material.     14,  If  it  were  a  matter  of  fuch  moment  in  the  juJg- 
^^'Ta'"  *^°"'   nic'it  of  the  Prefervers,  neither  toadde  nor  diminifh,  that  they  thought 
rhVcofdic       their  eternal  Salvation  did  lie  upon  it.      15.  If  theHiiloriesof 'their  ene- 
Scripturc»  mies  do  generally  mention  their  attefting  tiiefe  Records  to  the  lofs  of 

there  arc  none  their  lives  j  and  that  fucceflively  in  every  Age.  16.  If  rhefc  Records 
iiichacaU  ro  and  AttelUrions  are  yet  vifible  to  the  world,  and  thatinfuch  a  form  as 
kfs^you  vvil^"  none  could  counterfeit.  17.  If  the  enemies  that  lived  neer,  or  in  thofe 
ukc  the  'fay-  times  when  the  things  were  done,  do,  i .  "^  Write  nothing  againft  them 
ing&of  fuchas  ofany  moment  :  2.  But  oppofethem  with  fire  and  fword  in  Head  of 
were  both  Argument:  3.  Nay  if  they  acknowledge  thcfaft,  but  deny  the  caufe 
lx)rnlongaf-  ^  ^^^j  ^^  j^^^  j^: ^jj  ^^^  enemies  were  incompetent  witnefles: 
ter,  and  were  ■'  * 

pro.^cft  cne- 

mki  to  file  Chrifiian  name.  Grot'iM  de  Ver. Rejig  /.;.  p.f  w7//j/_)  1 63.  And  icis  a  flrong  ccntirmarion 
whennoir«ncanproduceonecontradiftory  Tclhniony  of  rtiatage,  ni.  jje  kgh  injluHratioiie  per 
Efdram  i  (^anamiff^,  antantum corritftjiejjent  Scripturji.  LcgeScvTzn'i  Froleiom.  cAp.\2.qu.i-  Et  qus 
co!//|;r,Eufeb.Niertmb.<^e  orig.S. Scrip. L^.c.  1 9 .  f  Rabbmti  ^  aliis.  n  Jujiin  M.wtyr  telleth  Trypbm  in 
his  Dialogue,of  the  wickednefs  of  the  jews,  tiiat  chcy  fcnt  our  into  all  parts  of  tlie  world  their  choif- 
tlt  men  to  pcrfwade  the  people  againft  the  Chriflianb,  they  were  Athtifts  and  would  abohfh  the 
Deity,  and  that  rhey  were  conria  of  grofs  impiety.  And  yet  tbjs  mifchievous  induflry  of  the  Jews 
did  not  prevail. 

U    Wit- 


'  I  do  COiifi- 
dcnrly  fay, 
tliarfor  ex- 
triiilecal  Te- 


i 


Part  II.  ik  Saints  Everlajling  Rejl,  221 


1.  Witncfling  to  the  Negative,  of  which  they  could  have  no  certainty: 

2.  And  carried  on  with  apparent  malice  and  prejudice  :  3.  And  having 
all  worldly  advantages  attending  their  caufe:  4.  And  being  generally 
men unconfcionabie and  impious.  19.  If  all  thefe enemies,  having  all 
thefe  wQorldly  advantages ,  could  neither  by  Arguments  nor  Violence, 
hinder  people  i'rom  believing  thefe  famous  and  palpable  matters  of  Fad, 
in  the  very  Age  wherein  they  were  done,  when  the  truth  and  falftiood 
might  moft  eafily  be  difcovered,  but  that  the  generality  of  beholders 
were  forced  to  affent.  20.  If  multitudes  of  the  moft  ingenuous  and 
violent  enemies,  have  in  every  Age  from  the  very  afting  of  thefe  things 
toth'sday,  been  forced  to  yceld,  and  turned  as  zealous  Defenders  of 
thefe  Records  and  their  Do(ftrine,  as  ever  they  were  Oppofers  of  them 
before.  21.  If  all  thefe  Converts  do  confefs  upon  their  coming  in, that 
it  was  ignorance ,  or  prejudice,  or  worldly  rcipeds  that  made  them  op- 
pofe  fo  much  before.  22.  If  all  the  powers  of  the  world,  Uiat  can 
burn  the  bodies  of  the  WitnelTes,  than  can  overthrow  Kingdoms,  and 
change  their  Laws,  could  never  yet  reverfe  or  abolifti  thefe  Records. 
23.  Nay,  if  fome  notable  Judgment  in  all  Ages  [have  befallen  the  moft 
eminent  Oppofers  thereof.  24.  And  lalHy,  if  fucceftions  of  wonders 
( though  not  Miracles  as  the  firft  )  have  in  all  Ages  accompanied  the  at- 
teftation  of  "thefe  Records.  I  fay,  if  all  thefe  twenty  four  particulars  do 
concurre,  or  moft  of  thefe,  I  leave  it  to  the  judgment  of  any  man  of 
underftanding.  Whether  there  be  not  an  infallible  way  of  tranfmitting 
matterof  Fad  toPofterity  ?  And  confequently.  Whether  there  be  not 
more  than  a  Probability  ,  even  a  full  Certainty  in  fuch  a  Humane  Tcfti- 
mon)  ?  ' 


SECT.  III. 

2. 'T^Hefecond  thingnowwhichi  am  tomanifeft,is,Thatwehavefuch  2       ^'  ^* 
1     a  Tcitiraony  of  the  Miiac!cs,which  confirmcU  the  Dodrine  and   E^ifcop  com- 

Writinrs  of  the  Bible.  "»'"''«'  ^"'"^ 

hahebant  fO'- 
tejiatem  faciendi  Miracula^  hqu'it   Dionyfius,  Cartbuf.  in  Apocal.  cap.  3, 

Andherelmuft  runne  over  the  three  fore-going  Particulars  again; 
and  {hew  you,  firft.  That  the  witncfTes  of  Scripture-Miracles  coutd,and 
did  infallibly  know  the  Truth  which  they  teftified  :  Secondly,  That  they 
had  no  intent  to  deceive  the  world ;  and  thirdly.  That  it  hath  been 
brought  down  to  Pofterity  by  a  way  fo  infallible,,  that  there  remains  no  j 
doubt,  whether  our  Records  are  Authentick.  For  the  firft  of  thefe,  I  ct 
think  will  be  moft  eafily  acknowledged  :  Men  are  naturally  fo  confident 
of  the  infallibility  of  their  own  fcnfes,  that  furc  they  will  not  fufped  the 
fenfes  of  others,  But  if  they  fliould,  let  them  apply  here  what  isfaid 
before  to  put  them  out  of  doubt.    Firft,  It  was  matter  of  Fad,  which  « 

Hh  3  might. 


,22  The  SAtms  E'verlajlifi^Refl.  Gliap.4, 


o  Beholding  might  bc  cafily  difccrned.  <*  Secondly,  The  Apoftlcs  and  others  who 
the  creatures  bear  wicnefs  CO  it,  were  prcfenc,  yea,  con-tinual  companions  of  Chrilt, 
with  aftonifli-  and  the  multitude  of  Chriliians  were  eye- wicnclTcs  of  the  Miracles  of  the 
mcnr,they  faw  A.poftle$.  Thirdly,  Thefc  were  men  neither  blind  nor  deaf,  but  of  as 
chr*ift"th'^^  foundandperfeA  fenfesas  we.  Fourthly,  This  is  apparent ;  firft,  Bc- 
Lord :  They  **  caufc  the>'  were  great  multitudes,  even  that  were  prefcnr,  and  therefore 
that  had  their  could  not  all  be  blind  ;  if  they  had,  \v'Vf  did  they  walk  about  ?  Fifthly, 
cogitanom  in-  Xhefe  Miracles  were  not  done  by  night, nor  in  a  corner,  but  in  the  open 
as"f  Thev"had  ''S^^^»  '"  ^^^  "^''^^^  °^  ^^^  people.  Sixthly,  They  were  not  onte  or  twice 
been  Gods,  ^"'y  performed ,  but  very  oft,  of  fcveral  kinds,  by  feveral  pcrfons, 
comparing  cvcn  Prophets,  andChrift  himfelfand  his  Apoftlcs,  in  many  Generati- 
ChrilU  works  ons  j  fo  that  if  there  had  been  any  deceit,  it  might  have  been  cafily  dif- 
with  theirs,  covered.  Seventhly  and  laftly.  It  was  in  the  midft  of  vigilant  and  fub- 
ledgcdf  that^'  ^'^  enemies ,  who  were  able  and  ready  enough  to  have  evinced  the 
Chrift  only  deceit. 
amongft  men, 

was  God,  and  ^hc  Sonne  of  God,  and  our  Saviour,  when  they  faw  that  there  were  no  fnch  works 
wrovight  by  men,  as  were  by  the  Word  of  God.  They  that  had  believed  Devils  to  be  gods,  feting 
them  overcome  by  Chrift,  they  were  conftraincd  to  confefs  him  only  to  be  God.  They  whole 
minds  went  after  the  Dead,  as  being  acCuftomcd  to  worfhip  Gallant  men,  when  they  were  dead, 
whom  the  Poets  called  gods,  being  better  taught  by  our  Saviours  Refurrection-,  rhcy  confeiTcd  them 
ro  befalfc  and  lyars,  and  that  the  Word  of  the  Father  was  the  only  true  God,  who  had  the  com- 
mand of  Death.  Atbanaf.  de  Incarn.  verbi.  Maxima  eji  differentia  inter  i.  *J'ej}ipcaii!)ncm  priwi- 
tiva  Ecclefi£  qu^fuit  tempore  Apojhlorum  :  2.  Inter  tcjlificationrm  Ecclefu  qua  proxirre  pofl  A- 
pojlolorMm  tempora  fecuta  ej} ,  qusn^uc  primdt,  Ecclefu  k^ftijjcationcm  accepcrat :  Et  it^tcr  teJlipcatiO' 
nem  pr£fentii  Ecdefis.  de  Scriptura.  ^£  enim  ify-  nunc  ^  antca  fun  E-cdcfi-.t^  fi  potcfl  ifien" 
dere  teilimtmia  eirum^  qui  acceperant  (fy-  tioverant  tejlipicatiincm  prim£  ecdeji£  de  Germanii  fcriptk^ 
credimttt  fi,  ut  tefti  probanti  fua  di^a:  Non  autem  ha  et  potcflatem  ftatucndi  aut  deccrnendi 
aliquid  de  librufacrU  cvijm  non  pojfit  certa  documenta  ex  tejlificatione  primiti  i'£  EccL'fts.  profcrrc.  Chem- 
nitius  Exam.  Con.  Tridentin.  parti,  in  initio,  page  80.  Q^tfquii  adhuc  prodigia-,  ut  crcdat^  ;«•}"'" 
rif,  magnum  eft  ipfe  pndigium,  qui  mundo  credcnte  ncn  credit.  Dr.  Humfredm  in  Jefuitifm.  part, 
page  166 

So  that  it  remains  certain,  That  the  firft  Eye-witnclTes  thcmfclves 
were  not  deceived. 

a  2.  Let  us  next  confidcr,  whether  it  be  not  alfo  as  certain  that  they  ne- 
ver intended  the  deceiving  of  the  world  ? 

•»  Firft,  It  is  evident  that  they  were  neither  fools  nor  knaves,  but  men  of 
ingenuity,  and  extraordinary  Honcfty ;  There  needs  no  more  to  prove 
ihis,  then  their  own  Writings  ,  fo  full  of  enmity  againft  all 
kinde  of  vicioufnefTe,  fo  full  of  confcicntious  zeal ,  and  heaven- 
ly affeftions ;  Yet  is  this  their  Honefty  alfo  attefted  by  their  enemies ; 

'*  fure  the  very  remnants  of  Natural  Koncfty  are  a  Divine  off-fpring,  and 
do  produce  alfo  certain  Effcds  according  to  their  ftrength  and  nature; 
God  hath  planted  and  continued  them  in  man,  for  the  ufe  of  Societies, 
and  common  converfe ;  for  if  all  Honefty  were  gone,  one  man  could 
not  believe  another,  and  fo  could  not  converfe  together.  But  now  fu- 
pcrnacural,  extraordinary  Hooeliy  will  produce  its  efre(^  more  certain- 

ly; 


Part  II.  The  Saints  Everlafiing  Refi.  223 

ly;  If  three  hundred,  or  three  thoufand  honcft  godly  oienfhonW  fay,  « 
they  faw  fuch  things  with  their  eyes,  he  is  very  incredulous  that  would 

not  believe  it.  ..      ^      ,         .     n,  ^  t^emoum 

Secondly,  p  It  is  apparent  that  neither  Prophets,  Apoltlcs,  nor  jnfamiam jncu- 
Difciples  in  Attefting  thcfe  things  could  drive  on  any  Dcfigns  of  their   tiat  :  nemo 
own.    Did  they  feck  either  Honour,  or  Eafe,  or  Profits,  or  worldly   "^""^  ^^'7^- 
Delights  ?   Did  their  Mafter  give  them  any  hopes  of  thefe  ?  Or  did  they   Zle/ullidT 
feeany  Probability  of  their  attaining  it?  Or  did  they  fee  any  of  their  fuaKeligkne 
fellows  attain  it  before  them?  memhi :  Ex 

€9  emm  quod 
a'iuil  h  fe  coH  (fitit^  quant  coin ^  (l<r  culturam^  ^  homrem  in  alterum  trans fcrendo  'jam  d"  celh  quod  ne- 
g.tvh.  DkimM-,  iy  palatj  duimus ,  ^  vtbyf  torqueiitibus  lacerati  (jj  crucnti  vodpyarNu)\  [  Deiim 
Colimusper  Chrii\imi  J  Ilium  hominem  putAte  ■■,  pereum^  (frineofe  oignijVi  vult  Dens'  iy  coli.  Ter- 
mW'un.  Apo I ogct,  cap.  ii.  Qvod  ft  falfa  fut  dichiij  Hfioriit  efl  ilia  rerum\  mde  tarn  brcvi  tem- 
pore totus  mundus  ifta  RcHgione  compktus  ej}  5*  Ajjcvcrationibus  alkU't  funt  nudity  indu^i  in  Ipes 
cajjas^  <(y  in  pcrivala  capitii  immitterc  fc  ipontetemcrariadcjperatione  voluerunt  ^  Cum  hibil  tale  vi- 
dijfcnt,  tfuod  eos  in  h:s  cultus  nnvitarif  jus  po^it  excirare  miraculo  ^  Immo  quia  h£c  onuiia  ab  ipfo  certie- 
bant  geri^  (fy  db  ejus  frxconibus  quiper  orbemtotHmmijfi  beneficiapatris  <^  muncm  homin'ibus  portabanf, 
veritatii  ipfius  zi  vi^i^  dederunt  fefe  Deo  •,  Nee  in  ma^nis  pofuere  di^endiis  membra  vobis  projice' 
rf,  (^  vifcera  fua  lanianda  prjihoe.  Arnobius  adverf.  Gene,  lib.i.  yng.  46.  Julian  confeffeth, 
thar  tliofe  were  die  wricingf  of  Peter ,'  Paul ,  Mattkeiv  ^  Marl^^^  Luke  ^  whicli  the  ChriAians 
afcii'jed  to  them. 

Thirdly,  Nay,  wasit  not  a  certain  way  to  their  ruinc  in  the  world? 
Did  nottheirMafter  tell  them,  whenhefentthera  out,  Th.it  they  jh^U 
he  per/ecuted  of  all  fer  hit  fake^  and  the  Qojpeij  ?  Did  they  not  find 
it  true,  and  therefore  exped  the  like  thcmfelves?  Paul  knew,  Th/it 
in  everj  0tj,  'Bonds  and  Ajjii^ions  did  abide  him  :  And  they  lay  it 
down  as  a  granted  Rule ,  That  he  that  Will  live  godly  in  Chrifi  Je- 
Jus,  muji  jMJftr  perfecutien.  Now  I  would  fain  know,  Whether  a  mans 
Self,  his  State,  his  Liberty,  his  Life,  be  not  naturally  fo  near  and 
dear  to  all,  that  they  would  be  loth  to  throw  it  away,  meerly  to 
deceive  and  cozen  the  world  ?  All  that  I  know  can  be  objeded,  is.  That 
they  might  do  it  out  of  a  defire  to  be  admired  in  the  world  for  their  god- 
linefs,  and  their  Suffering.  '  . 

Afijyv.i.  Go  fee  where  you  can  find  thoufands,  or  millions  of  men" 
that  will  caft  away  their  lives  to  be  talked  of.  ^ 

2  Did  they  not  on  the  contrary  renounce  their  own  Honour  and  2 
Efteem,  and  call  themfelves  Vile  and  Miferable  Sinners,  and  fpeak  worfe 
of  themfelves  than  the  moil  impious  wretch  will  do,  and  extoll  nothing 
but  God  and  his  Son  Jefus  ? 

3  Did  not  their  Mafter  fore- tell  them,  that  they  (hould  be  fo  farre  3 
from"  getting  credit  by  his  fervicc,  That  they  Jhoald  be  hated  of  all  men^ 
and  their  Names  caji  out  as  evil-doers  ?  Did  they  not  fee  him  fpit  upon, 
and  hanoed  on  a  Crofs  among  thieves  before  their  eyes ,  fomc  of 
them  ?  Did  they  not  find  by  experience ,  That  their  W^  \vas  every 
^kere  ^oken  agaittjl  f  And  the  reproach  of  the  Crofs  of  Chrift  was  the 

*  great 


224  Tk  Saints  EverUflw^  Refl.  Chap.4, 


•  great  ftumbling  block  to  the  world?  And  could  men  poflibly  choofc  fuch 
a  way  for  Vain-f^lory  ?  1  am  pcrfwaded  it  is  one  great  rcafon  why  Chrift 
would  h:ivc  the  firft  Witncfi'cs  of  chc  G  'Ipel  to  fuffcr  fomuch  to  confirm 
their  TclHmony  to  future  Ages,  tliat  die  world  may  fee  that  they  intend- 
ed not  to  deceive  them, 
q  Inunamceire       fifthly,  '1  Confider  alfo  tvhat  a  multitude  thefe  Witncff.-s  were: 
qui  fotueiHnt      y^^^^  couid  fo  many  thouf4nd  of  feveral  Countries  I.iy  the  pl-^^c  to  deceisc 
7e£imbw  diC-  ^^^  world  ?  They  were  nop  only  thoufar.dstliat  beiievcd  the  Gofpcl,  but 
}Hniu ,  ^enm,  thoufands  that  faw  the  Miracles  of  C  hrift,  and  many  Cities  and  Countries 
ra?/;   connexk-   that  faw  the  Miraclcs  o[  the  Apollles. 

mbufyydmou/  Sixthly,  And  the  Teltimony  of  all  doth  (o  punftually  aecord, 
^f.  Arnob.  ^  jj^jjj  jj^g  feeming  contradidion  in  fome  fraaller  circumllances ,  dotli 
r  Of  rhe  Hca-  but  (hew  their  fimplicity,  and  (incerity ,  and  their  agreement  in  the 
then  ancient     ^  main. 

Writers  arre-  Seventhly,  and  ^  laftly,  The  very  enemies  acknowledge  this  matter 
ftation  to  the  ^f  p.^^ .  Q^jjy  ^^^y  jfcribe  it  to  other caufes.  They  could  not  deny  the 
rtttofthcDi*'  Miracles  that  were  wrought :  Even  to  this  day  the  jews  acknowledge 
ble,[fhallpar-  much  of  the  works  of  Chrift,  but  flanderoudy  father  them  upon  the 
ticularly  fay  power  of  the  Devil,  or  upon  the  force  of  the  name  of  God  fewed  in 
little,  it  being  Chrifts  thigh,  and  fcich  like  ridiculous  ftories  they  have:  Even  the TwrJ^/ 
h^'^GmiM^l-  ^^^^^^^  "^"^''  ^^  ^^^^  Miracles  of  Chrift,  and  believe  him  to  be 
yeri.cbr^.Rel.  *  S^^*^  Prophet ,  though  they  are  profeft  enemies  co  the  Chnftian 
1.1.  p.4c,j^c.  name. 
71,75,90,152. 

TertuUianiis de  pr£fcripti9ne affirmat^  ipfas authenticai  Aponn'orum liter as^  hie  cfi  ipfa  cf.vjiy^/.'pst  Ap3- 
jlolorum  fm  adhue  tempore  in  Ecdcfiii  Apijhlicii  cofifcrvata  extitijje.  ^  Eodein  momcidii  dics^  medium 
6rbemfignante  fole^  fubdu^a  efl.  DcliqHium  utij-,  putavo  unt  qui  id  quoy,  fuper  Chrifio  pr.tdic.itum  mfci^' 
runt.  Ettameneum  mundi cajum  re'.atumin  Archivk  vefirk  habetii.  TertUl.i4j>9/.f.2i. 

So  that  I  think  by  all  this  it  is  certa'n.  That  the  firft  WitnefTes  o*"  i\\c 
Miraclcs  of  Chrift  and  hisApofties.as  they  were  not  deceived  thcmfelve?, 
fo  neither  had  they  any  inteni  to  deceive  the  world. 
'  Every  Sec^^       3.  We  are  next  Co  fhew  you,  rliatthe  way  that  this  Teftimony  haih 

that  acknow-  comedown  to  us,is  a  certain  and  undeceivable  way.  For,^ 
ledgeth     God 

andChiift,  hath  thefe  books  as  we  have  :  And  every  Sc<fl  ufing  its  Teftimony  againft  tlie  other, 
fhews  it  was  norfalfihcd  ;  for  if  it  had,  the  adverfei'ed- would  liavcdifcovtrcd  it.  As  GrotJe  Vcrit. 
Ke%  lib.:?,  pag.17^-  hcnum.,  TcrtuUian^  Cyprian.,  tail  tint, lu  ^  and  the  reft  of  the  tldcft  Fathers 
fiilly  manifcft,  that  the  (cveral  books  of  t\\c  New  Teltamcnc  wci  e  tlian  ciirranr  and  uncorruptin  the 
Church,  and  allcdgc  abundance  of  places  in  the  fame  word/,  a.-,  they  arc  now  in  our  Bibles :  As  Ju- 
Jlin  Martyr-,  ArnobxM.,  LttHantius   AtbenagoraSy  &c.  do  out  of  the  Old. 

tt        I.  Confider,  Itisof  matter  of  Fad  :  (for  the  Doftrinewcarenot 
now  mentioning,  except  idefudo^  that  this  was  the  Dodrinc  attcftcd.) 

2.  They  were  the  fubftances  of  the  adions  that  they  chiefly  related, 

and  that  we  arc  now  enquiring  after  the  certainty  of.    Though  men  may 

et  miftake  in  theCircumftances  of  the  fight  at  fuch  a  place,or  fuch  a  place,yet 

that  there  were  fuch  fights  we  may  certainly  know.  Or  thoitgh  they  may 

miftake 


Part  II.  The  Saints  Everlapng  ^efi.  225 

miftakein  fmallcraftions  ;  circumftanccsorqtialificacionsof  /Vrwrjtlic 
eighth ,  of  milium  the  Conqucrour ,  &c.  yet  that  there  were  fuch 
men  vvc  may  certainly  know.  Now  the  thing  we  enquire  after,  is, 
Whether  fucii  Miracles  were  wrought.or  no? 

5.  They  were  "  Adions  then  lamous  through  the  world,  and  made  o^ofJJSng' 

great  alterations  in  States :  They  turned  the  world  upfide  down  ^  Cities  ^j^^  fevei-a! 

were  converted  ,  Conntnes ,  and  Rulers  were  turned  Chriftians.     And  Books  of  the 

may  not  t'.e  llccorus  in  e-Tiincnt  Ad  ons  be  certain  ?     We  have  certain  rew  Tdh- 

^Records  of  Battf  Ij  ,  of  Sieges  ,  and  of  Succellions  of  Princes  among  n^c"t  >  yon 

'  the  Heat'K-ns  before  the  coming  of  Chrift,  and  of  the  great  alterations  jr^J^,,^^^  ^^.^ 

in  our  ov;n  State  for  a  very  long  time-  Conciln  Tn- 

4.  It  was  a  formal  *  Record  in  the  very  words  of  the  firft  Witnef-  den.  in  the 
fes  in  Writing^  which  hath  been  dchvcred  to  us ,  and  not  only  an  un-  beginning 
written  Teftimony;   fo  that  mens  various  Conceivings ,  or  Exprelll-  Dica  Exutn- 
ons  could  make  no  alceration.  quod  tumur 

Apud  EcclejiiU 
Apndolicoi ,  <i^]am  univerftti  ab  initio  editionU  fn<£j}are ,  Ter tul.  adv.  Marc.  I'lde  SibrandHtn  Jubky- 
tude  yrincipiif  Chr'JhancYiun  dogmatwn  ^  lib.2.^c.  Jttrn  etiam  qwiradmodum  dixirmu  ,  ^  matui 
rcfurrexnunt,  ((^ ]:y fever ai'CYur.i  mbifcum  anniitnultit :  Et  quid  autan  ^  noncfinumerum  dicere  gratra- 
rum  ,  qutif  per  iwiverfum  tnimdum  ecclefia  a  Deo  accipicns  ,  in  nomin:  Cbrij}i  per  fingulos  dies  in  npitula- 
tione gentium  pj^rjicit  ^  nequefedmem  atiquem  necpecuniam  ei  nufcreus.  Quem.xdmodum  enim  gratk  acce- 
pit  a  Deo  giatii  adminij}rar.  Nee  invKittimbus  Angclicii  faiiat  aliquid .,  nee  incanXAtionibm  ^  nee  Mi ^v a 
prava  cwicJir.iU' :  Sed  mv.ndc  <(^  furc  (^  manifeflc  or.itioues  dirigentes  ad  Dominum  qui  omnia  fecit ,  ffr 
nonen  Djminin''J}iiJ:fnCbriftiinwrtutefecHn.honutilit,tteshofninuTn.,  jednonad  fedut}iofu:m  perfecir. 
Si  itdjue  ^r  nic^c  nvnen  Domini  nojlri  Jefu  Chrifli  beneficia  prsjlat  (^  cuYAtprmifjime  i^  vere  omneuibiqite 
credenres  ineum  .,  (^-^e.  Irenxus  advcrf.  hxrefeslib.2.  cap.  59.  Evangelium  adulta-ajje  alias  im'los  pra- 
ter .}f.tition:firt<  qy.  {dam  Usrcticos  mrim  :  ^  valentii  feiUtoies  ,  ^  eosjortequi  a  Lucano  quod.vnprodi' 
cant.  Origcn.  coiu.  CclUim.  lib.  2.  fol.  (mihi)  20. 

5.  Thtfe  Records  which  we  call  the  Scripture ,  have  been  kept  pub- 
likely  in  all  thefeages;  fo  that  the  mod  negligent  enemy  might  have  ta- 
ken notice  of  its  depravation.  Yea ,  God  made  it  the  office  of  his  Mi-  ^ 
mfteis  to  publidi  it ,  whatever  came  of  it  to  all  the  world  ,  and  pro- 
nounced a  wo  to  them  if  they  preach  not  this  Gofpel ;  which  preaching 
wa*  both  the  divulging  of  the  Dodrine  and  Miracles  of  Chrift  ,  and  all 
out  of  tliefe  authentick  Records ;  And  how  then  is  it  pofliblc  there 
(hould  be  an  univerfal  depravation  ,  and  that  even  in  the  narration  of 
the  matters  of  Fad  ,  when  all  Nations  almoft,  in  all  the  Ages  fince  the 
Original  of  the  Hiitory  ,  have  had  thefc  Heralds,  who  have  proclai- 
med it  to  the  death. 

6.  Anditismoftapparent  that  the  Keepers  and  Publii'hers  of  thefe 
Records ,  have  been  men  of  moft  eminent  Piety  and  Honefty.  The 
fame  Teliimony  which  I  gave  before  for  to  prove  the  Honefty  of  the 
firlt  Witnefles ,  will  prove  theirs ,  though  in  a  lower  degree :  A  good  « 
man ,  but  a  Chriftian ,  was  the  Charadcr  given  them  by  their  very 
foes. 

7.  They  have  been  a  multitude,  almoft  innumerable. 

I  i  8. [And 


226  The  Saints  Everlafltng  Rcjf.  Chap.4, 


8.  And  thefc  ofalmoft  every  Countrey  under  Iicaven.  And  let  any 
man  tell  mc  ,  HowalUhefe  or  tbc  chief  of  thofe  cotild  poiribly  meet, 
toconfult  about  the  depraving  of  the  Hiilory  of  the  Scripture?  And 
whether  it  were  poffible  if  fuch  a  multitude  were  Co  ridiculoufly  diflio- 

,  Even  among  neft ,  yet  that  they  could  carry  on  fuch  a  vain  j'  defigne  with  fecrecy 

thePapiftsthe  and  fuccefs? 

more  learned       p,  Aifo  the  after-divulgers  ef  the  Miracles  of  the  Gofpel,  could 

and  modeft  ^^^^  ^^  ^^^^  fclf-advancing  ends  for  a  lonq  time  then  the  firft  Wit- 

nuinram  the  ^                                          °                           °                                             ■ 

perfeaion  of  nelles. 

the  Hebrew  lo  Nay  ,  it  ruined  them  in  the  World  ,  as  it  did  rhe  firft  j  So  that 
Text  of  the  let  any  man  judge  ,  whcth-;r  there  be*  any  pollibiiiry  ,  that  fo  many  mil- 
old  Tefta-  lionsof  To  many  Nations  (hould  ruinate  themfclves ,  and  give  their  bo- 
I'^^ainHi^'va-  ^'^^  ^^  ^*^  burned  ,  meerly  to  deprave  thofe  Scriptures  which  they 
rii«",    Cj>-  <io  profefs. 

tan.  iliiid  cj}  (I.  y  Confideralfo  when  this  facred  Hiftory  was  fo  difperfed  over 

gens  JudAorum  ^\^  world  ,  whether  the  cancelling  and  extirpacion  of  it  v/ere  not  a  thing 

mjjqtudarn  impofuble,  efpecially  by  thofe  means  that  were  attempted. 

flianorum  ba-  ..       .        „    .  ,  ^  . 

'luitns  legem  ^  pofhcm  m  teft:mon}nm  djjfrtionii  EccIcJk  .'  Augnft.  corn.  Fault.  Manich.Tiim.  L.  12. 
cap.  2?.  y  There  were  feme  of  the  firft  copies  kcpr  till  2co  years  alter-  Anil  a  book  char  was  di- 
fpoied  io  fo  trunv  copies ,  &  kept  nor  by  piivatc  men  ,  but  by  rhc  publikc  ciliiieoce  ot  tlic  Churchy 
could  notbefaliified.  Moreover  ,  in  the  very  firft  ages  ic  was  prcicarly  tiaiitlattd  into  the  6;vjmi,j(^, 
the  y£thiopick->  the  Aifabkk_i  and  Latiiic  tongues :  which  tranllationsare  all  vcrcxta\it ,  and  do  in 
notiiine  of  any  moment  dirTer  from  the  Greek  books.  Befides,we  have  the  writings  ofthoTe  that  were 
inftruftcd  by  the  Apoftles  thcmfelvcs  or  their  Difciples ,  who  cite  abundance  of  place^oui  of  the 
Scriptures  in  the  fame  fenfe  as  we  read  rhcm  now.  Nor  was  tiicre  any  man  then  ot "fuch  auchcriry  in. 
the  Church  ,  as  that  they  woukl  have  obeyed  liini  if  he  had  changed  any  thing  :  a?  Iicn^w  ,  Te^tul- 
lians  Cyprian  s  free  diffent  from  them  that  were  then  moft  cmincn", doth  flicw.  Mot  to rheie  riines 
there^ucceeded  men  of  great  learning  and  judgciiicuc ,  who  after  diligent  Icarch  did  r«cewc  riitfe 
books  as  remaining  in  their  primitive  purity,  Gytriia  dc  Virn.Kelig.li.i.i.igc  frnihi  Lat.J  1 74,  175. 

12.  Nay  ,  there  is  no  Hiftory  of  the  Enemies  that  doh  mention 
.   ,           any  univerfal  abolition  or  depravation  of  thefe  Records  :  '•  When  waj 

d  d  wh'at'he  ^^^  ^'^® '  ^"^  where  was  the  place,  that  all  the  Bibles  in  the  world  were 
could,  but  left  gatl.crfed  together,  nndconfumed  with  fire,  or  corrupted  with  Forge^ 
the /(fiv;  their  ry?  Indeed  )^«/w«  thought  by  prohibiting  the  Schools  of  Learning  to 
Saipture  en-  the  children  of  Chiftians ,  to  have  extirpated  Chriftianity  ;.  But  Chrift 
nreuidefpight  ^jj^j ,, sickly  firft  extirpate  him. 
of  him.  Niim  1         -^  '^ 

cum  tot  facuta  •  •        i       ji 

inter ceffcrint ,  nemo  tctmen  -ju'icquam  ndderc  vel  aufe-nc  velpermntarc  wuf  fv.h  :  omu:hii^  eum  }vJir:S g^n>' 
:ii  k}mi''ibus]nfita  qmdammd/}  atqw  jngenira  fides  ell ,  (Xcdereh£cDl«ej}ecor.lulta  ,  i<r  hn  a;uiefccyey 
AC  pro  ipfjii  ,  ft  ttci  Ycs  pofceret ,  libentcr  aiimamponere.  Jolep.  cone.  Appian.  lib.  i .  .Sic  i^  Eufeb.  £i- 
clef.  Hift.  lib.  ?•  cap.  10.  Ita  Philo,  >c/cYt'/;fc-Eufcbio,  lyeparac.  Evii!\g.  lib.  8.  cap.  2.  Mirdnle  mihi 
vid'etur  duobus  annorum  mUhbus  ,  imo  majore  tempore  jam  fere  tranfa^o ,  nee  verbum  mum  in  lege  illius  ejfe 
immutatum ,  fed  centies  Himfquifque  Judmum  mmetur  quam  l.gi  Mofaic.f  dcrogabh. 

13.  AlltheCopiesof  thofe  facred  Writings  do  yet  accord  (  in  alt 
thinr^  ni  serial  }  which  are  found'  through  the  workl.     And  confider 

then 


Part  II. 


The  Saints  EverUfiing  Reft, 


227 


They  think 


thenirthey  had  b^en  depraved,  whether  multitudes  of  Copies,  which 
had  efcapc*!  :bac  depravation  would  not  by  their  divcrfity  or  contradi- 
dion  have  bewrayed  the  reft  ? 

14.  It  was  a  matter  of  fuch  a  hainous  quality  ,  both  by  the  fcntcncc 
of  the  Law,  and  in  the  confciences  of  the  Prefervers  and  Divulgers  of  it, 
for  to  add  or  diminifli  the  ieaft  tittle^  that  they  thought  it  deferved  eter- 
nal damnation  and  I  refer  it  to  any  man  of  reafont   whether  fo  many  .V  "^^•*^JIJ"'' 
thoufands  of  men  through  the  world  ,  could  pcUlbly  venture  upon  cter-   Miiaclcs  in- 
nnlcormenc,  as  well  as  upon  temporal  death,  and  all  tins  to  deceive   credibleiand 
others  by  depraving  the  Laws  which  thev  look  to  be  judged  by;  or   yetcveryage 
the  Hiliory  of  chofc  Miracles  which  were  the  grounds  of  their  Faith  ?  Is   ^''^  Jj^^'^  ^^^^ 
not  the  contrary  fomcwha-t  more  then  probable  ?  ^°^  ^^^^^  ^^ 

15    Furthermore  ,  TheHiftories  of  the  Enemies  do  frequently  men-   -will    not  bc- 

tion  tliat  thcfc   Scriptures  h&ve  been  ftill  maintained  to  the  flames,   licvc.  why  is 

Though  they  revile  the  Chriftians ,  yet  they  report  this  their  atceftacion,    "o'^  rhcrai- 

which  proves  the  conftantfuccefiion  thereof,  and  the  faithfull  delivery   ""igo^^n- 
,  _,    .^   .     .  J  .  .  T  t  I  L    I       I  L         •         .  •'    na  or  Quails 

ofChnluanity  ,  and  its  records  to  us.     It  would  be  but  labour  m  vain,   f^^^  heaven, 

to  heap  up  here  the  fcveral  reports  of  Ptisan  Hiftorians ,  of  the  num-   as  credible  as 

bLM's  of  Chriftians ,  their  obftinacy  in  their  Religion,  their  Calamities   t'^c  raining  of 

ar,d  Torments. 

16.  Thefe  Records ,  and  their  Attcftations  are  yet  vifibic  over  the 
world  ,  and  that  in  fuch  a  form  as  cannot  pofllbly  be  counterfeit.    It  is 
notenough  to  putme  outofdoubt,  whether  Howrr  ever  wrote  his  Ili- 
ads ,  or  Demofthenci  his  Orations ,  or  Virgil  and  Ovid  their  feve'al 
Works ,  or  ^Arifiotle  his  Volumes  of  fo  many  the  Sciences ,  when  I  fee 
and  icad  thefe  Books  yet  extant;  and  when  I  find  them  fuch,  that  I   red  "wheat 
think  can  hardly  now  be  counterfeited,  no  nor  imitated?  but  if  they    corn,  but  not 
could,  who  would  have  been  at  the  excelfive  pains ,  as  to  have  fpent  his  <"o  long,  with 
life  in  compiling  fuch  Books,  that  he  might  deceive  the  worid ,  and   askmofadark 
make  men  believe  that  they  were  the  Works  of  Arijlotle ,  Ovid  ?  &c.    [°ing%IIlled 
would  not  any  man  rather  have  taken  the  honor  to  himfeh  ?  fo  here  the  off,  the  grain 
cafe  is  alike  :  Yea  ,  thefe  Scriptures  though  they  have  Icfs  of  Arts  and  had  a  talk 
Sciences ,  yet  arc  incomparably  more  difficult  to  have  been  counter-  fomcvsrhat 
feited  then  the  other ;  I  mean  before  the  lirit  Copies  were  drawn.     I 
would  here  ftand  to  fliew  the  utter  impoilibility  of  any  mans  forging 
ihcfe  Writings  ;    but  that  I  intend  Co  make  up  in  a  pecuUr  Argu- 
ment. 

17.  Whether  any  Enemy  hath  with  weight  of  Argumrnt  confuted 
the  Chriliian  Caufe  ?  Whether  when  they  have  undertaken  it ,  it  hath 
not  been  only  an  r^rguing  the  ^  improbability,  or  affigning  the  Mira- 


that  grain  a- 
bout  tert  years 
ago  in  Eng- 
land^.   It  fell 
in  many   pairs 
of  the  King- 
dom j    It  was 
like  a  withe- 


fharpandhot; 
I  tafted  if,  and 
keptfomc  of 
it  lons^,  which 
fell  on  the 
Leads  of  tlie 
Chiirc!i-,and  of 
the  Minifteri 
Houfe  in 

where  T  preached  the  Gofpel.  T/Amiif  upon  a  letter  from  F/Z^re  of  the  Miracles,  Death  and  Rc- 
furrci'rion  of  Oiiift ,  did  move  in  the  Senate  to  proclaim  him  to  be  God  •,  but  they  rcfuied  becaulc 
the  motion  was  not  firft  from  thcmftlvcs-,  but  the  Emperor  did  abide  in  his  opinion  flill,  E^efip.  Ana- 
ccphalof.  Wherefore  TatHlHaii  bids  them.  Go  look  in  your  R-egiftcrs ,  Hid  the  Ads  of  your  Se- 
nate ,  in  Apoiog.    Vid.  llfhcr  Brh.  Eccl.  prim,  page  3,4. 

I  i  2  clc« 


2'^ 8"  7k Sdihls  £icrlafi/N^  R^ft,  Chap.4. 


b  ^ot  being      c^C5  ^^  Other  ciiufes ,  or  an  oppofng  die  D  jdrinc  lieliverei  by  the  Chri- 

ablc to rcfifl      fHans,  ^  rather  then  thcfc  miraculous  ad. ons  in  -iuoihon?     I  leave 

fuch  o];>en         tliofe  CO  judge  who  have  read  their  Writings ,  Yea  ,  whether  their 

trurh^,  or  fay  common  Arguments  have  not  been  Fire  and  Sivord  ? 
any  thing  a-  ° 

gainfl  rhem,  they  will  not  deny  what  is  wricren  ;  hnrfay,  rhey  yet  cxpcft  thefe  things ,  and  that 

the  word  is  Bot  yet  come.  Athanaf.  dt'  Inc.zrn.  l^crbi.  .\fn!unt  ncfcirc^  quui  ]a.m  oJerutit :  adeo  quod 

vefciHTit prjtjHdicant  id  ejfe  ^  qHodfifciantodijJl'nonpoteiant.    Tertulban.  Apolog.  cap.  1. 

18.  Itisancnfiematteryerroprovc  ,  that  the  enemies  of  Scripture 
"  have  been  incompetent  WitnclTrs  J  firlt,  Beif;  men  chat  were  not  pre- 

fent,  or  hadnot  the  oppor;unicy  CO  be  lo  well  acijuainced  with  the  A* 
dionsofChrilt ,  ofclie  Prophets  and  Apollles,  as  rhemfelvs  and  others 
that  doatteftthem.  Secondly^  Being  men  of  apparent  m.ilice,  and 
portefled  with  n>uch  prejudice  agamli  the  pcrfons  and  things  which  they 
oppofe.  This  I  might  eafily  an  J  fully  prove,  ifl  could  lland  upon  it. 
Thirdly ,  They  had  all  worldly  advantages  attending  their  Caufe,  which 
they  were  all  to  lofe,  with  life  it  fef,  if  they  had  appeared  for  Chnlt. 
Fourthly  ,  Tney  were  gencraliy  men  of  no  great  Confcicnce  ,  nor  Mo- 
ra! Honefty  ,  and  moft  of  them  of  molt  fenfua!  and  virions  converfanon, 
-  c  This  appears  by  their  own  Writings,  botliDoftrinal  and  HUlorical. 

nerallwickcd-  What  fcnfual  Interpretations  of  the  Law  ,  did  the  very  Arid  Sed  of 
ncfs  of  the  the  Pharifecs  make ?  What  fleflily  Laws  have  the  followers  of  Afahc- 
jVcmansthcm-  met?  What  Vices  did  the  Laws  of  tiie  Heathens  tolerate  ?  Yea  whac 
lelves  and  all  foulcrrosarein  the  Ethickj  of  their  moft  rigid  Moralilh?  And  you  may 
iHostoCh'^fV  ^^  fiii'C  that  their  Lives  were  far  worfe  then  their  Laws:  And  indeed 
the  Tcftimo-  their  own  Hiftories  do  aekowledge  as  much  ;  To  fave  me  tie  labor  of 
mcs  are  too  mentioning  them  ,  Read  Dr.  f/^c/^wr// Apology  on  that  Sub jcd.  Sure 
large  to  be  fuch  men  are  incompetent  Witncffes  in  any  caufe  between  man  and  man, 
!?f^  '"''^"^^  and  would  fo  be  judged  at  any  in)p.irtial  Judicature.  And  indeed ,  how 
ciSiiRh^n  7m-  '*  '^  pofTible  th^at  they  fhould  be  much  better ,  when  they  have  no  Laws 
jli:t  Martyrs  that  teach  them  either  what  true  Happinefs  is ,  or  what  is  the  way  and 
Dialog,  cum      means to attain  it?     Fifthly,   Bcfides  all  this,  their  Teftimony  was 

Trifh.  and  A-  onely  of  the  Negative ,   and  that  in  fuch  cafes  a^  it  could  not  be  valicL 
fologiaiic.  In  ^ 

tertullMns  Afol  get.  (^pajj^im:  In  Or'igen.  cont.  Celfum.  Arnobius  adv.  Geiit»  LaHantm  inffitHtionfy 
AthcfMgorai ,  Tdt'ianus ,  .MJuutius  i'clix ,  Athanaf.  advcrf.  Geniil.  ^  p't{}iin  V  Ircnxus  ,  Clemens 
Ak'x^ndrin.  p<t([im ,  and  all  the  writers  of  thofc  times. 

19.  Conlider  alfo ,  that  al  the  Adverfaries of thefe  Miratlcs'  and  Re- 
lations, could  notvvith  all  their  Arguments  or  violence  hinder  thotK 
fands  from  believing  them  ,  in  the  very  time  and  Country  where  theyi 
weredone:  but  that  they  who  did  behold  them,  did  gererally  afk-nt 
at  leaft  to  the  matter  of  fad :  So  that  wc  may  fay  with  Aftftin  ,  Either 
they  were  Miracles ,  or  not:  If  they  were,  why  do  you  not  believe? 
if  they  were  not ,  behold  the  greatefV  Miracle  of  all ,  that  fo  many 
shoufands  (even  of  the  beholders)  (hould  be  foblinde,  as  co  believe 

things. 


PartIL 


The  Saints  EverUflin^  Rcjl, 


ZZ9 


"^  Julian  Yfhcn 
he  rcornerh 
Chrirt ,  dorh 
acknowledge 
His  Miracles, 
What  ( fhirh 
he,  hath  this 
jcfus  done 
worthy  of 


things  that  never  were,  efpecially  in  thofc  very  times,  when  it  was  thcca- 
fieft  matter  in  the  world  to  have  difprovcd  fuch  falOiocds.    If  there 
ftiould  go  a  Report  now  of  a  man  at  Lc»don ,   That  fhould  raife  the 
Dead,  cure  the  Blindc  ,  tI.eDeaf,   the  Sick,  the  Pofiefled;  feed  ihouf* 
fands  with  five  Loaves ,  &c.     And  that  a  multitude  of  hts  Followers 
(hould  do  the  like ,  and  chat  a  great  many  times  over  and  over ,  and 
that  in  the  feverai  parts  of  the  Land  ,  in  the  prefence  of  Crouds,  and 
ihoufands  of  people :  I  pray  you  judge,  whether  it  were  not  the  eafieft 
matter  in  the  world  to  difprove  this,  if  it  were  falfe  ?     And  whether  it 
were  pofllble  that  whole  Countries  and  Cities  fhould  believe  it  ?     Nay, 
whether  the  ea fines  and  certainty  of  difprovingit ,  would  not  bring 
ihcm  all  into  extrrmert  contempt  i    Two  things  will  be  here  objeded: 
Firft ,  That  then  the  Adverfaries  not  believing  ,  will  be  as  Itrong  againft 
it ,  as  the  D^iciples  believing  is  for  it.     /infW'.   Read  what  is  faid  before 
of  the  Adverfaries  incompetency,  and  it  may  fatisfie  to  this.    '^  Second- 
ly, and  confideralfo  that  the  generality  of  the  Adverfaries  did  bel'eve 
the  matter  of  Fad: ,    which  is  all  that  we  are  now  enquiring  after.     The 
recital  here  of  thofe  multitudes  of  Tcftimonies  that  might  be  produced 
from  Antiquity  ,  is  a  work  that  my  ftreight  time  doth  prohibit;  but  is 
done  by  others  far  more  able.     Onely  that  well  known  pafTage  m  fcfe- 
fh*u  I  will  Iierc  fet  down.     In  the  time  oiTiberitu  there  was  one  Jefus,* 
a  wife  man  (  at  Icaft  if  he  was  to  be  called  a  man  )   who  was  a  worker  of  memory  or  of 
great  Miracn  s,  and  a  teacher  of  fuch  woh  love  the  truth,  and  had  many,   any  account 
aswcll  ^fjv/asGVwnVif/,  whoclave  unto  himj    This  was  Chrift.    And   in  all  his  life? 
when  Pi/^ff  upon  his  being  accufed  by  the  chief  men  of  our  Nation,  had   ^^^f  f'^^f  '^^ 
fentcnced  him  to  be  crucified  ,  yet  did  not  they  who  had  tirft  Joved  him   blinde&  lame 
forfake  him ;  For  he  appeared  to  them  the  third  day  alive  again  ,  accor-  and  delivered 
ding  to  what  the  Prophets  Divinely  infpired  ,   had  forctould  concerning  fome  from 
him;  as  they  hid  done  an  innumerable  number  of  very  ftrange  things   ^^jSr^l'^^ 
bcfides.     And  even  to  this  day  ,  both  the  name  and  fort  of  perfons  cal-   ^^^^  L^ 
Jed'Chriftians,  fo  named  from  him  ,  do  remain.     Thus  far  fcfefhwa.  Hkffiquifid- 
J^tfw  by  Nation  ,  and  Religion  ,  who  wrote  this  about  eighty  fix  years  hmjtgrarefe- 
after  Chrilt ,  and  fourteen  years  before  the  death- of  St.  J^hn-,   Himfejf  "^  nativha- 
being  born  about  five  or  fix  years  after  Chrift.  tem,i>:c.lnju' 

20.  ConfiJer  alfo  how  that  every  Age  hath  afforded  multitudes  o{  pan^e^fuppH. 

CCS  odor  are  ve- 
ncTittvhi.  Arluaaf.  dc  Incarn.  Yerbi..  Eamr.'m  fuper  Chriflo  Pilatus ^  iffr  ^  jam  po  fm  confci- 
enria  Chrijiiviiu<  ^  C^f.iririim  Tiberro  nur.davit  y  Sed  (ffr  C^fares  crcdidijfentfuper  Ckrijh^  (iautC£- 
fa.cs  n9n  ejTcntfCiHlo  »ece(farn  t,  Autfi  ^  Chrij}JAni potuijjent  ejj'e  C^fdrcs.  TercuIIiaji.  Apologcc .  cap. 
21.  Of  the  \\\\\  da-k\icd  in  Tiberius  rime  when  ]cfiis  was  crucified  ,  and  of  the  Kurrhquake,  Phle- 
p,nn  harh  wrimn  in  rhei?  or  14  book  de  Temporibuf  ■,  faith  Origen  covtr.  Cclfum.  lib.  2.  fol, 
(mhij  2t.  The  Star  rhat  appeared  at  Chrifts  birth  is  mcnrioncd  by  Pliny  lib.  2.  cap.  25,  So 
do  divers  others,  as  (9  rj^rn  reports.  Com.  Cclfum.  //eroa'i  killing  the  children  is  menrioncd  in  Au- 
^HJltis  t.-;tia:  v  I  Iv.d  rather  (faith  he  J  be //ero«if  Swine  then  his  S.pn ,  bccaufe  he  killed  a.  Son; 
of  hiscwo^inonc  thercfl.     Afaaob.  Saturnal,  '  ,  -    ,  ■      - '■■ 

-    .njjr.  i. 


I;i  3; 


Witncfles, 


230  Thr  Slims  Ever  up  n^  Re jl.  Ghap.4. 


e  7  r..^  '  Witnefljrs,  who  before  were  moft  bitter  and  violent  enemies;  Anddi- 

UtttSielifc'  vcrsofthore  men  ofnocefor  Learning  and  pierce  in  the  wf>rld.  How 
of7?/?i  the  mad  Wis  Sanl  againit  the  Truth?  Surely  it  could  be  no  favor  to  the 
Eaptiilasthc  Caufe,  nor  ovcr-much  credulity  thac  caufcd  fuch  men  to  witnefs  to  the 
E^'angelifisdo.  d^jth  ,  the  truth  of  that  for'  which  they  had  perfecuted  others  to  the 
^'d  £^'h  ^^*^'^  ^^^  ^  ''"'^  before.  Nor  could  childiQi  Fables ,  or  common  flying 
quake  ac  Talcs  have  h  mightily  wronght  with  men  of  Le.irning  and  Underltand- 

chriftb  acach     tng. '  (For  fome  fuch  were  Chriftian^  in  all  Agih) 
is  acknow-  '  •  ,       '  ' 

ledgcd  by  Phlegon  in  lib.  Chron.  i?.  Luc'iAnhiis  hit  Tormentors  fcnrch  their  own  Chronicles v4»»J 
they  fhould  find  that  in  PUatcs  time  the  light  failed  in  thcmlJu  ot'thc  day ,  and  tlic  San  was  diirk- 
ned  while  Chrifl  w^.iuiTcring.  7lTn</.  alfo  appealcth  to  tlieir  own  Ciironicks..  ^/o/.'  And  that  it 
was  no  Natural  Ecclipfe  ,  is  known  to  Aftrononicrs.  ice  Mnrcilius  h'icir.us  Oi  Hic  Sta'r.  The  death 
oC Herod  is  let  out  by  j^nfephns  Antiq.  1. 1  p.  c.  7.  as  by  Lu^c.  Lenjius  anirmcth  ,  rhar  in  his  time  the 
working  of  Miracles,  the.raifing  of  the  Dead,  rhecaftingoutofDcvils ,  hcalin?  the  Sick  by  m  core 
laj'ing  on  of  hands  and  Proplicfying  were  l\iU  in  force  :  And  that  Ibnie  tliit  were  foi  ailed  from 
rlie  daath ,  remained  alive  among  tlicm  long  after.  See  Njdfh.  Ecclcf.  Nijhr.  Tom.  1 .  lib.  4.  c.  2^. 
And  Jkjiin  Martyr  faith  ,  That  the  gift  of  I'ropcfying  was  famous  in  the  Chinch  in  hi;  tin.e  P/.i/.  al 
Ttyfh.  And  C}pri,tn  and  Tcrtut.  mention  the  ordinary  cafling  out  of  Devils ,  and  challenge  the  Hea- 
thens ro  come  and  fee  it. 

21.  Nay  ,  obferve  but  the  confefTions  of  thcfe  Adverfaries  ,  when 
they  came  to  belivc:  How  generally  and  ingenuoufly  they  ackowlcdgc 
their  former  ignorance  and  prejudice  to  have  been  the  caufe  of  their  un- 
belief. 

22.  CoRfKler  alfo  how  unable  al  the  enemies  of  the  Gofpcl  hive  been 
to  abolilh  thcfe  facred  Records.  They  conldburn  thefc  VVitncfTcs  by 
thoulknds,  but  ycttbcy  could  never  either  hinder  their  fuctclilon  ,  or 

h;  cxtinguifli  thcfe  Teftimonies,      ifij-ii*/ 

23.  Nay,  the  molt  eminent  Advetfaries  have  had  the  moft  eminent 
ruinc:  As  %/fnticchHs,  Herod.,  Julian.,  with  n.ultitudes  more:  This  llonc 
having  fain  upon  them  hath  ground  them  to  pow,'dtr. 

24.  It  were  not  difficult  heic  to  colled  from  unqueftloncd  Authors, 
a  conftantfuccefiion  of  Wonders  (at  leafct)  to  have  in  fevcral  Ages  ac- 
companied the  Atteftation  of  this  Truth:  and  notible  judgements  that 
havebcfain  theperfccucorsofic.  And  though  the  Pspifts  by  their Fi« 
dions ,  and  Fabulous  Legends  have  done  more  wrong  to  the  Chriftian 
Caufe,  thenever  they  areable  to  repair;  yet  unqucrtionable  Hiftory 
doth  afford  us  very  many  Examples ;  And  even  many  of  thofc  artio'is 
which  they  have  deformed  with  their  fabulous  additions,  might  yet  for 
the  fubftance  have  nauch  truth  :  And  Go  J  might  even  in  times  of  Pope- 
ry work  fomc  of  thefe  wonders ,  though  not  to  confirm  their  Religion 
as  it  was  Popi(h ,  yet  to  confirm  it  as  the  Chriftian  Religion  j  for  as  he 
had  then  his  Church ,  and  then  his  Scripture ,  fo  had  he  then  his  fpeeial 
Providences  to  confirm  his  Chukh  in  their  belief,  and  to  filcncethe  fe- 
vcral enemies  of  the  Faith.  And  therefore  I  advife  ihofe  Who  in  their  in- 
conlideratc  zeal  arc  apt  to  rejed  all  thefc Hiftories  of  Providences, 
«  n^eerly 


Part  II.  rhe  Samts  Evsrlafting  Rift.  23 1 


mecrly  becaufe  they  were  written  by  Papifts ,  or  becaufe  fomc  Witnef- 
festothc  Truth  were  a  little  leavened  with  fome  Popilh  errors,  that 
they  would  firft  view  them ,  and  confider  of  ilieir  probi^bility  of  Truth 
■  or  Falfhood ,  that  fo  they  may  pick  out  the  Truth ,  and  iwi;  rci<^.  all 
together  in  the  lump ,  leatt  othcrwife  in  their  zeal  againft  Poptry ,,  they 
(hould  injure  Chriftianicy. 

And  now  I  leave  any  man  to  judge  whether  we  have  not  had  an 
infallible  way  of  receiving  thefe  Records  from  the  firft  WitnefTes?. 

Nor  that  every  of  the  particulars  before  nientioncd  ,  are  neceffary  ■ 
to  the  proving  of  certciin  receiving  the  Amhentick  Records  without 
depravacion  :  for  you  may  perccjvc ,  that  alraoft  any  two  or  three  of 
them  might  fuffice  j  and  that  divers  ofthem  are  from  abundance  for 
fuller  confirmation. 


SECT.  IV. 

ANd  thm  I  have  done  with  this  firft  Argument  drawn  from  the  Mi-         5.  ^. 
racks  which  prove  the  Dodrinc  and  Writings  to  be  of  God.  — 

But  I  muft  fitisfie  the  Scruples  of  fomc  before  I  .()roceed.     Firft,  Obje^ions  a- 

Somewillquc'ftion  ,  whether  this  be  not  i.  To  rcfolve  our  faith  iato  gsinft  this  Ar- 

theTeftimony  of  man;  2.  And  fo  to  make  it  a  Humane  faith  ;  And  fo  f^^ 
3.  To  jump  in  this  with  the  Papifts,  who  believe  the  Scripture  for  the  |] 

Authority  of  the  Church  ,  and  to  argue  Circularly  in  this,  as  they.     To«      Anfn".  ^ 

thisi  Anfwer  ,  Firft  ,  I  make  in  this  Argument  the  Refolution  of  my  ^  ^'^''  fi(f/rn 

faith  into  the  ^  Miracles  wrought  Co  confirm  the  Dodrine.    If  you  a*k  fj,,^^^^^'^  3/ 

why  I  believe  the  Dodrine  to  be  of  God  ?  I  Anfwer  ,  b€caufe  it  was  n^jj'pr^lrfwn^- 

coirfirmedby  many  undeni.ibleMu-acles.   Ifyou ask  \vhy  I  believe  thofe  fd  ex  mttcir- 

Miracles  to  be  from  God  ?  I  Anfwer ,  becaufe  no  created  power  can  ^^,  Ai^dmcn  ex 
work  a  Miracle  :  So  that  the  Teftimony  of  man  is  not  the  Reafon  of  my«^'ff"'-^'''"'^" 

believing  ,   bat  oncly  the  means  by  which  ch  s  matter  of  Fad  is  brought  If"^^^  '^^^^^l 
down  to  my  Knowledge.  Again,  Gur  Faith  cannot  be  laid  io  b<  Refolved^tyr,  £^fj  ^ow- 

i«to  that  which  we  give  in  Anfwer  to  your  hft  Interrogation,  except  mun.  enh.Bj 

your  Queftion  be  oncly  ftill  of  the  proper  grounds  of  Faith:  But  if  f<ricz^.vuh]' 

you  change  your  Qiieftion  from  ,  what  is  the  Ground  of  my  Faith  ?  t%  {^"''^7''^?'  - 

what  is  the  K  meansof  conveying  down  the  Hiftory  tome  .<*    Then  my  Difpiicar.adv^ 

Faith  is  not  Refolved  into  this  means.    Yet  chis  means ,  or  fome  other  Sraplcron.  de 

equivalent,  1  acknowledge  fo  ncceffary  ,  thatwitRout.it,  I  had  never  fac.  Script  lib. 

been  like  to  have  believed.    2.  Thisihcws  youalfo  that  I  argue  not  int4^-"P-  5-  P^&^ 

^  °  .    55.56. 57.  &c. . 

Pkmfime  de  bocdi^trcnt.  Sic  eap.  4. p.  <$2.&;€.  ca.5.and  c.  6.dcqHatuor  officiis  Ecclcfis:  circa  Snjpticr. 

vi^.  Htfit  Tabcllio  vsl  Regifirariw.  i.Vmdcx  c-ui  verat  Script,  a  falfisviniicef.  7,.  PrMo^  quiScntt.  prc- 

mulgct.  (['y  divulget.  4.  Irrtrrfrcs  Vide  etiam  I.?.cap.5.p.^52.3^5.^34.  &c.£r  triplex  officiiim  ecciefi,^  dat: 

Pclamif  Synrag-,l.cap.28.  ^  Xc-fl  psrAhos  difpifitionern  jalutii  HJhy:  csgnovin^w  quAin  per  cosp'r  quos  £-  • 

vungeiiiunpcrvtwt  adms^qucd  nMdmtMnepMouav^runt^  pfica  vero]>cr  Dei  voi'nrj.ttcm  in  Scriptuxk 

««>** ti^adidcruiit^  jmdamsi^tMn ^  ulumnarn^ci,  mj^rs  jfiyrxrw^.trenattis  adver.  haref.  lib.  3.  cap.  i . 

the 


H^  Tie'SatMts  BvtrUfiin^  Rcfi.  Chap,  4, 

the  Popifli  Grcic  ,  nor  take  my  faith  on  their  common  Grounds :  For 
Firft,  when  you  ask  ch^m,  How  know  you  the  Tertimony  of  cbe  Church 
to  be  Infallible?    They  prove  it  agaia  by  Scripture}  ar.d  there's  tlic|r 
Circle.    But  at  I  truft  not  on  the  Authority  of  the  Romifn  Church  one- 
ly  ,  as  they  do ;  no  nor  properly  to  the  Authority  of  aay  Church  j  no 
noronely  to  the  Teftimony  of  the  Church  ,  but  alfo  to  the  Telhmo- 
ny  of  the  enemies  themfelves:     So  do  I  prove  the  vahdity  of  the  TelVi- 
mony  I  bring  from  Nature  ,  and  wcllknoivii  Principles  m  llsalbn ,  and 
not  from  Scripture  it  felf ,   as  you  may  fee  before.     ?.  There  is  a  Hu- 
^  mane  Tcilimony  which  is  alfo  Diyme  and  fo  an  Humane  l^aith  ,  which  is 
^AjHin.Swmt.    alfo  in  fome  fort  Divine.     Few  of  Gods  extraordmary  Revelations  have 
??-55.2.  c.       been  immediate  J    (The  ^  beft  Schoolmen  think  none  of  all)  but  ei- 
'  Though  I      therby  Angelsorby  Jefiishimfelf,  who  was  man  as  well  as  God.    You 
lyTTcflinw"'   "^'''  acknowledge  if  God  reveal  it  to  an  A  ngel ,  and  the  Angel  to  Aiofts^ 
nv,  orRcvela-    *^^^W(^^0  JfratJ  ^  this  is  a  Divine  Revelation  to //ri?f/ ;  For  that  is 
tion  without     called  a  Divine  Revelation  ,  which  we  are  ccrt.im  that  God  doth  any 
Evidence  ex      way  Reveal,     Now  I  would  fain  know  ,  why  that  which  God  doth  na- 
r^^^^x^^f^^t      turally  and  certainly  Reveal  to  all  men,  may  not  as  properly  be  called  a 
the  obJcd"of  I^'^'J"d^cvelation  ,  *  as  that  which  he  Reveals  by  the  Sp.rit  to  a  few. 
Ciithinftrid      Is  not  this  Truth  from  God  [^  That  the  Seiifes  apprchenfion  of  iheir 
fence  i  Yet       Objed  (  rightly  ft  a  ted  )  is  certain]  as  well  as  this   [^Jefus  Chrift  was 
rlut  which  is  bornof  a  Virgin  ,  &c.  ]  Though  a  Saint  or  Angel  be  a  fitter  MelTcngcr 
Reveled  ro      ^q  Reveal  the  things  of  the  Spirit ,  yet  any  man  may  be  a  Meffen^r  to 
Scniein  its        reveal  the  things  cf  the  flefh  An  ungodly  man  if  he  have  better  Eyes  and 
own  evidence* Ears  ,  may  be  a  better  Meffenger  or  Witnefs  of  that  matter  of  Faft 
is  alfo  certain    which  he  feeth  and  heareth  ,  then  a  gndUcr  man  that  is  blindc  or  deaf; 
Obje^ivcly;      efpeciallv  in  cafes  wherein  tiiat  ungodly  man  hath  no  provocation  to 
?iIinfom«im«  ^P^^k  fal'fly  ;   audmoftofall,  if  his  Teftimony  be  againft  himfelf.     I 
cntitudine         ^^^^  ^ '^^^  Revelation  whereby  I  know  that  there  was  a  fight  at  Torh^^  &c. 
fubjeUi  C  ^s      to  be  of  God,  though  wicked  men  were  the  chief  witnclfe?.     For  1  take 
Hooker  againft  it  for  an  undeniable  Maxime  ,  That  there  is  no  Truth  but  of  God  ,  only 
Mr  Trayeii )   .  j^  jj  cJcj-ivc(J  unto  us  by  various  means. 
Sacra  Scnptu-  -' 

ra  quam  apud 

homines  n^ndum  Spiritu  Da^  ^  v^r^ifide  donahs^  hahct  /tutoritatcm ,  propter  quam  ab  illif  inaph  a.dnniti 
<i3  andiri  tan{uam  Vcrbum  Dci^ habet  ab  Ecclejh  Ti^Jiimonio.  Pdun.  Sjnc.  1. 1.  c.  28. 


SECT.  V. 


§•  5 


2.  A  Nd  as  I  have  evidently  difcovered  the  full  certainty  of  this  Tefti- 
Ul\mony  of  man  concerning  the  forcmentioncd  matter  of  Fad  ;  So 
I  will  (hew  you  why  I  chufe  this  for  my  fir  ft  and  main  Argument ;  and 
alfo  that  no  man  can  believe  without  the  forefaid  Humane  Teftimony. 
Firft  then,  I  demanded  with  my  fcif;  By  what  Argument  did  Mofes  and 

Cbrifi 


^J 


part  II.  The  Saints  EverUfitngRefl,  233 


Chr$ft  evince  to  the  world  the  verity  of  their  Dodrine  ?  And  I  find  ,  ic 
was  chiefly  by  this  of  Miracles  ;  and  fure  Chrift  knew  the  beft  Argu- 
ment to  prove  the  Divine  Authority  of  his  Dodrine ;  and  that  which 
was  the  beft  then  ,  is  the  heft  flill.    If  our  felves  had  lived  in  the  days  of 
C-tii  ilt ,  Oiould  we  have  bclievpu  a  poor  man  to  have  been  God  ,  the 
Saviour  ,  the  JuJge  of  die  world  ,  without  Mu'adcs  to  prove  tins  to  l?? 
N*y  ,  would  It  helve  been  our  du  y  to  have  believed  ?     Doth  not  Chrili:  • 
f.iy  ,  If  I  had  not  dor.c  the  fVorkj  tb.it  no  mom  elje  could  do  ,   je  h>id  not  ImJ 
fin?   That  is ,  Your  not  believing  me  to  be  the  Meiiias ,  had  been  no   '^^''l^t^thc  fm 
li ! :  F  r  no  man  is  bound  ro  believe  that  which  was  never  convincingly   ^^^ly'^i  *!i  • 
revealed-  k  and  C  to  tell  you  my  thoughts  ,  if  you  w.ll  but  pardon  the    k  iconicisr* 
new  feemmg  novcliy  of  ihelntcrpretaiion  )  I  chink  chat  this  is  ic  which   kcnr  {jlcutrhii 
is  called  the  fin  againll  the  Holy  Ghoft  ,  wl.en  men  will  not  be  convin-   opiaioiVand 


man 

Naiure  b.  capable  of.    And  whether  all  Humane  oppofuion  to  Truth   rlut did  hold 
be  not  through  ignorance  ,  or  prevalency  of  the  fenfual  lufts  ?    And  fo   'y  ^"<^  I  am 
all  malice  aniinft  Truth  ,  is  oneiy  ap-iinlt  it  as  conceived  to  be  falfhood,    ^'|^'"^  nfrifli 
or  elle  as  it  appeareth  an  enemy  to  our  lenlu.il  ddircs ;  Elle  how  doth   ^n  novelty 
mans  underftandmg^as  it  is  an  Uaderftanding, naturally  chuie  Trutbfci-   though  refol- 
ilitr  real  or  c'ippcar'.np)for  itsObjed.''  So  that  I  think  none  can  be  guilty   ved  not  to  re- 
ef mairceagainli  Truth  as  Truth  ;  And  to  be  at  enmity  with  Truth  for   j^^^  ^»>  rt-vca- 
oppofing  i^ur  fcnfuality  ,  is  a  lin  that  every  man  in  the  world  hath    nncclVid^"'^ 
b;  en  in  fome  meafurc  guilty  of:  And  indeed  our  Divines  do  fo  A^fia^  the   Gxc^t  Atbana- 
fin  .sgdinft  the  Holy  Gholt  ,  that  I  could  never  yet  underftand  by  their  Jhtshxth  wrote 
d'  finicion  what  it  mig';t  be :  (o  placeing  it  in  an  Ad  incompatible  with    ^  Tradate  on 
the  Rational  foul  ;    and  others  making  it  but  gradua'Iy  to  differ  from   ^j^^  ^"  ^gamft 
other  fin?,  ^  which  hath  caft  fo  many  into  terror  of  loul ,  bscaule  they    choil    main- 
touid  never  find  out  that  gradual  difference.  raiuing  die  ve- 

ry fa  nice  xpo- 
fi  ion  which  1  here  give  ,  ("or  with  very  fraalluiflTerencc:  though  I  afTent  not  to  his  application 
in  the  end  ro  ali  fhc  Arrians  :  J  which  bti.ig  trom  one  of  lb  great  Authority,  and  c^;plani!1lJ  i: 
nio;c fully  tiicn  I  niij,hf  do  in  thii.  fhort  Digreiiior,  I  dtfiic  t!ic  karncd  ,  who  re;c<fted  my  expo- 
frtiou,  to  pcruR  ir ;  where  alio  yon  may  lind  liis  conUstanon  of  thdrbnle,  but  unlbiind  opini- 
on of  Cr/ijivi  a 'loiic  thib  fin  i  as  alfo  of  the  opir.ion  ofTiJcogn.jl'i^  ,  Though  I  know  lomc  do  qucltion 
tliatbook  :  but  on  weak  gr-ou»;ds.  See  my  Qifcoiirlc  of  the  lina;jaiiilt  the  Holy  Ghoit  ,  in  my  :;;* 
f  .iiT  of  the  Uvi;-eaf^.n.ibler.cu.  of  Iniidclity.  '  How  Humim  was  ailaulred  with  tins  tempra-.ion  [  that 
liehadrmned  a^ainil  the  Moly  Glioll]  you  m.iy  read  in  hib  life  aad  Ac,xf.\'  And  ic  is  Tiill  a 
common  tcmptacMsn.  Macih.  12.24.  c^c.  Mar.  ;i.  28.  joli.  5.  59,  33,  45,  44,  47.  Joh.  15. 
ai.  24. 

TIic  fcnfe  of  the  pL'.ce  (  which  the  whole  context,  if  you  view  it  deli- 
berately, will  Ihew  you)  fee  ns  tometobe  this;  As  if  Chrift  had  h\^\i  * 
While  you  believed  not  the  TclUmony  of  the  Prophets,  yet  there  was 
hop^;  IheTeftimony  of  J^ij^wBapcift  might  have  convinced  you  j  yea, 
when  you  believed  not  7o/;>? ,  yet  you  might  have  b.'en  convinced  by 

K  k  my 


234  ^^^  Saims  BvtrLfitng  Reft.  Chap.4. 


my  ownDcftrine :  Ycj»,  though  50U  oiJ  not  be'ievc  my  Dc(5lrinc,yct 

™  DcM  jJ  ctn-  there  was  hope  you  miglu.  have  bce.i  convinced  by  my  Miracles :    "^  But 

jirmandum ea  when  you  af cafe chcm  to  be  ihc  works  ot  Beelzebub,  and  afcribcthc 

To\'t"fnrfex-  Work  of  ihc  D.vinc  Power ,  or  Spirit,  to  the  Prince  of  Devils,  what 

cedknt^    %era  ^ore  liope  ?   I  v^'ill  after  my  Afcenfion  fend  the  Holy  Ghort  upon  my 

v'tftbiliter  cjlen-  Difciples ,  that  they  may  work  Miracles  to  convince  the  world,  that 

ditqus.  nt':n4  they  who  will  believe  no  oiher  Tellimony  ,   may  yet  through  this  be- 

Mtur^fHperant  |,gy^ .  g^  if  you  fin  againft  this  Holy  Ghoft  (  that  is  ,  if  they  will  not 

ftltCmira'  beiicve  for  all  thefc  M.rucleO  (ior  die  Scipriire  frequently  calls  Faith 

bilicurati.ne  by  the  name  of  Oi>:dieacc  ,  and  U.ibelief  by  ciienameof  fin,  j  there  1$ 

langu:rum  ^  HO  Other  more  convincing  Teihmony  left,    and  io  their  fm  of  (  unb?- 

tnortuorum  \\t{ )  is  incurable  ,  and  conlequcntly  unpardonable  :  And  thcrelore  he 

fufcitanottf^cx-  that  fpeaketh  againft  the  fon  of  Mm   (th<it  is,  deniech  hisTcltimony  of 

rummiralili'  hiiTjCelfj  it  fhUl  be  forgiven  him  (if  he  yet  believe  by  this  1  elhmony 

mutati'jne  •,  ^  of the  Spirit)  but  th:y  that  continue  unbelievers  for  all  this  (and  fo 

quod  e^  mi  lit-  reproach  the  Tellimony  that  lliould  convirce  them  ,  asvou  do)  fhall 

biiiui.humaiia-  never  be  forj^ive.! ,  beiaufethey  cannot  perform  the  condition  of  for- 

rummentium        ^-         r 

infiranone,   ut    g'vencfs. 

idiots,  ij  V 

fimpliccs  dono  fpiritHS  fan^fi  rcplcti,  fummam fafientiam  ifjr  facundiam  inwjfanti  confequerer.tKr.  Aquinas 

contr.  Gentiles  lib.  i.cao.   6. 

This  I  think  to  be  the  knfs  ofthcTexr;  And  the  rather ,  whv'nl 

«•  confider,  what  fin  it  was  tl.at  thcfe  Pharifecs  tommitred  ;  for  furc  that 

which  is  commonly  judged   to  be  the  fin  againii  the  Holy  GholV^  I 

no  where  finde  that  Chrift  doth  accufe  them  of;   but  the  Scripture 

■  Aft.  5. 17.      feemeth  to  fpeak  on  the  contrary  ,  »  that  through  ignorance  they  did  ir, 

•'  I  Cor.  2.  8.   o  for  hac!  they  known  ,  they  would  not  have  crucified  the  Lord  ofG'.o- 

r^-j      And  indeed  it  is  a  thing  to  me  alcogether  incredible,  that  thefe 

Pharifees  Inould  know  Chrilt  to  be  the  Mc Ai.ih,  whom  they  fo  defiroufly 

expefted  ,  and  to  be  the  3on  of  Gud  and  Judge  of  all  men,  and  yet  to 

crucifie  him  through  mcer  malice;  charge  them  not  with  this,  till  you 

can  {h?w  fome  Scripture,  ihat  charged  them  with  it. 

Qb)€^.  Why  then  there  is  no  fm  againft  the  Holy  Gh.oil,  now  Mira»» 

p  Exv;rH'}i^-   cles  areceafed. 

m.t  antiquitati       p  Ayifiv.    Yes:  though  the  Mir?cle«  are  ceafed  ,  vet  rheir  -i  Tefti- 

prodiit  vcntai  a  monv  doih  (iil!  live.   The  death  and  Refurrecbon  ofChnf}  are  paft  ,  and 

V:fqM,iOce.     ygtnien  mav  fin  againft  that  death  and  Refurredion.     Sothatlihiik 

ver.t  Relioio.     'whcn  men  Will  not  believe  that  Jelus  is  the  <  nnit,  though  they  are  con- 

Cui  conjiman-   vinccd  by  undeniable  Arguments  ,  of  the  Miracles  w'lvch  both  himfclf 

dj  D^uf  mi-      and  his  Difciples  wrought ,  this  is  now  the  fin  againfl  the  Holy  Ghoft. 

7iinda  Jcftmo'  ^^^  therefore  take  heed  of  flighting  this  Argument. 
waaddidit^  »        t>  t» 

^u£ejJentvelHtpgrp;tHaqu£dam<f^AUtheut!caSJgillavfritat'ndiv}n£.  Hcmminglus  in  Prafar.  anrt 
Poftil.  q  Nunc  nonut  dim  funtmcefjaria  miracula;  priufquam  crederet  mundm^  nece^ariafHcre  ad  hoc 
Ht  mmidw  crederet ,  ttt  Auguft.  dc  Civic.  Dti.  lib.  22.  cup.  8. 

SECT. 


Part  II.  The  Saints  Everlafiing  Refi.  235 

SECT.  VI. 

SEcondly ,  And  here  would  I  have  thofc  men ,  who  cannot  endure         §.6. 
this  refting  upon  ""  Humane Teftimony  ,  to  conGder  of  what  necef-   •^Yetdolbe- 
fuy  icisfor  the  producing  of  our  Faith.    Something  muft  be  taken  upon**  ^'5^^^,'^'^*'^  ^^" 

tru;t  from  man  wh-tler  tiiey  wii!  orno  :  as-^d  yern  >  uncorrainry  in  our   r^iv^-.i'v  ^f '^ 
Faith  netlier.    FirO  ,  The  meer  illiterate  man  muR  tske  ir  upon  rruft,  Tlafm  :af  i'l" 
that  the  book  i^  a  Bible  which  he  he^rs  read  ,  forclfc  he  knoivs  not  hue   rhc  Apoillc 
it  may  be  feme  other  book.  Secondly,  That  chofc  words  as  e  in  it,  which   ^'^  ^'^"Y  P^"'- 
the  Reader  pronourceth     Thirdly,  That  it  is  cranflated  truly  out  of  y|f,'*^_"^,^Y*^^ 
the  original  Languages.     Fourthly  ,  That  the  Hebrew  and  Greek  Co-   tcro'retirc'"' 
picf ,  out  of  which  it  was  tranllared,  are  true  Auchentick  Copies.   Scr'ipmrcs,  e- 
Fifthly  ,  That  it  was  originally  written  in  the^e  Languages.     Sixthlv,  ^'t^i  for  rhcni- 
Yea ,  and  the  meaning  of  divers  Scripture- pifTiges ,  which  cannot  be  f^!^"'   '^'•''k-" 
underPiOod  without  the  knowledge  of  jewilh  cuilnms ,  of  Chronologic,   oVthe  oi^^^^ 
ofGcography,  c^c.    though  the  words  were  never  fo  exadly  tran-  and  not  of  the 
flatcd.    Ailthefe,  with  many  more  ,  the  vulgar  muft  take  upon  the  i^ntrpretcr 
word  of  their  Teachers.    And  indeed  a  faith  mcerly  humane,   is  a   ne'c*'"';^'^ '"'.'^  Apo- 
cefTary  preparative  to  a  faith  Divine,  in  refped  of  fome  means  and   P .f -^l^  .^-!^'^ 
j"?-4:ro^w;><znecelTary  thereto.     If  a  Scholar  will  not  take  his  Maflers   ifh.enimild 
word,  that  fuch  letters  have  fuch  or  fuch  a  power,  or  do  fpel  fo  or  fo:   layrThe  Pro- 
or  that  fuch  a  Latine  or  Greek  word  hath  fu-^h  a  fignifkacion  ;  when   pHcts  aca 
wiil.he  learn  ,  or  ho.v  w:ll  heknow  ?  Nay,  how  ^o  the  moft  learned   •"^"^  JeiTimo- 
Linguiftskrtowthefignificationofwordsin  any  Language  ,  and  {o  in    "trine  fcP°' 
the  Hebrew  and  Greek  Scriptures ,  but  only  upon  the  credit  of  their   fii.mirv;  but 
Teachers  :ind  Authors?    And  yet  certain  enough  too  in  the  main.    Tra-   then  you  muft 
dition  is  not  fo  ulelcfs  to  the  world  or  the  Church  as  fome  would  have  icj  "undcrftand 
Though  the  Pap:fts  do  finfully  plead  it  againrt  iht  fufficiency  of  Scriptu-   ^^^^  ^^f^'  ^'^^ 
re, yet  Scriptures  fufficiency  or  perfedion  is  only  in  fuo  gCfiere^m  irs  own    interpreted  of 
kind  ,  and  in  cmni  ^e?iere  ,  not  fufficient  for  every  purpofe.  ^'  Scripture  isctthe  Private 
a  fuffic;enf  rule  of  Faith  and  life,  but  not  a  fufficient  me:;ns  of  conveying    n^an  thacfpoke 
it  felf  to  all  generations  and  oerfons.  If  h  umane  Teftimony  had  not  been  ^'^'''■^="'  ^^'^  "^'-^y 
neceflary,  v^hy  (hould  Chrift  have  men  to  be  witnefles  'n^  the  bginning?   ^,pclof  rhril\ 
And  alfo  ftlll  inftruments  of  perfwading  othe-s^and  attefiing  the  verity  of  tj^^  Publfke 
ihefe  facred  records  to  thofe  that  cannot  otherwife  come  to  know  them  ?   pcrfon^  ib 

j'/.i/.  2.  6* 
1*^,  c''^t-  arc  to  be  interpreted  ofChrift,  andnot  o"D<ti'/fl' only,  a  private  pcrfon,  and  but  a  type 
ofChrift  in  ail  •,  lb  r!ia"  Fcicr  anfwerech  the  Q;itlti:>n  o.  t'le  Ev.nuch  in  AVts  8.  Of  vvliom  dorh  the 
Prophet  fpcak  .^  of  hinifelf  (  privately  )  or  rome9rher  ^  niorc  publike  3  man  ?  This  is  I  think  the 
true  meaning  of  Z^'-.  ^  Would  the  Papills  would  read  Cypr.aiii'].  Epijl.  iid  Powjtt^utm  ^  againd: 
Tradition  and  thtir  Popes  Supremacy!  And  Clemens  Alcxand.  lairh,  Tlie  Anoftlee^  teaching  ended  in 
}iao\  time.  E:-:t  after  that,  abour  Adr'intn  time,  thofe  that  deviled  Hereiies,  arcfe,  as  B^filides-,  wj.o 
faid  Glaucu  was  his  Maftcr,  who  was  Peters  Inrcrprete. :  So  l^alentme  they  lay  heard  Toeodade^vfUo 
was  Pauls  familiar.  And  .Marcion  being  born  in  the  fame  Age,  was  converfanc  wirh  them  ,  as  an  old 
man  with  the  yongcr.  After  wliom  he  a  while  heard  Simon  Fcrcr  prciclr,  which  being  fo,  it  is  clear 
tlur  thefc  later  Cliurches  are  innovated  from  the  ancient  true  Church  ,  bi  ing  hercfie;  of  adulterine 
viocc.Strcmat.lib.'; .fine.Yon  fee  Hereticks  pretended  Tradition,  and  wluc  Church  Clem,  turns  us  to. 

K  k  2  And 


236  The  Saints  Ei'erUfiingRefi,  Chap.4. 

'Thejfe«f  And  doubilcfs  this  is  the  chief  ^   ufc  of  "  Miniftcrs  in  the  Church, 

Church-Go-  "  and  the  great  end  of  God  in  the  rtating  and  continuing  that  fur.dion; 

vernoursand     that  what  men  are  uncapable  of  believing  explicitly,  with  a  faith  pro- 
Tcachcrsi  and  t^.  ,        ,,  rij  1       ^     1 

how  far  tncy     P^*"')'  Divine  ,  that  they  might  receive  implicitly  ;  and  upon  the  word 

aretobco-  of  their  Teachers ,  with  a  humane  faith.     Everyman  fliould  labor  in- 

beycd.  «*  deed  to  fee  v/;th  his  own  eyes .  and  to  know  all  that  God  hath  revealed, 

op^aetd'i-  and  tobe  wifer  thenhis  Teachers;  but  every  man  cannot  beftow  tliac 

/tenrr/w  cn.^t-  fjn^g  3.,^  pams  j,^  d,;;  (Jujy  (,f  L^nouriges  and  Sciences,  without  w!  ith 

Analitk.fofi.  that  L.VvVvvleJgc  is  not  now  attained.     We  may  rather  wiOi  then  iiope. 

Tit- 1. 7.  that  ail  the  Lords  people  were  Prophets.     Tiie  Cl'.urcli  of  Chrill  hatti 

1  Cor.  4.  I.  been  long  in  a  very  doleful  pighc,   berwixt  thefc  two  cxtrenms ,  ta- 

1C0r.12.-12.  j^ingall  things  upon  trull  from  our  Teachers  ,  ard  caking  nothing  wpc>n 

LukcV2. 42.  tfuft  :  And  yet  thofe  very  men  who  fo  diklaim  taking  upon  trult ,  do 

Hcb.  15.3,171  thera!elves  take  as  much  upon  truft  as  o:hers. 

24- 

I  Tim.  ^.5.  h^.  2:..  28.  1  Tim.  7,.  4,  5.  1  Pet.  5.  2.  i  Cor.  i-  15.  "  If  the  revilc-sof  the  Mj- 
r.ifteriofChrifl,  with  wh')m  tiiis  vitious  age  aooundch  ,  dii  kviow'w!ur  power  Mini  fieis  liad, 
horh  in  the  Apofllc:  ri.v.cs  and  tor  many  hundred  vcars  Ji'tcr ,  and  wh.jr  ftri;'f  Difciplinc  was  i.'feH(as 
they  may  fee  in  holy  Cypr:an  am  jnj^  others  _)  rhcv  would  not  Tor  fnamc  charge  us  wir!i  Tyranny 
and  proud  doininacion.  It  is  wonderful!  char  ISt'ij^ion  then  hai  rlut  awe  ,  and  power  on  mens 
Conlciences ,  tlur  they  could  make  men  i\oop  ro  publique  confcJions  and  pcr.ircniial  Umenrationj, 
ar  the  cenfurc  of  the  Chuic'i  Guides ,  evtn  wlun  rhc  ccnfurcs  were  rigid,  and  when  iio  Ma^;!- 
ftratedidfccond  rhem  ,  yea  when  ir  was  a  har.ard  to  tlxir  lives  to  be  known  Chnflians.  And  \cc 
now  Chriftianity  is  in  credit  even  rlioferhacrceni  Religious,  do  judge  Chrifls  Difciplinc  to  be  Ty- 
ranny ,  and  fub)c6ion  to  ic  to  be  incoleraolc  ilavcry. 

Why  elfe  are  Minifters  called  the  eyes  and  -hehajid?  ofrlie  body  ? 
«*  Stewards  of  the  my  lleries,  andof  the  houfc  of  God?     Overfeers ,  Ru- 
lers and  Governors  of  the  Ciiurch  ?     And  fuch  as  miift  give  the  chil- 
drea  their  meat  in  due  feafon?    F.;rher.^  of  their  people?  ore.    Surely 
the  clearly  Jinown  Truth  and  Duty  muft  be  received  from  any  one, 
though  but  achildc;  and  know  error  and  iniquity  mull  be  received  from 
none  ,  though  an  Angelfrom  Heaven.     What  then  is  rhr.t,  we  are  fo 
often  required  to  obey  our  Teaching  Rulers  in  .«•     Surely  it  is  not  fo 
much  in  the  receiving  of  new  inOitufed  Ceremonies  from  them,  which 
et  they  call  things  indiflferent  :  But  as  in  all  profefijo.is  the  Scholar  mutl 
take  his  Mafters  Word  in  learning,  till  he  can  grow  up  to  know  the 
things  in  their  own  evidence ;  and  as  men  will  take  the  words  of  any 
*  Arrificers  in  the  matters  tluTt  concern  their  own  trade,. and  as  every 
^Hdcdwdi-     wife  Patient  will  truft  ihe  juc'gemcnt  of  his  Pli\  fician,  except  he  know 
%\m''lnT-   asrouchhimfclf;  and  the  Cltent  will  take  the  word  ofliis  Lawyer:  fo 
fillltUquxfyiPe-  ai^oChrift  hath  ordered  that  the  more  ftrong  and  kiflfwing  (hould  be 

YAnx  rauonen^ 

r.'nnhendum  effe  ratiocinant'uLegicHfed  ReveJant'u  authoritate.  Secundo  ■,  In  confccjtier.tiif  dedurendii 
/naobfcurifinReligioneinterpretAndis^  magis  pdcndum  cjje  c<£tui  rn  mmine  Djtnini  Ugitin,^  cmiregata^ 
nuam  privatis  ^mtibm  frorjim  fapientibtii  y  if  recaiiitranubm  Dr.  P>7d'ffl«x  Ltft.  22.  dc  Auth.  Lccl. 
page  561.  See  Dr.  Jitckjon  Eternal  truth  of  Scripture ,  / 1.  2.  chap.  1,  2,  3, 4,  5,  ^. 

•> 

teachers 


Part  II.  The  S dints  Ever Ujling  Rejt,  237 


teachers  in  his  fchooi ,  and  the  young  and  ignorant  (hould  believe  them 
and  obey  them ,  till  they  can  reach  to  underftand  the  things  them- 
fclves.     So  that  the  matrers  wb'ch  wc  muft  recieve  upon  truft  from  our  <• 
teachers ,  are  thofc  which  we  cannot  reach  to  know  our  felves :  and 
therefore  muft  either  take  them  upon  the  word  of  others ,  or  not  receive 
them  at  all  ;  fo  that  if  thefe  Rulers  and  Stewards  do  require  us  to  be- 
lieve ,  when  we  know  not  our  felves  whether  it  be  truth  or  not ;  or  if 
they  require  us  to  obey  ,  when  we  know  not  our  felves  whether  it  be 
a  duty  commanded  by  God  or  nor ;  here  it  is  that  we  ought  to  obey 
ihcm :  For  though  we  know  not,  whether  God  hath  revealed  fuch  a  « 
point,  or  commanded  fuch  an  Adion  ,  yet  that  he  hath  commanded 
us  to  obey  them  that  Rule  over  us ,   who  preach  to  us  the  Word  of 
God  ,  this  we  certainly  know ,  H:b.i'>,.  7.     Yet  I  think  wc  arc  not  fo 
ftridly  tie  i  to  the  judgement  of  a  weakMmifter  ofour  own  ,  as  to  take 
his  word  before  anothers  that  is  more  Judicious  in  a  neighbour  congre- 
gation.    Nordol  think,  if  we  fee  but  an  appearance  of  his  erring,  that* 
ue  (hould  cartielly  go  on  in  believing  and  obeying  him  without  a  dili- 
gent fearching after  the  Truth  :    even  a  likelyhood  of  his  milkke  muft 
quicken  us  to  further  enquiry  ,  and  may  during  that  enquiry  fufpcnd 
our  belicl  and  obedience  :   for,  where  wc  are  able  to  reach  to  know  pro- 
babilities in  Divine  thing? ,  we  may  with  diligence  lightly  reach  to  that 
degree  of  certainty  which  our  Teachers  themfclves  have  attained,  or 
at  Icaft  to  underftand  theRcafon  of  their  Dodrine.    But  ftill  remember  a 
what  I  faid  before,  that  Fundamentals  muft  be  believed  with  a  Faith 
Explicit,  Abfolute,  and  Divine. 

And  thus  I  have  (hewed  you  the  flat  neceillty  of  taking  much  upon 
theTeftimony  ofman  :  and  tliat  fome  of  thef?  humane  Teftimonies  are 
fo  certain  ,  that  they  may  well  be  called  Divine.     I  conclude  all  with 
this  intimation  :   You  may  fee  by  this ,  of  what  fingular  ufe  are  the  * 
monuments  of  Antiquity  ,  and  the  knowledge  thereof,  for  the  breeding 
and  ftrengthning  of  the  Chridian  faith  :    efpecially  the  Hiftoriesof  thofe 
times.     >^   I  would  not  perfwade  you  to  beftow  fo  much  time  in  the  rea- 
ding of  the  Fatliers ,  in  reference  to  their  judgement  in  matter  of  Do-    '^  In'ayniyof 
(!^rinc  :  nor  follow  them  in  all  things ,  as  fome  do.     Gods  Word  is  a   foJ^odrin  ^"^ 
fufficicnt  Rule ,  and  latter  times  have  afforded  far  better  Expofitors.   as  hulbeck^of 
But  in  reference    to  matters  of  fad:  ,    for  confi  ming  the  Miracles    Brat%n,  Brit-  ■ 
mentioned  in  Scripture  ,  and  relating  the  wonderful  providences  fince,   ^<^^'^  ■,  &c. 
I  would  they  were  read  an  hundred  times  more  :   Not  onlj'  the  writ-    S|!'!'!^"  ^'  ^^' 
crs  of  the  Church  ,  but  even  the  Hiftories  of  the  enemies  ,    and  all   rain^.intienc^'^" 
other  Antiquities.     Little  do  raoft  confider ,  how  ufefui  thefe  are  to   writers, 
the  Chnftian  faith  !     And  therefore  our   learned    Antiquaries  arc   whom  as  it  is. 
highly    to   be  honoured  ,    as  exceeding    ufefui  Inftrumcnts  in  the   npti'^profira^ 

Church.  ^nrX'"^'  ^^  • 

to  rtly  on 
them  is  dajiv 
gcrous  •,  their  books  ire  Monumenta  aJorand^  rubiiinis ,  of  more  reverence  then  authority. 

Kks  If 


2^8  ^^^  Saints  EverUpyi^ReJl.  Chap.4, 

If  yet  any  man  be  fo  blind  that  he  think  ic  uncertain  whether  thefc  be 
^  the  fame  books  which  were  written  by  tkcApoftles  J  I  would  ask  him 

by  what  a ifu ranee  he  holdeth  his  hnds?  i.  How  knowcch  he  thac 
his  Dfcds ,  Conveyances  or  Learc<;nre  not  counterfeit?  or  tliat  t^:ey 
are  the  fame  that  their  forefathers  made  ?  They  have  nothing  but  mens 
words  for  it:  andyet  they  tWnk  tl^ey  are  certain  that  their  Lands  arc 
their  own.  2.  And  whereas  they  hold  all  they  have  by  the  Law  ot  ihe 
Land,  how  know  they  that  thefe  Laws  are  not  counterfeit?  and  thac 
they  are  the  fame  Laws  which  were  made  by  fuch  Kingi  and  Pai  liamcnw 
fo  long  ago ,  and  not  forged  fince  ?  They  have  nothirfj  but  mens 
words  for  all  this.  And  yet  if  this  be  uncertain  ,  then  any  Man,  Lord, 
or  Knight  ,  or  Gentleman  may  be  turned  out  of  all  he  ha:h  ,  as  if  he 
had  no  certain  Tenure  or  AfTurancc.    And  is  ic  not  evident  that  thofe 

tt  Laws  which  arc  fo  kept  and  pradifed  through  all  the  Land  ,  cannot  pof- 
fibly  be  counterfeit ,  but  it  would  have  been  publikely  known  ?  And 
yet  a  word  in  the  Statute  book  may  be  falfe  printed.  And  much  mof« 
certain  it  is  that  the  Scripture  cannot  be  counterfeit,  becaufeicis  n'^t 
in  one  Kingdom  onely  ,  but  in  all  the  world  that  they  have  been  ufed, 
and  the  Copies  difpcrfed  :  and  Minifters  in  office  Oill  to  preach  it,  and 
publiftiit.  So  that  it  could  not  be  generally  and  purpofely  corrupted, 
except  all  the  world  fhould  have  met  and  combined  together  for  thac 
end,  which  could  not  be  done  in  fecret,  but  allmuftknowofit.  And 
yet  many  Bibles  may  be  here  or  there,  mif  printed  or  mif  written  ;  but 
then  there  would  be  Copies  enough  to  corredt  it  by.     So  that  if  ic 

ct  be  uncertain  whether  thefe  be  the  \'ery  books  which  the  Apoftles  writ, 
then  nothing  in  the  world  is  certain  ,  but  what  we  fee.  And  why  we 
Hiay  not  as  well  qaeftion  our  eye-fight   ,    I  do  not  know.    I  would 

1  believe  a  thoufand  other  mens  eye-fight  before  mine  own  alone. 


CHAP.  V. 


Part  11. 


The  Saints  Everlajiing  Refi, 


2S9 


CHAP.    V. 


The  fcccnd  (lArgument. 


Argument.  2. 


^^T^^^^OJ^ig 


SECT.  I. 

Come  now  to  my  fccond  Argument ,  to  prove  Scrip- 
ture to  be  the  word  of  God ;  And  it  is  this. 

lf"the  Scriptures  be  neither  the  invention  of  Devils, 
nor  of  men,  then  it  can  be  from  none  but  God  :  But 
that  it  is  neither  of  Devils ,  nor  mcerly  of  men  ,  I 
fliall  now  prove  (  for  I  fuppofc  none  will  queftion  that 
major  prooofuion)  Firlt,  Not  from  Devils;  for  firlt  they  cannot 
work  Miracles  to  confirm  them.  Secondly  ,  It  would  not  ftand  with 
Gods  Sovereignty  over  them,  or  with  his  Goodnefs.  VVifdora  and 
Fai:hfulacrs  in  governing  the  woild,  to  fuffer  Satan  to  make  Laws,  and 
confirm  them  wich  wonders,  and  obtrude  themuponthc  world  in  the 
name  of  God  ,  and  all  this  without  his  difclaiming  them  ,  or  giving  the 
world  any  notice  of  the  forgery.  Thirdly,  ^  Would  Satan  fpeak  fo 
much  for  God  .>  Sofeekhis  Glory  as  the  Scripture  doth  ?  would  he 
fo  vilifieand  reproach  himfclf .''  and  make  known  himfelf  to  be  thehate- 
fulleft  ,  and  moil  mi  ferable  of  all  creatures  ?  would  he  fo  fully  difcover 
his  own  Wiles  ?  his  Temptations  ?  his  methods  of  deceiving  ?  and  give- 
men  fuch  powerful  warning  to  beware  of  his  fnares?  and  fuch  excellent 
means  to  conquer  himfelf  Z  would  the  Devil  lay  fuch  a  defign  for  mens 
falvation  >  would  he  (hew  them  their  danger?  and  dired  them  ^0  cfcape 
it  ?  would  he  fo  mig'tily  labor  to  promote  all  Truth  and  goodnefs,  and 
the  happincfs  of  mankind,  as  the  Scripture  doth?  Let  any  mi\n  tell  me, 
what  book  or  projcd  in  the  world ,  did  ever  fo  might  ly  overthrow  the 
Kingdom  of  Satan  as  this  book  ,  and  this  Gofpel  defign  ?  And  would 
Satan  be  fuch  an  enemy  to  his  own  Kingdom?  Fourthly  ,  If  Satan 
were  the  author ,  he  would  never  be  fo  unweariedly  ,  and  fubtilly  indu* 
ilrious,  to  draw  the  world  to  unbelief,  and  to  break  the  Laws  which 
this  book  containeth  ,  as  his  conftant  temptations  do  fenfibly  tell  many 
a  poor  foul ,  that  he  is  ?  Would  he  be  fo  earned  to  have  liis  own  words 
re  jedcd  ?  or  his  own  Laws  broken?  I  think  this  is  all  clear  to  acy  man 
of  Rcafon,. 

SECT. 


§1. 


1 


I  rake  It  for 
granrcd,  that 
good  Angels 
acouldiiotbe 
guilty  or  forg- 
ing tiic  Scri- 
pture. 


'  As  Origcn 
many  times 
demands  of 
Celfw^-Mz- 
^ietans  by  evil 
powers  could 
work  Mira- 
cles ,  would 
they  do  it  for 
the  leading 
men  :'rom  {]n 
toeyaft  Holi- 
nefsand  Ju- 
flice  ? 


240  The  Sdtms  EverUfiing  Reji,  Chap.  5, 


S' 


SECT.  II. 

Econdly ,  That  no  mcer  men  were  the  invenrcrs  of  Scripture,  1 
^in'uvc  thus.  It'mcn  were  chcdovifcis  of  it ,  then  ;c  wis  tiilicr  good 
men  ,  or  bad  :  but  it  w.as  neither  good  men  nor  bad  ;  thereloic 
none. 

Though  goodnefs  and  badnefs  have  many  d^grc'.-s ,  yet  under  Lme 
of  thofe  digrecs  do  all  men  fall.     Now  I  will  ftiew  you  ihac  it  could  be 
e»  neither  of  there.    AndHrft,  Good  rren  they  could  not  be.     For  you 
might  better  fay  tliac  Murderers ,  Tr.iytors ,  Adulcerers,  Parric.des, 
Sodomit{  s ,  &:c.    were  good  men,  rattier  then  fucb.     To  devifc  Laws 
and  fcUher  them  upon  God  ;  to  feign  Miracles  ,  and  father  them  upon 
God:  to  fet  ihcmfe'ves  up  in  the  place  of  G.d  :  to  fay  their  word  is 
the  wordof  the  Lord  ;  to  promifeeternalfalvation  to  thofc  that  obey 
them  :  to  threat  damnation  to  thofc  that  obey  theni  not:  to  draw  »t!io 
world  intoacouife  lodeftrudive  to  all  their  worldly  happinclsgr  upon 
a  promife  of I'.nppincfs in  another  world  ,  wh  ch  they  Cfnaot  give;  to 
endeavour  foegregioiifly  to  cozen  all  manki:  d  ;  If  all  this,  or  any  of 
this ,  becoiifilicntwith  common  honcf^y  ,  nay  if  it  be  not  as  horrible 
v/ickednefs  as  can  be  committed  ,  then  I  confefsl  have  loll  my  repfop. 
Much  lefs  then  could  fr.clj  a  number  ot  Good  men  in  all  a;:cs,  till  Scri- 
ptures were  finifhed  ,  be  guilty  of  fuch  ui.cxprcflible  cnn-C',  Neither 
will  it  here  be  any  evafion  ,   to  fay  ,  they  were  men  of  a  middle  'cmpc'-, 
partly  good  ,  and  partly  bad  :    f<  r  tl.tfe  are  nor  adions  of  a  middle  na- 
ture ,  nor  fuch  as  will  ftand  with  any  remnants  of  inger.uity  or  huniaiij- 
ty.     We  have  known  wicked  perfoi's ,  too  m^ny,  and  too  bad;  yet 
where  or  when  did  we  ever  know  any  that  attempted  any  fo  more-then- 
Hcllifhanentcrprize  .'     Falfe  Prophets  have  fcnt  abroad  indeed  pa'ti- 
cular  falfhoods :  But  who  hath  adventured  upon  fuch  a  Syllemeas  this? 
^  SixrhDufkf-^*  /!/tf/;(jwffj  example  indeed  comes  neareit  to  futh  a  viijany  :  Yetdotlj 
fis ,  Mab:tnet  not  he  pretend  to  ihe  hundredth  part  fo  many  Miracles,  nor  fo  grea',  as 
wasanArahi-    the  Scripture  relateth  ,    nor  doth  pretend  to  be  God,  nor  any  more 
talliw(oyi\A\''   then  a  great  Prophet :  trufting  moretohis  f^ord  for  fuccefs,  then  to 
crs,and  in  a     the  Authority  or  truth  of  his  pretended  Revelations  ,  Not  denying  the 
mutiny  chofcn  truth  of  much  of  the  Scripture's ;  but  adding  hi.s  Alcoran  ,  partly  drawn 
by  the  Arabi-  from  Scripture ,  and  partly  fit  ed  witli  flefliy  liberties  and  promifcs  to 

lor  their  commander.  In  his  Alccran  he  con.cfrethliimfdftobca  funer ,  an  Idolater,  an  Adul- 
terer, given  to  Lech  :ry  i  His  Laws  run  thus.  Avensc  yon;  rcU-Cb  of  your  enemies  ;  TaV.e  as  n.aiiy 
wives  as  you  can  keep,  and  fpare  nor  •,  Killrhc  Infidels  j  he  rhar  fightetli  lazily  fhall  be  damned  i 
and  he  that  killeth  the  moft  (hall  be  in  Paradife.  He  faich  that  Ciirill  had  ric  Spiric  and  I'owrer  Ci 
God,  and  the  foul  of  God  i  and  that  he  is  Cliii!\sfcrvanc.  See  .4/c0>rf(j  Axjay  2.  ^.  6.  tAio  /l;^<w»- 
J8.4.11.13.  He  conftircth  that  Ch.ilUs  4Ji,e  Spi  it ,  and  Word,anJ  MelTcnger  ofGod  •,  that  his  do- 
^rine  is  perfcft ,  that  it  cnliglitnech  the  old  Teftanienr,  and  that  he  came  to  connrm  itj  yet  denyetli 
him  to  be  God.  Magim  fn'it  SanHM^  magnw  Dei  amct4S^  magnpti  Prcpheta^  &c.  Vide  Thorn.  Brad- 
wardin.de  Caufa  Dei ,  11  j.  i.  cap.  i  Corol.  p.irc  32.  And  Ajuin.  co/ir.  Om'il.  lib.  i.  c.  6. 

his 


r 


Part  II. 


The  Saints  EverUjlmg  Rc^ 


^: 


241 


his  o  wn  ends.  And  doch  not  every  man  among  us  take  that  Ad  of  Afa- 
homet  to  be  one  of  the  vileft  that  the  Sun  hath  feen  ?  And  ludge  of  the 
man  himfelf  accordingly  ?  Sa  that  I  think  it  beyond  doubc ,  that  no 
one  good  man ,  much  lefs  fo  great  a  number  as  were  the  pcnaien  of 
Scripture  ,  could  dcvife  it  of  their  own  brain  ,  and  thruft  it  on  the 
world. 

Secondly,  And  it  is  as  certain  ,  that  no  bad  men  diddevifc  the  Scri- 
ptures.    Could  wicked  dcceiv^ers  fo  highly  advjince  the  glory  of  God? 
and  labour  To  mighnlv  to  honour  him  in  the  world  ?    Would  they  have 
fo  vilified  the~felv'c$,  and  acknowledged  their  faults?  Could  fu.h  an 
admirable  undeniable  fpiric  of  holinefs,  righreoufnes ,  and  felf  denial, 
which  runs  through  every  vein  of  Scripture ,  have  been  infpired  inco  ic 
from  the  invention  of  the  wicked   ^  }     Wou'd  wicked  men  have  been  fo 
Wife,   or  fo  zealous  for  the  fupprelling  of  wickednefs?    Or  fo  earned 
to  bring  the  world  to  Reformation  ?     Would  they  have  been  fuch  bit- 
ter adverfaries  to  their  own  ways  ?  and  fuch  faichfull  friends  to  the  ways 
thauheyhatc?     Would  they  have  vilified  the  ungodly,  as  the  Scri-  '«  Frotreptic. 
pture  do:h  ?    And    pronounced  eternall   damnation  againft   them?   ^thcf^tg' 
Would  they  have  extolled  the  godly,  who  are  fo  contrary  to  themf  ^j!^'^'  '^!"Jj  ^^^^^^ 
And  proclaimed  them  a  people  eternally  bleffed  ?     Would  they  have  deak  with  the 
framed  fuch  perfed  and  fuch  fpiritual  laws  ?     And  would  they  have  laid   Heathens ,  do 
K  ch  a  defign  ag.iinft  the  flefti  ?     And  againll  all  their  worldly  happi- 
nefs ,  as  the  fcope  of  the  Scripture  doth  carry  on  >    Its  needlefs  furc  to 
mention  any  more  particulars :  I  think  every  manof  the  leaft  ingenuity, 
that  considers  this,  or  deliberately  vieweth  over  the  frame  of  the  Scri- 
ptures, will  ealily  confefs ,  that  it  is  more  then  probable.  That  it  was 
never  devifed  by  any  deceiving  finncr?  much  lefs  ,  that  all  the  penmen 
of  it  in  feveral  Anes  were  fuch  wicked  deceivers. 


<^  Origen  eontra 
Celfum^  Arnob. 
Tcrtul.  Jufiin. 
Athanaf.  Cle-  , 
mens  Alexan. 


nuke  the  pure 
excellency  of 
Chrifts  doftn- 
nc  above  all 
others,  one  of 
their  main  ar- 
guments for 
the  Chriftidn 
faith.il 


Cbrijliaua  fi-  ' 
Jcs  fi  mirack'iii  non  ejjfet  aj'probata ,  bm'datcftia  rccipi  Jcbuit .,  inquit  .^n^eas  Sylvius,  ut  Placina, 
page  323. 

So  then  ,  if  it  was  neither  devifed  by  good  men  ,  nor  by  bad  men; 
then  furc  by  no  men  :  and  confequer.tly  mult  of  ncccility  proceed  from 
God. 


SECT.  III. 

SEcondly ,  That  it  proceeded  not  mecrly  from  man  ,  I  alfj  prove 
thus.  That  which  was  done  without  the  help  of  humane  learning, 
or  any  extraordinary  endowments  of  nature  ,  and  yet  the  greatcli  Phi- 
lofophers  could  never  reach  near  it  ,  mult  needs  be  theeffed  of  a  Pow- 
er fupernatural :  But  fuch  is  both  the  Jodrine  and  the  Miracles  in  Scri- 
pture :  therefore .  &f. 

L  I  It 


24»  ^^^  Saiftts  EverUJiing  Reft.  Chap.5, 


It  is  only  the  Antecedent  t!iat  here  requires  proof  :    which  confilh  of 

thcfc  two  hranchcs ,  both  which  I  (hail  makccciar. 

Vid.f9^iganinm       pirft ,  that  the  dodrinc  of  Scripture  was  compiled  ,  and  the  Miracles 

in   Mith)ci        donc,  Without  the  help  ofcHuch  humane  learning,  or  any  extraordinary 

tnmtr^T"^'   natural  endowments. 

prophetat.  Secondly  ,  That  yet  the  moft  learned  Philofophers  never  could  reach 

near  the  Gofpel  Myltrerie* ,  nor  ever  work  the  Mirides  that  were  then 

done. 

But  I  (hall  fay  raoft  to  the  Dodrine.     For  the  proof  of  the  for  racr , 

^  conlidcr  ; 

ANamfifu:-  d  Pirft  ,  the  whole  world  was  in  the  tim;s  of  A^oCes  and  the  Pro- 

runt  homines  ,  '       .      ,         ,  j       *  i      j     <•  i  -   u  '  r-  ■ 

rudesir  impe-    phets comparatively  up.lcarnea     A  kind  0}  learning cbc  fcgyptians  then 

rjti  rerum^  qu,-  had  (and  fome  few  other)  efpecially  confifting  in  fome  f(nall  ski'lin 
rum  dper.t  D.'w  Aitronomy  :  Bat  it  was  all  buc  brabarous  ignorance  ,  in  comparifon  of 
f/J  ufw  intra-  j^^g  Learning  of  Greece  and  Europe.  Thofc  Writings  of  greatcft 
t'ffmm  ^'  ^^^^^^'fy  >  y^'^  e^^a"t  J  ^  ->  ^-'"V  tliis.  See  alfo  Dr.  HAci^cU ,  as 
fiimmt  Ijco  »eiore, 
PAti  ^finnllk 

humanti  iiiftrnHi  p>'£fi^i>{  l^*'ic  rem  a^grefji  fiint .,  pr^fc^o  opirtt't  doih'inam  ab  in  profdhi'n  ejfe  plane 
Divinam.  Camero.  rrilevt.  de  Vcrbo  p.  435.  vii.  iilrr.  Of  the  Cluradcrs  of  Divinity 
which  the  Scripcurehatli  inicfelf ,  rcid  judicious  Amyraldtts  hiiThtks  de  Anrhornat:  Scripture  in 
Tbef.  Salmurienj:  Vil.  '.  pageiti.%cc. 

2.  As  rare  as  Learning  then  was,  yctdid  Godchufcthe  unlearned  of 
that  unlearned  time,  to  beinfiruments  and  Penmen  of  his choicclt  Scri- 
ptures ;  ^avid ,  who  was  bred  a  Shepherd  ,   is  tf;e  Penman  of  thofe 
Divine  unmatchabiePfalms.     e^w«^  is  taken  from  a  Hcrdlman   to  be 
a  Prophet. 

3.  But  efpecially  in  thofe  latter  Ages ,  when  the  world  was  grown 
more  wife  and  learned,  did  God  purpofcly  chufe  the  weak  ,  the  foo- 
lifh  ,  the  unlearned  to  confound  them  ;  A  company  of  poor  Fiftiermen, 
Tent-makers,  and  fuchlike,  muft  write  the  Lavus  of  the:  Kingdom  of 
Chrift;  murt  dive  into  the  Spiritual  Jlylt'-iics  of  the  Kingdom; 
muft filence the  Wife,  and  Difputers  of  t!ie  world;  and  mult  be  the 
men  that  muft  bring  in  the  world  to  bvMieve.     Doubilefs ,  as  God  fen- 

*  ding  D4z/i<^,  an  unarmed  Boy  ,  with  a  Sling  and  a  Store  againft  ?n  ar- 
medGyant,  was  to  make  it  appear  ,  that  the  vici:ory  was  from  him- 
felf;  So  his  fending  thefe  unlearned  men  to  preach  the  Gofpel ,  and 
fubdue  the  world  ,  was  to  convince  borh  the  piefcnt  and  future  genera- 
tions ,  that  it  was  God  ,  and  not  man  that  did  the  work. 

4.  Alfo  the  courfe  they  took  in  filenceing  the  learned  adverfarics^ 
doth  fhew  us  bow  little  ufe  they  made  of  thefe  humane  helps.    They 

•  difputednot  with  them  by  the  precepts  of  Logitk:  Their  Argument* 
were  to  the  ^fM?/ the  Writings  of  Afb/f/  and  the  Prophets ;  and  both  to 
fe^s  and  Gentiles  ,  the  Miracles  that  were  wrought;  They  argued  more 
with  deeds ,  then  with  words :  The  blind ,  the  lame,  the  fick  that  were 

rccove* 


Part  II.  The  Saints  Everlafting  Reft.  243 


recovered  ,  were  tlieir  vifible  Arguments.  The  Languages  which  they 
fpake,  the  Prophcfies  which  they  uttered,  and  other  fuch  fupernatyrai 
gifts  of  the  Holy  Gholi  upon  them ;  thefe  were  the  things  that  did  con- 
vince the  world.  Yer  rhisisnoprefidert  to  us,  to  make  as  little  ufeof 
L;<iiningas  they  ,  bccaufewearc  not  upon  the  fame  work,  nor  yet 
iupplicd  witli  their  fupernatural  furni'ure. 

5.  The  reproaches  of  their  enemies  do  fully  teftifie  this,  whocaft 
it  Hill  in  their  teeth,  that  they  were  ignorant  and  unlearned  men. 
AvA  indetd  this  was  the  great  rub  that  their  Oodrine  found  in  the 
world:  it  was  to  the/f/vja  liumblmg  block  ,  and  to  the  Greeks  fool- 
iOincfs ;  and  therefore  it  appenrcd  to  bf  the  power  of  God  ^  and  not 
of  man  ;  This  was  it  that  rhey  difcouraged  the  people  with  ,  Do  anj  cf 
I  he  Rtders  ,  or  Pharijees  hilieveon  him  ?  but  thii  peop/e  that  kjiow  mt 
ths  L'JTf  Are  (iccrirjtiL 

6.  Toconclude,  The  very  frame  and  ftile  of  thefe  facrcd  Writings,   John  7.48,49. 
doth  fully  tell  us,  that  they  were  none  of  the  Logicians,  nor  eloquent 

Orators  ofthe  world  that  did  compofe  them.     This  is  yet  to  this  day,  ^^ 
one  of  the  grcateft  ftumbling  blocks  in  the  world  ,  to  hinder  men  from 
the  revercntingand  believing  the  Scriptures.  They  are  flillthinking,Sure 
if  they  were  the  very  Words  of  God ,  they  would  excel  all  other  Wri- 
tings in  every  kinde  of  excellency  ,  when  indeed  it  difcovcrcth  them  the 
more  certainly  to  be  of  God  ,  becaufc  there  is  in  them  fo  little  of  man- 
They  may  as  well  fay.  If  D^rWhad  been  fent  againft  Goliah  from  God, 
lie  would  furchave  been  the  mofl:  complete  fouldicr ,  and  moft  com- 
plcreiy  armed.     The  words  are  but  the  difli  to  fervc  up  the  fenfein; 
God  is  content  that  the  words  fhould  notonly  have  in  them  a  favor  of 
Humanity,  but  of  much  infirmity  ,  fo  that  the  work  of  convincing  the 
world  ma^'  be  furthered  thereby.   And  I  verily  think  ,  that  this  is  Gods  ^ 
great  dcfign  ,  in  permitting  thefe  precious  fpiritsof  Divine  Truths,  to 
run  in  'he  veins  of  infirm  Language ,  that  fo  men  may  be  convinced  in 
all  fucceeding  3ges ,  that  Scripture  is  no  device  of  Humane  Policy.     If 
the  Apoflles  had  been  learned  and  fubtil  men,  we  fliould  fooner  have 
fufpeftcd  rheir  fi«ger  in  the  contrivance.     Yea  ,  It  is  obfervablc  ,    that 
in  fuchas  Prf«/^  that  had  fome  Humane  Learning ,  yet  God  would  not 
have  ihcm  make  much  ufe  of  it ,  leaft  the  excellency  of  the  Crofs  of 
Chril'l  fhould  feem  to  lie  in  the  intiting  words  of  mans  wifdomj  and  leaft 
the  fuv-cefs  of  the  Gofjicl  fhould  feem  to  be  more  from  the  ability  of  the 
Preacher,  then  from  the  Arm  of  God. 

Befidesall  this ,  It  may  much  perfwade  us ,  that  the  Apoftles  never 
contrived  the  Do<^rine  which  they  Preached  ,  by  their  fudden  and  " 
not  premeditated  fctting  upon  the  work.  They  knew  not  whither 
tiiev  (hou'd  f^o  ,  nor  what  they  (hoald  do  ,  whenhecals  one  from 
his  F  (hmg  ,  and  another  from  his  Cuftomc  ;  They  knew  not  what 
courfe  Chrift  would  take  with  himfelfe  or  them  ,  no  not  a  httle  be- 
fore he  leaves  them.     Nay ,  they  muft  not  know  their  imployment 

L  1  2  till 


244  The  Sdihts  EifrUfiing  Refi,  Chap. 5. 


till  he  «5  taken  from  ihcm.  A:.d  even  then  is  it  revealed  to  them  by 
parcels  and  degrees  ,  ard  that  withou:  any  fludy  or  invention  of 
their  own  ;  even  after  the  coming  down  of  the  Holy  Gl.oft  ,  Pe- 
ter uid  not  well  underftand  that  the  Gentiles  muft  be  called.  Ail 
Aftsio.  *  which  ignorance  of  his  Apoftlcs  ,  and  fuddennefs  of  Re\  elation  , 
I  think  was  purpofcly  contrived  by  Chrift  ,  to  convince  the  world 
that  they  were  not  the  contrivers  of  the  Dortrine  which  they 
Preached. 


SECT.  IV. 

^'  2.  T   Et  us  next  then  confider,  how  far  fliort  rlie  learned  Philofo- 

l_<phers  have  come  of  this.  They  that  have  fpent  all  their  days 
"  in  mod  painfull  ftudies  ,  having  the  firong<;ft  natural  endowments 
for  to  enable  them  ,  and  the  learned  Teachers  ,  the  excellent  Li- 
braries ,  the  bountiful  encouragement  ,  and  countenance  of  Priines 
to  further  them ;  and  yet  afrer  all  this  ,  arc  very  Novices  in  all  fpi- 
rituall  things.  Tbey  cannot  tell  what  the  happinefs  of  the  Soul  is, 
nor  where  that  happinefs  (hall  be  enjoyed  ;  nor  when  ,  nor  how 
long  ,  norwhat  are  the  certain  means  to  attain  it  j  nor  wlio  they  be 
that  rtiall  pofTefs  it.  They  know  nothing  how  the  world  was  made, 
nor  how  it  (hall  end  ;  nor  know  they  the  God  who  did  create  ,  and 
doth  fuftain  it  ;  but  for  the  moft  of  them  ,  they  multiply  feigned 
Deities. 

But  I  (hall  have  occafion  to  open  this  more  fully  anon  ,  under  the 
la(l  Argument. 


CHAP.  V  I. 


Part  II. 


The  Sdims  E'uerlajlini  Rcjl, 


245 


.  ^  ^^  4V  41^  ^  ^  ^  >|L  .4V -A- ^  ^1^  ^ -^  4!^ 'A^ -^ik  ^  ^ 

fmm 


CHAP-  VI. 


T^he  third  'oArzument. 


Argum.  5. 


SECT.  I. 


^n>C^^^^  Y  third  Argument  whereby  I  prove  the  Divine  Au- 
"'^\^^ir\'l.m  thority  of  the  Scriptures  ,  is  this  ;  Thofe  Writings 
which  have  been  owned  and  fulfilled  in  fcveral  Ages 
by  apparent  extraordinary  Providences  of  God,  muft 
needs  bee  of  God.  But  God  hath  fo  owned  and  ful- 
filled the  Scriptures:  Ergo^  They  are  of  God. 
The  Major  Propofition  will  not  furc  be  denied.  The  dired  con- 
fequcnceis ,  That  fuch  Writing?  arc  approved  by  God  ;  and  if  appro- 
ved of  him,  then  muft  they  needs  be  his  own,  becaufe  they  affirm  them* 
felves  to  behis  own.  Itis  beyond  all  doubt  ,  that  God  will  not  in- 
terpofe  his  power  ,  and  work  a  fucccillon  of  Wonders  in  the  world, 
for  the  maintaining  or  countenancing  of  any  forgery  j  efpecially  fuch  as 
ftionld  be  a  flander  againft  himfelf 

All  the  work  therefore  will  lie  in  confirming  the  Minor:  Where  I 
fhew  you  ,  firft ,  By  what  wonder  of  Providence  God  hath  owned  and 
fulfilled  the  Scriptures :  And  fecondly.  How  it  may  appear  that  this 
was  the  end  of  fuch  Providences. 

I.  The  firft  fort  of  Providences  here  to  be  confidcred  ,  arc  thofe  that 
have  been  exercifed  for  the  Church  univerfal.  Where  thcfe  three  things 
prefent  themfelves  efpecially  to  be  obferved  :  firft ,  The  Propagating 
ofthcGofpcl,  and  raifing  of  the  Church  :  fecondly  The  Defence  and 
continuance  of  that  Church :  thirdly  ,  The  improbable  ways  of  accom- 
plifhmg  thefc,  * 


3 

••     §.i. 

Vid.  Polan. 
Syntag.lib.  i. 
ca^.  20. 


»  Mifer/tudam 
merito  qui^i-  .^ 
tim  iHoriim 

cenfebit  amentiam ,  qui  cum  vituperent  crucem  ,  mn  vident  e'jm  vhtutern  crbem  iw^lejje  nuiverfum, 
dc  per  jpfamDc't  mtitiaifjf  ac  divina  opera^  omnibw  innoTuijjc.  Athanafius  lib.  1.  contr.  Gcn-» 
tU.  in  Prin. 

L  1  3  ^  And 


24^  The  Saifits  EverUfii^^  Rcjl.  Chap.6. 


klfallthsbci      ^  AndfirftjConfider,  what  an  unlikely  dcfign  in  the  judgement  of 

rot  faiiioan  «*  "lan  ,  did  Chrift  lend  his  Apoft'es  upon  ?     To  bid  a  few  ignorant  Mc- 

proofot  the      chmicks ,  Go  ,  Preach  ,  and  make  him  DifcipUsof  a'l  Nicioi\s  I    To 

Rcrurrs»;ii-        fend  lil<  Followers  into  :-!l  the  vv -^liJ  ,  to  mue  men  believe  l;  m  fo  be 

onoiChaA,      thtS.wiour  of  the'.vorld  ,  and  to  c!\iri;e  chcni  to  exp.d  I'alvarion  no 

gaclKMcfrooi   Other  way!     Why  almoft  all  the  world  migh:  fay.  They  !iad  never 

the  things  that*  Teen  him  ;  And  to  tell  them  in  ^Britain,  &c   of  one  cructird  amoDg 

arc  con.inual-    theeves  ait  JernfAlem  ,   ar.d  to  ch<irge  them  :o  t'lkc  !iirr\  for  their  eternal 

ly  done.    For    King;  this  was  a  defign  very  unlikely  to  prevail.     W:en  they  would 

It  tiicDcad      have  taken  hiiTi  by  force,  and  made  him  a  King  ,  thei  he  refufcd  ,  and 

nothing,  and     hid  himfelf.   But  when  the  world  thought,  they  had  fully  corqucrcd  h:in . 

ic  belong  only   when  they  had  fecn  him  dead ,  and  laid  him  in  his  Sepukher  ,  then  doth 

to  the  Living     hc  rife  and  fubde  the  world.     He  that  v.'ould  have  Qid  ,   when  Chrift 

to  Work,  and   ^rj^jon  theCrofs  ,  or  in  the  Grave  Qthat  within  fo  many  tt'c.^ks   many 

l^.-l^'li^frc  • '   thoiifands  of  his  Murderers  niuuld  believe  him  CO  be  their  Saviour:  or 

kt  any  man      withm  fo  many  years ,  lo  many  Countries  and  Kitigdoras  fhouid  receive 

thenile,  and   him  for  their  Lord,  and  lay  down  their  Dignities,  PolT.'flions,  and 

be  judge,  and  Lj^cs  at  his  feet]  would  have  hardly  been  birlieved  by  ".ny  that  had 

let  '"'T'^^'^^j^^   heard  liim  :  and  1  am  confident  they  would  moll  of  them  then  have  ac- 

Truth  when     knowledged  ,  that  if  fuch  a  Wonder  fhouid  come  to  pa's ,  it  muft  needs 

he  is  taught  by  be  from  the  Finger  of  Godalone.Thatthe  K'ngdcmis  of  the  world  fliould 

things  Vifiblc.   become  the  Kingdoms  of  Chrift  ,  was  then  a  matter  exceeding  impro- 

\°^ Saviour       ^^^'^'     ^"^  ^"^"  '"^^'  ^^'^^  »  ^^^^^  ^""'^ '  ^^  '^  ^'^^  ^  'f"^"  P^^^  ^^  ^^"^ 
workloniany    world  that  believes;  And  fecondly  ,    drift  himfelf  faith,  that  his  Flock 

thingb  in  men,  is  little.  I  Anfwer  ,  Firft  ,  It  is  a  very  great  part  of  the  world  that  arc 
and  by  a  won-  Believers  at  this  day,  if  we  confider  befides  Europe^  all  the  Qreel^ 
derful  power  i  Church  ,  tnd  all  the  Believers  that  are  difpcrfed  in  Eiypt ,  fts^ea  ,  and 
Sldmides  moftofther^r^/ Dominions;  and  the  vaft  Empire  of  Prjer  John  in 
(^invifibly  )  2  -^fi'^'^  Secondly  ,  Moftcountriesof  the  world  have  Received  the  Go- 
of Grecians  fpcl ;  but  they  had  but  their  time ;  they  have  finned  away  the  light,  and 
and  Barbari- 
ans ,  to  Believe  in  him  ?  and  by  the  force  of  hi;.  Power  induce  them  all  to  oSev  his  do<.%inc  ?  Dare 
any  man  yet  doubt  ofChriils  Refnrredion  ,  and  that  he  lives ,  yea,  thac  he  is  the  Liie  of  Dtlic- 
vers  ?  Can  a  dead  man  perfwadc  mens  mindes  to  renounce  their  fathers  Law? ,  and  obey  the  IVc- 
ct-pts  ofChiift  ?  or  make  an  Adulterer  cliafl ,  a-.id  themanf!aycr  and  in'urious,  to  do  no  wrong:'  if 
he  be  not  Rifcn,  but  llil  dead,  how  doth  I.ebanifii  and  ovenhrowal!  falfe  Gcds?  For  where  ever  Iiis 
voice  founderh  ,  and  his  faith  is  held  ,  thence  all  Idol-worfliipis  ddhoyed ,  and  all  the  lub'ite  de- 
ceits of  Devils  difclofcd  ,  and  no  Devil  can  endure  his  Holy  Name ,  but  as  foon  as  he  hears  it ,  doch 
prefentiy  fall  down.  Is  this,  I  pray  you,  the  Work  of  a  d-.ad  nun?  or  rather  of  the  Living 
God  .''  Athanaf.  de  Incarnat.  Vcrbj  Chriflunii  vero  .iuiJfm!':  /  Kcmitvm  puJ:r :  neminem  fi\i:- 
nittt :  niji plane  retro  non  fu'ijp*  Si  denotatur  ^  gloriatur.  Si  dccufutHf  ■,  nin  d:fendit  :  infeno^'.rfw, 
vel  ultro  confitetnr -y  damnatuf^  giatitf  agit.  Q^id bo:  mnU  ejl  quod  naturali't  mali  non  habit  .^  tiim- 
rem^  fudorem ,  tcrgivyfationcm^  pcenitentiam  ,  dephrati^nem^  Qjiid  hoc  malt  cfl  ,  ciius  rcu4  gaudct? 
cujw  Mccufatio  votum  ejl  ■■,  fy  pjenafxlicitas  ^  Tertiil  Apologcr.  cap.  i.  Ssd  hoc  a^nc  honiprs- 
fides  ,  rmliores  multo  npud  populum^  fi  illii  Chi  iftiamsimmol aver itii\  cruciate ■,  torqu.cte  darm)at\atferi- 
tenos  :  probatio  enimeft  innocentijtnoJir£ini^Hitas  veftra.  Nee  quicquam  r amen  prop  at  exquifiti-jr  qu£- 
qne  crndelitas  vefira  :  illtcebra  eft  magkfeif^ ',  ptures  effidmnr  ([uoties  mettmwr  a  vibit.  Semen  eft  fan- 
iH'yiChnftianQXwn,  Tcrtul.  Apo'oget.  cap.  4p. 

therefore 


Part  II.  The  Saints  Everlafling  Refi.  247 


therefore  are  now  given  up  to  darkncfs.   Thirdly,  Though  the  Flock  of  3 
Chrifts  El£<^  are  fmall ,  that  {hall  receive  thcKingdom  :  yet  the  called, 
that  profefs  to  believe  his  Gofpcl ,  are  many. 

2.  Conlidcr  alfo  ,  as  the  vvonderfull  raifing  of  the  Kingdom  of  Chrift  2 
in  the  world,  fothe  wonderfullprcfervation  and  continuance  of  it.  He  « 
fends  out  his  Difcipies  as  Lambs  among  Wolves,  and  yet  prcmifeth  chcm 
deliverance  and  fuccefs.   His  followers  are  every  where  hared  through 
the  world:  their  enemies  are  numeious  as  the  fands  of  the  Tea  :  The 
greateft  Princes  and  Potentates ,  are  commonly  their  greateft  enemies, 
who,  one  would  think  ,  might  command  their  extirpation,  and  procure 
their  ruincwich  a  word  of  their  mouths :  The  learned  men,  and  great 
Wits  of  the  world,  are  commonly  their  moft  keen  and  confident  ad- 
verfaries;    who,  one  would  think,  by  their  wit  fliould  eaftly  over- 
reach them,  and  by  their  Learning  befool  them,  and  by  their  policy 
contrive  fome  courfc  for  their  overthrow.    Nay  ,  Cwhich  is  more  won-  » 
derfull  then  all )   the  very  common  ptofclTors  of  the  Faich  of  Chriftare 

as  gr<?at  haters  of  the  fincere  and  zealous  ProfclVors ,  almoft  ( if  not  al- 
together )  as  are  the  very  T'^'j^^r  and  P-^^^w/ ;  And  thofe  that  do  ac- 
knowledge Chnll  for  their  Saviour,  do  yet  fo  abhor  the  ftriftnefs  and 
fpiritualiry  of  hisLawsatid  way?,  that  his  fmcere  fubjeds  are  in  more 
danger  of  them  ,  then  of  the  moft  open  enemies :  whereas  in  other  Reli- 
gions, the  forwardelHn  their  Religion  are  belt  eftecmed  of.     Bcfides,  et 
the  temptations  of  Satan  ,  the  unwillingnefs  of  the  Flefli,  bccaufe  of 
the  worldly  c«mforts  which  we  muft  renounce,  and  the  tedious  lirid 
converfation  which  we  mull  undertake,  thcfc  are  greater  oppofcrs  of 
the  Kingdom  of  Chrirt  then  all  the  reft ;  yet  in  defpitc  of  all  thcfe,  is    c  Pormido  Ufa. 
this  Kingdom  maintained,  the  fubjeds  encreafed  ,  and  thcfe  fpiritual   cejjavit  jamdiH 
Laws  entertained  and  obeyed;  and  the  Church  remains  both  firm  and  '/"■^  divexare 
ftedfdft,  as  the  rocks  in  the  Sea,  while  the  v;aves  that  beat  upon  it  do   "^  l^^ff^ll^^.' 
break  themfelves  in  pieces.  ,  rum  eft  utin 

3 .  Confider  alfo  in  what  way  Chrift  doth  thus  fprcad  his  Gofpel,  and„  pflerum  ccjjct\ 
prcferve  his  Church.  Firft,  not  by  worldly  might  and  power,  not  by  com-   ^.cc  extono  ul- 
pellingmento  profefs  firm  by  the  Sword.  Indeed  when  men  do  profefs  »'"  "'^^'"^ '^''^' 
themfelves  voluntarily  to  be  his  fubjeds.hehath  authorifcd  the  Sword  to  ^"^^1^^  ^OvjT 
fee  in  part  to  the  execution  of  his  Laws,and  to  punifh  thofe  that  break  the  gen.  conr. 
Laws  which  tiiey  have  accepted.  But  to  bring  men  in  from  the  world  in-    Cclmm.  lib.. 
to  his  Church,  from  Paganifm  ,  Turcifm,  or  Judailm  to  Chriftianity  ,  he   3;  ^'^J-  ^?-. 
never  gave  the  Sword  any  fuch  commiflion  ;  He  revtr  levied  an  Army   f','"^-''Y' ""'"'' 
to  advance  his  Dominion;  nor  fent  forth  liis  Followers  as  fo  many  fun'MnacH- 
Commanders,  to  fubdue  the  Nations  to  him  by  force  ,  and  fpare  none  lum  tam  irevi  ' 
that  will  not  become  Chriftians :  «=  He  will  have  none  but  thofe  that  vo-   §-'i"o  temptorU 

Chrifti  d'jViU'  • 
ram pTuiJJ'e  fer  univerfum  orkm  diffundt,  cum  tot  hahcYCt  adverfams  :  ij  pr.ediiatorum  ejfet 
alio^uin  magna  Jimplicitas  ^  ruditas  quoad  hnmanai  artcs.  Intra  2c.  vel  30  anms  Chrijli  predicdtio  fire 
ublquc  audita,  eii  ,  ut  Chryjoftomw  faibit.  Philofcphi  autem  ingehiofi  (f^-  daiii  jua  dogmata  riji  Jiro  adwQ^ 
dum  extra  OrAdamprotulcnint.  Pet.  Mart,  in  Roin.  10,  page  fmihij  781. 

luntarily 


248  rhe  Saints  EverUfiing  Reft.  Chap.  6. 

-  luntarily  lill  themfclves  under  him ;  Ke  kn:  out  Miniltcrs ,  and  not  Mi- 
giftratcs  or  Commanders ,  to  bring  in  cl.'c  world,  Yea,  chough  he  be 
*  truly  willing  of  mens  happinefsin  receiving  him  ,  and  tlicrcforc  carneft- 
ly  invitcth  them  thereto ,  yet  he  lets  them  know  ,  that  he  wil  be  no 
lofcrbythem;  as  their  fervice  cannot  advantage  him,  their  negled 
cannot  hurt  him ;  He  lets  them  know  that  he  hath  no  need  of  them, 
and  that  his  befceching  of  them  is  for  their  own  fakes,  and  that  he  will 
be  beholding  to  none  ofthcm  all,  for  ihcirfcrvicc;if  they  kn(>'v  where  to 
havca  better Mafter,  let  them  take  their  courle  ;  Even  the  Kings  of 
the  earth  fliallftoop  to  his  Terms,  and  be  thankiull  too  ,  vr  clfe  they 
arc  no  fervants  for  him;  His  Houfe  is  not  fo  open,  as  to  »velcome  all 
comers ,  but  only  thofe  that  will  fiibmit  to  his  Liws ,  and  accept  of  him 
upon  his  own  conditions ;  therefore  hath  he  cold  men  the  worli,  as  well 
asthebert,  thitifthey  willbe  difcouraged  or  frighted  from  him,  let 
them  go  ;  He  tells  them  of  poverty  ,  ofdifgrace,  of  Icfing  their  lives, 
or  elfe  they  cannot  be  his  Dilciples.     And  isnot  tliisanunhkely  way  to 
win  men  to  him?    Or  to  bring  in  fo  much  of  the  world  to  worfhip 
him?    He  flatters  none,  hehumoreth  none;  he  hath  not  formed  his 
Laws  and  Ways  to  pleafe  them.     Nay ,  which  is  yet  more,  he  is  as  drift 
"  in  turning  fomenr-enout  of  his  Service,  asotlier  Maliers  wruld  be  rea- 
dy co  take  them  in.    Therefore  he  hath  required  all  Ins  Followers  to 
difclaira  all  fiich,  as  are  oblHnate  offenders,  and  roc  fo  nuich  as  to  eat,  or 
^Certcfidem     be  familiar  with  them.     <i  How  contrary  to  all  this  is  the  courfe  of 
janptf  vocibus   the  oreat  Commanders  of  the  world  ,  when  they  would  enlarge  their 
trjgimw/idu-  JL^on^'i^'ons ,  or  procure  themlelvesrollowcrj  ?  They  have  no  courle 
ciamiigtmus--,  «  but  to  forccmen  ,  or  ro  flitter  them.     How  contrary  was  Aftihowcts 
difcipfwam        courfc  in  propagating  his  Kingdom  ?  He  levieth  an  Army  ,  and  coniiue- 
pxceitonim       retli  fomeadjoyning  parts ;  and  as  his  fuccefs  mcrcafech,  fo  doth  his 
'cJcatllmb-  '""   pi^cfumptionj  he  enticerh  all  forts  to  come  ro  his  Camp;  he  maketh  Laws 
denfamus :  ibi-    ^^'^^  would  pleafe  their  flcfhly  lu<ts ;  he  promileth  thent  bc^ui'iful  fighrs, 
demctuim  ex-   and  fair  women  ,  and  fuch  carnal  delights  in  .inothcr  world:  Li  a  word, 
bortationes  ^       as  his  Kingdom  was  planted,  fo  hath  it  be^^n  prcTcrved  by  no  orhcr 
caftigationcsy      ways,  but  force  and  flattery.    But  Chrill  harh  not  one  word  for  fuher 
v'wa^''sam  H  ^^  ^^^^ •     His  compelling  men  to  come  in ,  is  but  rational   perfwa^ 
jiidicttur  7nag-    «ing. 

nj  cumpondc-  2.  Nay ,  yec  more  then  this .    he  makes  his  Church  to  grow  by  fuf- 

rc,  ut  apud  *fering;;  when  others  increafc  their  Dorninons  by  the  dcHroying  of  their 
U>c?{H^rurn°'^'  ^"^"'^"  >  ^^^  incrcafetli  his  by  fuffciing  them  co  kill  his  Subjc'dsj  An  un- 
tntimq--,  futuri 

']Hdidi pr/iudicium  cjl-,ftiuis  ha  dcljquerit^  iit  a  ccmmurJcatJorc  actions  (^  coiivertui  ^  (It  orrnis  fan^ii 
ommcrc'ii  relegctur.  TertuUian.  Apologer.  cap.  gp.  You  have  here  die  true  dclcripcion  of  tlie  hi- 
mirive  Church-cenfurcs ,  which  was  performed  in  o'.ic  particular  Cliurcli ,  as  the  foregoing  words 
fhew,  and  not  in  a  corabination  of  Churches  ,  or  a  Dioccfan  Church.  The  triitli  is ,  each  parricular 
Church  had  all  Chriils  o.'^cers  and  ordinances  in  thofe  times :  even  riie  Bifhop  with  his  Presby  terie 
was  i;i  each  particular  Church,  as  I  undertake  ro  prove  CwhenEifhops  were  (irfi  diflinguifhcd  from 
Presbyters  J  So  far  the  Independants  arc  nearer  the  right  then  moft  others. 

likely 


Pm  II. 


The  Saints  Everlajling  Refi, 


249 


likely  way  one  would  think  ,  to  make  the  world  cither  love  or  fcrvc 
him.Thcre  have  b^en  k\v  Ages,  fincc  the  firft  appearing  of  the  Gofpel  in 
the  world ,  wlicrcin  the  earth  hath  not  drunk  in  the  blood  of  Believers. 
In  the  beginning  ic  was  a  rare  cafe  to  be  a  faithfull  Paftor  ,  andeota 
Martyr:  «  Thirty  three  Romane  Bifliops  fucccilively  were  Martyred^ 
thcufands ,  yea  ,  ten  thoufand  flaughtercd  at  a  time ;  in  fo  much  that 
C/rf^oj-j  and  C^T^-Mwcry  out ,  that  the  witnefTcs  who  had  dyed  for  the 
Truth  of  the  Gofpel,  were  to  men  innurwerable  ,  that  the  world  was 
all  over  filled  with  their  blood  ;  and  they  that  were  left  alive  to  behold 
it ,  were  not  fo  many  as  thofe  that  were  ^3i\v\ ;  that  no  war  did  con- 
fume  fo  many:  And  the  Hiftorics  of  the  Enemies  acknowledge  almoft 
as  Biuc!\ 

Now  whether  this  be  a  likely  courfe  to  gain  Dfci  pics,  and  to  fabdue 
the  world  ,  you  may  eafily  judge.  Yet  did  the  Church  never  thrive^j 
better  then  by  perfccution;  what  they  got  not  in  number,  yet  they 
got  in  zeal  and  excellency  of  Profcffors ;  and  feldom  hath  it  loll  more 
then  in  profpcrity;  yea  ,  when  the  vulgar  profcffors  have  enjoyed  pro* 
fperity  ,  yet  perlccution  hath  almoft  ever  been  the  lot  of  the  zealoas 
and  fincere. 

And  thus  have  I  (hewed  you  thofe  wonders  of  Providence, which  have 
been  cxcrcifed  for  the  Church  univerfal. 


c  Though  I 
know  (omc 
judicious  Hi- 
ftorians  do 
exempt  divers 
of  them  (^as 
/O'i'ww,  &C.3 
from  rhe  ho- 
nour of  Mar- 
tyrdom ;  and 
affirm  that     •;; 
tkcy  were  on- 
ly Confcllbrs. 


SECT.  II. 

SEcondly  ,  ConCder  next  what  ftrange  providenecs  have  been  exer- 
cif:d  from  particular  Churches.  I  cannot  ftand  to  heap  up  particu- 
lar examples  :  You  may  find  them  frequent  in  th^  Hiftories  of  the 
Church.  What  deliverances  Cities  and  Countries  have  had,  what  vi- 
dorics  thofe  Princes  have  had,  who  have  been  their  Defenders :  as 
ConjlAntiyie  the  Great ,  and  many  fince  :  and  what  apparent  manifefta- 
lions  of  Gods  hand  in  all?  Yea  ,  he  that  reads  hue  the  Hiftories  of  latter 
times:  where  wars  have  been  managed  for  defence  of  the  Doftrine  of 
this  Scripture  ,  and  obedience  therero  ,  againft  the  corruptions  and  per- 
fecutionsot  ^  Rome  ,  may  fee  uioft  apparent  discoveries  of  the  hand 
of  God  ;  yea  even  in  thofe  wars  where  the  enemy  hath  at  laft  prevailed, 
as  in  Bohemia  in  Zifca's  time ,  in  France  at  Aierindol  z.k\^  Cabriers.  The 
Hiftoryoi  ^f/iTM  will  fhew  it  clearly  :  fo  will  tlie  ftrange  prcfervation 
of  thepoorCity  of Cfwfi'.j.    But  all  thefe  arc  fuither  fron^  us:  God 


§.2. 


f  Cum  Romani 
in  vi^orinfjt 
antiqtiitatis 
mcrmr'iam 
tetrrplum  jwgw 
lari  fcbemate 


. .   ,  facer c  dccre- 

vij[entyabomniil!a.deorum^  mmodjunoniorummnlthuiinc^  qutfisrunt  ufquequ}  dwsre  p(\et  ram  cx- 
ccUciitu  opcris  tarn  operofa  conftru^io  ;  Kcfponfum  c/?,  Dmec  vivgo  par^rct.  Illi  ad  irnpofibilitatcift 
Cracuhtniyetcrjiu'ntcs^  templum  £ternum  foUntJem  illammachinamvocaverunt.  Nolfe  amem  cumvirgi- 
nali!halam)vi>ginewff)s.\faritrgrefwej}^  ira  ceci.fit  (^  c  iifra^um  cji  illut  mirabHc  ^  olumnafi' 
■Mm  opm  ,  xr  vix  appareant  vcfiigux rainarim.    Be  nard.  in  Natal.  Domini  Serm.  23.  « 


M  ta 


hath 


250  Thi  Saints  Everlajiing  Refi.  Chap.6. 

hath  brought  fuch  experiments  home  to  our  hands.  If  we  Ihouid  over*- 
look  the  itrange  providences  that  produced  the  reformation  in  the  timet 
of  H  cur  J  the  eighth,  Edrcard  the  fixth  ,  Queem  CMurj^  Queen  EliuMy 
hetb  ^  and  King  ^4>wf/;  yet  even  the  ftrange  paflagcs  of  thele  years  paft, 
have  been  fuch  that  might  filence  an  Achcift  ,  or  an  Antifcripturift ;  To 
fee  the  various  ftreights  that  God  hath  brought  his  people  through' 
The  unlikly  means  by  which  he  ftill  peformed  it!  The  unexpeded  c- 
vcnts  of  moft  undertakings !  The  uncontrived  and  unthought  of  ways 
which  men  have  been  led  in  !  The  ftrange  managing  of  ccuncels  and 
adions !  The  plain  appearance  ofan  cx:raoirdinary  providence  ,  ar.d 
the  plain  inlerpolkion  of  an  Almigl^'  arm,  which  hath  appeared  in 
almoft  every  fight ;  even  where  it  went  againii  us  was  this  apparent} 
and  our  overthrows  were  but  preparatives  to  fome  eminent  good,  and 
the  means  of  carrying  on  the  defigns  of  God  ,  vvhofc  UTies  will  (hesv 
us  what  we  cannot  fee  before.  We  have  as  plainly  difcerncd  the  fuccci's 
of  prayer ,  and  our  unfuccefsfulnefs  when  we  grew  fecure  ,  almort ,  as  if 
wehadftocdby  Mofes^  AarontTi^Uur  in  the  Mount.  How  confi- 
dent were  they  ftill  before  their  overthrov^s  ?  When  did  at  win  a  field 
(for  the  moft  part)  butweloi^  it  firft  ?  How  little  did  we  profper 
\vhen  our  Armies  were  frefh,  and  flourifhing  ,  andftrong.*'  When 
was  it  that  we  were  revived  ,  but  when  we  took  our  fclvcs  for  dead. ^ 
And  when  wc  gave  up  all  for  loft,  then  did  God  moft  evideni ly  reftore  i: 
When  it  was  thought  about  a  year  or  two  before  ,  that  the  whole  Kin^;- 
dom  would  not  have  afforded  enough  to  have  refifted  the  power  of  the 
perfecutors  in  one  County  ,  they  were  fo  opprefTed  and  banifhed  into 
%AmcrkA  ^  then  did  God  arife,  and  his  enemies  did  ftic  before  him;  they 
melted  as  the  wax  before  the  fire ,  they  were  fcattercd  as  the  chatf  be- 
fore the  wind. 

Not  that  I  make  a  meer  fuceefs  any  evidence  of  a  good  caufe.  But 
fuccefres  that  have  the  apparent  finger  of  God ,  and  are  brought  about 
by  fuch  wonders  of  providence ,  lamfuredo  teach  us  much  of  God, 
and  tend  exceedingly  to  confirm  us  in  the  verity  of  his  promiks.  Some 
men  are  fo  ftrongly  poffeft  with  prejudice  ,  and  others  fo  unobfervant 
of  Divine  providence ,  and  others  fuch  Atheifts,  that  they  think  all 
tMngs  fall  out  by  chance  ,  that  it  is  no  wonder  if  nothing  work  upon 
them  :  Miracles  from  Headen  had  no  better  fuceefs  with  moft  of  the  be- 
holders in  times  of  old.  Sure  the  ftrange  providences  for  the  Church 
in  the  times  of  Jndges  ,  of  the  Kin^j ,  of  Hefler  ,  of  Nehemiah  ,  wer<e 
very  convinceing,  thongh  they  were  not  Miracles.  And  ours  have  beert 
as  ftrange  as  moft  of  theirs.  For  my  own  part,  having  been  an  eyc- 
witnefs  of  a  very  great  part  of  thefe  eminent  providences,  from  the  firfl 
of  the  war,  I  have  plainly  fecnfomething  above  the  common  courfe  of 
nature ,  and  ordinary  way  of  Gods  workings ,  in  almoft  every  fight 
tha  1 1  have  beheld.  And  many  of  the  adverfaries  that  before  would  not 
fee,  yet  have  feen  the  hand  of  God ,  and  have  been  aihamed ,  bccaule 

oi 


art  11. 


The  Saints  EverUfting  Reft. 


251 


ofcheirenvyings  at  his  people.  Ifai.  26.  10.  Many  do  yet  fufpend  their 
judgement  of  all  this  ,  till  they  fee  the  foil  Iffuc  :  But  wfcateverthe 
end  Biay  yet  prove ,  I  am  fare  I  have  ken  the  Lord  in  the  means :  And 
we  may  yec  fee  up  Safnueh  ftone,  and  fay,  hitherto  hath  the  Lord 
helped  u«.     If  we  well  fee  the  «?nd  before  we  judge ,  for  ought  I  know 
you  may  lUy  till  the  end  of  tiie  world  ,  and  till  you  arc  judged  your 
felves.    For  Gods  work  is  a  chain  of  many  links:  every  age  hath  one 
link,  but  the  laft  reacheth  to  cccrnity  ,  and  you  cannot  fee  the  end  till 
then,    Ifyou  wait:  to  know  the  full  IlTue  ,  you  fhall  not  fee  it  till  the  If- 
fue  of  all  things.     This  folly  caufeth  a  fucceffion  of  enemies  to  thg 
Church,    and  of  men  of  deluded  and  pcrverfe  underftandings;  who  will 
become  wkfer  alcoge:h?r  when  they  fee  the  full  end  indeed  :  but  then 
ic  will  be  to  late.     It  is  true,  that  things  are  ftill  in  a  fad  confulion,  and 
in  the  eye  of  man  worfe  then  they  were :  But  I  have  (o  often  feen  fuch  a 
cloudy  morning  to  go  before  a  Sunfliine  day,  and  that  God  delighteth 
to  work  by  contraries ,  and  to  walk  in  the  clouds ,  and  to  hide  the  birth 
in  the  womb ,  till  the  very  hour  of  deliverance ,  that  I  am  the  lefs  a- 
fraid  of  all  this  :  Our  unbelief  hath  been  filenced  with  wonders  fo  oft, 
that  I  hope  we  fhall  truft  God  the  better  while  we  live.    I  know  the 
g  Swor^  is  a  moft  heavy  plague ,  and  War  i$  n4turally  an  enemy  to 
Vertue  and  Civility ,  and  wo  be  to  them  that  delight  in  blood,  or  ufe 
thcSvi'ord  but  as  the  laft  remedy  ,  and  that  promote  not  Peace  to  the 
utmoft  of  their  power:  I  know  alfo  unfatisfied  many  are  concerning  the 
lawfulnefsofthe  War  which  hath  been  managed.    ^  It  were  too  unfea- 
fonable  here  to  fatisfie  fuch  ;  As  I  cannot  yet  perceive  by  any  thing 
which  they  objed ,  but  that  we  undertook  our  defence  upon  warranta- 
ble grounds  I  fo  am  I  moft  certain  that  God  hath  wonderfully  appeared 
through  the  whole.     And  as  I  am  certain  by  fight  and  fenfe,  that  the 
extirpation  of  Piety  was  the  then  great  defign.    '  which  had  fo  far  fuc- 
ceeded  ,  that  very  many  of  the  moft  able  Minifters  were  filenced  ,  Le- 
dures  and  Evening  Sermons  on  the  Lords  Day  fuppreffed,  Chriftians 
imprifoned  ,  difmembred  ,  andbaniflied-  the  Lords  Day  reproached, 
and  devoted  to  Paftimes  ,  that  it  was  as  much  as  a  manseftate  at  leaft 
was  worth  ,  to  licar  a  Sermon  abroad  ,  when  he  had  none  for  worfej 
at  home;   to  meet  for  prayer  ,  or  any  gotlly  excrcife ;  and  that  ic  was 
a  matter  of  credit  ,  and  a  way  to  preferment,  to  revile  at ,  and  be  ene- 
mies againftthofe  that  were  moft  confcientious ;  and  everywhere  fafer 
to  be  a  Drunkard,  or  an  Adulterer,  then  a  painful  Chriftian  ;  and  that 


I  Sara.  7.12. 


6  Wo  is  mc , 
if  the  Sword 
go  tlius  on, 
where  is  rhe> 
Church  ?   or 
wliar  do  wc 
ralkofPhyfick 
after  Death  ?  , 
fairli   the 
peaceable  Bi- 
fhop  Hall  in  j 
his  Fcacema- 
kcr.  page  46. 
^  Leg!  Grotium 
de  Jivrc  Belli. 
li.i.c.4.  §-8, 
9.  S:c.&  §.15. 
14,15, &c. 
'   I  defire  t\\c 
Reader  to  per- 
ufe  t]-\Q  Aiti-a 
cits  ofaccnfa- 
tion   brought 
intorhe  Par- 
liamcnc  aj^ain  \ 
Bi!"hop  Wren. 
Biihop  Fierce^ 


Litud.  ^^ith 

•  -le  reft  of  the  Eifliops,  tiiar  wc  may  not  forget  what  a  cafe  we  were  in.  I  fhoiild  he  a  flatrerer  of  the 
itncs  part  if  I  fhould  rake  upon  mc  to  jnflific  or  approve  of  all  the  carriages  of  fome,  that  have  been 
intnifted  with  the  KcycsofEcclefralUcal  Governement:  or  to  blanch  over  the  corruptions  of  Con- 
firtorial  Officers:  In  both  thefc  tlicre  was  fault  enough  to  ground  both  aComplaint,and  Reformation, 
•  And  may  that  man  never  piol'per,  tluc  defires  not  a  happy  Rcformation,of  wharfotver  hath  been,  ov 
is'amifsin  the  Church  of  God.  Honeft  Peaceab'.- Eifhop3//'4//;fn  his  modelt  offer  to  the  Afemblv. 
^Agf    3. 

M  m  2  tnulti>^ 


25  i  The  Saints  EvcrUfiing  Rejh  Chap. 6, 

multitudejof  humane  Ceremonies  took  place,  when  the  worfliip  of 
Chriltsinlbtucion  wa$  cart  out  (  befides  the  flavcry  that  invaded  us  in 
civil  refpeds)  foam  I  moft  certain  ,  that  this  was  the  work  whicli  wc 
took  up  Arms  to  rcfift  ;  and  thefc  w'ere  the  offenders  whom  we  endea- 
voured to  offend.     And  many  of  thofe  that  fcrupic  the  lawfulncfs  of 
our  War  ,  did  never  fcrupic  the  lawfulnefs  of  dcftroying  us ,  nor  of 
that  doleful  havock  and  fubverfion  that  was  made  in  the  Churches  of 
Chnft  among  u^  :    though  now  perhaps  they  will  acknowledge  feme  of 
our  pcrfecu.ors  mifcanages.      Tl.e  tault  was,  ihat  wc  would  not  die 
cjuictly  :  nor  lay  df>wn  our  necks  more  gently  on  the  block  ;  nor  D.ore 
willingly  change  the  Golpel  for  Ignorance  ,  and  our  Religion  for  a 
fardle  of  Ceremonies ;  nor  betray  the  hopes  of  Pofterity  to  che:r  wils. 
As  DaliUh  by  Sampfcn^  fo  do  they  by  us;  They  accufe  us,  that  we  do  not 
love  them  ,  becaufe  we  will  not  deliver  up  our  Itrength  ,  that  they  may 
put  out  our  eyes;  Yet  I  defire  none  (o  lar  to  miftakc  me,  as  to  think 
Ifpeak  ofall  tliat  were  of  the  adverfe  party,     Idoubt  not  but  many 
ingenuous  and  civil  Gentlemen,  and  Learned  and  pious  Divines  went 
that  way,  that  had  no  ma'ignani  Hatred,  to  P:ety;  wl.om  I  think  no  mo- 
dell  man  (hould  term  Malignants,     And  I  know  yet  more  Judicious  men 
were  agiinrt  the  War  on  both  fides.     I  would  all  had  been  fo.     But 
when  all  would  not ,  there  was  no  remedy  :  fome  impofcd  a  Nccellity 
on  thofc  that  would  fain  have  avoided  it.     Yet  (  though  it  be  my  molt 
earneft  daily  prayer,  that  God  would  convince  me,  if  I  have  erred  m 
this  :  and  I  have  ufed  all  probable  means  for  information  )  it  is  not  my 
intent  todetermine  which  party  was  in  the  right :  I  never  knew  m.  n  go 
far  in  a  quarel ,  but  both  parties  were  to  blame,  more  or  iefi:.     And 
upon  the  moftferious  review  of  mine  own  ,  and  other  mens  proceed- 
ing, I  unfcignedly  repent  that  we  were  not  more  zealous  and  rtudioLS 
for  Peace,  and  for  thelenifyingofcxafperatcdand  cxulcerated  mindes, 
and  had  not  a  deeper  deteftation  of  War  j   (  But  who  then  knew  what 
it  was?  )    Aoditunfeignedly  grieves  me,   that  there  yet  rcmair.s  ri;ch 
a  dirtance  in  mens  aflfedions ,  and  they  rtill  look  on  each  other  as  ene- 
mies, and  that  there  have  been  no  more  efifcdual  Reconciling  endea- 
vors, cfpecially  in  mat  ers  of  Religion:  (where  F  think,  if  it  were  well 
followed  ,  it  might  well  be  accompliHied ;  the  d  ffcrence  lying  in  fo  nar- 
row a  room  :)    But  yet  this  I  am  fureof,  that  who  ever  were  in  the 
right,  or  wrong,  there  appeared  more  of  Chrifts  Intererton  one  fide 
then  on  the  other ;  as  in  the  firft  occafion  ^  fo  in  the  profecution. 
Though  fome  that  Ruled  might  have  better  ends :  yet  we  cannot  choofc 
but  know,  that  as  it  was  the  moft  notorious  perfons  for  wickedrefs, 
that  made  up  the  multitude  ;  fo  the  very  deadly  implacable  jiatred  to 
Godlincfs,  was  it  that  then  rtirred  them  up  ,  asaneft  of  walps;  and  a 
man  that  was  more  devout  and  pious  then  the  multitude ,  could  net 
live  by  them  in  moft  places ,  but  were  forced  into  Gar  rifons  and  Arms 
to  fa^YC  tlieir  lives ,  who  would  clfc  have  fate  flill  •  So.  that  the  firft  rage 


Part II.  The  Saina  Ever lajling  Refi,  253 


I 


of  the  Prelates,  infilcnceingas  learned  able  Minifters,  and  inccflanCr 
ly  pcriccuting  as  Godly  ChnUians  as  the  world  enjoyed  »  was  now  en- 
creafed  a  hundred  fold.  Thofc  that  are  moderate  of  that  party,  do 
confcfj  this  to  be  true  ,  and  that  it  was  the  caufe  of  their  ruinc.  It  was 
his  own  People  therefore  that  Chrift  v/as  tender  of,  and  his  own  Intc- 
reft  that  he  ftood  up  for  aga,nft  the  fierccnefs  of  the  ungodly  mulfiiude. 
And  the  name  that  he  hath  got  himfelfe  in  the  defence  of  his  Intercll  ,  I 
dare  not  obfcure  ,  nor  ecclipfc  the  Glory  of  his  Providences  which  I 
havefecn,  nor  takedown  the  monuments  and  Trophies  of  his  Praife, 
whatever  the  micarriages  oflnftruments  maybe,  before,  or  in,  or 
fince  that  work.  I  doubt  not  but  many  have  changed  their  Judgements, 
(  that  formerly  were  admirers  of  Gous  proceedings,  )  becauie  of  the 
fearful  mifcarriages  fince  ,  and  of  the  late  inundation  of  Scandals,  Er- 
rors and  hainous  contempt  of  the  Miniftry  and  Ordinances  ofChrift;  and 
the  danger  that  appeareth  of  the  fubverting  of  all ;  which  things  are  the 
grief  of  my  foul  to  remember  j  and  I  confcfs  I  look  upon  thefe  times 
asthemoft  hainouily  finfui ,  and  deeply  guilty  before  God^  of  any 
that  I  have  known  ;  and  think  there  is  no  honeil  heart  but  is  pierced 
with  the  wounds  that  have  been  given  to  the  Credit  of  the  Gofpel;  and 
that  trembleth  not  to  behold  the  fierce  aflaults  upon  the  Church  ;  and 
that  men  do  fo  forges  the  2<^.  Pfalm.  and  the  Commentary  on  it  which 
they  have  latly  read  in  God  providences.  But  if  men  turn  Devils ,  yet 
God  will  be  God.  If  I  were  fure ,  God  meant  to  dcllroy  us ,  and  re- 
move his  Gofpcl,  yet  durft  I  not  ecclipfe  the  Glory  of  his  Works ,  nor 
overlook  his  former  Mercies  to  us.  If  the  Papifts  (hould  yet  prevail, 
1  durft  not  therefore  forget  the  Powder- Plot ,  or  Spanifh  Invafion.  If 
I  dye  of  a  fecond  difeafe ,  yet  would  I  not  be  unthankful  for  deliverance 
from  a  former.  I  feel  temptation  in  mens  mifcariages,  and  fad  iffues, 
and  new  caufcs ,  and  parties  to  draw  me  towards  a  doubting  of  the 
old  (  much  different  caufc  j )  But  he  that  takes  up  his  principles  delibe- 
rately, and  on  found  grounds,  will  not  mutably  lay  them  by  on  grounds 
foweak.  The  truth  is ;  Chrifts  Church  is  ufually  dealt  with,  as  him- 
.  felf;  Itfufifereth  between  two  Thieves,  (as  his  Truth  doth  bccwecn 
two  extreams :)  the  cruel  pcrfecutors,  and  the  dividing  Schifmaticks. 
And  when  men  fee  the  cruelty  of  the  former ,  in  hatred  of  them  ,  they 
turn  to  the  folly  of  the  later :  And  when  other  fee  the  madnefs  of  Divi- 
ders, they  begin  again  to  approve  ofthcwickednefs  of  perfecutor«jOver* 
looking  the  truth  ofChrift  in  the  Middle  J  and  thus  as  drunken  men  wc 
reel  from  fide  to  fide.  Which  will  prove  the  converted  Thief  ,  1  know 
not ;  I  pray  for  both.  And  O  that  God  would  perfwade  the  Moderate 
Godly  perfons  of  all  parties ,  tocIofeinLovc  ,  ardfindeoot  a  Recon- 
ciling Temperament ,  andjoyn  againft  the  uncurably  wicked  of  what 
fide  foever.  In  the  mean  brue  ,  I  live  (  though  in  deep  forrow  for  pre- 
fent  fins  and  raiferies ,  yet )  in  admiration  of  former  merciful!  provi- 
dences j  and  in  hope,  thatifwemuft  have  a  Mmflir  malady,  it  will 

M  m  5,  be 


*54  Tht  SAtnts  EverUpng  Refi.  Chap.  6. 

be  no  longer  then  fuch  have  hitherto  been  j  and.thac  the  Hiftory  of  thif 
Age  fhall  yet  convince  men  ofpurticn/ar  prcvUeace  ,  fn/IfilliM^  the  prf' 
mifci -^  dniconftcjttentlj  ^  th.it  Scripturt  u  the  virj  fVord  of  Gid.  Aad 
iTJctluflksChrft  faith  to  me  now  ,  as  he  did  to  Peter  (and  as  he  doth 
\^  my  own  pcrfonal  artiidions  )  ff/jif  I ds  ,  tbc»  kmyfe^  not  «<»*  j  int 
htreJtfterthenfbdlt  kftitf. 


SECT.   III. 

§•  3.  'TpHirdly^  ^  Confi^cralfo  of  the  ftrange  judgements  which  in  all 
i'Vt  memoriM  A  ages  have  overtaken  the  moft  eminent  of  the  enemies  of  the  Scri- 
taceamu  an-  "  ptHres.  Befldes  Antitehui  ,  Herod ^  PtUtc  ,  the  perfecuting  Empe- 
tiquMiiy  »lty-  fours,  efpecially  y«/M« ;  Church-Hiftories  will  acquaint  yoa  with  mul- 
enesprecHltori.  titudes  more :  Foxes  book  ofMartyrs  will  tell  you  of  many  undeniable 
rTpetitlf  JIcM-  remarkable  '  judgements  on  thofeadverlaries  of  pure  Religion  the  Pa- 
mcntHm\ecen-  P'^s ,  w^iofe  greateft  wickednefs  isagainft  thefc  Scriptures:  fubjcding 
tisrei  fatisej}^  them  to  thcir  Church ,  denying  them  to  the  people,  and  fctting  up  their 
qnoJ  fic  celeri-  Traditions  as  equal  to  them.  Yea  our  own  times  have  afforded  ut  raofl 
lumT'^Ty"  evident  examples.  Sure  God  hath  forced  many  of  his  enemies  to  ac- 
ficgranditer  knowledge  in  their  anguifh  the  truth  of  his  thrcatnings,  and  to  cry 
nufer  Cecuxa  OUt ,  2^i  Julian  ^  VicipiGAliUe. 
defenfts  eft-., 

rmn'HYegum^  jd^uris  opunl^  di^cndio  militum  ,  dimwHttone  caflrnrum.  Nee  hec  CKfii  acddi\\'e^  jVc. 
Cyprian,  ad  Demetrian.  i.  14.  page  328.  1  Not  that  Miracles  arc  ftill  neccflary,  but  Ipccial  pro- 
vidences do  much  confirm.  Nee  jam  efus  eft  Miraculis ,  cum  in  omncm  tenam  verbHinf:nHcr'n.  l^oit. 
Humfredus  Jefuicif.  part  i.  page  114. 


SECT.  IV. 

^'  4.         TJOurthly,  Confidcralfo  the  eminent  Judgements  of  God  that  have 

«•  JTbefallen  the  viletranfgrefTors  of  moft  of  his  Laws.    Befides  all  the 

voluminous  Hiftorics  that  make  frequent  mention  of  this,  I  refer  you 

to  DoAor  Btsrd  his  Theatre  of  Gods  Judgements:  and  the  book  enti- 

"1  About  the      tolcd  Gods  Judgements  upon  Sabbath- breakers.     And  it  is  like  your 

time  of  the       own  ">  obfervation  may  add  much. 

fileacing  of 

Minifters ,  how  nuny  Churches  in  England  were  torn  at  once  with  terrible  lightning  ,  and  aimoft 
no  place  clfe  but  Churches  were  touched ,  efpecially  in  the  lower  part  of  Devonfhire  ,  where  ma- 
ny wercfcorched ,  nuimed,  and  fome  their  brains  ftrnck  ou: .^s  they  face,  in  Church.  And  at  the 
Church  of  Antbenjf  in  Coxnvvall  neer  Plymouth,  on  whitfuneiay  1  '6^0.    Sec  the  Relation  in  Print. 


SECT. 


Part  II.  The  Sdints  EverUftin^  Jiefi,  ^  ^j5 


I 


SECT.  V. 

FIfthly,Confiderfurtiier  of  the  eminent  providences  that  have  fee? n  ^.  •>$. 
exercifcd  for  the  bodies  and  ftates  of  particular  believers.  The  ftrange  » 
deliverance  of  many  intended  to  Mar  iyrdome;  Asyoa  have  many  in- 
ftances  in  the  Ads  and  Monuments:  bcfides  thofc  in  Eafekim  and  o- 
thers  that  mention  the  ftories  of  the  firft  perfecutions.  If  it  were  con- 
venient here  t(f  make  particular  mention  of  mens  names ,  I  could  name 
you  many  ,"«who  in  thcfe  late  wars  have  received  fuch  Urange  preferva- 
tions,  even  againfl  the  common  courfe  of  nature  ,  that  might  convince 
an  Atheift  ofthe  finger  ofGod  therin.  But  this  is  f)  ordinary,  that 
I  am  perfwadcd  there  is  fc.trce  a  godiy  experienced  Chriftian  ,  that  cart- 
fully  obf^rvcs  ,  and  faithfully  recordeth  the  Providences  of  God  to- 
ward him ,  but  is  able  to  bring  forth  fome  fuch  experiment;  and  to 
(hew  you  fome  fuch  ftrange  and  ufual  mercies,  which  may  plainly  dif- 
cover  an  Almighty  difpofer ,  making  good  the  promifes  of  this  Scri- 
ptureto  his  fervants :  fome  in  defperatc  difeafes  of  body  ,  feme  in  other 
apparent  dangers,  delivered  fo  fuddenly  ,  or  femuchagainft  the  com- 
mon courfe  of  natuie,  whenall  the  beft  remedies  have  failed  ,  that  no 
fccond  caufe  could  have  any  hand  in  their  deliverance. 

Sixthly  ,  and  Laftly ,  Confider  the  "  ftrange  and  evident  dealings j^^^^^'^^JJ:  "^" 
of  God  with  the  fouls  and  confciences  both  of  believers  and  unbelievers,    that  God 
What  pangs  ef  helliOi  defpair  have  many  enemies  of  the  truth  been    wrought  for 
brought  to  ?    Kow  doth  God  extend  the  fpirits  of  his  own  people?    Miftrii  f/jn^- 
Bruifing,   breaking,  killing  tliem  with  terrors,  and  then  healing,    ^'""^?^'^^"k 
raifing,  and  filling  them  with  Joys  which  they  cannot  utter  ?    How   giafsimJ^Jhe 
varioudy  doth  he  mould  them  ?    Sometimes  they  are  brought  to  the   wall,  faying  If 
,gatc8  of  Hell ;  fomtimes  they  are  ravifhed  with  the  foretafts  of  Heaven;    this,  glais  break 
The  proudeft  fpirits  are  made  to  ftoop  ;  the  lowcft  arc  raifed  to  an  in-   "^^  ^  may  be 
vincible  courage.     In  a  word.  The  workings  of  God  upon  the  fouls  of  '^^^^'<f^^;  «iuc^ 
his  people  are  fo  clear  and  ftrange,  that  you  may  trace  a  fupernatural   whole?  "  ^"^ 
caufaliry  through  them  all.     »  Befide  the  admirable  efficacy  of  them   o  gee  Cyprians 
in  changcing  mens   hearts,   and  making  them  to  differ  from  what   Epijl.i.toDo- 
tbey  were  ,  and  from  all  others  :   in  all  Holinefs  ,  Rijjhteoufncfs   "f f- <^>^pretrmg 
and  fclf.dcny.l,  f'-c'-'geon 

At  Dei  per 
Pj:yijlum'uij^itut£ uclcfisi -t  fi forte expci\[£cum Aliorum populoriim  mnltitHdine  cmferantur  -,  veluti  lutni- 
Tiaria  {rntdam  in  munds  prslncentia  fnturxfunr.  Q^a  :nitn  iion  id  fateatur  vel  deteriores  quofque  mftr.i, 
fccleft£  ,  quji potiornm  reS^eiln  infermcs  funt ,  tion  huge  p'urimum  bonitateprjijlare  aliorttm popHhrum  mul- 
Titudmi  .■*  Extat  Athenif  Dei  Ecclefut  ,  Tnanfuetior  quxdam  ^  optime  injiituta  ,  ut  qn£  Deo  velit  ctnni' 
potenti  cunHiiin  rebuifefe  rmrigeratn  exkibere.  EJ}  contra  Athenienfium  ipfa  Re^>ublica  feditiofa  quidem^ 
^  qujt  nilprcrfu^  cum  Dei  eadem  futrit  Ecclefut  cemparanda.  Haud  fecm  de  alia  quad  am  Ecclejia  dix- 
eht  ^  qii£  Corintbi  fit  ^  vel  AUxandris.  conjiituta  ^  ^  ea  quam [eorfuin  kubeat  ij}arnm  urbiHtn  populw^ 
■Airigtn.  Gont.  Cellum.  lib.  3.  fbl.  (edit.  Afcenf.  )  ^5, 

SECT.  VL 


256 


The  Saints  Everlajiing  Rejl, 


Chap.  6, 


^.  €. 


SECT.  vr. 

SEcondly  ,  But  though  it  be  undeniable,  that  all  thefe  arc  the  extra- 
ordinary workings  of  God:  yet  how  do  they  confirm  the  authority 
of  Scripture  >    How  doth  it  appear  that  they  have  any  fuch  end  f  Anfr*. 
That  is  it  I  come  to  fhew  you  ncxr. 

Firrt  ,  Some  of  thcfe  works  do  carry  their  end  apparently  with 
them  ,  and  manifcft  it  in  their  event."  The  foremcntioned  providen- 
ces for  raifingand  preferving  the  Church  ,  are  fuch  as  flicw  us  their 
own  endt. 

Secondly  ,  They  arc  moft  ufaally  wrought  for  the  friends  and 
followers  of  Scripture  ,  and  againft  the  enemies  and  difobeyers  of 
it. 

Thirdly  ,  They  are  the  plain  fulfilliBg  of  the  Prediftions  of  Scri- 
pture. The  Judgements  on  the  oflfsnders  are  the  plain  fulfilling  of  its 
threatnings :  And  the  mercies  to  believers  are  tbe  plain  fuUillirg  of  its 
Proraifcs.  As  for  example;  as  unlikely  as  it  was  ,  yet  Chrirt  fore- 
told his  A  profiles  ,  that  when  he  was  lifted  up,  he  would  draw  all  men 
to  him:  He  fent  them  upon  an  errand  as  unlikely  to  be  fo  fucccsfull 
as  any  in  the  world  ;  and  yet  he  tould  them  jull  what  fuccefs  they 
(hould  finde ;  how  good  to  their  melTige ,  and  how  hard  to  their  pcr- 
fons.  The  promife  v^asofold  ,  to  give  Chrilt  the  Heathen  for  his 
inheritance,  and  the  utrermoft  parts  of  the  earth  for  his  pofTeflion. 
Chrift  promifeth  to  be  with  his  meffjngcrs  to  the  end  of  the  world. 
Why  now  ,  how  punftually  doth  he  accomplifliall  this .''  VV'I'at  par- 
ticular Prophefies  of  Scripture  have  hecn  fulfilled  ,  and  wlicn  ,  and 
how,  hath  been  already  at  large  chfcovered  by  p  others,  and  there- 
fore I  (ball  over  pa  f$  that. 

Fourthly,  Thefe  i  Judg^rments  hive  been  ufually  executed  on  of- 
fenders, at  the  very  time  when  they  have  been  either  oppofing  or  vio- 
lating Scripture  :  And  thefe  mercies  bellowed  chiefly  upon  believers  at 
1  Ask  them  m  f^ch  a  time  when  they  have  been  moft  encaqcd  in  defence  of.  or  obedi* 
wSh^rtf   cncc.o  Che  Scriptures. 

NHtchifm^  Fifthly,  They  ufually  proceed  in  fuch  effcdual  fort,  that  they  force 

andMiftris  the  enemies  and  ungodly  to  confefs  thecaufc;  yea,  and  oft-times  the 
Dyers  mofthi-  very  ftanders  by;  b  do  they  force  believers  alfo  to  fee,  that  God 
deous  mon-      niakes  good  his  word  in  all  their  mercies. 

wcrenoccon-  Sixthly,  They  are  performed  in  anfwer  to  the  prayers  of  believers: 
vincing  pro>i-  while  they  urge  God  with  the  promifcs  of  Scripture  ,  then  doth  he  ap- 
dcnccs,agiinft   pear  in  thefe  evident  providences.    This  is  a  common  and  powerful  Ar- 

thcir  Anti-  gument ,  which  moft  Chriftians  may  draw  from  their  own  cxpcrien- 
nomian  Anti- 

fcriptural  herefics ,  as  if  God  from  heaven  had  fpoken  againft  them  ?  and  yet  Old  England  will  not 
take  warning.  See  Niccephor  Eccl.  hift,  Tom.  i.  lib.  4.  ca}.  1 3.  where  Teriul.  Jul.  Capitolms ,  Orcfi- 
t*ti  (^c.  do  mention.    ^; 

ce$. 


Pfdl.  2.  2,  g, 
4.  5. 


P  Ahrney , 
GrotitUy  Doft, 
Jackfon,  Par- 
fins  Rcfoliit. 
Part.  2. 8ic. 


I 


Part  II.  The  Saints  E'verUpngRefi.  257 

ces.   Had  we  no  other  Argument  to  prove  Scripture  to  be  the  word  of  a 
God  ,  but  only  the  ftrangc  fuccefs  of  the  prayers  of  the  Saints  ,  while 
they  truii  upon  ,  and  plead  the  promifes  with  fervency ;   I  think  ic 
might  much  confirm  experienced  men.    What  wonders,  yea  what  ap- 
parent miracles  did  the  prayers  of  former  Chriftians  procure  ?    '  Hence  r  The  Legion 
theChriftianfouldicrsin  their  Army  were  called,  the  Thundring  Legi-  oiMaUa\nxhc 
on;  they  could  do  more  by  their  prayers ,  then  the  reft  fcy  their  Ar-  "mcofAfdr. 
m:es.     Hence  (u  Zttingerus  teftifies)  Grfjjorj  was  called  ec/u^*]fp>0-   p^p^'JJ'jJ'y 
from  his  frequent  Miracles  among  the  Heathen.     And  J'inceniitu  re-    prayer  both 
porceth  thatiS'»//'/V<.'*«  Bituncenfi:  did  expel  the  Devils,  heal  the  fick,    Thunder  on 
and  raii'c  the  dead  ,  by  praying  to  God  for  them.    When  ^  J/)rtfo«/;w  e»tlic  enemies, 
(a  godly  Divine)  lay  fickofthatConfumption  which  is  called  a  Phti-   ^"^1^'"  ^^Se 
fis,  Z«r/;fr  prayethearneltly,  that  he  might  be  recovered  ,  and  that  theEpifho/^ 
he  might  not  die  before  himfelf.     And  lb  confident  was  he  of  the  grant   m.  AureUiu  in 
ofhisdefire,  that  he  writes  boldly  to  Afjconius  ,  that  he  fliould  not   JujVm  M4tyt)Yi 
die  now  ;  but  fhouid  remain  yet  longer  upon  this  earth.    Upon  thefe  ^^'f' "^ -*^'' 
prayers  did  Mycotmu  prefently  revive,  as  from  the  dead,  and  live  ^^/J/)/"   '^^ 
fix  y tars  after  ,  till  L»r/7«fr  was  dead ;  Andhirafelf  hath  largely  written   And  inscon- 
thellory  and  profeffed  ,  that  when  he  read  Z,«r//f  rj  letters,  he  feem-   fidenrly  aver- 
ed  to  hear  that  voice  of  Chrill: ,  La^arm^  come   forth.     Yea ,  (o   ^^^  ^>y  Tcnd- 
powerfiil  and    prcvaling  was  Luther  in    prayer  ,    that    Inftus  Jottoi  Apologtu 

wri:esofhim,  JJfe  vir  potuit  cjaod  valnit ;  That  man  could  do  what    manvnwre'as 
his  ^  lift.  you  may  read 

at  large  in  Pa- 
mcl'im  notes  on  TcnuHians  Apjh^ct.  Ntta  54.  ^  .\fclcb.  AJam  in  vita-  Myconii.  «•  0  fi  audire  vellcs 
5;^T  viJ.ere^  quando  a.  r.obti  adiHrantur  <^  tdrquentur  ^^jntaliom Jfagrif ,  ^^verborum  tortncntis  cfe  ebfc^is 
corporibm  e]kiuiitur  ^  quavdo  e]uhtntes  ((^ gemcntes  voce  ku.w.ana  ^  (^  peteflate  divina  jfagelta  ((j  vcrbe- 
rAfenticntcs^  venturum  judicium  conptentxr  !  t^eni  ^  ^  agnojce  veraeffc  quA  dicimw.  Et  qw/ific  De- 
cs colere  te  dicU  ^  vcliffis  qws  colii  crcde  :  autjivilnerii  ^  titi  credere  ^  dete  ipfo  loquetur ,  audicnte 
tc  ,  qui  nunc  tuumpc^lw  obfcdit :  yidcbti  ms  rogariab  eii  qms  tu  rogas  :  timeri  abeii  quos  tu  adorat ,  v'l- 
debii  fubrraiiuti'ijhafiare  vimlos  t  ([t  trcmere  captivos  quos  tu  fu^icif  (f^  venerarif  ut  Dominos.  Certe 
vcl  ftc  onfundi  iniflifcyrnribm  tui^  prtcrif  ,  cwn  con^cxcrii  ^  audierii  Deox  tuos  ,  quid  fint  ^  interr^gA- 
ti:n:mjira  Jldtvupiodere  ^  S.c.  Cyprian,  ad  Dcmetriiim.  page  328.  This  is  a«  excellent  Tefti- 
mony. 

What  was  it  Icfs  then  a  Miracle  in  "Bajfjum  the  Mirtyr  ,  who  told  » 
the  Papifts ,  Lo  here  is  a  Miracle  1     I  feel  no  more  pain  in  this  fire  then 
in  n  bed  of  Down  :   It  is  as  fivcer  to  me  as  a  bed  of  Rofes.     So  BiOiop  « 
Farrar  ,  who  could  fay  before  he  went  to  the  fire  ,   If  I  ftir  in  the  fire, 
believe   not    my   Dodrine  :    And  accordingly   remained    unmoved. 
ThcodoTM  theMartyrto  the  midft  of  his  torment  had  one  in  the  fliape  « 
ofavoungman  ,  as  he  thought,  came  and  wiped  off  his  fweat  ,  and 
eifcd  himofhis  pain.     But  what  need  I  fc^ch  examples  fo  far  off?  or 
to  recite  the  multitudes  of  them,  which  Church-hiftory  dorh  afford  as  ? 
Is  there  e,ver  a  praying  Chriftian  here,  who  knoweth  what  it  is  impor- 
tunately to  ftr've  with  God ,  and  to  plead  his  promifes  with  him  be- 
licvirgly  ,  that  cannot  give  in  his  experiences  of  m»ft  remarkable  an- 

N  n  fwers? 


258  The  Saints  E-verlapng  Refi,  Chap.6. 


a  fwers  ?  I  know  mens  Athcifm  and  Infidelity  will  never  want  fomewhat 
to  fay  agiinfttlie  moft  eminent  providences,  though  they  were  Mi- 
racles themlitlves.  That  nature  which  is  fo  ignorant  of  God  ,  and 
at  enmity  with  him  ,  will  not  acknowledge  him  in  hts  clear  difcovc- 
rics  to  the  World  ,  bet  will  afcribe  all  to  fortune  or  nature  j  or 
feme  fuch  Idol  ,  which  indeed  is  nothing  :  But  when  mercies  are 
granted  in  the  very  time  of  prayer  ,  and  that  when  to  reafon  there 
is  no  hope  ,  and  that  witliout  the  ufe  or  help  of  any  other  nieans 
or  creatures,  yea,  and  perhaps  m«ny  times  over  and  over  ,  Is  not 
this  as  plain,  as  if  Gotl  from  heaven  fnould  fay  to  us  ,  I  am  fulfiilirg 
loiheetlie  true  word  of  my  promifcinChrift  my  Son  ?  How  many 
times  have  I  known  the  prayer  of  faith  to  fave  the  fick,  when  all 
,  Phyficians  have  given  them  up  as  dead  ?    Ic  hsth  been  my  own  cafe 

15  \6?^^^^^  morcthenoncc  ,  or  twice  ,  or  ten  times  :  when  means  have  all  fai- 
led ,  and  the  higheft  Art  or  Reafon  have  fenrenced  me  hopclefs  ,  yet 
have  I  been  relieved  by  the  prevalency  of  fervent  prayr  ,  and  that 
(  as  the  Phyfician  faid  )  tuto  ,  citl  gt-  jHcutide  Mj  ft  Jh  and  my 
heart  failed  ,  bntGod  uthc  ftrength  of  my  heart  ,  d»d  my  portion  fir 
ever  .  And  though  he  yet  keep  me  under  ncceflary  weaknefs  ,  and 
wholefome  ficknes  and  certain  expcdation  of  further  ncceflicies  and 
affaults  ,  yec  am  I  conOrained  by  mort  convincing  experiences  ,  to 
fctupthis  ftone  of  Remembrance  ,  and  publickely  to  thepraifeof  the 
Almighty  ,  to  acknowledge  ,  that  certainly  God  is  true  of  his  pro- 
mifes  ,  and  that  they  are  indeed  his  own  infallible  Word  ,  and  that 
it  is  a  moft  excellent  privi'cdge  tohavc  intereft  in  God  ,  and  a  Spine 
of  fupplication  ,  to  be  importunate  with  him.  I  doubt  not  but  mod 
Chriftians  that  obferve  the  fpirit  and  providences,  arc  able  to  attclt 
this  prevalency  of  prayer  by  their  own  experiences 

ObjeEl.    Perhaps  you  will  fay ,  If  thcfe  rare  examples  were  common, 
I  would  believe. 
^       tAnfw.  Firft,  Ifthcy  were  common  ,  they  would  be  flighted,  as 
i  common  wonders  are. 

Secondly  ,   Importunate  prayer  is  not  common ,  though  formal 
babling  be 

Thirdly  ,  The  evident  returns  of  prayer  are  ordinary  to  the 
fa'ithful. 

Fourthly ,  If  wonders  were  common ,  we  fliould  live  by  fefife,  and 
not  by  faith. 

Fifthly,  I  anfwerin  the  words  of  Anptfiin  ^  Cod  letrcrh  not  eve- 
ift<2></f.  deCu  ry  Saint  partake  of  Miracles,  left  the  weak  fhould  be  di'ceivcd  with 
vhaxe  Deh  this  pcrnicious  error ,  to  prefer  Miracles  aj  better  then  the  works  of 
^*  ^^*  Righteoufncfs ,  whereby  eternal  l;fc  is  ati^ained. 

a  And  let  me  n6w  add  •  that  if  the  Scriptures  Were  not  the  Word  of 
God ,  undoubtedly  there  uould  have  been  as  'many  Wonders  of  pro- 
vidence for  the  difgracing  it ,  as  have  been  for  the  defending  it :  and 

God 


i 


Part  IL 


The  S  dints  Ever  Lifting  Reft. 


God  would  have  deftroyed  the  Preachers  of  ic ,  as  the  greateft  abuftrs 
of  him  and  ail  the  world,  that  (hould  father  fuch  a  thing  tipon  him.  Can  a 
any  man  believe  that  God  is  the  juft  and  gracious  Rule/  of-thc  world, 
(  that  is,  that  there  is  a  God)  and  yet  that  he  would  To  long  fuffer 
fuch  things  to  be  publifhed  as  his  undoubted  Laws ,  and  give  no  Tefti- 
mony  againil  it ,  if  it  were  not  true  ?  As  Perkins  fflitU  (  Cajh  tf 
Confc.  lib.  2.  cup.  3.  p/r/f  150.  §.  I.  )  If  it  had  not  been  Gods 
Word  ,  the  faKhcod  had  been  dctefted  long  ago.  For  th?re  hath 
been  nothing  falfly  faid  of  God  at  anytime,  which  he  himfelf  hath 
not  at  fome  time  or  other  opened  and  revealed  j  as  he  did  tbefalfe 
Prophets. 


2J5? 


CHAP.  VIL 


T^ he  fourth  (^Argument. 


Argum.  4. 


SECT.  I. 

S^i''^T^  Y  Fourth  and  laft  Argument  which  I  will  now  produce 
Xii^-4?<'!|S    ^<^P^<^vethe  Scripture  to  be  the  VVord,  and  perfcd: 
Law  of  God,  is  this; 

Either  the  Scriptures  are  the  written  Word  and  Law 
of  God  ,  or  elfe  there  is  no  fuch  extant  in  the  world, 
But  there  is  a  written  Word  and  Law  of  God  in  the 
world.  Ergo ,  This  is  ic. 

Here  I  have  t he fe  two  Pofitions  to  prove.  Firft  ,  That  God  hath 
fuch  a  written  Word  in  the  world.  Secondly ,  That  it  can  be  no  other 
but  this. 

That  there  is  fuch  a  Word,  I  prove  thus:  If  it  cannot  ftand  with  a 
t!  e  welfare  ofmankiud  ,  and  confequently  with  that  honor  which  the 
WifJom  and  goodnefs  of  God  hdth  by  their  welfare  ,  thac.thc 
woridfhould  be  without  a  written  Law  ;  then  certainly  there  is  fuch 
a  written  Law.  But  that  it  cannot  ftand  with  the  welfare  of  the  crea- 
ture ,  or  that  honor  of  God  ,  appears  thus.  That  there  be  a  cer-  « 
tain  and  fufficient  Revelation  of  the^viij  of  God  to  man  ,  more  then 
mcer  Nature  and  Creatures  do  teach  ,  is  ncceflary  to  the  welfare 
of  man  ,  and  the  aforfaid  honour  of  God.  But  there  is  now  no 
fuch  certain  and  fufficient  Revelation  unwritten  in  the  world;  thcre^ 

N  n  2  fore 


•  • 


5^-  I. 


^6o 


The  Saints  EverUfitn^  Reji. 


Chap.7, 


» ll!o  of  pur-    fore  it  is  ncccflary  that  there  be  fuch  a  Revelation  written.    «  The 
j>ofcpars  over    proof  of  the  Major  is  the  main  task  ,  which  if  it  be  well  performed  will 

ilJhichothers  ^'"""'y  "'^■■y  ^^^  ''^^^^^  ""'"J  ^^^  ^  \yz\\^\t  all  the  reft  will  quickly  be 
granted  ,  if  that  be  once  plain  :  Therefore  I  (hall  Hand  a  little  the 
cnore  largely  to  prove  it,  vi^.  That  there  is  a  necefiity  for  the  wel- 
fare of  man,  and  the  honour  of  Gods  Wifdom  and  Goodnefs ,  that 
there  be  foms  further  Revelation  of  Gods  Will,  then  is  in  meer  Na- 
ture or  Creature?  to  be  found.  And  firft  ,  I  will  prove  it  neceffary 
to  the  welfare  of  nnn;  And  that  thus      If  rn^n  have  a  Hiippinefs  or 


have  fti^y 
written  ofibe- 
caufc  it  is  a- 
gainftmy 
judgement 
to  trouble  tlic 
world  fo  oft 


with  the  fame'*  ^lifcry  to  partake  of  afar  this  life,  and  no  kifficient  Revelation-of  it 
in  Nature  or  Creature^ ,  then  it  is  ncceffary  th:^c  he  have  fome  other 
Revelation  of  it ,  which  is  fufficienc.  Euc  fuch  a  Hnppinefs  or  I  lifcry 
manmuft  partr.ke  of  hereafter  ,  which  Nature  aiid  Creatures  d)  not 
fufficiently  reveal ,  (  either  end  or  means )  therefore  iWac  other  is 
neccflary.  I  will  ftand  the  hrgelicr  on  the  firft  Branch  cf  the  Antece- 
dent,  becaufetiie  chief  weight  lieth  on  it ;  and  I  fcarce  ever  knew  any 
doubt  of  Scripture  ,  but  they  alfo  doubted  of  the  immorral  ftatc, 
and  recompencc  of  fouls  ;  and  that  ufually  is  tlieir  firlt  andchicf- 
cft  doubt. 


words  which 
others  have 
faid  before  us. 
In  particular , 
to  prove    the 
abfolute  Ne- 
ceflTity  that 
there  muft 
be    fomc 
written  Word, 
among  and 


ibovc  others. 

Great  Camera  hath  li one  it  fully,   Pi\dc!i.  dc  Ve.ho  Dc'i  ^  cap.  4,5,5,   Sec.  Opcnirn    ffol.J  pa^. 

45c,  451,  &c.  and  ^lcw^  how  lamentably  even  the  wilclt  of  ihe  Philofophcrs  were  bciotced  a.id 

ignorant. 

I  will  therefore  here  prove  thefe  three  things  in  order  ,  tlius :   FirO, 
That  there  is  fuch  a  ftatei'or  man  hereafter.    Secondly,  that  it  is  necef- 
fary  that  he  know  it ,  and  the  way  to  be  fo  happy.    Thirdly,  That  Na- 
.  cure  and  Creatures  do  not  fufficiently  reveal  it. 
*>Scc  Jujlin   I       For  the  firft  ,  i  take  it  for  granted,  that  there  is  a  God,  becaufe 
Martyr.  S(rm.^  i,  Nature  teacheth  that ,  and  1   fliall  pafs  over  thofe  Arguments  drawn 
proving  the      ^^^"^  '^^^  righteoufnefs  and  Juft  difpenfation  ,  to  prove  the  variety  of 
unity  of  the       mens  future  conditions,  becaufe  they  are  commonly  known  ;   and  I 
Godhead  out   (hall  now  argue  from  fenfe  it  felf,  becaufe  that  works  beft  with  fenful 
ofthe  Hea-    ^  men  :  and  that  thus.    If  the  Devil  be  very  diligent  to  deceive  men  of 
rhensthem-       thatHappincfs,  and  bring  them  to  that  Mifcry  ,  then  furc  there  is  fuch 
aHappincfs  and  Mifery;  But  the  former  is  true,    <=  Erno  the  later. 
They  that  doubt  ofthe  A^u^ar  Propodtion  ,  do  moftof  themdoubr, 
whether  there  be  any  Devil,    as  well  as  whether  he  feck  our  dternal  un- 
doing.    I  prove  both  together.     Firii,  By  his  Temptations.   Second- 
ly ,  Apparitions.    Thirdly ,    Poffefiions  and  DifpofTc/rions.    Fourth- 
ly ,  His  Contrads  with  VVitches.    I  hope  thefe  are  palpable  Difco- 
veries. 


ic\\ei^OrpheM-, 
the  Sybils^  .Sc- 
fhoclei.,Homer, 
Flato,  Pjtba- 
goras ,  ice. 
c  Hear  what  a 
Heathen  faith 
of  the  Life  to 


eome- 

Mirarii  bQiKi' 

nem  ad  Deos  ire  ?Den4  ad  fnmines  ven'it :  immo  (  quod  jircpim  ejl  J  in  homines  venit  \  mlLt  jin^  Deo 
mens  bona  efi.  Semina  in  corporilm  hnmam  div'ina  di^erfafunt :  qudifi  bonw  cultor  excipit ,  Jlnilia  ori- 
leMprndemty  (^paria  hkexquibMortafHntfurgunt:  ft  malm  ^  mnalitsr  quamhumwflcrilis  ac  fatu- 
fir'H  nee  at ,  ac  deinde  creAtpurgamenta  pro  frttpbw,  Seneca.  Epifl.7  j.  page  673. 

J.  The 


Part  II.  The  Saints  EverUfiing  Jteft.  261 

I.  The  temptations  of  Sitan  are  fomctimc  fo  unnatural ,  fo  violent,  i 
and  fo  iraportanaic,    that  the  templed   perfon  even    feels    fomc-  * 
thing befideshimfcif,  perfwading  and  urging  him:  He  cannot  go  a* 
.bout  his  calling ,  he  cannot  be  alone  ,  but  he  feels  fomewhat  following 
hinEi,  with  per  fwafions  to  fin,  yea,  to  fins  that  he  never  fotind  his  * 
Nature  much  inclined  to ,  and  fuch  as  bring  him  no  advantage  in  the 
world ,  and  fuch  as  are  quite  againft  the  temperature  of  his  body. 
'^  Doth  ic  not  plainly  tell  us,  that  there  is  a  Devil,  labouring  to  dc-^^  Suadert  <t«. 
priveman  of  his  Happinefs ,  when  men  are  drawn  to  commit  fuch  mon-    '^'"  "'•'''^  & 
rtrousfins?     Such  cruelty  as  the  Ronians  ufcd  to  the  Jiwj  &t  the  ta-   3f/,!f'[J^^^ 
kmg o^  ferufalem  :  So  many  thoufand  Chriftians  fo  barbaroufly  mur-    fuluiuatcm^ 
dered  ;    Such  bloody  adions  as  thofe  oiNero ,  Caligula^  Sjlia  ,  Aief   fttorum  ccrpo- 
JaLt  ^CarM.^lU  ^  thcKomanc  6'/<?.J/.iro/fj  ,  iht  French  MalTacre  ,  the   y^im^mpora 
Gunpoudcr-piot ,  the  i'^'^w//?^  Inquifition ,  and  their  mnrthering  fifty  ^^^"'l"*"^  no/i 
millions  of  IndUns  in  fourty  two  years  ,  according  to  the  Tellimo-  pcmrau^    ^ 
ny  of  h/^cofta  their  Jefuir.     Men  invading  their  own  neighbours  and  fefequc  cogUd- 
brethren,   with  an  unquenchable  thirft  after  their  blood  ,  and  meerly    tionibweorum 
becaufe  oftheir  ftriftnefs  in  the  common  profefled  Religion ,  as  the  late  J!^^  q»^dam_ 
cruel  wari  m  £«f/rf«^  have  declared  :  I  fay,  how  could  thefe  come  to  ^^jr^"^"/  , 
pafs ,  but  by  theinitigation  of  the  Devil?     When  we  fee  men  making  etyj^,.  viglunti-^ 
aji-ft  of  fuch  fins  as  thefe,  making  them  their  pleafure  ,  impudently,  um.fivc  dormi- 
and  implacably  againft  Knowledge  and  Conftience,  proceeding  in  them,  ^''^'w^'.  Aug. 
hating  thofe  ways  that  they  knew  to  be  better,  and  all  thofe  perfons   ^''l^'^'"- 
that  would  help  to  favc  them :  yea,  chufing  fin,  though  they  believe  it   jfonZieTDl- 
will  damn  them  ;  defpairing  ,  and  yet  finning  ftillj  Doth  not  this  tell   mon  influere 
men  plainly,  that  there  is  a  Devil,  their  enemy?    When  men  will  com- ^mvat  jormoi 
mit  the  fin  which  they  abhor  in  others ,  which  Reafon  is  againftj  When   '"  materiam 
men  ofthcbcft  natures,  as  Vejp^tian  ,  Julian,  ace.  fiiall  be  fo  bloo-   Zl'etTvn 
dy  murderers;  When  men  will  not  be  ftirrcd  from  fin  byany  intrcaty,a^^„y"^^„(,„jj„ 
though  their  deareft  frinds  fliould  beg  with  tears  upon  their  kneesj  fcnfum^ 
though  Preachers  convince  them  ,  and  befeech  them  in  the  name  of  the   Jmagiiunmem, 
Lord  J  though  wife  and  children  ,  body  and  foul  be  undone  by  it :   '"  ?«'*'«!"' 
Nay  ,  when  men  will  be  the  fame  under  the  greateft  judgement ,  and   [Iganompora- 
under  the  molt  wonderful  convincing  Providences ,  as  appears  in  f;*^-   hsVudcre-  j 
U}}d ,  yea ,  under  Miracles  themfclves.  linjuim ,  ut 

Surely  1  think  all  this  (hews  that  there  is  a  Devil  ,  and  that  he  is  ^I'-i'*'^  i>r£ex- 
diligent  in  working  our  ruine.  Why  elfe  (hould  it  be  fo  hard  a  thing »^'J^'""^^''J^2 
to  pcrfwadea  man  to  th^t,  which  he  is  convinced  to  be  good?  ^am  nanjmu- 

tationem  loca- 
lem  fp'it'nuum 2^  hunmHrnriduchur  ad pincipa ftnfuitlmm  organorum  :  utfic  videtttitm  ab aniwa  imagi- 
rariavelfenfualivifiine.     Aquin.    i.  q.  i5.  a.   ii.     Exferimur  wuttas  f£pe  nobis invitii  maJof  ■>  co-- 
lirationcs  in  nientem  obfffen,        Vnde  vero  /;.c  cogitationes  .<*  Ab  aliquo  certe  egente  eas  cowmoventc.    Non 
a  nobii  :  (juia  inviti  illasfatimur  ;  Kon  ab  Angelis  boms  ,  neque  a  Dee  per  illos  ,  quia,  cogitationes  malt' 
JHttt.    A  Diabolis  igiiur  jjint ,  ■  Zancli.  To.  3. 1.  4.  dc  Potent.  Dxoion.  c.  1 1 .  p.  1 91 . 

N  n  3  sect; 


2d2 


The  Saims  EverUfiing  Reft, 


Chap.  7. 


SECT.  II. 


§.2.     2 

Lege  Epifi  (am* 

muclc  appa- 
rente  Siu\o,  in 
Joan.  Bevero- 
virii  Epijlilis. 
Et  D.  Reti- 
nal Jumdc  Sa- 
muele  apparcn- 
te.,  in  van  is 
tnlcilimbM 
de\\h.  Apo- 
fr^-ph. 


Melch.  Adam. 
in  vita.  Luth. 

Sorom.  lib.  6.* 
cap.  28. 
lib.'j.c.  25. 


2.  "D  lit  yet  if  this  be  not  palpable  enough  ,  The  frequent  Appariti- 
Oons  ofSatan  in  fevcral  fiiapes  ,  drawing  men ,  or  frighting  chetn 
intofiri,  is  a  difcovery  undeniable-  I  know  ma.ny  arc  very  increCu- 
ious  herein  ,  and  will  hardly  believe  thatrhere  hive  t^ecn  Inch  appar.tt- 
ons;  For  my  own  part,  tnoughl  am  as  rufpicious  a$  moit  in  luch  re- 
ports ,  and  do  believe  that  molt  of  them  are  conceits  or  delufions ,  yet 
having  been  very  diligently  i:  quifuive  in  fuch  c;ires ,  I  have  received  un- 
doubted telUmony  ot  the  Truth  of  fiich  Apparitions  J  fome  from  tlie 
mouths  of  men  of  unJoubtcd  honelly  and  godlinefs,  and  fome  from 
the  report  of  multitudes  of  pcrfoni,  who  heard  or  faw.  Were  it  Ht 
here  to  name  the  perfons ,  I  could  fend  you  to  them  yet  living,  by 
whom  vou  would  be  as  fully  fatisfied  as  I:  Houfes  that  have  bce/i  lo 
frequently  haunted  with  fuch  terrors,  that  the  Inhabitants  fucceiiively 
have  been  witnefTes  of  it. 

Learned  Godly  Zanchhu  in  his  To  i.  lib.  ^.  cap.  lO.  de  pet entia  D<c^ 
mortum  ,  faith.  He  wonders  that  any  Ihould  deny  that  there  are  fuch 
Spirits  a$  from  the  cffed:  are  called  Hags  (orF.iiries,  )  th;itis,  fuch  as 
exercife  familiarity  with  men,  and  do  without  hurting  mens  bodies, 
come  to  them,  and  trouble  them,  &  as  it  were  play  with  them.  I  could, 
C  faith  he  )  bring  many  examples  of  perfons  yet  alive  ,  that  have  had 
experience  ot  thefe  in  the.mfelvcs.  But  it  is  not  ncccffary  (to  name 
them)  nor  indeed  conven  ent.  But  hence  it  appears  that  there  are 
fuch  Spirits  in  the  aire:  and  that  when  God  permits  them  ,  they  exer- 
power  on  our  bodies,  either  to  fpoit,  or  to  hurt.  So  far 
And  lie  makes  thisufeof  it  COf  this  (faith  he  )  bcfides 
the  certainty  of  Gods  Word  ,  we  have  alfo  mens  daily  experience.  '} 
Thefe  Devils  therefore  do  f.Mve  to  confirm  our  faith  of  God,  of  the 
Good  Angels ,  of  the  Kmgdome  of  Heaver*,  of  theblefled  fouls ,  and 
of  many  things  more  which  'he  Scripture  deiivereth.  Many  deny  that 
the  foul  ofman  remaincth  ?[i)d  livcth  after  death  ,  bccaufc  they  fee  no- 
thing go  from  him  buc  his  breni  j  :  And  they  come  co  that  impiety, 
that  they  laugh  at  all  that  is  laid  of  another  Life.  But  we  fee  not  the 
Devils ;  and  yet  it  is  clearer  then  the  S'.in  ,  rhar  this  .lir  is  full  of  Devil?; 
becaufe,  bcfides  Gods  Word,  experience  it  fclf  doth  teach  it.  Thus 
Zaachj  pleads  undeniable  experience,  lih.j^f.cap.  20.  p,.tgezii. 

Z«ri^r  affirmed  of  himlelf,  that  at  Co^/;:-^f  he  oft-times  had  an  ap- 
parition of  burning  Torcl  es  ,  the  fight  thereof  did  fo  affright  him, 
that  he  wa«  neer  fwooning ;  alfo  in  his  own  Garden  ,  the  Devil 
appeared  to  him  in  the  likenes  of  a  black  Boare,  but  then  he  made 
hght  of  it.  Sczjomen  in  his  Ecclefiaftical  Hiftory  writes  of  Apellts  a 
Smith  ,  famous  in  Egypt  for  working  Miracles ,  who  in  the  night,  while 
he  was  at  work,  was  tempted  to  uncleannefs  by  the  Devil  ^  appearing 

in 


cifc  their 
Zanchj 


Part  II.  Thi  SAtnts  Evcrlafiing  Refi,  263 


in  the  (hapcof  a  beautiful  woman;  The  like  he  ccis  of  a  ftrangc  appa- 
rition in  Afitioch ,  the  night  before  the   Sedition  againft  Theodoftw. 
TheodorM   mentions  a  fcarfull  fight  that  appeared  to  GennadiHs ,  Pa- 
triarch oiConflaHtin6polc  ^  and  the  threatning  words  which  it  uttered. 
The  Writings  o^Gregorj  ,  Amhrofe  ,  Anfiin  ^  Chrjfcjfoffse  ^  Nicephd* 
tHi  ,  &:c.  make  frequent  mention  of  apparitions ,  and  relate  the  feveral 
flories  at  large.     You  may  read  in  Lavater  de  SftSim  ,  feveral  other    Lavarer  Mte 
relations  of  apparitions  out  of  AlexandtrAb  Alex.indro  ^  Baptifia  Ful-    04.65. 
g''ftH4  ^  and  orhers.     LudoT/icw  Vives ^  lib.    i.  de  Veritate  fdei  ^  faith, « 
That  among  the  Savages  in  AniiricA  ,  nothing  is  more  common  then 
10  hear  and  Ice  Spirits  m  fuch  fhapes  both  day  and  night.     The  like  do 
other  Writers  tcltifieotthofc/W//i».t  J   So  faith  OUm  M agmtt  o^  the    De  Gent.  Sept. 
Iflandcrs.     Cardanm  de  Sttbtilit.  hath  many  fuch  Stories.     ^  Sq  J^^fj^    \\\^^  ^ap.  5. 
tj^tatflipu  in  loeor.  Commnn.  ccUe^un.  Crip.  de  malii  jjnritibHS .,    C>-  de    'The  like  may 
fatisfanione.    Yea,  godly,  fober  /I/f/rf«c^ro«  affirms  that  he  had  feenj^^'^'^'^.'^^'^'^*-' 
fome  fuch  Sights  or  Apparitions  himfelf,  and  many  credible  perfons  of  ooodTneels 
his  acquaintance  have  told  him ,  that  they  have  not  only  feen  them,   encouragijig 
but  had  much  talk  with  Spirits ;  Among  the  reft  he  mentions  one  of  his    the  GodIy.c>- 
own  Aunts ,  who  fitting  fad  at  the  fire  after  the  death  of  her  husband ,  ^'""'  '^^  ''^''^'- 
there  appeared  unto  her  one  in  the  likenefs  of  her  husband, and  another   J^   ?a  ^'^^^ 
like  a  Francifcan  Frier;  the  former  told  her  that  he  was  her  husband,  and.  farh,  tha^t  one 
came  to  tell  her  ffomewhat;  which  was,  that  fnc  mull  hire  feme  Priefts   like  a  glorious 
to  fay  certain  MafT.'s  for  him  ,   which  he  earneftiy  befought  her,  then    >oi'"§  "i^w 
he  took  her  by  the  hand  ,  promifing  to  do  her  no  harm,  yet  his  hand   ^^?^  rs,°"^ 
fo  burned  hers ,  that  it  remained  black  ever  after  ,  and  fo  they  vanifhed    Piesbvirs'ac 
away.     Thus  wrires  Alelanchton.    Lavater  alfo  himfelf  ,    who  hathj^hls  death,  as 
writ  a  book  wholly  of  Apparitions ,  a  Learned  ,  Godly,   Protcftant    he  was  afraid 
Divine,  tels  us  that  it  was  then  an  undeniable  thing ,  confirmed  by  tie   ^"5^  Fay'i'ga- 
Teftimoniesofmany honeft  and  credible  perfons,  both  men  and  wo-    fjJd  aidt^*^'^' 
men,  fome  alive,  andfomedcad,  thatfometime  by  night  and  fome-   him-  Arc  ^-ou 
time  by  diy  have  both  feen  and  heard  fuch  things :  fome  that  going  to   afraid  to  fuf- 
bed  had  the  doaths  plucked  off  them  ;  others  had  fomewhat  lying  down   ^<^r?  are  you 
in  the  bed  wi'.h  them  j  others  heard  it  walking  in  the  Chamber  by  rhcm,    JP*^^  ^?^\ 
fpitring,  groaning,  faying  they  were  the  fouls  of  fuch  or  fuch  perfons   fiiallldowith 
larelv  dep:irred;   that  they  were  in  grievous  torments;  and  if  fo  many    you?  aschi- 
Miffes  were  but  fnid  for  them,  or  fo  many  Pilgrimages  undertaken  to   ding  him  for 
the  (brine  of  fome  Saint ,  they  fhould  be  delivered.  Thefe  things,  with   r'ji^^^"^^l  ^^ 
many  fuch  more,  faith  Lav.tter ,  were  then  frequently  and  undoubted-    ^^^  rh^^ft 

E!-:am.  Theol. 
In  obfttfione  Selattji  Civ'itatis ,  Kolanum  Lfifcnpivn  Felicem  moTtuum  cen^eBum  fuijfc  a  muhis  cr- 
vitatem  illam  defendentem.,  rcfert  Auguft.  lib.  de  Mirab.  Scriprurx  ffi  Hie  liber  Jit  Ar^firni.  )  Scio 
innumaa  referri  fttbulofa  vcl  a  fraude  ^  &c.  fed  (x\)  a  viiis  turn  doflis  ,  turn  per^uircitltf  ■,  turn 
gravibus^pi)biSt  S"  plui'J'f'ii  ycTro  [tculis  allata  funt  ,  j^  hod'ie  vremoraiitur  inminioa  .,  wbi  ricn 
piffir  mn  cum  ofPii  kumanii  concurrijje  Hhifiy  aut  v'u  diabolica  ,  fupplente  ,  w;^.  ^hittt  maligno 
^odbmnis  fvpeyxpoxeilaxem.  VofTiiisV.pirtol  dcSamuelermEtverovitii  Epillol.  page  ac?-  Vid. 
Mcrcur.  vijieram  deprodig.  lib.  8.  Tj'ellum. 


2^4  The  Saints  EvcrUfiin^Rcft.  Chap.7. 


L 


ly  done  ,  and  that  where  ihc  doors  were  faft  lo^kcJ ,  and  the  rooai 

fearched  ,  that  there  could  be  no  deceic. 

So  SUUah  relates  the  ftoryof  Crf/cf  «/»«,<  the  Popes  Legate,  feared 

into  a  deadly  ficknefs  by  a  fearful  Apparition  in  his  Chamber.     Moll 
t»  credible  and  godly  Writers,  tell  us,  Thit  on  fu»e  20.  14S4.  ataTown 

called  Hummel  in  Gcrmunj  ,  thcDe*il  cook  away  one  hundred  andf 

thirty  children  that  were  never  feen  again. 

But  I  need  to  fay  no  more  of  this;  there  is  enough  written  alrea- 
dy,   not  onely  by  Cicogna  ^  Delrh  ,    PurAce/fw ,  &c.    but  alfo  by 
(T        d  I     S*^^'y  "^"^  faithfull  Writers,   as  ,.  Z,.ti'.irfr  ,  Cccr,   AgricoU^  OiuM 
ciswiellis.         A'{a^»'t^ ^  Z.xnchnu^  Pi^eriut,  and  many  more  ^. 

Ob]e^.  But  you  will  fay  ,  Though  this  prove  that  there  are  Devils, 

and  that  they  are  enemies  to  our  Happinefs;  yet  how  doih  it  prove  due 
g  Neqve  Sat.in   there  is  a  future  Happinefs  or  Mifery  for  man  ? 

hscpr£jUtHt^  g  ^/jt/jr.  Why,  plainly  thus.  What  need  Satan  by  fli  feAppari- 
bcnefaaax  .u-  ^^^^^  ^^  ^^^  Supcrftition  to  draw  men  to  fin  ,  if  there  v.erc  no  ditfcr- 
\n  fummohabct  ^'^^e  between  linners  nnd  others  hereafter  ?  Surely  in  this  lite  it  wo. Id 
edit:  fedut  be  no  great  difpleafure  to  them  ;  for  ufually  t!ie  wicked  have  the  moft 
iorforali  un'm  profperous  lives ;  therefore  hisdclufions  muft  needs  have  refped  to  an- 
curatione  infi-  ^  other  life ;  And  that  the  end  of  his  Apparitions  is  eiihcr  to  drive  men  to 
7!tuaVtnoft'e  ^^f^P^'i" ,  oi"  to  fupcrll"ition  ,  or  fome  fin  ,  is  evident  to  all  ;  ''  Moll  of 
truddet.  zan-t»the  Pip  ih  Idolatry  and  Wil-worQiip  ,  hach  either  been  caufed  ,  or  con- 
chius.  To.  ;j.  firmed  by  fuch  Apparitions;  >  For  in  former  days  of  darknefs  they  were 
1.  4.  c.  io.de  more  common  then  now.  How  the  order  of  the  Ctirthnfian  Friers 
Porema  Dx-  ^^^  founded  by  'Bruno  upon  thererrible  fneeches  and  cries  of  a  dead  mc'in, 
Vid.  euAtn  you  may  read  in  the  lite  of  Bruno  ^  before  his  Expoluion  on  faun 
Zand),  ibid.     Epiftles.     Such  was  the  Original  of  All-Souh-Day  ,  and  other  Holi- 

e.  i2.p.  194-  days  ,  as  Tritenhcrritu  ^  Petrtt^  de  NntrJibm  ,  /  10  r.  i.  Poljd,  Jirg. 
*"  ^^v'  p'"*  ^'^^'^'  ^■^^'9-  do  declare.  Alfo  praying  for  the  dead,  praving  to 
!L(|fK  Ban.  Saints,  Purgatory,  Merits  of  good  Works,  SuistaAion,  Pilgrima- 
Van  Hclmont  ges ,  Milfes ,  Images,  Reliques,  Monallical  Vows ,  Auricular  Con- 
dcfcthiafi,        feffion  ,  and  moft  of  the  P. )pini  Ceremonies  have  had  their  I\fc  and 

f.  9.  ^.  27.  ftrength  from  thefe  Apparitions  and  Delufions  of  the  Devil.  ^  But 
''*|^ '  *  a  efpecially  the  Crofs  hath  been  fo  magnified  hereby,  that  it  is  grown 
fhcwb  thatMi-  the  commoneit  remedy  to  drive  away  Dtvils  of  any  in  the  world  for 
racles  are  ,  many  hundred  years.  The  Churchyard  muft  have  one  to  keep  the  De- 
whcn  things  yils  from  the  graves  of  the  dead  ,  and  the  Church ,  and  alraoft  every  Pi- 
aredonewich-  ^ade ,  Window,  and  part  ofit  to  keep  him  thence;  the  child  Brtpri- 
caufes^  And  2.ed  muft  have  One  CO  keep  him  tiience;  the  High-v;ays  alfo  muft  have 
proves,  that 

the  two  books  which  L'l^fm  wrote  (  de  Diva  Virgins  Hallcnfi ,  (f  de  Diva  Virginc  AfpricoHi  J  filled 
with  pretended  Miracles,wei"e  not  indeed  of  tru;  Mii-aclcs,as  neither  reciting  tlie  raifing  chcDcaJ.or 
the  like  evident  Miracle,  nor  any  cure  done  but  wirh  Ibmefenfible  pain  or  Motion,  whieh  ftiewcd 
fome  fccond  eaufe.  SetCamer.FysdcB.  deVerbi  Dei  ^  fage  \j,i.fol.  f"  How  the  Devil  doth  imi- 
ute  God ,  in  fetting  up  a  worfliip ,  and  deluding  men  with  his  wondcrs,cfpecia!ly  about  che  Crofs,; 
Read  C^ilflills  Preface  before  his  Anfwcr  to  Martini  ^  of  the.Crofs. 

them. 


Part  II.  The  Saints  EverUfiing  Reft:  -^  .265 

them  ,  that  he  moleft  not  the  Traveller  ;  yea  ,  when  morning  and  eve- 
ning ,  and  in  times  ofdanger,  and  in  the  beginning  of  any  work  of  du- 
ty ,  raenmuft  fign  themfelves  with  the  Crofs ,  to  keep  away  Devils; 
Infomuch  that  the  learned  Dodors  do  handle  it  amopg  their  profound 
Queftions ,  [^  What  makes  the  Devil  fo  afraid  of  the  Crofs ,  that 
he  iViuns  it  above  all  things  elfe  ?  ]  So  that  you  may  eafily  fee 
what  great  advantage  the  Devil  hath  got  over  the  fouls  of  a  great 
part  of  the  world  hy  thefe  Apparitions  j  andconfequcntly  that  (  this 
being  th?  end  ol, bis  endeavours  )  there  is  certainly  a  Happinefswhich 
he  would  deprive  us  of,  and  a  Mifcry  that  he  would  bring  us  to,  when 
this  life  is  euded. 


SECT,    III. 

3.  ITismanifeftalfoby  the  Devils  PofTefiif.g  and  Tormenting   '  ^^c'^.^t  •/   ^i  •  t 
J  bodies  of  men ;  for  if  it  were  not  more  for  the  fake  of  the  foul  then*it  isdie  verv  ^ 
the  body,  why  (hould  he  not  as  much  poffcfsor  torment  a  beaft  ?  Cer-^  fubftance  of 
ti<inl^^\t  is  not  chiefly  the  outwad  torment  of  the  pcrfon  that  he  regard-   Devils  that 
eth  ,  ( though  he  defire  that  too)  f©r  then  he  would  not  labour  to  fettle   *^"y^j"h  '^cn, 
h  s  Kingdom  generally  in  peace  and  profperity  ,  and  to  make  men  chufe   hUve'^bodier'^ 
iniquity  for  its  worldly  advantages.     Yet,  it  may  perhapstethc  fouls  «more  lubtilc 
of  others ,  more  then  the  poffeiTed  perfons  themfelves ,  that  the  Devil    then  rlieairc 
may  hope  to  get  advantage  on.     SoamongthePapifts,  it  hath  brought   hy  which  rhcy 
their  "^  Eiorcifms  into  fingular  credit,  by  their  frequent  difpofleliing  ^^^"^'^- ^''- >• 
tl',e;Devil;  I  confefs,  there  have  been  many  counterfeits  of  this  kind,tt;..i^c  288.  °* 
:\^  the  Boy -AZ  B U fort  hy  f-vdverhciMptoK ,  hired  by  the  Papifts ,  and  dif-   So  AitguHine 
covered  by  the  vigilant  care  of  Bilhop -^/er/on,  and  divers  others.    But   alio  thinks,  tv 
yet  if  any  doubt  whether  there  is  any  fnch  thing  ar  all,  credible  Hirtory,  ^'^""^f"'"-' 
and  late  experience  may  fufficiently  fatisfie  him.    The  Hiftoy  of  thcuf,^p'  5  "*"" 
difpolTcilion  of  the  Devil  out  of  many  perf^rs  together  in  a  room  in   AndfoTc;-" 
Lnncapjire  ^   at   the  prayer  of  fonie  godly  Miniliers,  is  very  famous;   fH///.iH  faith, 
for  which  thcfe  Miniiters  ,  being  Nonconformifts  ,  were  q'jeftioned  in   ^^monesfua 
the  High  Commifiion  Court ,  as  if  it  had  been  a  device  to  ftrengthen  ^^4^0/*  h 
the  credit  of  their  caufe.  Read  the  Book,  and  Judge.    Among  the  Pa-   JiUtant  ut  vo- 
pilh,  PoffcHions  are  common;  ( though  I  believe  vtery  many  of  them    Urn.:  fi^ut  eti- 
are  the  Pricfts  and  Jefuits  delufions  }  <i'"  iumbrki  ifyr 

alia  qujid^m 
infdfa.  Itadiffimileilliimneftpenetrarcin  mftracv^ra.     w    Si  qUandt  pos  of'miat  his  r.fitufari't  ma 
/ '  luatr.ur  cimjpintu ,  vcl  ad;urandi  ,  vcl  impcrando  ,  ^«.f/z  ms  audiat ,  fed  tanthm  pfecibHs  i^j  ]\:]uiiiis 
incumbcndoprcfcrverctnm.  Origen.  in  Mat.  17. 

What  Pofleflion  is  ,  and  how  the  Devils  W  confined  to  a  body  ,  or  The  dcvi!  had 
whether  circumfcribcd  there,  in  whole  or  in  part  ,  are  things  beyond*'^]^^''"'*.^'"^^ 
my  reach  to  know.    But  that  the  rtrangc  effe^s  which  we  liave  fecn  on   Hdy  G*hoft'^^ 
fome  bodies ,  have  been  the  produds  of  the  fpecial  power  of  the  Devil  Hib,  2.  l4,' 

O  0  there. 


2^6  rhe  Sdints  EverUpng  Refi,  Chap.  7. 


m.  there,  I  donbt  nor.  Though  for  my  own  part  I  bcl.cve,  that  Gods 
Works  on  the  world  are  uually  by  Inftrumcncs,  and  noc  immediate^ 
and  as  g'od  "  Angels  are  his  Initruments  in  conveying  his  Mercies, 
"The  Angels  both  to  Ibul and  boJy ,  and  Churches ,  and  Stares ;  fo  evil  Angels  arc 
bouhThefc  Inftiuments  ofinflicling  his  Judgements,  both  corporal  and  fpiritual. 
Miniftricsffu-  hence  God  is  faid,  P/^/.  78.  49.  to  fend  evil  Angels  among  the  Jfrae- 
pcrior  and  in  titcs ;  hence  Pauls  phrafe  ,  of  delivering  to  Satan  ;  hence  Satan  doth 
fcrior^inrhe  execution  on  the  children ,  cattle  ,  and  bodyofy^^j  and  upon  jern- 
and  ttcon  ^'°"  •^^^^''^  '^  ^^^^  ^'^S'^^  .  ^^'^'^'^  numbering  the  people.  To  Tatisfic  you  fuf- 
fov  govcrrw^  'T  '"  ^^^^ »  ^"^  ^'^  filencc  your  objedions  ,  and  to  reach  you  the  true 
mcnt)  of  and  fpiritual  ufe  of  thisdodr  ne,  I  refer  you  to  Mafter  L.irprcrcej  book 
earthly  things.  (  Member  of  the  Houfc  of  Commo.is)  called  Our  covin.f.nioM  and 
Clem.  Alex.       py^y  ^j^f,   An^tls.    And    efpctially  Z.\nchini  .    To.  3.  his   books  cie 

imio.     Iris        «^«^f^«- 

Chrifl  that  , 

givcth  to  the  Greeks  Wifdome ,  by  inferior  Angels.    For  the  Angels  are  by  an  Antient  T?.d  Di\ine 

command  diftrijntcd  byCor  tiirough)  Na*  ions.   Idem  ibid. 

^      So  then,  though  I  judge,  that  S:itan  is  the  Inftrument  in  our  oi-dina- 

ry  difeafes ,  yet  doth  he  more  undeniably  appear  in  thofe  whom  we 

call  the  poflefTed.    Luther  thoug'u  that  all  ph^^;ie!:ick  perfons,  'and 

**  Ideots ,  and  all  be'eavcd  of  their  underftanding  ,  had  DeviN ;   not- 

withftandingPhyficiansmig'iteare  them  by  remedies.     And  indeed  the 

prefence  of  the  Devil  may  confill  with  the  prcfence  of  a  difcnfe  ,  and  e- 

ril  Humor  ,  and  with  the  efficacy  of  means.     Sauls  Mclandoh -Devil 

^Vid.Pvt.         would  be  gone,  when  David  played  on  the  Harp,     Miny  Divities 

Martyr,  in         ( as  Tertul.  Auflin  .    Z.inchim  ,     LavAttr  ,  &c.    «   think  that  lie  c.iti 

^"''  ^^Z"-      j4  work  botli  upon  the  body  and  the  minde ;  snd  tint  ^c  make. It  ufe  to 

m'.Z  §  8    '     ^^^  ^""^  ^^  Melancholy  humors.     And  indeed  fuch  ftrnnp.c  things  are 

jage  5?,'4o.       oft  faid  and  done  by  the  Melanclioly  and  M.id,  that  many  lc:.rncd  Phy fi- 

D£mon'aci         cians  think  that  the  Divil  is  frequently  mixt  with  fuch  dillcmpcrs  ,  and 

femycr  fcrc        hath  a  main  hand  in  manv  of  their  fymptomes.     So  t^Jvice»  ^  liktftSy 

lid   ""fcTtn      '^''^«^'«««'  >    /IfoMcnfis   ',    ^4on  VrAtenfis  ,   Hercul.    S.xxv^.  &:c.    Who 

ownes  mclan-  **  Can  give  any  natural  caufe  of  mens  fpeaking  Hebrew  or  Greek  ,  which 

ihoHcidamoni-   they  never  learned  or  fpoke  before  ?    Of  their  verfifying  ?    Their  tel- 

(td.  Forcft.       ling  perfons  that  are  prefent  tlieir  fecrcrs  ?    Difcovering  what  is  done  at 

^bf  ^''^*  *^M     ^diftance?    which  they  neither  fee  nor  hear  .^    r   Ferr.cliu^s  menuoutth 

^^^^^J^'^^'^'atwothachefavv  :  whereof  one  was  fo  tormented  with  convulfive  pain, 

Luther. Vide      fomctime  in  one  arm,  fomtime  in  the  other,  fomctime  in  one  ftn- 

Per.  Martyr.       gtv ,   &c.  that  four  men  could  fcarcc  hold  him:  his  headbcing  l^ill  qmet 

Loc.  Commnn.    and  well :  The  Pinficians  judgccd  it  a  Convulfion  from  fome  malignant 

clnf.  i.cap^y.   humor  in  the /pi«/i  ^er/» :  till  having  ufed  all  means  in  vain,  at  laft  the 
fertotum.  For  Jr  >  o  , 

peaking  ftrange  lajiguages  and   verfifying  ,   Sec  Guainerius  Trail,  i  $  de  melanc.  c.  4.    Et  U^ierum  dc 

pi'tfagis.  lib.  2.  c.  21.22.  (fy-  2^.  Et  Foreji.  obf.  lib.  10.  obfw..  in  fchol.,    p  D:  Abdit.   Rer,Caufis  I.  2. 

^■li.Vjde Fd.F Uteri  Obfervat.p.zc.  deftupore  dxmoniaco:  ^ de Exordjia  iffo a  D^mtnepercuJJo  &  Ufo. 

Devil 


Part  II.  The  Saints  E'verUfiing  Rejl,  26 j 


t 


Devil  derided  them  ,  chac  they  had  almoft  deftroyed  the  man  with  their 
medicines?   The  man  Ipoke  Greek  end  Latne  which  he  never  learned, 
hecoldthePhyfiuans  many  of  their  fecrecs  :  and  a  great  deal  of  talk 
with  the  Devil  which  they  had  ,  he  there  mentions.     In  concluiion, 
both  this  and  the  other  were  difpofTc'ired  by  Popilh  prayers  ,  fafting 
andexorcifm     s  /"orf/f*/ mentions  a  Country- man  ,  that  being  call  in- et^^'^'.3<3'^ 
to  melancholy  through  difconrent,  at  feme  injuries  that  he  had  recei-    J"tl"]  '^rll'i 
ved ,  the  Devil  appeared  to  him  in  the  likenelsof  a  man,  and  pcr- 
fvvaded  him  rather  to  make  away  himTelf  ,   then  to  bear  fuch  indi- 
gnities ;    and  to  thatcndadviled  him  to  fend  for  Arfenick  ,  and  poy-    9^/'7'  ^\^^] 
Ion  himfclf.     But  the  Apothecary    would  not  let  him  have  it  ,  ex-    aHhforyor* 
cept  he  would  bring   one  to    promife  that  he  (hould  not  abufe  it;    one  polTelTcd, 
whereupon  the  Devil  went  with  him,  as  his  voucher,  and  fo  he  took    andofher 
a  Diasn  ;    But  tiiough  it  tormented  him  ,   yet  it  did  not  prefently    ip^P-itience 
kill  him  ;    wherefore  che  Devil  brouelit  him  afterward  a  Rope ,  and     >'""§ J^"^ 
after  that  a  Knife  to  have  deftroyed   himfelf ;    At  which  fight  the    Andinrhofe* 
man  being  affrighted  ,  was  recovered  to  his  right  mind  again.     You    times  when 
may  read  a  multitude  of  fuch  examples  in  Scribonhu  ,  SckfnkJMi  ,    they  went  ro 
Wierui  ,  Chr.  a  Vega  ,  Lungitu  ,  'DonAttis  ,  lib.  2.  cap.  i.  de  med.    Sacranient,the 
mir.  Cornet.  Gemma  lib.  2.  de  Nattir.  Alirac.  cap,  4,     See  alfo  K4-    the^ncn''^'  c 
lefiiis  cap.  28.  Sacr.    ^hiloftp.   Roderic.  a  Cafiro  2.  de  tnorb.  mul.in    and  rhcpof- 
c.ip.  3,  Sthol.  C^Um  Rhodigifttii  lib.  i.  araiq.lc^.  cap.  ■^4.     r  Tertul-    leiTed  were  all 
Han  chailecgeth  the  Heathen  to  bring  any  one  poflVfled  with  a  De-*»^^^^"-<l  toti^- 
vil  before  thfir  Judgement-feat  ,  or   one  that  pretended  to  have:  he    p"^"!  J*^ '^^' 
fpiric  of  the  Gods  ,  and  if  at  the  command  of  a  Chriilian  he  do  not    rpyt^f  ^p^J 
confcfs  himfelf  to  be  a  Devil  ,  let  them  take  the  Chriftian  to  he  pre-    /^.^er,  cj/?.  23. 
fun.ptiious  ,  and  put  him  immediately  to  death.    BtiC  of  Jefu?  (faith    where  he 
he^    they  fay  not  fo  ,  nor  that  he  was  a  meer  man  ,  but  the  Po-    Pi^t^fit^fh  them 
v;er  ,  the  VVifdom  ,  and  Word  of  God   ,    and  that  they  are  Dc-    tryaToJ^t 
vils  damned  for  their  wickedncfs.     The  like  doth  CjprUn  ad  Deme* 
trian.   ^.12. 

So  that  it  fecms  it  was  then  common  for  the  Devil  in  the  poffef- 
fed  to  confefs  Chrift ,  or  elfe  TertHlUan  durtt  not  have  made  fuch  a 
challenge. 

Some  wonder  that  there  were  fo  many  pofT-fTed  with  Devils  in  « 
Chrifts  time,  and  fo  few  fince :  but  they  underftarid  not  that  it  was 
Mad  men  whom  they  called  poflefTed  ,  end  Chrift  conrirmeth  their 
judgement;  As  Mr  Afead  on  John  lo.  20.  hath  proved  out  of  Scri- 
pture ,  and  from  Tlautm  ,  Juftin  Mart.  Timothem  e^lex.  Bnlza- 
mon  ^  Zonar.u  ^  6cc.  to  whom  I  refer  the  Reader  ,  for  the  fuller  proof 
hereof. 


O  0  2  SECT.  IVl 


'')b  The  Saints,  Ever lajitng  Rep.  Chap.y, 


SECT.  IV. 

c    ^     •J  TPOurthly,  thefourthandlaft  of  chcfc  palpable  Argamcnts ,  to  prove 
4.  X  that  m^n  hath  a  future  Happincfs  or  Mifcry  ,  is  drawn  from  the 

See  a  notable  ^  Devils  compads  with  Witches.   It  cannot  be  only  his  dcfirc  of  hurting 
ftoryo  a  their  bodies,  that  makes  him  enter  into  thcfecontrafti  with  them*  For 

woman  pre-     ^j^^^  j^.  might  procure  by  other  mcMns,  a?  likely.     BcfiJc,  it  is  foine 
havctrl-  Holy*  ^'"^'^  ^^P^*^*P*^'''^V  >  or  rulfilling  of  their  defircs ,  whch  h?  conditio- 
Ghoft,but        neth  to  j^ive  them.     It  is  a  childilli  thing  to  conceit,  that  the  Dw*vil 
provingtobc  •  cares  fo  much  for  a  few  drops  of  their  blood;  Is  not  the  blood  of  a 
^  ^J*^^? '  j"*^    bealt  or  other  creature  as  fwcet  .''    Neuher  can  it  be  only  the  acknow- 
^^^^j^.^^j^j'^^tt  lodgement  of  his  power  that  he  aims  at;  r.or  a  meer  dcfire  of  being 
had  a  g^ftof      honoured  or  worfhipped  in  the  world  ,  as  Fcrphjriiu  and  other  Pagans 
prayer,  and      have  thought;  For  he  is  raoft  truly  ferved,  where  he  is  Icait  difcerned,and 
drd  baptize      moft  abhorred,  when  he  moft  appears.     His  Apparitions  are  fo  po- 
^^•^  J  '"I"'' J  c»vverfuli  ameans  to  convincethe  Acheilf  ,  who  believes  not  that  there  is 
.supperinthc     Cither  God,  or  Devil,  or  Heaven,  or  Hell,  that  1  am  perfwadcd  he 
ordinary  way.    would  far  rather  keep  out  of  fight  ,  and  that  for  the  molt  part  he  is  con- 
in  Firmilmnw   {trained  by  God  to  appear  againft  his  Will.  Bsfides ,  if  Satan  fought  his 
Ep'ifi.ro  Cy^ri-*Q^^  honour,  he  would  Itill  fpeak  in  his  own  name;  But  contrarily, 
^<' pIre-5'^"    his  ufual  appearance  is  in  the  fh.ipe  and  name  of  fome  deceafed  pcrfon, 
Bp. //rf// faith,   atlirrainghimfelf  to  be  the  fouloffuchanonc  ,  or  elfe  he  pretends  to  be 
Saranspreva-     at)  Angel  of  light  ;    and  when  he  makes  his  compads  with  Witcles, 
lency  in  rhii      j^  is  feldome  fo  plainly  and  diredly ,  as  that  th:y  underiland,  it  is  indeed 
apumoit         ^j^g  Devtl  that  they  deal  with.     So  that  it  is  apparent,   Satan  feeks 
marvelous         fomething  more  then  the  honour  of  domineering  ,  that  is  ,  the  ruinc 
wimber  of     ^of  the  party,  with  whom  he  dcals;  And  that  it  is  not  their  bodily  and 
Witches  a-       temporal  ruine  only  ,  appears  further  bv  this ;  that  he  will  heal  as  well 
bounding  m     as  hurt ,  and  give  power  to  his  confederates  to  do  the  like,  and  ths 
h  ^rcdsa-'^^   tends  not  to  the  ruine  of  mens  bodies.    Though  there  be  a  great  deal  of 
difcovered  in     deceit  among  them,  yet  doubtlefs  many  have  been  cured  by  Popilh  fpds, 
Oiic  (hire;  and   and  Pilgrimages ,  and  Exorcifms.    CAroltu  7*»^  mentions  one  of  his 
(if  fame  dc-  "Patients ,  who  was  incurably  deaf  a  yecr  together  ,  and  was  fuddenly 
"'*  vn^ ''i^  f  cured  in  the  midft  of  his  devotion  to  the  Lady  q^  Lmrttto.    Femeliits 
j"i^hou(cs  in"    mentions  thofe  that  could  Hop  any  bleeding  by  repeating  certain  words, 
the  North,  are 

found  fo  many  of  this  damned  bi  ted.  Heretofore  oncly  barbarous  dcfcrts  had  them  j  I^ow  the 
civilifi  and  mofl  Religious  parts  are  frequently  pclkrcd  with  them.  Heretofore  fonic  filly  poor 
ignorant  old  women  ,  ^c.  Now,  we  have  known  thofc  of  both  Sexes,  whicli  have  profefltd 
much  knowledge ,  holinefs and  devotion  ,  drawn  into  this  damnable  prai.'tice.  Nail  folUoj.\$. page 
5^.54.  Car.  Fjfo.  de  morbu  ferojisohferv.  ^.  De  Dohre  auf'u  cum  odonialgia.  fii^e  4$,  4.6.  Even  the 
Papifts  con'^cfs  that  all  thofe  fpels ,  andfcroh,  and  aftions  which  mufl  be  done  at  fuch  an  hour, 
or  m  fuch  a  form  and  order ,  and  with  fuch  circumftances,  as  nothing  conduce  to  the  effect  intended  , 
if  thefe  do  any  thing,  it  is  for  the  Devil.  Vide  Reginaldum^  Prnx.  confcicn.  Caf.  part.  i.Q^i.^  Trax. 
'"p^>-.  pxititentJal.  lib.  I'j.vu.i^'].  i!j  Seq.  Read  tiiiin^zwX  Rcmigiw  ,  and  Dan£W  of  Witches  ,  and 
hnv  Authours,  vs)gc\.\\Qi'inx\K  MaiUm  Malctiiorumi 

He 


Part  II.  rhe  Saints  Evcrlajling  Rejl,  269 


^ 


He  faw  an  univcrfal  Jaundife  cured  in  one  nighc,by  the  hanging  of  a  piece 
of  paper  abouc  the  neck.    A  great  deal  more  to  the  fame  purpofe  he 
hath  ;  Deabditisrer.caufis  lib.i.ciif.  16.     If  any  (hould  doubt  whe-  a 
ther  there  be  any  fuch  Witches^  who  thus  work  by  the   power  of  the   Sec  more,  in 
Devil,  or  have  any  compad  with  him  ,  he  hath  as  good  opportunity    reybocka- 
now  tobeeafily  refolved  ,  as  as  hath  been  known  in  moft  Ages.     Ltt  p'"f*  Infidc- 
him  gobutinto  J'/^/o/z^oriT/fA',  or  Lancapme,  &c.  and  he  may  quick-    ''y*  ' 
ly  be  informed.     Sure  it  were  Orange,  if  in  an  age  of  fo  much  know- 
ledge and  confcience,  there  Hiould  io  many  fcoreof  poor  creatures  be 
put  to  death  ,  as  Witches ,  if  it  were  not  clearly  raanifeft  that  they  were 
fuch.    We  have  too  many  examples  lately  among  us,  to  leave  any  doubt   De  Simon'n 
of  the  truth  of  this.  Afagi prsftigi' 

So  that  by  thcfe  attempts  of  Satan  ,  todeceiveand  deftroy  fouls  ,  it  '^■^'^^'p^a'i^' 
is  evident ,  That  there  is  an  cilarc  of  happincfs  or  mifery  for  eveiy  man  ^,'^"  inCerum. 
after  this  life.  Apojlol.  ^ 

^"  All  thofe  Arguments  which  every  Comimon  place  book ,  and  Vhi  -  a  £-&cftp.  (^ 
lofopher  almoft  can   afford  you  ,    to  prove  the  immortality  of  the  ^Mphr.  ^ 
loul ,  will  alfofervc  to  prove  the  point  in  hand.    But  many  can  appre-   ^  "^^'  "^^ 
hend  thcfe  Arguments    from  fence  ,  who  cannot  yet  reach  ,  and  will  faipfno lata 
not  be  convinced  by  other  Demonlhations,     As  temptations,  Appa-  jtt,tgii.  dc 
ritionSjPoffeflions  Difpoffeliions,and  Witches,  are  moft  excellent  means   Gene.  Scpten- 
to  convince  a  Sadducee ,  that  there  are  Angels  and  Spirits  •    fo  alfo  by   ti^Joo^l-  lJ-3« 
clear  confequence ,  that  there  is  a  Refurrefiion  ,  and  Eternal  life.  Mecorhin  ^ 

Magno,  8i  de 
a'iis.   lib.  ;.  cap.  18^    <"  Sir  K*?/!.  Di^^iofthelmrr.ort.  ofrhefoul  ,   And  AL  Ro^e  Ivis    Phylofo- 
pliical  Touchftonc  in  Anlwcr  to  ic. 


SECT.  V. 

THe.fecond  thing  that  I  am  to  clear  to  you  ,   is,  That  it  is  ne- 
ccflary  for  man  to  know  this  happinefs ,  and  the  way  to  obtain   1 
it  ;  and  to  know   the  mifery  ,   and  the  way  to  cfcape  it  j   This  ap- 
pears thus.  ce 

Firft  ,  Ifhemuft  go  that  way,  and  ufc  thofe  means,  then  he  muft 
needs  firft  know  both  the  end  and  way.     But  he  that  will  obtain  the 
end,  muft  .ule  the  means  J  therefore  he  muft  necefTarily  know  them. 
All  this  is  fo  evident  ,  that  I  believe  few  will  deny  it.     That  man  muft  » 
ufe  the  means ,  before  he  attain  the  end ,  is  evident; 

Firft  ,  From  the  nature  of  the  motion  of  the  Rational  foul,  whick 
is  to  feck  the  attainment  of  its  propounded  end  by  a  voluntary 
ufe  of  means  conducing  thereto ;  For  as  it  hath  not  at  its  tirft  in-  « 
fiifion  that  height  of  perfection  ,  whereof  it  is  capable,  fo  neither  is 
it  carryed  thereto  by  violence ,  or  by  blind  inftind  ;  for  then  it  were 
not  a  Rational  motion. 

O  o  3  Secondly, 


270  The  Saints  Ever  Lifting  Kfft*  Chap.  7. 

Secondly  ,    Yea,  the  very  enjoyment  of  the  end,  and  the  feck- 
*  ing  of  It,  areaftionsof  the  fame  nature  :   Ic  is  enjoyed  by  Know- 
ing ,  Loving,  Rejoycing,  &c.     And  thcfcadions  are  the  means  to 
atiain  u. 

Thirdly  ,  And  if  the  means  were  not  neccfTiry  to  the  end ,  the 
vicked  were  as  capable  of  ic ,  as  the  godly  :  but  that  will  not  ftand 
with  the  Jullicc  o(  (iod. 
^  Foutchly  ,  If  knowledge  of  the  end  ,  and  uf;  of  means  ,  were 
not  of  nccefiity  to  the  obtaining  of  tliat  end  ;  then  a  bcalt ,  or  a 
block  were  as  fit  a  fubjedfor  that  bleflednefs,  as  i:  manj  But  ihele 
cannot  be. 

And  that,  man  cannot  fcekahappinefs,  which  he  never  knewj  and 
(hunaraifcry ,  which  he  was  not  aware  of;  nor  ufc  means  thereto, 
which  he  was  never  acquainted  with;  I  think  would  be  loU  and  need- 
le fs  labor  for  me  to  prove. 


SECT.  VI. 

5J.  6.  3  npHc  third  thing  that  I  am  to  prove  ,  is  this ;  That  mecre  nature 
X  and  creatures ,  contam  no  IbfTicient  revelation  of  the  foremen- 
a  tionedendand  means.  This  appears  thus.  Firit,  nature  by  the  help 
Ifit  were  not  of  creatures ,  though  it  tell  us  that  there  is  a  God  ,  yet  whit  he  is ,  or 
Gods  Book,-  howhe  willbe worOiipped  ,  01  how  became  to  be  lb  difpleafed  with 
then  all  Gods  i\yQ  world ,  or  how  he  muii  be  reconciled  ,  of  all  this  ic  rcls  us  nothing. 
Will  fhould  be  y^g^jj^  ^  though  it  may  poAlbly  acqiKiint  us  with  an  immortal  ftate  ,  yet 
Godfhould  *  what  tkehappinefs there  is,  and  what  the m«iVry  ,  or  how  we  are  na- 
nevcr  yet  have  turally  deprived  of  that  happinefs ,  and  how  ic  inull  he  recovered  ,  and 
revealed  his  who  they  be  that  (hall  enjoy  it,  of  all  this  it  teis  us  little;  Much  lefs 
Will  CO  man.  of  the  Rcfurrertion  of  our  bodies  from  the  grave.  Soalfo,  though 
o(Conf  lib  2!  nature  may  poflibly  finde  it  felfdepi  aved  ,  yet  how  it  came  to  bo  lb,  or 
cap.i  how  to  be  healed  ,  or  how  to  be  pardoned  ,  it  cannot  cell.    Secondly, 

^  if  nature,  by  the  meer  book  of  the  creatures  could  learn  all  things  nc- 
ccffary  ,  yet  fuft  it  would  be  fo  flow  ,  and  by  fo  long  rtudy.    Second- 
ly ,  and  fo  doubtfully  and  uncertainly.     Thirdly ,   and  fo  rarely  ,  that 
it  appears  by  this ,  the  means  of  revelation  is  not  fi'Fcienr.     All  thi?  is 
et  apparent  by  event  and  fuccefs.     For  what  nature  and  creatures  do  fuf- 

ficiently  teach  ,  that  the-ir  Scholars  have  ceitainly  learned, 
i  Firft,  Then  oblerve  ,  how  long  d-d  the  mofl  learned  Philofophers 
ftudy,  before  they  could  know  thofe  few  rude  imperfed  notions, 
which  fomeof  them  did  attain  to  ,  concerning  etcniuy  .'  Thfy  were 
gray  with  age  and  ftudy ,  before  they  could  come  to  know  that,  which  a 
child  of  fevcn  years  old  may  now  know  by  the  benefit  of  Scripture. 
But  all  men  live  not  to  fuch  an  age  ,  therefore  this  is  no  fufficienc 
means. 

Secondly, 


I 


part  11.  The  Saints  EverUpng  Refi,  371 

Seconuiy,  Obfcrvc  alio  bow  uncertain  they  were,  when  all  was  2 
done;  what  they  fpeak  rightly  concerning  God,  or  the  life  co  conic 
in  one  breath,  they  are  ready  to  unfay  it  again  in  another  ,  as  if  their 
fpecches  had  fain  from  them  againll  their  wils ,  or  as  Caiph.ti  his  con- 
fellion  of  Chrill.  They  raife  their  Conclufions  from  fuch  uncertain 
Premifes ,  that  the  Conclufions  alfo  muft  needs  be  uncertain. 

Thirdly  ,  Obferve  alfo  how  rare  that  Knowledg  was  among  them,  j 
It  may  be  in  all  the  world ,  there  may  be  a  few  hundreds  of  learned 
Philofoph^rs ,  and  among  thofe  there  is  one  part  Epicures ,  another 
Peripateticks,  c^c.  that  acknowledge  not  a  future  Happinefs  or  Mi- 
fcry  :    And  of  [hofc  few  that  do  acknowle^^ge  it ,  none  knows  it  truly, 
nor  the  way  thar  leads  to  it.    How  few  of  thetn  could  tel  what  was  mans 
chief  good?     And  thofe  few,  howimperfeftly  ?  with  what  mixifirc»rt 
offalfhood?  we  have  no  certainty  of  any  of  them  that  did  know  fo 
much,  as  that  there  was  but  one  God.     For  though  Socrates  dyed  fofa 
deriding  the  multitude  of  Gods ,  yet  there  is  no  certain  Record  of  his   ,  <;j^  .„  . 
right  belief  of  the  Unity  of  the  Godhead.     Bcfides,  P/ato  and  ^  P/o-etRaldghi  Hii'^ 
tinn^  did  write  of  this ,  that  was  found,  there  is  far  greater  probabi-  ofchc  woild* 
litv  that  they  had  it  from  Scripture,   then  mcerly  from  Nature  and   (licwcthithac 
Creatures.     For  »  that  ''P/ato    had  read  the  Writings  of  A^rjvs ,  is   i^^T^'"'*^' 
proved  already  by  divers  Authors.    The  like  may  be  faid  of  j'  Ser.ecti^    p'ClIf^jlu 
and  many  others.     So  that  if  this  means  had  contained  any  fufficitncy   dodrincof 
in  it  for  falvirion  ,   yet  it  would  have  ex'ended  but  to  fome  few  of  all    God  from 
the  learned  Philofophers :  And  what  is  this  to  an  univerfal  fufficiency   ^criptufe,  but 
to  all  mankind?     Nay,  there  is  not  one  of  all  their  exafteft  MoraliOs,ctf^"[^-^  "°'^P'^"' 
that  have  not  miftaken  Vicc  for  Virtue  j  yea,  moft  of  them  give  the   rhtnimwas 
names  of  Vertue  to  the  i^ouleftVillanies,  fuch  as  Self  murder  in  fcveral   Ongcm  con-] 
cafes ,  Revenge  ,  a  proud-and  vainglorious  affeftation  of  Honor  and   difciple  of 
AppUufe,  with  other  the  like;  fo  far  have  thefc  few  learned  Philofo-   ^'^"«'"?'^-. 
phcrs been  from  the  true  Knowledge  of  things  5p  ritual  and  Divine,    wonderifhe 
that  they  could  never  reJch  to  know  the  principles  of  common  hone-    belikera  Di- 
fly.     Farro  faith,  That  there  were  in  his  days  two  hundred  eightye^vinerhendic 
cighf  Seds  or  Opinions  among Philofophers  concerning  the  chief  good:    '"^^• 
What  theafhould  the  multitudes  of  the  vulgar  do  ,  who  have  neithei'   y^.^^^^f    c 
ftrength  of  Tvit to  know,  nor  time,  and  books  and  means  to  ftudy,   this/'.  60,* 
that  they  might  attain  to  the  heiglit  of  thefe  learned  men?    So  that  I    61,6:,   gic. 
conclude  with   y  A^nina.i  ,that  if  poilibly  Nature  and  Creatures  mights"  Tlicrefore 
teach  fome  few,  enough  to  falvation  ,  yet  were  the  Scriptures  of  flat   ^  jT"'!!*-^^' 
necefiity :   for  firft  ,  the  more   commonncfs  :    fecondly ,  and  more  againft  cdCnf 

doth  call  him  •! 
Miffs  j4fr/c«^.  AnH  divers  of  A^wmfrnw  his  Books,  do  rccircwitli  great  reverence  many  texts  out  of 
A//«andthc  Prophets,  x  Though  the  Epiftles  betwixt  F/i«/and  Scmca  may  befainecTyeritis  more 
rlien  probable  that  he  had  heard  or  read  Pauls  Doftrine.  And  Clemens  Alex,  citing  rhc  fame  in  ;»«- 
menin^^  Qiews  alfo  out  o'.'Arifiobulus  1. 1  .ad  Fhilomatrcm.,th{it  Plato  was  very  ftudious  of  Afojes  and  the. 
JeTo^s  Laws;and  faithaIfo,-hat  F}f/;<i^or,«  took  many  tilings  out  of  the  ScriptiireSvyfJow^f./.i.  y  Aquvu- 
Stim-}riwa  i£.  Art.i.  Q^\.  ((y  2a.  2£.  0^2. An>  54.  But  more  fully  Cont.  Gentiles  /.i.e.  4,  5>.d,. 

cafincfs. 


272 


Tht  Sdi»ts  EvcrlaflingRefi. 


Chap.7, 


cafinefs,  and  rpcedincfs  -.Thirdly,  and  more  the  certainty  of  Knowledge 
and  Salvation. 


f  7. 
Ob)ecl. 
Sec  Sihaypii    " 
Cutfus  Thcol9g.i 
dc  S.  Scrip. 
Coniio.  6.  de 
K;ief.  S.  S.     , 

p.  122,^12?, 

1 24,  and  fo  al- 
moft  every 
Common- 
pbce  book  an-, 
I'wers  thib 


B'1 


SECT.  VII. 

Uc  here  arc  feme  Ob jcd ions  to  be  Anfwercd.  Fi:ft,  Were  roc 
he  Fathers  till  /l/o/r;  without  Siripcure?  y^^^n-cr  ,  Firl't ,  Yet 
they  had  a  Revelation  of  Gods  Will ,  befide  wliat  Nature  or  Creatures 
taught  them.  yU^im  had  the  Dodrine  of  the  Tree  of  Knowledge  ,  and 
the  Tree  of  Life,  and  the  Tenor  of  the  Covdant  made  with  hini ,  by 
foch  Revelation,  and  not  by  Nature.  So  had  the  Fathers  the  Dodrine. 
of  Sacrificing;  for  Nature  could  teach  them  nothing  of  that;  tliercfore 
even  the  Heathens  had  it  from  the  Church.  Secondly  ,  all  other  Re- 
velations are  now  ceafcd  ;  therefore  this  way  is  more  necefTary.    Third- 


ObjeSl. 


ly ,  And  there  are  many  Truths  neceffuy  now  to  be  known,  which 

"  then  were  not  rcvealeJ  ,  and  fo  not  neccflliry. 

Oh]tB.  2.  Doth  not  the  Apoftle  fay  ,  that  which  may  be  knowii 
ofGod  was  minifeft  in  them?  &c.  /^m/jv.  This,  with  many  oiher 
Objedions  are  fully  fcanned  by  many  Divines,  to  whom  I  refer  yoii; 
particularly  Y>c.iymci ,  on  Rom.  1.  14,  20.   &c.  Only  in  general  1 

*  Anfwer  ,  There  is  much  difference  between  knowing  that  there  is  a  God 
of  eternal  power,  which  may  make  the  finner  unexcufable  for  his  open 
(iriagainft  Nature  (  which  the  Apoflle  there  fpcnks  of ,  )  and  knowir.g 
fufficient  to  falvation.  How  God  deals  then  with  the  multipKie  that 
have  not  the  Scripture,  concerning  their  eternal  ftace,  I  leav^  as  a 
thing  beyond  us ,  and  fo  nothing  to  u?;  But  if  a  poflibility  of  the  fal- 
vation of  fome  of  them  be  acknowledged,  ycc  in  the  three  rcfpcds  a- 
bove  mentioned,  there  remains  Ibll  a  neceiiity  of  fomc  further  Reve- 
lation then  Nature  or  Creatures  do  contain.  And  thus  I  have  manife- 
fted  a  necellity  for  the  welfare  of  mm:  Now  it  would  follow  that  I 
(hewitncccffary  for  thcHonorofGod  ;  but  this  follows  fo  evidently 
as  a  Confeftary  of  the  former,  that  I  thiiikl  may  fparc  that  labour. 
ObjeR.  But  what  if  there  be  fuch  a  neccflity  ?    doth  ic  follow  that  God 

^  muft  needs  fupply  it  ?     Anfrv.  Yes  ,  to  fomc  part  of  the  world.     For 

.  firft  ,  It  cannot  be  corceived  how  it  can  ftand  with  his  exceeding  Good- 
nef$ ,  Bounty  ,  and  Mercy  ,  to  make  a  world ,  and  not  to  fave  fome. 

I  Secondly  Nor  with  his  Wifdom,  to  make  fo  many  capable  of  falva- 
tion, and  not  reveal  it  to  them,  orbcftow  it  on  them.     Thirdly,  Or 

3  to  prepare  fo  many  other  helps  to  mans  Happinefs ,  and  to  lofc  them  all 
for  want  of  fuch  a  fufficient  Revelation.    Fourthly,  Or  to  be  the  Go- 

^  vcrnor  of  the  world  ,  and  yet  to  give  them  no  perfed  Law  to  acquaint 
men  with  their  duty ,  and  the  reward  of  obedience ,  and  penalty  of 
difobcdience. 

SECT. 


^^ 


Part  II.  -         The  Saints  JEverUfiingRefi.  273 


SECT.  VIII. 

HAving  thus  proved  that  there  is  certainly  fome  written  Word  of 
God  in  the  world.    The  laft  thing  that  I  have  to  preve,  is ,  That 
there  is  no  other  writing  in  the  world  but  this,  can  be  it.    Andfirft,«2  The  Apo- 
»  ThereisnootherBookin  the  world,  that  ever  I  heard  of,  that  doth  cryphal  books 
fo  niBch,  as  claim  this  Prerogative  and  Dignity.    «   Mahomet  calletbajQ^„j"'^j^Q^J 
himklf,  but  a  I^rophet,  he  acknowledgeth  the  truth  of  moft  of  theScri-  imperfe^,  and 
pture  ;  and  his   Akoritn   ''   contradideth  the  very  light  of  Nature,   uncerrain,  of 
AtiJ^etle  ^  PUt0,  and  other  Philofophcrs  acknowledge  their  Writings   the  fame  do- 
to  be  meerly  of  their  own  ftudy  and  invention.   What  book  faith  [_  Thus  ^J'"^  ^°^  ^'^.^ 
faith  the  Lord  ]  and  Q  This  is  the  word  of  the  Lord^  but  tins?  So  the rcft,thougli 
that  if  It  hathne  Competior  ,  there  needs  not  [0  much  to  b;  faid.  mixt  with 

fome  fufpcft- 
cdHidory,  and  doth  connrm,  but  not  comradift  the  Scriptures ,  and  but  few  of  thofe  books  do 
pretend  to  a  Di\  i-ic  Authority  ,  as,  the  rcfl,  -^  Though  Mxhomit  pretended  to  fpeak  from  God  a-  a 
Prophet-,  Thebar!)arourneri ,  and  fottifhncfsofhis /l.'i;?''^'! ,  its  conrradiftionto  ic  felf,  and  to  the 
Scripture ,  which  he  acknowledgeth ,  may  fatisfie  anv  man  of  irs  forgery  i  fo  that  it  is  themoft  ftu- 
pendious  Judgement  of  God  ,  that  fo  great  a  part  of  the  world  fliould  continue  fo  brutifh,  as  to  be- 
lieve and  follow  him  full.  Read.BMi»'4>(^?Hfj  excellent  difpute  of  this  fubjcdi  DecaufaDei-,  lib.i.- 
(■<!/>.  1.  Corol.part.  ^2.  (^  Gntius  de  vcritate  Rciig.  Chr\fi'iAn£.  ^  Ccrte  in  Alcorano  nulla  aut  infre - 
quells  fit  wenticmiraculorum  ■•,  (^  ftjuafiat  ^  fint  ilia  mitiflrofa  ^  ^  bac  mta^inHfla  ,  ut  r.on  modo  pro  in- 
genio  confelia ,  fed  barbare  quofue  excogirata  vide.tntur.  Turn  non  audet  illiuf  Miraculi  tefies  ap- 
pcllarc  J  MR  cnim  funt  tuHay  ut  Author  Alcerani  palam  aufit  ajferere  patrata.  Camero  dc  Verbo 
Dei,  page  441. 

Secondly,  What  other  book  doth  reveal  the  Myfteries  of  God,«ttiien  Religion 
of  tbc  Trinity,  of  God  and  man  in  one  perfon,  of  Creation  ,  of  the   is  not  the  true 
Fall,  the  Covenants,  their  Conditions ,  Heaven,  Hell,  Angels,  De-   Religion,  all 
vils.  Temptations,  Regeneration  ,  Worfhip .?   &c.     Bcfides  ,  this   ^heoldFa- 
One  book,  and  thofe  that  profefs  to  receive  it  from  this,  and  profefs   ^r^,.'\„-:„rt 
toeuend  tobcbuttheconnrmmgandexplammg  the  Doctrine  of  this?    them,  Jfuflin, 
Indeed  upon  thofe  fubjeds  which  are  below  the  Scripture  ,  as  Logick,  tt^ino/>;w ,  La- 
Arithmctick,  c>r,  other  books  may  be  more  excellent  then  it ;  as  a   il^r\tim^rcr- 
Taylor  may  reach  you,  how  to  make  a  cloak  better  then  all  the  Satute-   ^^'ll'"'\^-^^['^' 
Books  or  Records  of  Parliament.  But  this  is  a  lower  excellency,  then  the  and  the  reft' 
Scripture  was  intended  to.  before-named 

And  thus  I  have  done  with  this  weighty  fubjcd  ,  That  the  Scripture,^ have  fhewed 
which  contains  the  promifes  of  our  Reft  ,  is  the  certain  infallible  Word   ^^  ^^[^^j 
of  God.     The  reafon  why  I  have  thus  digreffcd  ,  and  faid  fo  much  of  ■  j?"^'  'ii/m' 
it ,  is ,  becaufe  I  was  very  apprchcnfive  of  the  great  neceility  of  it ,  and  'ad^ibemm  E- 

vangelii  Joan- 
lyii^qunm  Nicodemi^quod  ab  Ecclcfiaeetiftitutum  ^  deer ctum fit ^((^c.NuUibi  enim  decretuw  efi^Hccvllum  de 
hiic  re  Cincilium  unquam  vocntum  Sed  quod  Apifioli  adhuc  in  viviifhu]ufmodi  Evangcliarejecerunt.flii  emm 
oedidit Ecclcfia  ^<^  corum fides  poficr'a  manififiavits  Apoflili  etiam  'fy'  Evangelijljt  Evdngelia  fud.  con- 
fcriptatradiderunt  Ecclt'fix-,  qiiibus  ipfaaliadcindc  examinavit\  ^  quoniam  ilia  tnultum  difene  cog' 
novit ,  ea  rejccify  alijf^ue dcillif  prxm^nuit.  BiJlmger.  Corp.  dot^t.  I.  i.  c.  4. 

P  p  the 


274  The  Saints  Ei'trlajling  Refi,  Chap.7, 

the  common  ncgleft  of  being  grounded  in  it;  and  withall,  that  this 
is  the  very  heart  of  my  whole  Di!courfc ;  and  that  if  this  be  doubted  of, 
all  the  reft  that  I  have  faid  will  be  m  vain.  ]f  men  duubt  of  the 
Truth  ,  they  will  not  regard  the  goodnefs.  And  the  reafon  why  I  have 
faid  no  more  ,  but  paffed  over  the  moft  common  Arguments ,  is ,  be- 
ctiufe  rhey  are  handled  in  many  books  already  j  which  I  advifc  Chri- 
ftians  to  be  better  verfed  in.  To  the  meer  En^lijh  Reader  I  commend 
efpecially  thefe;  Sir  Phil.  (J^tornay  ^  Lord  an  Pltffis  ^  his  Verity  of 
Chrijli<xn  Rchg  cti  •  Grctiru  of  the  Trpfth «/  ChifticH  Hili^ict^ ,  which 
I  lately  faw  is  tranflated  into  Englifli ,  v;h:ch  I  knew  not  before.  And 
Mr  Perkins  Cttjes  of  Confcience  ,  lib.  2.  cap.  3.  I'^rfoK.t  Book  of 
Refolhtion ,  correftcd  by  Ennny  ,  tlie  Second  Part.  Dr.  f/ickjcn  on 
the  Creed ^  and  (come forth  fince  I  begun  thi?)  Mr.  n'hire  of  Dor- 
chefier  Dircflions  for  reading  Scripture.  Mr.  'John  Gocdwins  Divlm  Au- 
thority of  Script  nrx  afferted ,  (  though  fome  of  his  Poficions  I  judge 
unfound  ,  yet  the  Work  for  the  main  is  commendable  )  Alio  Read  a 
Book  ,  Called  A  Trentife  of  Divinity  ,  firft  Part  ,  Written  by  our 
honeft  and  faithful  Country- man  ,  Colonel  Edward  Lei o^h  ^  :>  Member 
-   Lat'  oftheHoufeofC  mmo.n^     Alfo 'L'ry/H//^  C.«fef/;</w  on  this  Queftior; 

thcbcfttlrat'     &nd'BalsCiitechifnt ,  with  che  Expofition,  which  to  thofc  that  cannot 
I  know  of  is      read  larger  Treatifes ,  is  very  ufcfull  c, 
Grotim  de 

Veritate  Rel'ig.  andcfpcciilly  Camero  his  Pi-d.-^lioncs  deVirboD:i.  Though  every  common  place- 
Book  fpeaks  to  this  ,  and  fome  very  well :  as  Lui.  Crocnn  ,  Polunw  ,  &c.  Kiir.iJcncm  dc  k'er- 
bo  Scripto ,  &c.  And  the  Fathers  that  write  againfl  the  Pagans  arc  of  >;reat  ufc  to  Students  in  tliis 
point  :  as  Juftin ,  Athen/tgoras  ,  Tatian'.H  ,  La'fantJHi ,  TcrtHUian ,  C\pyian ,  Athaiuifiw ,  Clemens 
Akxnndrin.iLC.  But  efpecially  OA-Z^ni  aganfl  Ct-Z/Mf. 

So  Dr.  Pre-  ^  For  the  Queftion  ,  How  it  may  be  known  which  books  be  Cano- 
^on  onthe  ^  njcal  :  I  here  meddle  not  with  it ;  I  think  Humane  Tcftimony  ^  wirh 
Ji^e^^^^^  the  fore- mentioned  qualifications  muft  do  moft  in  determining  that, 
and  forward.'*  ^'^^  ^^^  ^^^^  carefully  diftinguifli  between  thofe  Canonical  Books 
And  Byj\elds  which  have  been  quefiioned  ,  and  thofe  which  were  unqueflioned^ 
Pnnciplei.  but  delivered  by  more  infallible  Tradition:  And  alfo  between  thofc 
wherr  Hicrome  ^^'^^  contain  n»oft  of  the  fubftance  of  our  Faitii.and  thofe  wliich  do  not. 
proveth  the  «*  ^-  P^opof.  No  book  in  the  Canon  was  ever  generally  doubted 
Epiftic  to  the  of  •  but  whcn  cwic  Church  doubredof  it  ,  others  received  ic.  (From 
Hebrews  to  whom  we  havc  as  much  reafon  to  receive  them  ,  as  from  the  Ec 
h^fhewX'^'    W4«    Church.) 

how  we  muftct      2..     Propof.    Thofe  books  which  havc   been  generally   received, 
judge  of  the     ar?  known  to  be  Canonical ,  by  the  fame  way  -and  Teftimony  ,  and 
Gajion':  Non     Means  :  as  the  Scripture  in  General  is  known  to  beGodsWrrd. 
yer  hu)Hs  tern-  ^       -,  Propof  It  is  not  a  thing,  which  one  cannot  be  fared  without.  To 

prii  confke-  '  ' 

tndinein;  fed  veterum  Script  or  um  author  it  at  em  ^  plcrumque  utriufquc  abutentiuin  tcHimoniif :  mn  ut  ApH' 
cryphii.,  fed  Canonicif  ^  Ecclefiafticii.  Hier,  ad  Dardan.  To.  4.  fol.  ap.  \Vhcre  then  is  the  Pa- 
pifts  Judicial  Authority  of  the  prcfent  Pope  or  Church  ? 

believe 


part  II.  The  Saints  EverLifiing  Reft,  275 

believe  every  p:-.rricular  book  to  be  Canonical;  If  we  believe  all  that 
were  Generally  received  ,  (  yea ,  or  but  one  book  which  conraineth  the 
fubltance  of  Chriftian  dodrine  }  though  we  doubt  of  thofe,  that  feme 
formerly  doubted  of,  it  would  not  exclude  from  f^lvation.     The  books  « 
are  received  fcr  the  Dodrines  fake.   It  is  vain  cavilling  therefore  for ,, 
thePapilh,  when  they  put: us  to  prove  the  Canon,  to  flick  only  on 
the  Qucftioned  books.     Efpccially  when   thofe  were  but  few,  and 
ftiort.   Matthew ,  and  A<fark^^  and  Luke ,  and  Jolm^  and  Pauls  wri- 
tings ,  which  are  full ,  and  contain  the  main  body  of  Chriftian  do- 
drine, do  withall  contain  the  Charadcrs  of  their  own  Canonical  veri- 
ty ,  which  feconded  with  the.  conveyance  of  Univerfal ,  Rational ,  In- 
fallible Tradition    (  not  Romilh  Authoritative  Tradition,  or  the  Judge- 
ment of  the  Pope  ,  or  the  prefent  Church  )    may  certainly  be  difcer- 
ned;  even  with  a  laving  certainty  by  thofe  that  are  fpecially  illumi- 
nated by  Gods  Spirit  ;  and  with  an  ordinary  rational  certainty,  by  I 
thofe  that  have  Gods  Common  help. 

I  Conclude  this ,  as  I  begun  ,  with  an  earneft  requeft  to  Mini- 
ftcrs ',  that  they  would  Preach;  and  to  People,  that  they  will  fludy 
this  fubjcd  more  throughly  ;  That  while  they  firmly  believe  the 
Truth  of  that  Word  which  promifcth  them  Reft  ,  and  prefcribes  tliera 
the  means  thereco  ,  they  may  Believe ,  and  Hope ,  and  Love ,  and 
Long,  and  Obey,  and  Labour  with  the  more-fenoufnefs ,  and  Live- 
linefs ,  and  Patient  Conftancy. 

G  H  A  p.  VI  [I. 


%^jifor  none  hM  the^'Peo^le  ofQod,  proyedi 


SECT.  I. 

>T  may  here  be  expefted  ,  that  as  I  have  proved.  That        §,  i, 
this  Reft  remaincth  for  the  People  of  God  :  fo  I  fliouid 
'  now  prove ,  that  it  remaineth  only  for  them :  and  that 
the  reft  of  the  world  (hall  have  no  pare  in  it.    But  the 
Scripture  is  fo  full  and  plain  in  this ,  that  I  fuppofe  ic 
necdlefs  to  thofe  who  believe  Scripture.     Chriit  hath   Math,  22.  5, 
refolved ,  that  thofe  who  make  light  of  him  ,  and  the  ofifcrs  of  his    ^'  J* ' 
Grace,  (hall  nev^tafte  of  his  Supper ;  And  that  mthotit  holwefs  none    Jj"^^  ^^'  ^^' 
fiallfee  god :  And  that  except  a  mxn  be  re^cmrjte  and  bittt  again  ,  ke 

P  P  -  can/tot 


276  The  Samts  Everlafiwg  Kef.  Chap.8, 

loh.  3.  g.  CdHMot  enter  into  the  Kingdom  cf  God.     That  he  that  helieves  not ,  fljall 

joh.  5.  i8,?5-  not  fee  life  ,  but  the  Pf^rath  of  God  ahdeth  on  him  :    That  no  nncUan  fer- 

1  Cor. 6. 9,10.  y^^  ^  »(r  coveto$u  ^  r.or  railer  ^  nor  drunkard,  &C.  fball  enter   into  the 
Ffim"  ^'17.  Ki»l*^o^  ofChriJi  ,  and  of  Cod  ,  Ephcf.  5.  4,  5.    Tktt  the  wicked  Jhall 

2  Thef.  i.8  9  be  turned  into  hell  ^  and  all  thej  that  ferret  Cod:   That  all  thej  fhall  be 
10.  damned  that  obej  net  the  Truth,  but  have  pleafure  in  unrighteonfntfs. 

2Tlier.  2.  12.  ThAt  ChriJ}  rvi/l  come  in  flaming  fire,  to  take  vengeance 
Oft  them  that  kf^otv  act  God ,  and  obey  not  the  Go^fcl  of  cur  Lord  Jefa 
Chrift  ,  vho  Jha/l  be  futnpjtd  rtith  everUfling  dejlruHion  [rem  the  prc- 
fenceofthe  Lord,  and  from  the  ghry  of  hu  power.  And  Chrill  himfcU" 
hath  opened  the  very  manner  of  their  procefs  in  judgemcnc ,  and  the 
fentence  of  their  condemnation  to  eternal  fire,  prepared  for  the  Devil 
and  his  Angels ,  Aiaitv.  1$.  So  that  here  is  no  Reft  for  any  bur  tl.e 
people  of  God,  except  you  will  call  the  intolerable  cvcrlafting  flimes 
of  Hell ,  a  Reft. 

And  It  wereeafie  to  manifeft  this  alio  by  Reafon  :  For  firft,  Gods 
Juftice  requires  an  inequality  of  mens  ftate  hereafter,  as  there  was  of 
\  theit  lives  here.  Anil  fecondiy ,  They  that  walk  not  in  the  way  of  Reft, 
andufetothc  means,  are  never  like  to  obtain  the  End  ;  They  would 
not  follow  Chrift  in  the  Regeneration  ,  nor  accept  of  reft  upon  his  con- 
ditions ;  they  thought  him  to  be  too  hard  a  Mafter ,  and  his  way  too 
nar.raw,  and  his  Laws  tooftnd;  They  chofe  the  pleafures  of  fin  for  a 
feafon  ,  rather  then  to  fuffer  afflidion  with  [he  people  of  Gf'd  ;  They 
would  not  fuflfcr  with  ChrLft  ,  that  fo  tlcy  might  reign  wiih  liini. 
What  they  made  choice  of,  that  they  did  enjoy  ;  They  had  their  good 
things  in  this  life;  and  what  they  did  refufe  ,  it  is  but  by  reafon  they 
(hould  want ;  How  oft  would  Chrift  have  gadiered  them  to  him  ,  and 
they  would  not  ?  And  he  ufcth  to  make  men  willing  before  he  fave* 
them  ,  and  not  to  fave  them  againft  their  wils. 

Therefore  will  the  mouthes  of  the  nicked  be  flopped  for  ever  ,  and 
all  the  world  fliall  acknowledge  the  Juftice  of  God.  Had  the  ungodly 
but  returned  before  their  life  was  expired  ,  and  been  heartily  willfng 
to  accept  of  Chrift  for  their  Saviour  and  their  King  ,  and  to  be  fa- 
ved  by  him  in  his  way  ,  and  upon  his  moft  rcafenable  terms,  they  might 
2  have  been  faved. 

Objecl.  Bu:  may  not  God  be  better  then  his  Word ,  and  fave  thofc 
«*  that  ke  doth  not  promife  to  fave  ? 

^r.fw.  But  notfalfcof  his  Word  ,  in  faving  thofe  whom  he  hath 
faidhe  will  not  fave.  Mens  fouls  are  m  a  doleful  cafe  when  they  have 
no  hope  of  Happincfs  ,  except  the  Word  of  God  prove  falfe.  To 
venture  a  mans  eternal  faWation  upon  Hope,  that  God  will  be  be'ter 
then  his  word  ,  (  that  is  in  plain  Enghflj ,  that  the  God  of  Truth  will 
prov«aiyar)  is  fomewhat  beyond  ftark  madricfs,  which  hath  no  naraC' 
I  badenoughto  cxpefstt. 

Yet  I  do  believe  chat,  the  defcripcion  of  Gods  people  la  England.,, 

and 


Part  II.  The  Saints  Everlaftmg  Refi,  ,277 


zndm  America^  muftnocbethe  fame;  bccaufe,  as  Gods  Revelations 
arc  not  the  fame,  fo  neither  is  the  edual  Faith  which  is  required  iiji 
both,  the  fame  J  and  as  the  W^'t^^n  ^"^  Po^tivc  Laws  in  the  Church 
were  never  given  them:  So  obedience  to  thofe  racer  Pofiiivcs  is  no^ 
required  of  them.  Whetlier  then  the  threats  againft  unbelievers  be 
meanc  of  Unbelief  privative  and  pofitivc  only  ,  and  not  negative? 
(fuch  as  is  all  non-believing  that,  which  was  never  revealed)  Or  whether 
their  believing  that  God  is ,  and  that  he  is  a  Rewardcr  of  them  that 
feek  him  ,  will  fcrvc  the  turn  there  ?  Or  wiiether  God  hath  no 
people  there  ?  I  acknowledge  again  is  yet  part  my  underftanding. 

So  that  in  what  is  faid  ,  you  may  diicern  not  only  the  Truth,  but^ 
alfo  the  Reafon  and  equity  ,  that  none  but  Gods  people  fhall  enter  into 
his  reft.     Though  Gods  Will  is  the  firft  caufc  of  all  things    (  of  which  * 
fee  5r»z^Trxr^»«f  at  large  )  yetall  the  fault  lyeth  in  finners  themfelvM.    ^ 
Their  confciences  fhall  one  day  tell  them  that  they  *  might  have  been   .  .^^f  ^^ 
faved,  if  they  would;  and  that  it  was  their  own  wilful  Rcfufal,  which   neither 'dcnv- 
fhut  them  out.    God  freely  offered  them  life  ,  and  they  would  riot  Ac-r^crh  Free-mil 
cept  it  on  his  cafic  and  Reafonable  Conditions.     They  perifii,  becauie   either  to  a 
they  would  not  be  faved  in  Gods  Way.     The  Pleafures  of  the  Flcrti   P?'^''''^'  °^* 
fcemed  more  defirable  to  them  then  the  Glory  of  the  Saints  :  Satan  of-   afcribJthVo^^^ 
fered  them  the  one;   and  God  offered  them  the  other;  and  they  had   much  to  it,  as 
Free  Liberty  to  choofe,  which  they  would;  and  they  chofe  the  Pleafures   if  it  were  able 
offrn  fora  feafon,  before  the  cverlafting  Reft  with  Chrift.     And  is  it    without  Gods 
not  a  Righteous  thing,  that  they  (hould  be  denied,  that  which  they  de-  ^^^^^  '  ^'^'^'^'^ 
riyed  to  Accept  >     Nay  ,  when  God  preft  them  fo  earneftly  ,  and  per-   n,^,,  f^^^  j^^j 
fvvaded  them  fo  importunately ,  and  even  beleeched  them  by  his  Mef-    to  Good,  or  to 
fengcrs ,  and  charged  us  to  Compel  men  (by  importunity,  and  tak-    makchimpcr- 
inj!  no  denval )  to  come  in:  and  vet  they  would  not:  where  (hould   •<^^<^ri"g'y 
ihey  be,  but  among  the  dogs  without?  li  Though  man  be  fo  wicked,  that  ^^^^j    ^^^^ 
he  will  not  yield, till  the  mightie  Power  of  Grace  do  prevail  with  him,  yet   attain  to  that 
ftill  we  may  truly  ray,«that  he  may  he  faved,  if  he  will  (on  Gods  terms.);   Everlafling 
And  his  difabiliiy  being  moral ,    lying  in  wilfull  wickednefs ,  is  no  more  uGood,  where 
excufetohim,  then  it  is  to  a  common  Adulterer  ,  that  he  CanmtLost   J^J"^  "^^i    "°^ 
his  own  Wife  ;   or  to  a  malicious  perfon  ,  tliat  he  Ca»r,ot  choofe  but    ^^y^  Au^ufl. 
hate  his  brother  :   Is  he  not  fo  much  the  worfe ,  and  dcfcrveth  fo  niuch    Epijh  47. 
theforer  puniHiment  ?     A5  therefore  I  would  haveall  finnersbelievciaThe  Precepts 
this,  fo  I  would  advife  all  Minifters  more  to  preach  it.     Pry  not  too   of  Love  were 
much  into  the  depths  of  Gods  Decrees :  Alas,  how  little  know  we  of  [omcntlm" 
far  lower  things  ?  Lay  all  the  blame  oa  the  Wils  of  iinners.    Rcndyouc-  hare  nor  Free- ^ 

will:  EuE 
when  they  arc  given  by  the  old  and  New  Law^and  the  Law  without  graceis  a  killing  Lctterj  but  in 
the  grace  of  the  fpiric ,  it  is  quickningi  whence  then  hate  men  the  love  of  God  ,  but  from  God? 
Auguj}.  lit.,  dc  ^rai.  ([^  lib.  nrbit.  cap.  18.  ^  I  would  that  excellent  Trearife  of  Mr,  Williatn  Fenner^ 
of  wilful  Impenit^jcy  ,  pnblffhedby  Reverend  Dr.  ffiU .,  were  more  imitated  by  fomc  Divirves  in 
their  preachmg.  And  that  when  thty  have  done  ,  they  would  not  quite  contradiitt  their  popular, 
ftpdrinc  in  their  Polemical. 

P.  p  5;  fpCCchcs 


2?^  The  Saints  EverUfiing  Rejl.  Chap.  9. 

fpccches  to  pcrfvndc  clicir  wils.  Is  not  that  the  bufincfs  of  our  calling? 
ei  Let  mr  give  you  but  one  A-gumcnt ,  which  defcrvei  to  be  confidcrcd. 
Sinners  ihill  lay  all  the  bl^me  on  their  own  wills  in  Hell  for  ever.  Hell 
is  a  rational  Tormcor  by  confcience,  according  to  the  nature  of  the  Ra- 
tional Subjcft.  If  (inners  could  but  fny^then  (^Irwas  lonj^  of  God 
tvtiofc  "jvill  did  ncccfllcatc  me,  and  not  of mc!  J  it  wouM  quiet  their 
conferences,  and  cafe  their  Torment ,  and  makt  Hell  10  ue  no  Hell  to 
themlelves.     But  to  rcmembei-  their  wilfolnefs  wiil  feed  the  Hre  ,  and 

caufe  the  worm  of  Confcience  never  to  dye. 
2 

CHx\  p.    I  X. 

■■    •  .■■■  'i]  Jir,  idi  'j:r'  '.^,\i  '. 

%ea/ons  ivhj  this  %eU  remains  ,  and  is  not 
here  enjoyed. 


SECT.  I. 

5J.  J,         ^j^^^^'^f^'  He  next  thing  promifed  in  the  beginning  in  my  method 
'  '^  ■       (which  in  the  tirft  Edition  I  forgot  to  perform  )  is  to 
(hew  you  why  this  Rcil  muft  yet  remain ,  and  not  be 
enjoyed  till  we  come  to  another  world.     And  I    will 
ipeak  but  a  little  to  this ,   becaufe  it  may   be  gathered 
'  from  what  is  faid  before  ;  and  becaufe  much  is  faid  to  it 

in  the  firft  and  fecond  Chapters  of  tlve  fourrh  Part. 

And  fir  It ,  the  main  Reafon  is  the  W»ll  of  God  that  it  Hiouldbe 
fo.  Who  (houlddifpofe  of  the  Creatures ,  but  he  that  made  them  ? 
and  order  the  times  and  changes  of  them  ,  but  their  abfolute  Lord 
who  only  alfo  hath  wifdom  to  order  them  for  the  beft,  and  pov/cr  to  fee 
his  will  accomplifhed  ?  You  may  therefore  as  wel  ask  ,  why  have 
we  not  the  Spring  and  Harveft  witliout  Winter  ?  and  why  is  the 
Earth  below  ,  and  the  Heavens  above  ?  and  w!iy  is  not  all  the  woi  Id  a 
Sun,  that  it  may  be  more  glorious?  &c.  as  to  ask,  why  we  have 
not  Reft  on  Earth  ? 

2.  Yet  may  you  eafily  fee  fatisfaftory  Reafon  in  the  thing  it  felf  alfo. 
As  firft,  God  ftiould  fubvcrt  the  eftablidicd  order  in  Nature,  if  he 
ftiould  give  us  our  Reft  on  Earth.  All  things  muft  come  to  their  Pcr- 
fedion  by  D;?grecs  ;  nothing  is  perfed  in  its  beginning ,  wiicrc  the 
Fall  broui^ht  aa  imperfettion.    The  ftrongcft  man  muft  firft  be  a  child; 

and 


Part  II.  rht  Saims  Evcrlaftin^  Refi,  27P 


\ 


and  formed  in  the  womb  from  fmall  obfcure  principles.     The  greatcft 
fcholar  muft  be  firft  a  ithool-boy  ,  and  begin  in  his  4'phabet.    In  the  t 
beft  ordrcd  Governments  men  rr.uft  come  to  theii"  Dignity  and  Au- 
thority by  degrees ,  beginning atthe lower,  andnfe,  as  they  dcfcivc. 
The  skiifullert  Artificer  was  firll  an  igflorant  learner.     The  tail«ft  Oak 
was  once  an  Acorn.  This  is  the  conltant  courfe  of  Nature  in  the  produ- 
ftion  of  fublunary  things.    And  I  know  none  that  deny  it ,  but  ouiy  « 
foraeEothufiafts  concerning  the  produdionofGrace,  who  think  they 
art  taught  of  God  fully  in  an  initant,  and  think  themfelvcs  perfcd,  as 
foon  as  they  hive  learned  the  opinion  of  the  Perfeftionifts  •  when  all 
knowing  men  about  them,  difcern  their  imperfcdions ;  (yea  ,  futh  hor- 
rid Paganifm  and  Prophanefs  in  fome  of  them  ,  as  if  they  had  almoft 
renounced  Humanity  and  Reafon.  )    Now  this  life  is  our  Infancy:  and  u. 
would  we  be  perfed  in  the  womb ,  or  born  at  full  ftature  ?    Mull  God 
overturn  the  courfe  of  natare  for  u«.  ? 

2.  And  it  were  an  abfurdity  in  Morality  ,  as  well  aj  n  Monfter  in  Na- 
ture, if  our  Reft  and  full  content  were  here.  Forfirft,  it  would  be 
injurious  both  to  God  ,  and  to  our  f^lves. 

FirfttoGod;  And  that  both  in  this  life,  and  in  the  life  to  comcj  ^ 
1.  In  this  life  it  would  be  injurious  to  God,  both  in  regard  of  what 
he  is  here  to  do  jor  tu  ,  and  in  regard  of  what  he  is  to  receive  (  as  it 
were)  frojnm^  i.  If  our  Reft  were  here ,  then  moft  of  Gods  Provi- c* 
dcnces  mutt  be  uilefs ;  his  great  defigns  muft  be  fruftrate  ,  and  his  gra- 
cious workings  and  mercies  needlefs  to  us.    Should  God  lofe  the  glory 
ofall  his  Churches  deliverances,  of  the  fall  cfhiseneraies,  of  his  Won- 
ders and  Miracles  wrought  to  this  end ,  and  that  ail  men  may  have  their 
Happinefshere  ?  \ii\\Q  Jfraelites  muft  have  been  kept  from  the  Brick-  ce 
hils ,  and  from  the  danger  of  the  E^yftUns  purfuit ,  and  of  the  Red 
.  Sea  ,  then  God  muft  have  loft  the  exercife  of  his  great  Power  ,  and 
Jufticc  ,  and  Mercy  ,  and  the  m'ghty  Name  that  he  got  upon  Phirach. 
If  they  had  not  felt  their  Wildernefs-neccffities,    God  (hould  not  have 
cxercifed  his  Wildornes-providences  and  Mercies.     If  man  had  kept  his  a 
firft  Reft  in  Paradife  ,  God  had  not  had  opportunity  to  manifeft  that 
far  greater  Love  to  the  world  in  the  giving  of  his  Son.     If  man  had  not 
fallen  into  the  depth  of  raifery,  Clirift  kad  not  come  down  from  the 
height  of  Glory  ,  nor  Dyed  ,  norRifen,  nor  been  Believed  on  in  the 
world.     If  we  were  all  Well,  what  need  we   the  Phyfician?  and  if  all 
were  Happy ,  and  Innocent ,  and  Perfed  ,  what  ufe  were  there  for  the 
glorious  works  ol  our  Sandification  ,  Juftification  ,  Prefervation  ,  and 
Glorification  ?     What  ufe  for  his  Minifters ,  and  Wprd  ,  Sacraments, 
and  Afflidions ,    and  Deliverances  ? 

2    And  as  God  (hould  not  have  opportunity  for  the  exercife  of  all 
his  Grace,  but  Tome  onely  ;  To  he  would  not  haveRetuins  from  us  for  * 
all.    We  fhould  never  fear  offending  him    and  depend  on  him  foclofely,. 
and  call  upon  him  foearncftiy  ,  if  wc  wanted  nothing.     Do  we  not  a 

now 


-go  .  The  Saints  E'V^rUflifj^ Refi.  Chap,9» 

nowftel  how  ready  our  prayers  are  to  freeze,  and  how  fleepily  we 
ferve  htm  ,  and  how  eafily  we  let  Qtp  or  run  over  a  ducy  ,  if  wc  be  but 
in  heahh,  and  credit,  and  profpericy  ?    though  ftill  we  are  far  from  all 
Content  and  Reft  ,    How  little  then  fhould  he  hear  from  us ,  if  we  had 
what  wc  would  have  ?    God  delightcth  in  the  foul  that  is  Huoable  and 
Contrite,  andTremblethat  his  W«rd ;  but  there  would  be  little  of 
this  in  us ,  if  we  had  here  our  full  defires.    What  glorious  Song$  of 
Praife  had  God  from  Afofer  at  the  Red-fca  ,  and  in  the  Wildernefs? 
from  Debcrah ,  and  H<i»KAh  ,  and  Davi^  ,  and  HczekJAb  >    from  all 
his  Churches,  and  from  each  particular  pjiacious  foul  in  every  age  ^ 
which  he  fhould  never  have  had  ,  if  ihey  had  bsen  the  choofers  of  their 
own  condition  ,  and  had  nothing  but  Reft.     Have  not  thy  own  high- 
eft  Joys  and  Praifes  to  God  ,  Reader ,  been  occafioned  ,  by  thy  dang- 
ers,  orforrows,  ormiferies?     We  think,  we  could  praife  God  beft, 
**  if  wc  wanted  nothing;  but  experience  tels  us  the  contrary;  we  may 
have  a  carnal  joy  in  congratulating  our  flcfhes  felicity  ,  which  may  de- 
ceive an  Hypocrite;  but  not  fo  feniibic  acknowledgements  of  God; 
(Indeed  in  Heaven,  when  we  are  fit  for  fuch  a  ftate ,  it  will  be  far 
otherwife.)     The  greateft  glory  and  praife,  that  God  hath  through 
the  world  ,   is  for  Redemption  ,  Reconciliation  ,   and  Salvation  by 
Chrift  ;  and  was  not  mans  mifery  the  occafion  of  that?     BcTides,  as 
tt  variety  is  part  of  the  Beauty  ofthe  Creation:  So  is  it  of  Providence  alio. 
If  all  the  trees. ,   or  lierbs ,   or  fowls,  or  beafts,    or  fifties,  were  of 
one  kind,  andalhhe  world  were  but  like  the  Sea,  all  water  ,  or  like 
one  plain  field,  yea  or  one  Sun,  it  wereadiminu  ionofits  beauty.  And 
if  God  (hould  exercifc  here  but  one  kincf  of  Providence ,  and  beftow  but 
one  kind  of  Grace  (Delight)  and  receive  thanks  but  for  one  ,  it  would 
be  a  diminution  ofthe  beauty  of  Providence. 

2.  And  it  would  be  no  fraall  injury  to  our  felves ,  ac  wel'  as  to  God, 
if  wc  had  our  full  Content  and  Reft  on  Earth  ;  And  thit  both  now,  and 
a  forever,  i.  At  the  prefent  it  would  be  much  our  lofs :  Where  God 
lofcth  she  opportunity  of  exercifing  his  Mercies,  man  muft  needs  lofc 
thehappinefs  of  enjoying  them.  And  where  God  lofe:h  his  Praifes,  man 
doth  certainly  lofe  his  comforts.  Oh  the  fwe et  comforts  that  the  Saints 
have  had  in  returns  to  their  prayers;  when  they  have  layn  long  in  for- 
row  ,  and  importunate  rcquefts ,  and  God  hath  lift  them  up,  and  fpokc 
feace  to  their  fouls ,  and  granted  their  defires ,  and  faid ,  as  Chrift, 
^eofgotdchettr  y  Son,  thy Jims  are  foryiveu  thee ;  Arife  from  thy  bed 
officknefs ,  and  walk  and  live  !  Howfliouldwe  know  what  a  tcnder- 
»  hearted  Father  we  have ,  and  how  gladly  he  would  meet  us,  and  take 
us  in  his  arms,  ifwc  had  not  as  the  Prodigal,  been  denycd  the  husks 
of  earthly  pleafure  and  profit,  which  the  worldly  fwinedo  feed  upon? 
we  (hould  never  have  felt  Chrifts  tender  hand  ,  binding  up  our  wounds, 
and  wiping  the  blood  from  them  ,  and  the  tears  from  our  eyes ,  if  we 
had  not  fallen  into  the  hands  of  thieves ,  and  if  we  hid  not  had  tears  to 

be 


Part  II.  The  Saints  EnjerUfiivg  Rejh  281 


bcwip'c  away,  VVe  ihoiiid  never  have  had  chofe  fwecrcft  Texts  in  our  » 
Bibles  [^Come  tome  all  je  th/it  (urevoeary  And  heavj  laden  ^  &c.  ]  and 
[]  Ho  (Very  one  that  u  athirji  ,  Come  and  hay  freely-^  S>cc.  ]]  and  [^  B/ejfed 
arethcpoorinJJ:'irit'2  ^v\^[_ThHi  fail h the  hi(^h  and  lojtj  one  i  I  dwell 
nurh  him  that  t<  af  n»  humhie  and  contrite  jfirit  ^  &c.  ]]-'if  WC  had  not  bcea 
VVciry  ,  and  Heavy  laJcn  ,  and  Thirily  ,  and  Poor  ,  and  Hamb!..'', 
anJ  Conrr  t2  ,  In  a  word,  wc  iliould  lofe  all  our  Redemption-Mercks,  tt 
our  vS,indihca:ion  ,  Judication  and  A.doprion- Mercies ,  our  Sermon, 
Sacramenr.  and  Prayer-M:rcie«  ,  onr  Recoveries  ,  Deliverances  and 
Thankliiiving-Mcrcies ,  if  we  had  not  cur  Miferies  and  furrows  to  oc- 
cafion  them. 

2.  And  it  would  be  our  lofs  for  the  future,  as  wel  as  for  the  prefent, 
Ic  is  a  delight  to  a  Sonldier  or  Traveler  fo  look  back  upon  his  adven- 
ture? and  cfjapcs  when  they  arc  over;  And  for  a  Saint  in  Heaven  to 
look  back  upv^n  the  (late  he  was  inonearth,  and  remember  his  fins,  his 
forrows ,  his  fears,  his  tears,  his  enemies  and  dangers ,  his  wants  and 
calamities ,  mu(l  iKcdsmakc  his  joys  to  be   (  rat'onally  )  more  joyful, 
Ar,d  therefore  the  BIcfTed  in  their  praifing  of  the  Lamb,  do  mention  et 
his  Redeeming  them  out  of  every  Nation  ,  and  Kindred  ,  and  Tongue, 
(  and  fo  cut  of  their  mifery  ,  and  wanes ,  and  lins ,  which  Redemption 
doth  relate  to  )  and  making  them  Kngs  and  Priefls  to  God.  When  they 
are  at  t!^c  qu^\  ,  they  look  b.ick  upon  the  way.   When  the  fight  is  done,  a 
and  the  danger  over  ,  and  the  forrow  g:>ne ,  yet  their  rejoycing  in  the 
remcTibranceofir ,  is  nor  done,  nor  ihe  praifcs of  their  lledcemerycc 
over.     But  if  we  fliou'd  have  h?.d  nothing,  but  Content  and  Refl  oil 
E"a-t'i  whit  room  would  there  have  I;  ee.T  for  thcfe  rej<}ycings  and  prai- 
les  hereafter?     So  that  you  fee  firft  ,  it  would  be  our  Lofs.  2.  And  ^ 
then  our  incapacity  forbids  it,  as  wel  as  our  commodity.  We  are  not  ca- 
pable of  R^:ft  on  Earth.     For  wc  Have  both  a  Natural  incapacity ,  and 
a  Moral. 

I .   A  Natural  incapacity  both  in  regard  of  the  Sub jed  and  the  Ob-.  « 
jeA  ;  that  is,  both  in  regard  of  our  perfonal  unfitnefs ,  and  the  d^kdi 
orabfenceofwhat  might  be  our  Happinefs. 

I.  Our  fclvesare  now  uncapable  Subjects  of  Happincfs  and  Reft :  ^ 
and  that  borh  in  refped  offoul  and  body.     i.  Can  a  foul  rh:U  is  fo  weak  « 
inal!  grace  f  >  prone  to  lln  ,  fo  hampered  with  contradicting  principles 
and  dc fires ,  and  fo  nearly  joyned  to  fuch  i  neighbour  ns  this  flefh,  have 
fii  1  Content  and  reft  in  fuch  a  cafe?     WhoitisReii,  but  the  perfedion  ce 
ofour  graces  inhabit  and  in  nd  .''  to  love  God  pcrfedly  ,  and  know 
hm,  and  r.^joyce  in  hina.     How  then  can  the  foul  be  at  Refl ,  that 
finds  fo  little  of  this  knowledge,  and  love  and  joy?    What  is  the  Refl 
but  our  freedom  from  fin  ,  and  imprrfedions ,  and  enemies  ?    And  can 
the  foul  have  Reft  that  is  pcllred  with  all  thefe  ,  and  that  contmuaily  ? 
Whit  makes  the  fouls  of  fenfible  Chriflfans  fo  groan  and  complain ,  de- 
firing  to  be  delivered?  and  to  cry  our  fo  oft  in  the  language  of  Taul^o 

Q^  q  yf retched 

% 


82  The  Saints  Everlajling  Refi,  Chap.^. 

vretchedman  that  J  am  ;  who  Jha/l  deliver  me  }  if  they  can  be  contented 
and  Reft  in  fuch  a  ftate ;  What  makes  every  Chriftian  to  prefs  hard 
tovvard  the  mark ,  and  run  that  they  may  obtain ,  and  ftrive  to  enter 

^  in,  if chcy  are  capable  of  Reft  in  their  prefcnt  condition?  Dpubtlefs 
therefore  doth  God  perfedly  purge  every  foul  at  its  removal  from  the 
body ,  before  he  receives  it  to  his  Glory ,  not  only  bccaufe  iniquity 
cannot  dwell  with  him  in  the  moft  holy  ,  but  alfo  becaufe  themfelves 
are  uncapabic  of  the  jov  and  glory,  while  they  have  imperfeft  finful 
fouls:  The  right  qualification  of  our  own  fpirits,  for  reception  and 
adion  ,  is  of  abfolute  neceflity  to  our  Happmcfs  and  Reft. 

2.  And  our  bodies  arc  uncapabie  as  well  as  our  foules.    They  arc 
a  notnow  thofeSun-!ike  bodies  which  they  (hall  be,  wlien  this  corrup- 
tible hath  put  on  incorruption,  and  this  mortal  immortality.    They  arc 
our  prifons  and  our  burdens :  fofull  of  infirm  ties,  and  Ceferts,  that 

*  wearefain  tofpend  themoftof  our  time  in  repairing  them,  and  fup* 
plying  their  continual  wants ,  aud  lenifying  their  grievances  Is  it  pof- 
ilble  that  an  immortal  foui  fliould  have  Reft,  in  fuch  a  rortcn  ,  dirt\-, 
difeafed  ,  wayward  ,  diftempered,  noyCome  habitation  ?  when  it  mult 
every  day  expedlto  be  turned  out ,  and  leave  its  beioved  companion 
to  the  worms?  furely  ihcfefickely  ,  weary  loathfomc  bodies ,  muft  be 
refined  to  a  perfedion  futable  tliereto ,  before  they  can  be  capable  of 
enjoying  Reft. 

2.  Anfiv.  As  we  are  unfit  for  Reft  on  earth  our  felve.? :  So  we  want 

a  thofe  Objeds  that  might  afford  us  Content  and  Reir.  For  firft,  thofe 
we  do  enjoy  are  infufficient;  and  fecondly  ,  that  which  is  fufficient  is 

j^  abfent  from  us.  i.  We  en  joy  the  world  and  its  labours  and  what  fruit 
they  can  afford  :  and  alas,  what  is  in  all  this  to  give  us  Reft?  They 
that  have  moft  of  it ,  have  the  greateft  burthen,  and  the  Icaft  Reft  of 
any  others.  They  that  fet  molt  by  it^  and  rejoice  moft  in  it,  do  all 
cry  oat  at  laft  of  its  Vanity  and  Vexation.     A  conteniation  with  our 

et  prefcnt eftate indeed  we muft  have;  thati?,  as  a  competent  provifion 
inour  journy:   but  not  as  our  portion  ,  Happinefs  or  Reft.     Men  cry 

B  out  upon  one  another  in  thcfe  times,  for  not  underftanding  Providen- 
ces (which  are  but  Commentaries  on  Scripture,  and  not  the  Text.) 
Butifmen  were  not  blind,  they  might  eafily  fee ,  that  the  firft  Lcdure 
thatGod  readeth  touf  in  all  our  late  changes,  and  which  Providence 
doth  moftftill  inculcate  andinfift  on  ,  is  the  very  fame  that  is  the  firft 
and  greateft  leffon  in  the  Scripture:  that  is ,  that  [^  there  u  m  Refi  or 
Happmefs  fer  the  foul  y  bntiftCod.~]  Mensexpedations  are  high  raifed 

et  upon  every  change,  and  unexperienced  fools  do  promife  themfelves 
prefently  a  Heaven  upon  Eirth  ;  But  when  tl>ey  come  to  en  joye  it ,  it 
flieth  from  them ;  and  when  they  have  run  themfelves  out  of  breath  in 
following  this  (hadow  ,  it  is  no  nearer  them  ,  then  at  the  firft  fetting 
out ;  and  would  have  been  as  near  rhem,  if  they  had  fate  ftill,-  As  Sde^ 

^«ww  Dreamer,  they  feaft  in  their  flcep ,  but  awake  hungry.    He  that 

hatb 


PartIL  The  Saims  EverUfiing  Refi.  283 

hathany  regard  CO  the  works  of  the  Lord  ,  may  eafilyfec,  that  the  ve- 
ry cud  of  them  is  10  takedown  our  Idols ,   to  weary  us  in  the  world, 
and  force  us  to  fcek  our  Reft  in  him.    Where  doth  he  crofs  us  tnoft,  buc 
where  we  promifc  our  felves  moft  Content  ?    If  you  have  one  child 
that  you  dote  upon ,  it  becomes  your  forrow.    If  you  have  one  friend 
that  you  truft  in,  and  judge  him  unchangeable,  and  think  your  fclf 
happy  in;  he  is  eftrsnged  from  you,  or  becomes  your  fcourge.    O 
what  a  number  ofchefe  experiences  have  I  had  !  O  what  i^tti  Idoli- 
'zing  thoughts  of  our  future  ftate ,  had  we  in  the  time  of  Wars  I     What 
full  content  did  I  promife  my  foul !    when  I  (hould  en  joy  Peace,  and 
fee  the  Gofpel  fet  up  in  power  and  plenty ,  and  all  the  ordinances  in  pu- 
rity ,  and  true  Difciplineexercifed  in  the  Churches,  and  ignorance  cu- 
red ,  and  all  perfccution  ceafed  ,  and  the  mouths  of  railers  flopped, 
who  kept  men  from  Cliriil  by  filling  the  world  with  prejudice  againft 
Iiim  I    And  now  where  is  the  Reft  that  I  promifed  my  foul  ?  even  that 
is  my  greateft  grief,  from  which  I  expcded  moft  Content.    In  ftead 
of  Pcac?  we  have  more  blood- died;  and  fuchas  is  confefTed  to  be  the 
blood  of  Saints;  The  two  Nations  that  were  bound  in  an  Oath  of  Uni- 
on ,  and  where  fo  great  a  part  of  the  Intcreft  of  Chrifton  earth  is  con- 
tamed  (in  regard  of  Purity  of  Dod:rine  and  Worfhip  )  arc  dafhing 
each  other  in  pieces ,  and  the  fouls  of  multitudes  let  out  of  their  bodies, 
by  thofc  that  look  to  re/oyce  with  them  for  ever  in  Heaven  ,  whether  it 
will  be  the  voice  of  thefe  ejeded  fouls    [_Hoyv  Ung  Lord,    Eoly  and 
True^  A'ift  not  thoft  avenge  our  bloed  en  tkem  that  dwe/Uv  the  earth  \  ]  I 
know  nor. 

And  for  this,  the  greateft  (hame  that  ever  befel  our  Religion,  and 
the  greateft  forrow  to  every  underftanding  Chriftian  ,  God  hath  the 
folemn  thanks  of  men ,  asifthey  bef;M  that  he  would  do  fo  ftill;  and 
they  rejoice  in  it,and  arc  hanioufly  offended  with  thofe,  that  dare  not  do 
fo  too ,  and  run  to  God  on  all  their  errands ;  Inftead  of  pure  Ordinan- 
ces ,  we  have  a  puddle  of  errors  ,  and  the  Ordinances  them  felves  cry  ed 
down  and  derided.  In  ftead  of  the  Power  and  Plenty  of  the  Gofpel  wc 
have  every  where  Plenty  of  violent  gainfayers  and  feducers ;  we  have 
Pulpits  and  Pamphlets  filled  with  the  moft  Hellifh  reproachings  of  the 
Servants  and  Meflengers  of  the  moft  high  God ;  provoking  the  people 
to  hate  their  Teachers,  flandering  them  with  that  venome  and  impu- 
dent falOiood ,  as  if  the  Devil  in  them  were  bidding  defiance  to  Chnft, 
and  were  now  entred  upon  his  laft  and  great  Battail  with  the  Lamb. 
As  if  they  would  Juftifie  Rabpoek^h ;  and  have  Lucian  and  Juli^yi  Sain- 
ted for  the  modefiy  of  their  reproaches.  If  a  confcionable  Miniftcr  be 
but  in  doubt  fas  knowing  himfelf uncapable  of  underftanding  ftate-my- 
fteries ,  and  not  called  to  judge  of  them  )  and  fo  dare  not  go  whine  be- 
fore God  hypocritically  in  pretended  humiliation ,  nor  rejoice  and  give 
thanks  when  men  command  him  ,  and  read  their  Scriptures ;  (  as  know- 
irtg  that  all  men  are  fallible ;   and  if  a  raan  (houl  J  upon  miftakc  incur  the 


284  The Satms  EverUfiingRcft,  Chap.5?. 

guile  of  fohanioasuncxprefllblcfin,  it  were  a  fearful  thing:  and  there- 
fore that  to  go  to  God  doubiinf.ly  or  ignorantly  in  an  extraordinary 
duty  inacaufeofruchwcight ,  is  a  dcfperace  venture  :  far  beyo;  (i  ven- 
turing upon  Prclatical  ceremonies,  orPopilh  Tranfubihniiation,  to 
fay  Chrift  is  Really  prefen:  in  the  bread  ;  for  refufing  of  which  the  Mar- 
tyrs fuffered  in  the  flames)  I  fay  ,  ifhcdare  notdo  tliefe,  he  mult  pare 
from  his  dear  people,  whofe  fouls  arc  more  precious  to  him  then  his 
life.  O  how  many  Congregations  in  £«^/dw^  have  been  again  forced 
to  part  with  their Tc.c'icrs  in  foncw  ?  (  Not  to  fpcak  oft^^e  cf  dion  of 
fuch  numbers m  our  UiiivcrfKies  )  And  for  our  lo  iwrch  dtliieJ  D.!ci- 
plinc  and  holy  Order ,  was  th.ctc  ever  a  people  under  Hravcn,  who  cal- 
led thcmfelves  Reformers ,  that  oppoled  \i  more  delperatsly  ,  ard  ilut 
vilifyedic,  and  railed  agiirlht  more  fLurriluufl^  ?  asif  u  Ac.-e  but  the 
device  of  aaibitious  Piesb\ters  ,  that  Traituotlly  (ouglic  }3on  .r.a- 
tionover  t!\eir  Superiors;  and  not  the  Law  and  order  eitiiblillxd  by 
.   Chrift;   As  if  thefe  men -had never  read  Scriptures,  Hth.  13.  7,  17. 

lliuf.^     10,  1I,.J2.     /ill.  20.    28.     1    C6>-.  4.  1.    /I/k///;.  24    25,20. 

27.  /"/r  1.7.  1  7;'n7.  3.  1,4,5,0.  aru4.  ii.and5  17,18,19.20.) 
or  will  tread  m  tl;e  dirr  ihe  Lav.s  of  Chrift  which  mult  judge  them  !  And 
for  railing  at  the  Mimllersof  the  Goipd  ,  the  pretenders  of  Religion 
have  fo  far  ou>ftript  the  former  prophai.e  ones  ,  that  u  even  aogndcth 
my  foul  to  thuik  of  their  condition  O  where  are  the  tender  heaiicd 
mourners,  that  fliall  weep  over  Snj^/ands  Sinsand  Reproaclies  !  Is  this 
aplaceor  ftatcof  Rcfl?  Hath  not  God  mec  with  our  Idol.urous  fa- 
ting up  of  Creatures  ?  and  taught  us  thatallarc  not  S.iints  tliat  can  talk 
of  Religion?  much  lefs  are  thefe  Pilhrs  of  ourconfiJence  ,  or  the  in- 
ftruments  to  prepare  us  a  Reft  upon  Earth.  O  tha:  all  tl.is  could  warn 
u;  to  fet  lefs  by  Creuurcs;  andatl.ilt  to  fetch  our  tomU>rts  and  con- 
tentments from  our  God  1 

2.  Andas  what  we  enjoy  h.cre  is  infulTicient  for  to  be  our  Rcfl  :   f> 

(•  God  whoisfufficient ,  is  little  here  enjoyed.  It  is  not  heietiiat  he  hath 
prepared  the  prefence- Chamber  of  his  Glo-y  :  tie  hath  drawn  the  cur- 
tain between  us  and  him  :  we  arc  far  from  himasCrea  ures,  and  further 
as  frail  mortals,  and  furtheii  as  finncrs.    VVc  hear  now  and  then  a  word 

«  of  comfort  from  him,  and  receive  liis  love-tokens  ,  to  keep  up  our 
hearts  and  hopes:  butalas,  this  is  not  our  full  enjoyment,  While  v«,e 
arc  prefcnt  in  the  Body  ,  we  are  Ahfentfrom  the  Lord  :  even  Abfent 
while  he  is  prcfent.  For  though  lie  be  not  far  from  us ,  feeing  we  live, 
and  move,  and  have  our  being  in  him  ,  who  is  All  in  Ail,  (not  in  all 
Places,  but  all  Places  in  him  ,  )  Yet  have  we  not  eyes  now  capable  ot 
feeing  him,  for  mortals  cannot  fee  God  and  Live:  Even  as  we  are  prcf  nc 
with  ftones,  and  trees ,  but  they  neither  fee  nor  know  u<;.  And  can  any 
foul,  that  hath  made  God  his  Portion  ,  and  chn(en  him  for  his  only  Hap- 
p'mcfs,  and  Reft,Cas  every  one  doth  that  ftiall  be  faved  by  him)  find  Reft 
info  vaft  a  diftance  from  him  .'and  fo  feldom  and  fmallenjoynient  of  him? 

2.  And 


l^artll.  The  Sdints  Everlafiing  Rejl,  285 


2.  And  lallly ;  as  we  are  thus  Naturally  uncapable  ,  fo  arc  we  alfo  ^ 
Mora!^j.  There  isa  worthynefs  muil  go  before  our  Reit.    Ic  iiach  the 
nature  of  a  Reward;  not  a  Reward  of  Debt ,  bucaReward  of  Grace. 
Rom.^.'^^^.     And  fo  we  have  *  roc  a  H'o^tljjtiefs  of  Dtbt  or  prefer   Gtvr.  52.10. 
Merit -^  buc  a  IVorthjnefs  cf  Grace  and  frepur^tion.      If  the  ApottleSct"^  Cpatct  cnim 
muft  give  their  Peace  and  Gofpel  to  the  worthy  (  M,it.  10. 10,  u,  12,   tequidavpi. 
13,37,38,    £ph.  4- 1- Col.  1.  JO     I  Thef.  2.   12.    2  The/  i.  n.;    I^^^^'^'"'!^, 
Chrilt  will  give  the  Crown  to  none  buc  the  Worthy  ;     ard  iI\oie  which   dh-lTtmc'de- 
by  preferring  the  world  before  him.  do  flicw  ihcmfclves  Vr.rvorthj,   mic  farud]<a- 
(hall  not  tafte  of  ins  fupper ,  (  /M»t.  22.8.    Luke  14.  24.  nnd  20. 35.    regions  Dei. 
and  22.  36.  zTljf.i  5. /-i^,  5.41   )    Yea,  it  is  a  work  or  Gods  Ju-ct  ^''"^'"'".^" 
{hce  to  give  the  Crown  to  thole  that  o\ercome  •   (Nut  of  his  Legal,  ^,^^'"{^1'/^ ' 
buc  this  Evangelicnl  J-'^ite;  )   For  Chrill  luuh  bouglit  lis  to  ic;  and  f^dt.    Si  ergo 
God  huth  proaiiled  ic ;  and  tlvcrefcre  in  his  Jiiditiciry  procefs  he  will  ad-   o^crA  Daes^ 
judge  ic  them  as  their  Due.     To  thofe  that  have  foughc  the  good  fighc,    rtiaimn  artiji- 
andfi.iifli.'d  their  courfc,  and  kept  the  Faith,  i^CrownoiMighteoHJnefs   f«f^K<'"**>. 
is  laid  up  for  them,  which  t{  e  Lord  as  a  Righteau  fnd^r ,  will  give  them  '"fl^niaflden- 
ac  that  day.   iTim.^  7,8.     And  are  we  ric  for  the  Crown  before  we  j^rt';;;:o;;.))rM/k' 
have  overcoT'C  ?  or  the  prize  ,  behire  we  have  Run  the  Race  ?  or  to  aittcrn  qtun- 
Receive  our  Penny  ,  before  we  have  workc  in  the  vineyarcT.?  or  to  tie   f;/" '^^^^^''^f^ 
Rulerof  ten  Cities ,  before  we  have  improved  our  f en  talent??'  Or*to   >•'■;' '{"'^ff^^-,-- 
enter  into  the  joy  of  our  Lord,  before  we  have  well  done,  as  good   ay'tuum 'n:o!le 
and  [jichful  fervants .?  or  to  inherit  the  Kingdom,  before  we  have  idt- .^traiUbUc, 
ftifitdour  lo«eto  Chrill"  above  the  wo  Id  (  if  we  have  opporcuniry.  )   &  cyjhdipgu- 
Let  men  cry  down  works  while  they  pleafe ;   you  Oiall  find  that  thefe   '^'«'/"«^'^- 
are  the  conditions  of  the  Crown,  fo  that  God  will  not  ^a  Iter  the  coucfii  fex^^hafcm'in 
of  Jultice,  to  give  you  ReJ},  before  you  have/.^^sw/^  nOr  the  Crflwn  jamupfi  hm.o- 
of  Giory  ,  till  you  lifkve  Oz-f^-fow^r.  ,    ■■     ',■'■,.',    "  !•'  .>■!  Vl-ot  wrt'/R^/H- 

You  fee  then  Reafon  enough,   why  our /?f/?  Hiould  i?f?7^^;«' till  the   ''^f^^  ivmttns 
life  to  come.     O  take  heed  then,  Chnftian  Rcuder,  how  thou  ^'i"^^^*,",;^, 'f^^'^'^cT 
to  contrive  and  care  for  a  Reft  on  earth!  /(Dr  to  murmur.',at  God.for  fiaicn^'comv!^ 
thytroi.hle,  and  to^l  ,  and  wants  in  the  Flcfh.    Doth  thy  poverty- eig,„'^/,„j,;„^  ,,. 
vVf^^  thee  .''  thy  ficknefs  weary  thee?  thy. bitt'^-r  Enemies  and  unkind  fceuden'^  <td 
Friends  wcafythee?  why,  it  fhouldbe  fo  hcfv:  ?■  Do  thy  feeing  and  pcrfeifitm.  trc^ 
^caring  the  ftbominations  of  tlie  time? ,  the  ruines  of  the  Church  ,  the    "•\."^^'^v-  "^" 
finsofprofefTors ,  the  reproach  of  Religion.,  the  hardning  of  the  wic-:     *■•  *^" 
kcd,  all  VlVrtry  thee?   -why  ,  it  muft  be  fp  while  thou  art  abfenc  from 
thy  reft.    Do  thy  fins ,  and  thy  naughty  diftempered  heart  ^earj  thee  ? 
I  would  thou  wcrt  ncrfnWwith  it  n:0;c.     Bat  under  all  thi$jp>'f«ir»«f/},  ^ 
arc  thou  willing  roj:o  to  God  thy  Reft?  and  to  have  thy  warfare  ac- 
compiidicd  ?  and  thy  Pvace  and  Labour  ended?    If  not :  O  complain 
more  of  thy  ov/n  heart :  and  get  icmorc  weary,    till  Reji  fecm  more  ; 
dtfirable. 

<^<1  3  CHAp.  X.- 


2S6  The  S dints  EverUpng  Rejl,  Chap.  lo. 


CHAP.    X. 


Whether  the  Souls  departed  ^  enjoy  this  %cU 
before  the  ^e/urreHion?' 


•  • 


SECT.  I. 

c    J  V^R'fiMV  ^^^^  ^"^  ^"^  di\ng  more  to  ckar,  before  I  come  to  the 

^am^  tsim-m    ufcoftlusdodrinc;  And  that  i$,  Whcrhcr  this  Reit 
remain  till  the  refurreftion,  before  we  Iliail  enjoy  it? 
Or  whether  we  fiinll  have  any  poflfllion  of  it,  before  ? 
0    o.  3ii?if^r  ^^^M:  ^^^  Socinians  and  many  oihers,  oflarc  among  us, 

„<yy  w».    ^    ^Fi><99^(^w  thtnk  ,  that  the  foul  feparattd  from  the  budy,  is  either 
nothing,  or  at  Icafl  not  capable  of  happinefs,  or  mifery.     Truly  ,  if 
a   it  fhould  be  fo  ,     it  would  be   fomewhat   a  kd  uncomfortable  do- 
drine    to  the  godly  at  their  death  ,   to  thmk  of  being  deprived  of 
their  glor^'  till  the  refurreftion  ;  and  fomewhat  comfortable  to  the  wic- 
ked, to  think  of  tarrying  out  of  hell  fo  long.     But  I  am  m  ftrong 
hopes  that  this  dodrine  is  falfe ;  yea  ,  very  confident  that  it  is.  fo.  I  do 
It  is  a  doubc,  a  l^elieve  ,  that  as  the  foul  feparated  from  the  body  ,  is  not  a  perfed  nan, 
i^^'ulTonl^''    fo  it  doth  not  enjoy  the  Glory  and  Happinefsfo  fully  and  fo  perft.aiy 
Df>mvf,  and    asit  (hall  doafter  the  RcfurreAion  ,   when  they  are  again  conjuyned. 
noi  circum-       What  the  difference  is  ,  andwhat  degree  of  Glory  iouls  in  the  mean 
fcrjptivcydo       tlmccnjoy  ,  are  too  high  thing?  for  mortals  particularly  to  difcern. 
"v?^ i°2' -*^"^ "  ^^'^  ^^^^  ^^^^^  queftion  ,  what  place  the  fouls  of  thofe  before  Chrill ,  of 
ofpUc^'"°"     Infants,  and  of  all  others  fmccChrift,  dorcmainin.  till  the  Rcfurrc- 
AniimdicttHr     <^ion?     I  think  it  is  a  vain  inquiry  of  what   is  yet  beyond  our  reach, 
ejjfe  in  Corpore  ^ItlsA  great  queftion  what  Place  is  ?     But  if  it  be  only  a  circumftant  bo- 
utfmdomid-      jy  .  andif  1^  to  be  in  a  place  ,  ~\  be  only  []  to  be  in  a  circumftant  bo- 
lio :  Sednon      ^^  -j  ^^.j^  ^^^  fupcrficics  of  an  atmbienr  body  ,  or  in  the  concavityi 
ncturincor-       of  that  fuperficics  ,   then  it  is  doubtful ,  whether  fpirits  can  be  proper- 
pore  ,/f<^;)oriw    ly  faid  Q  to  be  in  place]    *  Wc  can  have  yet  not  clear  conceivings  of 
contjnet  Cor- 

pHi.,  Et  Deh4  dicitur  effe  in  omnibm  kcU'-,  fed  impfofffii^ne.  lartclv  de  Augdis  c.  1 1 .  p.  (mihi )  8  7. 
Vid.  Twifs  againft  Dr.  Jxd'jonp.  230.  d^j-  Zamhium  to.  g.  c.  11.  j().85,  87.  de  Angelii.  »  Ex- 
cept we  ratxim  to  the  opinion  of  Tt'ftji.'.  and  the  reft  of  the  Ancienccft  of  the  Fathers,  who  fay 
that  Angels  and  other  Spirits  are  but  Bodies  more  rare  and  pure  •,  Of  which  fee  learned  ZanchiM. 
Vol.  I.  To.?.  deAi^.c-^.  j>.  55. 8cc.  who  detei  mines  it  as  the  Fathers,  that  Angels  are  corporalc 
In  hisjiidgetnent. 

thefc 


Part  11.  rhi  S^nts  EverUfiing  Reft,  287 


V 


thefc  things.  But  that  feparatcd  fouls  of  Believers  do  en/oy  unconcei- 
vable BlefTedncfs  and  Glory ,  even  while  they  remain  thus  feparated 
froni  the  body  ,  I  prove,  as  followeth.  (  Befide  all  thofe  Arguments 
for  the  fouls  Immortality  ,  which  yoli  may  read  in  %/ilex.  Roj[e  his 
Philofophical  Touchftonc  ,  Part  laft.  ) 

1.  Thofe  words  of  f^rf«/,  2  Cor.  5.  8.  are  fo  exceeding  plain,  that  * 
I  yet  underftand  not  what  tolerable  exception  can  be  made  againft  them,  i 

^  Therefore  rve  are  alwajs  confident,  l^nowing  that  while  we  are  at  home  in    ^^M^^'  ^'  7»^' 
theirociy^  tve  are  abfent  from  tke  Lord ,   (For  we  walk,  by  faith  ,  not  by 
fight)  }^'c arc co/jfidcKt ^   if^J  »   afidwillingrather to  be  abfent  jrom  th* 
body ,  ar.dprefent  With  the  Lord.     What  can  be  fpoken  more  plainly? 
foalfo  the  1,2,  3,4.  verfes  ofche  fame  Chapter. 

2.  As  plain  is  that  in  Thil.  1.23.   <=  For  I  am  in  a  ftreight  betwixt    ^Gmm  his 
two,  having  a  defire  to  depart,  and  to  be  with  Chrift  ,  which  is  far   [^"^^^'^'^^^^n 
better.     What  fenfe  were  in  thcfc  words,  [{Paul  had  not  expcded  to   is^no 'irore'" 
enjoy  Chrift,  till  the  Rcfurrcftiont'  Why  flaould  he  be  in  a  ftreight  ?  or   then  to  l>e 
defuc  to  depart  ?  Should  he  be  with  Chrift  ever  the  fooner  for  that  1*    chrijii  depofi- 
Nay  ,  (hould  he  not  have  been  loth  to  depart  upon  the  very  fame    '^"'"^isevi- 
grounds?     For  while  he  was  in  the   flefli,  he  enjoytd  fomething  of  f|""r'Vb" 
Chrift,  bat  being  departed  (according  to  the  Sociniam  ^o^nnt)   he    with  Chrift, 
(hould  enjoy  nothing  of  Chrift  ,  till  the  day  of  Rcfurreftion.  would  not  be 

3.  And  plain  enough  is  that  of  Clitfft  to  the  thief;  Thii  day  /halt   bcu  o;  all,  fee- 
thou  be'with  me  in  Par^Jife.    The  diflocation  of  the  word  ,  f  th^  day  1    '"S  that  our 
isbutagrofsevafion  ,    ,'      -u  •    ,    „         .    ranee  from 

4.  And  lure,  irit  be  but  a  Parable  ,  of  the  Rich  man  in  neli ,  and   prefcnt  fufTcr- 
Lizarrij ;  yet  it  fcems  unlikely  CO  me,  that  Chrift  would  teach  them   ingsisnot 
by  fuch  a  Parable,  as  feemcd  evidently  to  intimate  and  fuppofe  the   fogi'tata 
fou's  happines  or  mifery  prefently  after  death  ,  if  there  were  no  fuch   ^?  f  ,\!^^"'^ 
matter.  the  fcrvice" 

and  enjoy- 
ment of  God  in  his  ordinances  and  mercies,  though  accompanied  with  imperfedion,  andaffli- 
dions  •■,  Except  he  take  a  ftoncor  a  carcafe  to  be  happier  then  a  man.  Non  interim  ignoro  quid  mul- 
ti  c  patribw  de  bac  re  judicarunt  ■■,  Vt  nomJH^tim  hcnxus  zdvctf.  hiref.  lib.  5.  pag.  ultitna.  Cum 
enim  DominM  'inmedi)umbrA  mortU  abierit  ■,  ubi  ani/nji  mortuorum  erantj  bincita  Difcipulorum  eJM  pro' 
per  quos  ([<r  hjic  oper.nus  cjl  Dominw  ,  anim£  abibunt  in  invijibilem  locum  definitum  eif  a  Deo  •,  (^  ibi 
ufque  ad  RcfunclHonem  commoTdbuntur  ^  j'ujYtnentes  Rejurrellionem  ;  po^  recipievtcs  corpora  <l^  perfe- 
ilc  rcfurgentes  ,  h-<c  eff,  corporaliter ,  queviadimdum  darnvtw  refurrexit  •■,  Jic  veniem  ad  con^e^fum  Dei 
ficut  .Vfagijh'r  tiojJcr  i:on Jlatim  evolans  nbi'u  ,  fed  fufiineits  definitum  tempw ,  ^c.  fic  ^  ms  fufiiiiere  de- 
bemm  definitum  i  Deo  refurre^onn  mjirji  tempiii ,  ((^^o.  Hxc  recito  ut  errores  ij  Patrn  hu]in  procul- 
dutio  S'^vos.  E  ccntTtuio  audi  Tertiillian.  Kos  autern  Animam  corporalem  ^bic prnfiterrur  (  that  was 
a.common  error  then  3  <tf  in  fuo  volumhe probamm  \  habcmemproprium  genw  fubftantij; ,  fo!iditatu-> 
per  quamquid  1^  [entire  i^pati  poffit.  Nam  ^  nunc  aaimas  Torqueri  foverique  penes  Inferos  ^  licet  mdas-, 
licet  adbucexKlescarnii .,  frobavit  Lar^ari  Exemplum.  Tcrtullian.  de  Refurred.  Carnis,  cap.  17. 
And  h'ei\£m  own  words  do  confirm  the  Immortality  of  the  foul ,  and  deny  not  a!l  joy  te  it  before 
the  Refurredion  i  but  full  joy.  And  fo  ^r/^en  faith  ,  Vbi  e  vita  Ckriflnt  exceffjt .,  dcpcfito  ccrpi- 
re  in  animam  imdam  reduiiw  ,  cum  animU  etiam  corpore  lacuii  ,  nudatifque  vafabatur  •■,  ex  bis  ad  fe 
revocans  quts  vel  fejui  fe  vellet .,  lel  procognnkfibi  rationibm  aptiores  videret  y  tft  ad  feipfnm  concitet. 
Origcn.cont.  Cclfum,  lib.  a.foi.  fmibij  22. 

5.  Doth 


2  88  .   The  Saints  Ever Ufiing  Refi.  Chap.  lo. 

5.  Doth  not  his  Argument  againft  the  Saddnces^  for  the  Rcfurrc- 
dion  ,  run  upon  this  fuppofition  ,  Tha:  (God  being  not  the  God  of 
thcdsad,  but  of  the  living,  therefore)  iy^krah.im  ^  Jfuuc  ,  ir.df.xcbi? 
were  thca  Jiving?  i.e.  in  foul;  and  confcqucncly  fr.ould  ba^c  their  bo- 
dies r.iifed  at  the  Reri:rrcclK)n.  ;  .- 

6.  Plan  alfb  is  that  i.i  the  r.evelMhns  chup.  14.  "jer.  i  x.  "BhlfeJ 
fire  the  dead  t  hut  die  in  ti)c  Lcrd  ^  pern  Leytrcjorfh^  fr:i,U.iii:  the  Spu^it, 

^^      lh.ttth(y  MAj  Rrj}  frcm  their  jAOonrt  ^  and  ih:ir  wo^k'  ^io  fo/.'ow  thim 

( i.  e.  clofe  as  the  garments  on  a  nuns  back,  follow  him ,  and  not  at 

Juch  a  dillancc  as  the  rel'iirredion  j    )    For  if  the    blcffcdne's    were 

onclyinlleAingin  theGravc  ,  then  a  bcall  or  a  l\on.  were  as  blelTtdj 

Nay,  it  were  evidently  a  curfe,  and  net  a  bleliiing.     For  wa^  in>c 

hfe  a  g'eat  Merry  ?    was  it  not   a  j^reater   Mercy  to  enjoy  ail  (he 

comforts  of  life  ?    tocnjoy  the  fellowlhip  of  rhc  Siints  j>     Ihcccm- 

forcof  the  ordmmces  /     And  much  of  Chrill  in  all  ?     To  be  ipi- 

ployed  in  thedeli^hrful  worl^  of  God,  ard  to  cdifi:  his  Church  >  dec. 

Is  itnota  curfeco  be  i'o  deprived  of  all  thcfe  ?    Do  not  thcfe  yield  a 

great  deal  more  fweecnefs  ,  then  all  the  troubles  of  this  life  en  utld 

J  Doft  Twifs     ^^^  bitternefs  ?    Thuuglil  think  not   (  as   'i  hn]^)   th:t  il  is  better  to 

Set  Barlows  '    be  moll  miferable ,  eveniniieil,  then  not  to  be  at  all ;  ^^^eticis  undeni- 

Excmit.pijl      able,  that  it  isbetccr  to  enjoy  life  ,  and  fo  much  of  the  comforts  <)f 

M:ta\'b.Schc'ib.    Hfg^  and  lb  much  of  God  in  comforts  and  arH  »f^ions  as  ihe  Siiitsdo, 

w^'^.'w'"^'^^7'    though  wc  have  ail  this  witli  perfetucioti;  then  to  lie  rotting^  in  the 

rarhi\e  heard     VS^'^'^'y  if  th:it  were  all  wc  could  exped.     Therefore  ic  is  fonic  further 

o."a  Pope  chac   blelTednefs  that  is  there  prcmiftd. 

ill  his  life  time 

toldafamiliar  friend  of  his,  thar  he  believed  not  rhcImrort;iliry  of  fo.ils  \  HisfnendbcingcIeaJ, 
appeared  to  him  as  he  vvacciicJ  ,  and  told  hin  rlurhi^foiil  v/hic'i  !il!)  lievcd  to  be  Morti',  he 
Ihould  by  the  juft  jud'^cmcnt  of  God ,  prove  to  be  immoral ,  to  his  eycecdin^  tonne  sir  in 
eternal  fire.  This  Tope  fecmcth  to  be  Leo  the  tenth.  Vide  Du  PlcQis  Myftcry  of  Inicjuity. 
fag.  6.\\. 

7.  Howelfeis  it  faid  ,  Thatwe  are  ci-meto  the  Afo'tut  Zion  ^  the  Ci' 
tjf  of  the  living  God ;  the  heavenly  Jerti(ii!(m  ,  to  an  innumcralle  cctrpa- 
ny  of  An'^els ,  to  the getjeral  AUcmblj  iind  Church  tf  the  firfi  Ifont ,  n  hich 
firt  written  in  Heaven^  andtoGodthej/^d^s  of  all  ^  andtothc  jpirits  of  juft 
wenmadeperfeEl ,  Heb.  12.  22,23.  Sureatthc  Refurreftion  the  bo- 
dy will  be  madeperfeft,as  well  as  thefpirir.      To  fay   (as  Lcfhingtm 

*doth)  that  they  are  faid  tobemndeperfed  ,  bec.mfe  they  arc  furcofir, 
as  if  they  had  it :  isanevafionfo  grufly  contradiding  the  Text,  that 
by  fuch  Commentaries  he  m.iy  as  well  deny  any  truth  in  Scripture  :  To 
make  good  wlich,  heas  much  abufeth  thatof  F/;j7//)  3.  12. 

8  Doth  not  Scripture  tell  us  that  Hc/:och  and  Eli.ts  are  taken  up  al- 
ready?   Andfhall  we  think  they  pofTcfs  that  Glory  alone  ? 

9.  Did  not  Petey  ,  and  fa>?!cs ,  and  Joh>^  fee  Mofes  alfo  with  Chrift 
on  chc  Mount?  Yet  the  Scripture  faith,  A^fo/et  dyed.    And  is  it  likely 

that 


Part  IL  The  Saints  EverUJiing  Refi.  28^ 

thac  Chrift  did  delude  their  fenfes  ,   in  (hewing  them  Msfts  ,  If  he 
fliould  not  partake  of  that  glory  till  the  Rcfurredion  ? 

10.  And  is  not  that  of  Stephen^  as  plain  as  we  can  defire  ?  Lord 
Jefus  receive  my  fpirit.  Sure,  if  the  Lord  receive  ic ,  it  is  neither  afleep, 
nor  dead ,  nor  annihilated :  but  ic  is  where  he  is  ,  and  beholds  bis 
Glory. 

11.  The  like  may  be  faid  o(  that,  EccUf.  12.  7,  The  fpirit  (hall 
return  to  God,  who  gave  it. 

12.  How  elfe  is  it  faid,  that  we  have  eternal  life  already  }  ^ob»  6.  54.  ^^^  wK/fiH^t-rx- 
and  that  the  knowledge  ot  God  (which  is  begun  here)    is  eternal  life?   daras  voces 
Johnij.i.     So  I.  fohn<y.i-i,.     And  he  that  believcth  On  Chrift  hath   quai  jfamma 
cverlalliiiglife,  fohn-i,.  i6.John6.  47.  Hcthac  eaceth  this  bread  (hall   admotusedi- 
no:dyc,  Z'er  50,    For  he  dwcilethin  Chrid  ,  and  Chrift  in  him ,  t/fr/?   '^'[l^'^fjj^' 
56.     And  as  the  Son  livech  by  the  Father  ,  fo  he  that  eateth  him,  jlJjxit'mam 
Ihall  live  by  him,  verfe  57.     How  is  the  Kingdom  of  God,  and  of  Dcoin^imu. 
heaven  (which  is  eternal  )  faid  to  be  in  us?   Lftks  I7«  21.     Mow.  14.   Haoeodem 
17.  Mat.  I  ^.  tempore  Mditi 

Epifcopus  Sar- 
dciifii  vir  pariiffiKerhatif  librutn  fcrip/it  de  corpore  (7  an'im.t ,  S:c.  Ado  autem  h£c  fcntcnUa.  tncliorc 
illofecHlo  valuit ,  litTcnuWhxiusyeponat  cam  int^^r  comn:Hnes  ((^  prmas  ammi  conceptiones  qua  natura 
commmiter  apprchenduntur.  Calvin,  in  Prychopannyc.  vid.Eufeb.  Hillor.  lib.  i.  c.  i$.tic.c. 

Surely  if  there  be  as  great  an  interruption  of  cur  life,  and  till  the 
Rcfurrediion  (  which  wich  fome  will  be  many  thouland  years )  this  is 
no  eternal  life,  nor  everlafting  Kingdom.  LiipjingtoKS  t\'<:S\on  is.  That 
becaufs  there  is  no  time  with  dead  men  ,  but  they  fo  fleep ,  that  when 
they  awake  ,  it  is  all  one  to  them,  as  if  it  had  beenat  firft ;  Therefore  the 
Scripture  fpeiks  of  chem,  as  if  they  were  there  already.  It  is  true  indeed,  « 
if  there  were  no  joy  til!  the  Relurreftion  ,  then  thac  confideration 
woulilbecomforcable :  But  when  God  hath  thus  plainly  told  us  of  it 
before,  then  this  evafion  concradidech  the  Text.  Doubtiefs  there  is  c« 
rimcalfo  to  thedead  ,  though  (inrefped:  of  their  bodies)  they  per- 
C'.iveicnot.     He  will  not  fure  thin!^  it  a  happinefs  to  be  petrified  or  _, 

ftupfied,  whiles  others  are,  enjoying  the  comforts  of  life:  If  he  do, 
it  were  the  beft  courfe  to  flccp  out  our  lives. 

13.  In  fn.ie  7.  The  Cities  of  Sodom  and  Gomorrah  arc  fpoken  of ,  as 
fuffjring  the  vengmce  of  eternal  tire.  And  if  the  wicked  do  already 
fuff.n-etenil  fire  ;  then  no  doubt,  but  the  godly  do  enjoy  eternal  blcflid- 
ncls.  I  know  forne  underhand  the  pl^*?,  of  that  tii-e  which  confumcd 
their  bodies,  as  being  a  Type  of  the  fire  of  Hell :  I  will  not  be  very 
conlident  againft  this  expoficion ;  the  Text  feemeth  plainly  to  fpeak 
more. 

14.  Itisalfoobfervable,  that  when  j'o'j^  faw  liis  Glorious  Revela- 
tions, he  is  faid  to  be  in  the  fpirit  ,  uev.  i.  10.  &4  2  and  to  be  car- 
ried away  in  the  fpirit ,  Rev.  17.  3.  and 2 1. 10.  Au.i when  F./;*/ had 
his  Revelations,  and  fiw  things  unurrerable,  lis  k:iewnoc  whether  ic 

R  r  were 


3^  The  S dints  EverLiJlirfF  Eejf,  Clup.io. 

wcrt  in  the  body  ,  or  out  of  the  body  :  All  implying  ,  ibat  fpirits 

«rc  capable  of  ilitlc   Glorious  things  ,   without  ihc   help  of  ihcir 

bodies. 

15.  And  thonfH  it  be  a  prophetical  obfcure  book, yet  it  feems  to  me, 

that  thofc  words  in  t!ie/f"c/*/*7i»w  do  imply  this  ,  wljcrc  fohM  faw  the 

ftiul- u.iier  the  Altar ,  tcv  C.9.  &c 

16  We  «rc  commanded  by  ChriU,  Nattfear  tkem  that  cmh  kill 

th^  hoAj  ^  ftttit^e  Jtusdle  tc  kill  the foMl  Luke  12.  4.     Doih  not  this 
If  you  would    plainly  miplv.  That  when  wicked  men  hAve  ki]l«;d  our  bodies,  (that  is. 
Ice  this  fab  vrt   feparated  the  fouls  firom  them  )  yet  the  fouls  are  fbll  alive  ? 
hi'icUci  more 

fijUy  ,  and  aU  the  Argttmetits  ar  fwerecl  w^ic:^  are  bronghr  to  prove  >  That  fouls  have  nei- 
ther Joy  nor  Pain  »  riil  the  Rcrjrrc6i>n:  Slc  C.thins  rrcati;e  I;ctco*  ,  called  iVvchopaun/- 
c'na.  ^T  B^L^vr^/jftf  Exaaiat.  2J.  V.  Jo.  Kagmldimi  de  Libr.  A;>H)yih.  J'ulci}.  79.  ^  8j. 
^  PrxkU.  3.  p.    (mih'ij  54,  3i>  C"- 

1 7.  The  Toul  of  Chi^ft  was  alive  wlien  his  body  was  dead  :  And  there- 
fore To  fhill  ours  too.  Forl'.is  created  nature  was  j'ke  ours  ,  except  m 
fip.  That  Ci'.riQs  humane  foul  WIS  alive,  is  a  ncccfriryconfeq'-ient  of 
itshypoftaiica'union  with  ihe  Divine  Nature  (as  I  judge.)  And  by 
liis  word*  to  the  thief  ^  Thi^  d^j/Jj^lt  th:}ft  ht  Tvirh  me  i»  PixrAdifc:  (o 
alfoby  hisvoyce  onche  Crofs,  Lfiks  2^,  46.  Tather  ^  into  thy  hattds 
Iccwmendmj IpirJt.  And  whether  tiMt  in  i  Pet.  3.  18,  19.  Thn  he 
veey.t  iT.nd  frenclxd tothe  (jiirits  in prifon  ,  &c  wiH  prove  it,  J  leave  to 
others  to  jujge.  Rc?d ///^r/V^j  his  Arguments  in  \\\s  CIavU  Scriptura 

"  on  thisTejit.  M my  think  that  die  onpofidon  is  not  foirregubr,  as  to 
i  put  the  Dative  ?*?>''  for  ^'^  ^*P>^^  and  the  fubjcd  recipient ,  and  [lie  D.i- 
tive  T-ivuxji  for  S.-a.  'j-i'i'JyM.T<Qr  as  the  efficient  caufe:  Dr.:  t!;nt  it  is  plain- 
ly to  he  un-'criioixl  as  a  regular  oppolition  ,  that  ChriO  was  mort!fi>:d 
in  the  ttefli,  but  vivified  in  the  fpirit  (  that  is,  in  the  fplric  which  is 
afually  put  in  oppofi-ion  to  this  (Iclli ,  wlvck  is  the  foul )  by  which  fpi- 
.  ric ,  &c.     But  I  leave  this  as  doubtful ;  There's  enough  hcfidvTS. 

1 8.  Whv  is  there  mention  ofGods  breathing  into  man  the  breath  of 
life,  and  calling  his  foul  a  living  foul  ?  There  is  no  mention  of  any 
ilich  thing  in  the  crenting  of  other  crcarin-es :  fure  therefore  this  makes 
fome  difference  between  the  life  of  our  fouls  and  theirs. 

19.  It  appears  in  .S'/?/'* /real  line  for  S.irnncUo  the  Witch  ,  and  in  the 
£ripj-expc(^tarionofthe  coming  of  EUxi ,  that  they  took  it  for  currant 
then  ,  that  £//?./ and  SansKfls  foul  were  living. 

20.  Laftly  ,  ifthe  fpirits  of  tliofe  that  wc-rc  difobcdient  in  the  days 
o'^  Noah  ,  were  in  prifon  ,  iTfr.3.19.    Then  certainly  the  fcparated. 
fpirits  in  the  Juft  ,  are  in  an  oppofue  condition  of  Happinefs.    If  any 

m.  iay  that  the  word  Q  Prifon  3  iignifieth  not  their  full  mifcry  ,  but  a  re- 
fcrvation  thereto  j  I  grant  it;  yet  it  importeth  a  refcrvation  in  a  li- 
ving and  fuflfering  ftate;  For  were  there  nothing,  they  eouldnotbein 
jnfon. 

Thongli 


Part  II.  The  Saints  Everlaftirtg  Rcfi.  2p i 

Though  I  have  but  briefly  named  thefe  20   Arguments,   ^  and  put 
them  together  in  a  narrow  room  ,  when  fome  men  cannot  fee  the  truth    '  ^^  7-  ^f^y- 
without  a  multitude  of  words ;  yet  I  doubt  not  but  if  you  will  well  con-   "^.  J  rr  1%' 
iider  them,  you  will  difccrn  the  clear  evidence  of  Scripture-verity.    It  is  »n<^^  'p  f^jh'jj 
a  lamentable  cafe  that  the  brutifh  opinion  of  the  fouls  mortality  fbould    94<^.  hath 
find  fo  many  patrons  profc*Ting  godlinefs  j  when  there  is  fo  clear  light   another  Argu- 
of  Scripcure  againft  them  ,  and  when  the  opinion  tends  to  no  other  end   ^^""^  ^""^"^ 
then  the  emboldning  of  fin ,  the  cherifhing  of  fecurity ,  and  the  great   ^od  Recon- 
difcomfort  and  difcouragement  of  the  Saints  j.  a«d  when  many  Pagans   died  by 
were  wifer  in  this  wi  hout  the  help  of  Scripture  I     Surely  this  error  is   Chrifl  All 
an  Introdudion  to  Paganifm  it  fcif.     Yea  more ,  the  niuft  of  the  Na-a J.^;"?8s  to  him- 
tions  in  the  world  ,  even  the  barbarous  Indians  do  by  the  light  of  nature   ff^j^'   ^^^  L 
acknowledge  that,  which  thefe  men  deny  ,  even  that  there  is  a  Happi-   vcn  and  ia 
nefs  and  Mifery  which  the  fouls  go  prciently  to ,  which  are  feparated    Earth:  No- 
from  their  bodies.    I  know  rhc  filly  evading  :^nf\vers  that  are  ufed  to  be   tiling  in  Hea- 
given  to  the  fore-m^ndoned  Striptures ;  which  being  carried  with  con-   J^f"  "^^^^^^P^" 
fidenceandfubtile  w'^rd*:,  miy  foon  fijake  the  ordinary  fort  of  Chri-   ciliation   but' 
ilians ,  that  are  not  able  todeai  wich  a  fophifte ".  But  if  they  be  through-  the  fouls  of 
ly  dealt  with,  they  prefently  appear  to  be  meer  vanity  or  contradidi-   t'lc  godly 
on.    Were  there  but  that  one  Text  2.  Cor.  5.  8.  orthat   i  Ptr.  3.  i9.e»(j^'^°,w"<^ 
or  that  PhfL  i.  23.  all  the  Seducers  in  the  world  could  not  anfwer   bu^'rccondlcd 
them.  before,  by 

Believe  therefore  fled faftly,  O  faithful  fou!s,  that  whatever  all  the  vert uc  of 
deceivers  in  the  world  (hall  fay  to  the  contrary ,  your  fouls  (hall  no  foo-   cjirifls  bl  ood, 
ner  leave  their  prifons  of  flcfli ,  but  Angels  will  be  their  convoy,  Chrift   bcHiedOA^ 
will  be  their  company ,  with  all  the  perfefted  fpirits  cf  the  Juft ;  Hca-   gds  were  not 
ven  wil  be  their  refidence  ,  and  God  will  be  their  Happinefs.     And  you   enemies:  De- 
may  boldly  and  believingly  when  you  dye  ,  fay  as  StepLcH ,  Lord  'Jefus   vils   were 

recti've  my  fbirit  ;  and  commendc  ic  as  Chrift  did ,  into  a  Fathers,  !l?P^'^/^ '  . 
l,-,^^-.      -^  Ji         »  '  a  Therefore  it 

"*"QS.  rauft  needs 

be  the  fouls 
departed  ,  which  arc  called  [things  in  Heaven  reconciled  1  But  of  the  validity  of  this  Argument, 
I  liave  nothing  to  fay  ,  but  that  I  incline  to  another  EKpeiition. 


R  r  z  THE 


THE 

SAIN  T  S 

EVE%LASTlUsC^q 


The  Third  Tart. 


Containing  Several  Llfes   of  the   former 
t>o6trinc  of  Rest, 

Him  thdt  ever  Cometh  rvill  Ijn^ike  a  plLir  in  the  Temple  of  mj  God, 
and  hejlullgo  no  more  out :  and  will  write  upon  him  the  name  of  my 
Cod  J  and  the  name  of  the  City  of  my  God  ,  NeivJ^^erftfalem  ,  which 
Cometh  down  out  of  Heaven  from  my  God ,  and  my  new  Name, 
Rev.  5.  12. 

wherefore  we  receiving  a  Kingdom  which  cannotbemoved,let  m  have 
grace  j  whereby  we  may  ^erve  God  acceptably  with  reverence  and 
godly  fear -^  For  our  God  is  a  confumingfre  ,  Hcb.  12.  28, 25?. 

Therefore  ,  my  beloved  brethren  ,  beyefledfajl ,  unm^oveable-,  always 
abounding  in  the  work  of  the  Lord^  for  af much  a'S  lou  know  that  your 
labour  is  not  in  vain  in  the  Lord  ,1  Cor.  15.  58. 

if  children-,  then  heir  s-^hcirs  of  God ,  and  joint- heirs  with  Chrifl-^  if 
jo  be  that  wefufer  with  him,  that  we  may  be  alio  glorified  together-^ 
For  I  reckon  that  the  jujferings  of  this  prejent  time  ,  are  not  wor- 
thy to  be  compared  with  the  Glory  which  fhall  be  revealed  in  tis^ 
Rom.  8. 17,18.. 


London,  Printed  for  Thomoi  Vrrderhill  and  Fransu  Tyton^SLud  are  to  be  fold 

ac  the  Sign  of  the  Anchor  and  Bible  in  Patiis  Church  yard, 

and  It  the  three  Daggers  in  Flect-ftrcet.  1658. 


-» 


^'■"i 


^'x- 


it! 


i^'lt 


To  my  Dearly  Beloved  Friends, 
The  Inhabitants  of  the  City  of 

Both  Magiftratcs  and  People, 

ESPECIALLY, 

Col.  J^chn  Barker^    and  Col.  Tho.  Wiiloughb^^^ 

hit  Governouis  ,  with  all  the  Officers, 
and  Souldiers  of  their  Garifon . 

Txich.    Baxter  Devotcth  this  part  of  this 

Treatifcjin  thankfull ackov/Iedgement  of  their 

great  Affedion  toward  him ,  and  ready  acceptance 

tf  his  labors  amon^chem  (  vvhich  is  the  highelt  rc- 

cornpence,  if  Joyned  with  obedience,  that 

a  fdichful  Miniftcr  can  exped.  ) 

^J^^^^^^l)  Vmbly  befeeching  the  Lord  on 
^f>  their  behalf  J  that  he  mil /ave 
(^  them  from  that  fhirit  ofTridcy 
^  [^Ji^  [$  Hypoerijie ,  T)ijJention^  and 
i^'c^ji^^  Qiddinefs,  which  u  of  late 
J  cars  gone  forth ,    and  is  now  deflrcjing ,  and 

making 


|S|{^^^ 


making  ha'^GcJ^  of  the  Churches  of  Cbrift : 
dJnd  that  he  mil  teach  them  highly  to 
c/leem  thofs  faithful  Teachers  yvhom  the 
Lord  hath  made  Rulers  oyer  them,  i  Thef^ 
y.  12,  i^,  Heb.  f^  7,  17,  a?jd  to  I^joi^ 
them  Qo  to  he')  and  to  cbcj  them  ;  dknr^ 
that  he  mil ,  keel)  them  unjj^Ated  of  the 
guilt  of  thofe  Jins  ,  nhich  in  thcfe  days 
haye  been  the  (loame  of  cur  'R^eligion ,  and 
haye  made  11s  a  fcandal  or  /corn  to  the 
World. 


THE 


191 


THE 


I  N  T  S 

Everlafting 

REST. 


T  A%r  III. 


CHAP.  r. 


SECT.  I. 

Hatfoever  the  Soul  of  man  dotli  entertain  moft  « 
make  its  firft  entrance  at  the  underftanding; 
which  muft  be  Tatisficd ,  firft,  of  its  Truth,  and 
fecondly  ,  of  icsgoodnefs ,  before  it  finde  any 
further  admittance  :  If  this  porter  be  negligent, 
it  will  admit  of  any  thing  that  bears,  but  the  face 
or  name  of  Truth  and  Goodoefs  :  But  if  it  be 
faithful,  able  and  diligent  in  its  office,  it  wilt 
examine  ftridly ,  and  fearch  to  the  quick  :  what  is  found  deceitfull ,  it 
caQethout,  that  it  go  no  further:  but  what  is  found  to  be  fincerc  and 
currant ,  it  Ictteth  in  to  the  very  hetrt ,  when  the  Will  and  Affeftions 
do  with  Wellcome  entertain  it ,  and  by  conco^ion  (  as  it  were  )  incor-  j 
por.ue  it  into  their  own  fubftance.  Accordingly  I  have  been  hitherta 
prefentingfoyourunderftandings,  Firft,  the  Excellency  of  the  Reft 
of  Saints  in  the  firft  part  of  this  book  :  and  then  the  Verity  in  thefecond 
part.  I  hope  your  underftandings  have  now  tafted  this  food  ,  and  try- 
cd  what  hath  been  cxpreffrd.    Truth  fears  not  the  light.    This  perfeft 

S  f  beauty 


§.  r 


a^S  '^he  Saints  EnjcrLJling  Rep,  Chap.  i. 


beauty  abhorreth  darknefs ;  Nothing  but  Ignorance  of  its  worth  can 
difparagcic.     Therefore  fearch  ,  and  fparc  notj  Read,  and  read  again, 
and  then  Judge.    What  chink  you?  Is  it  giod  j  or  is  it  not/    Nay  is  it 
not  the  chiefeft  g^iod  ?  And  is  there  any  thing  in  goodnefs  to  be  compa- 
red v?irh  it?  And  is  it  true,   oris  it  not?     *  Nay,  is  there  any  thing 
^■^'^h'a  T''  ^"  the  world  more  certain,  then  that  ti^re  remainech  a  Rell  to  the 
"d^l^fi'biabim-   people  ofGod?    Whyifyour  underftandings   arc  convinced  of  bbth 
fuffmU  ftmo-    thcfe,  I  do  herein  the  behalf  of  God  and  his  Truth,  and  in  the  behalf 
ntbm  quibm        of  your  own  Soul? ,  and  their  Life  ,  rcfjnirc  the  furchcr  tntcrrninement 
dtfp:rati  ij       hereof ;  and  chit  you  take  this  blcfied  fubjcd  of  Reft ,  and  commend  it 
proffigauffimi      gg  vou  have  found  ic  to  your  wills  and  aff:dions  j  Let  your  hearts  now 
Ves  utuntur^       cheerfully  embrace  it ,  and  improve  it,  as  I  flull  prefcnt  it  to  you ,   in 
dicentes,  Morte    its  refpeftive  UQs. 

omnia  deleri^  And  though  the  Laws  of  Method  do  oclierfvifc  diredt  me^  yet  be- 
nullamejfe  fu-  caufe  I  conceiveii' moft  profiiaWe  ;  I  will  lay  dole  together  io  the  firft 
tuiatnviram.in  ^^^^  all  thofeUres ,  that  moft  concern  the  un"odly  ,  that  they  may 
bmuncs  «r  fi-  Know  where  to  hndc  their  Icll'jn  ,  and  noc  to  pick  it  up  and  down  inrer- 
cora  morte  con-  mixt  with  Ufes  of  another  ftrain.  And  then  I  Oiall  lay  down  tbole  UicS 
fumh  idetqm      that  a.j-g  more  proper  to  the  Godly  by  themfclves  in  the  end. 

ft  corpni  belle  '      *^  ■'     ^ 

p?j^7c//jfw  1  etmmd  nhur.dc  pY(.%eiiumeff-:  ^  ^c.  GruviUimn  p/inii  luqufmodi  (ermines  a  Chiifliano 
MagiftratH  puniend^ts-ejf:  arhhcamur^  £x:mmfi  iud!a.ei}  viUf3Ji  lutnc  prjifcutcm  ^  uo  ,  &c.  yide ul- 
tra ,  Biillingcr.  coj).  </o//(-.  CbnjYian.  1.  lo.c.  i.  p.  (''^'/-''J  141. 


Life  Firrt. 

shewing  the  unconceivable  mi[ory  of  the  nrtgodly  in  th:ir  iofs  cf 
this  Reft, 

SECT.    II. 

"^'   ^'    i-    A  Nd  firft  ,  if  this  Reft  be  for  none  but  this  people  of  God ,  What 

V/e  I.      ■*-^  XA.  dolefull  tidings.is  fhi«  to  the  ungodly  world?    Thar  there  is  fo 
dnfuevimttf    • 

nos  homines,  prsfertm  qui  a ajjlore  m^nepYAdit'i  fuims-,  mctn  pjt'us  quam  bci\cficvs  qmd  opsrter  addifccre. 
Thcophylad.  in  ]oan.  c.5.  v. 22.  Jiidg.  2.20,2 1 .  Son  improMJJiwi  quique  tamjaMc  Chriftiait^  do^rJnx 
iubduntur^  quamfflttfl:ciores  {7  rcHi^  graves  ali^qni  i'r  midcfti.  Hi n.tm  jue  fuj-piianum  dennm iata  f-svm'r- 
din;,  qu£  ij  maximi'  m)vet,.^  ab  his  ut  cavcant  ndmidum  exhrtanUtr,  qurum  gattA  injeYmtHYtirmci.ta^ 
enixe  adeo  dederefe  tutos  ChYiJliatu  difcipinu  nituntw,  tantopei  c  .\  riojlra  hac  ipjx  detincjitiir  doilrina-,  stir- 
nas  verhi pinas^icc.  Oilgcn.  ctr.t.  Ct'.fum  circa  jin.  I  addc  tlid'c  for  tUcm  that  thiilk  wc  (hould  winne 
men  to  Chrift,only  by  a-gnments  from  his  lovg,  and  nor  by  any  nicnrion  of  hell,  which  I  coiiicis  murt 
nor  be  the  chief  i  for  terror  will  not  win  to  love:  Bnt-yer,  i.  l- tar  and  care  andobcdi?'.K.c  ,arcne- 
ceflaryas  well  as  love.  a.  God  would  nor  luce  given  us  mixtatfc.'iions,  if  he  would  not  have  had  ut 
to  ufe  thenri.  3.  The  doftrine  and  example  of  Chrift  requirctli  us  to  ftir  up  in  men  both  loveand.fcar, 
Mat.27,.iljr  2$.  (Z^f.  YjycuD.Sibbs  could  Ciy,  Fear  is  the  aweband  of  the  foul.  And  Clemens  A'exand. 
StYomat.  1.2.  faith,  Fear  and  (uffcranccare  the  helpers  of  faith  •,  [They  that  accufe  fear ,  do  rcv>rQUch 
the  Law  ^and  if  rhe  Law,  then  it's  plain,  himalfo  tliar  made  the  Law.  J  And  he  anfwers  them  that 
fay.  Fear  is  a  preturbarion  and  a  declining  from  reafon.  And  the  Aimc  Clem.  T'jidjgog.  /.  i .  c.  0.  faith. 
As  we  have  all  need  of  a  Saviour,  foheufcrh  noc  only  j^cnrletfc  piilder«medieb,butalfofbarpdoiibrs.. 
fear  dorhiVop  theeatio^  corrofions  of  the  roots  of  fin.Feai-  thcrcfcre  is  wholfomc,though  it  be  bitter. 

much. 


Part  III .  The  Saints  Everlafting  Reft,  3^^ 


much  Glory  ,  but  none  for  them  :  fo  great  joyes  for  the  Saints  of  God, 
while  they  muft  confume  in  perpetual  iorrows !    Such  Reft   for  them 
that  have  obeyed  the  Gofpel;  whilethey  muftbc  Reftlcfsin  the  flames 
of  hell  1     If  thou  who  Readeft  thefc  words  art  in  thy  foul  a  ftranger  to 
Chrift,  and  to  the  holy  nature  and  life  of  his  people,  and  art  not  of 
them  who  arc  before  defcnbed  ,  and  llialt  live  and  dye  in  the  fame  con- 
dition that  thou  art  now  in ;  Let  me  tell  thee ,  I  am  a  mefTcnger  of  the 
lauded  tidings  co  thee ,  thst  ever  yet  thy  ears  did  hear  :    That  thou  fhalc 
never  partake  of  the  joyes  of  Heaven  ,  nor  have  the  leaA  taft  of  the 
Saints ctcrnall Reft  ;  I  may  fay  to  thee  ,  a?  E  uAio  EgUw'^  1  have  a 
nicflage  to  thee  from  God  :  but  it  is  a  mortal  melTag.';  againlt  the  very 
life  and  hopes  of  thy  foul ,  That  as  true  as  the  word  ofGod  is  true,  thou 
flialt  never  fee  the  face  of  God  with  comfort.     This  fentence  I  am  com- 
manded to  pa  fs  upon  thee  ,  from  the  word  :  Take  it  as  thou  wilt,  and 
fcape  if  thou  canlt.   I  know  thy  humble  and  hearcy  fubjccftion  to  Chrift  » 
would  procure  thy  efcape:  and  if  thy  heart  and  life  were  throughly 
cl.anged ,  thy  relations  to  Chrift  and  eternity  ,  would  be  changed  alfo; 
he  would  then  acknowledge  thee  for  one  of  his  people ,  and  juitific  ihec 
from  all  thirgs  that  could  be  charged  tspon  thee,  and  give  thee  a  portion 
in  the  inheritance  of  his  chofcn;  And  if  this  might  be  the  happy  fuccefs  of 
my  melTi^ge ,  I  fliould  be  fo  far  from  repining  like  Jq^j^u  ,  that  the 
thre:itningsof  God  arc  not  executed  upon  thee  ,  that  on  the  contrary, 
I  lliouidbicfstl'.eday  that  ever  God  made  me  fo  happy  a  Meflenger, 
and  return  him  hearty  thanks  upon  my  knees ,  that  ever  he  bleflcd  his 
Word  in  my  mouth  with  fuch  defired  fuccefs.     But  if  thou  end  thy  days 
in  thy  prefect  condition   (  whether  thou  be  fully  refolved  never  to 
change;  or  whether  thou  fpcnd  thy  days  in  fruitl^fs  purpcling  to  be  bet- 
ter hvneaftcr  ,  all  is  one  for  that;  I  fay  ,  )  if  thou  live  and  die  in  thy 
unregonerate  cfta^e  ,  as  fure  as  the  heavens  are  over  thy  head  ,  and  the 
earth  under  thy  feet  ;  as  fure  as  thou  liveft  and  breatheft  in  this  air  ,  fo 
fc-irc  fhalt  thou  be  (liuc  out  of  the  Reft  of  the  Siiints ,  and  receive  thy 
portion  m  everlafting  fire.     I  do  here  cxped  that  thou  (houldeft  in  the 
pndeand  rcornofthy  heuc ,  turn  back  upon  me  ,  and  (hew  thy  teeth, 
and  fay  ,  Who  made  \ou  the  door  keeper  of  heaven  ?    when  were  you 
there  >  and  when  didGod  flicvvyou  the  Book  of  Life ,  or  teli  you  who 
they  are  that  fliall  be  faved  ,  and  who  (hut  out  ? 

I  willnocanfwer  thee  according  to  thy  folly  ;  but  truly  and  plainly 
as  I  ^an  difcover  this  thy  folly  to  thy  felf,  that  if  there  be  yet  any 
bop»»,  thoumaift  recover  thy  underftanding  ,  and  yet  return  to  God 
and  live :  FiriV,  I  do  not  name  thee,  nor  any  other ;  I  do  not  conclude  a 
of  the  pcrfons  individually  ,  and  fay.  This  man  (h'll  be  (hut  out  of 
heaven  ,  and  that  man  (hall  be  taken  in :  I  onely  conclude  it  of  the  un- 
regenerate  in  generall ,  and  of  thee  conditionally  ,  if  ihou  be  fuch  ft 
one.  Secondly  ,  I  do  not  go  about  to  determine  who  fl\all  repent ,  and 
who  (hall  not ;   much  left ,  that  thou  (lialt  never  repent ,  and  come  la- 

S  f  2  to 


^oo  The  S dints  EverUJling  Refi,  Chap,  i. 

toChrift.     Thcfc  things  arc  unknown  to  mc;  I  had  far  rather  flicw 
thee,  what  hopes  thou  haft  before  thee,  if  thou  wilt  not  fit  ftill  and  lofe 
them  ,    and  by  thy  »wilfull  carclefncfs  caft  away  thy  hopes  :  And  I 
would  far  rather  perfwade  thee  to  hearken  in  time  ,  while  there  is  hope, 
and  opportunity  ,  and  offers  of  Grace  ,  and  before  the  door  is  fhat  a- 
gainft  thee  ,  that  fo  thy  foul  may  returne  and  live;  then  to  tell  thee, 
that  there  is  no  hope  of  thy  repenting  and  rcrurning.     But  if  thou  lye 
hoping  that  thou  fhalt  return  ,  and  never  do  it ;  if  thou  talk  of  repen- 
ting and  believing  ,  but  ftiil  art  the  fame;  if  thou  live  and  die  witli  the 
world  ,  and  thy  credit ,  or  pic.'\fure  nearer  thy  heirt  tlien  Jefus  Chrift. 
In  a  word,  If  the  foregoing  dcfcriptionof  the  people  of  God  do  n*  t 
agree  with  the  ftate  of  thy  foul;  Is  it  then  a  hard  qiicftion  ,  whether 
thou  fhalt  ever  befaved?     Even  as  hard  a  queftion,  as  whether  God 
be  true?    or  the  Scripture  be  his  Word?    Cannot  I  certainly  tell,  that 
*  thou  fhalt  perifh  for  ever  ,  except  1  had  i^tn  the  Book  of  Life  ?  Why,  tl  c 
Bible  alfo  is  the  Book  of  Life,  and  it  defcriheth  plainlv  thofe  that  Ihall 
befaved,  and  thofe  that  fhall  be  condemned  ;  Though  it  do  not  name 
them,  yet  it  tells  you  all  thofe  figncs  and  conditions,  by  which  they 
may  be  known.    Do  I  need  toafcendupinto  heaven,  to  know.  That 
withoHt  holinefs  none  (halt  fee  God  }     Heb     12.   14.    Or ,  That  it  u  the 
fure  in  heart  who  Jhall (teGod  ?  Matlh.  5.8.   Or  ,  That  except  a  man  he 
hrn  a^ain  ^  he  cannot  ettter  into  the  Kingdom  of  God  !'  ]oh.  3     3.   Or, 
That  he  that  helievtth  not  (that  is,   floops  not  to  Chnft.  as  his  King  and 
Saviour  )  is  condemned  alreadj  ?  and  that  he  P)all  not  fee  ii\e  ^  but  the 
wrathofC^od  ahidtth  O'l  him  ?  Joh.  3.18,36.  yind that  except  jru re fent^ 
(  which  includes  reformation )  jo«yvw//<«//pf;»/Z;  f  Luk  13.3,5.  W'^h 
an  hundred  more  fach  plain  Scripture  expreflions  ?     Cannot  thefe  be 
known  without  fcarching  into  Gods  Councels?     Why,  thouignoianc 
orwilfuU  felf-deludirg  Sot  1    Hath  thy  Bible  laynby  thee  in  thy  houic 
fo  long ,  and  d  dft  thou  never  read  fuch  words  as  thefe  ?    Or  haft  thou 
read  it ,  or  heard  it  read  fo  oft ,  and  yet  doft  thou  not  remember  fuch 
^pafTages  as  thefe?  Nay,  Didft  tliounot  finde,  that  the  great  drift  ot* 
the  Scripture  is  ,  tofhewmenwho  they  arc  that  fliall  be  faved ,  and 
who  not?  and  let  them  fee  the  condition  of  bath  eftatei^?  And  yet  doft 
thou  ask  me,  Hov7 1  know  who  (hall  be  faved?  what  need  I  go  up  ro  hea- 
ven to  inquire  tliat  of  Chrift, which  he  came  down  to  earth  to  tell  u^?  and 
fent  his  Spirit  in  his  Prophets  and  Apoftles  to  tell  us  5  and  hath  left  up- 
on Record  to  all  the  world  ?     And  though  I  do  not  know  the  fecrets  of 
thy  heart,  and  therefore  cannot  tell  thee  by  name,  whether  it  be  thy 
ftate,  orno;  yet  ifthou  art  but  willing  and  diligent,  thou  maift  know 
thyfelf,  whether  thou  be  an  heir  of  hea ven  ,  or  not?     And  that  is  the 
main  thing  that  I  defi  re;  tiiat  ifthou  be  yet  miferable  ,  thou  maift  di- 
fcern  it ,  and  'ifcapc  it.     But  canft  thou  poiTibly  efcape,  if  thou  negleft 
Chrift  and  falvation  ?    Heb.  2.  3.     Isitnot  rcfolvedon  ,  Thatifthou 
love  father  ,  mother  ,  wife  »  children ,    houfe,  lands ,  or  thine  own 

life 


Part  III.  7he  Saints  E'uerUfiing  Refi,  301 


life  better  then  Chrift  ,  thou  canft  not  be  his  difciple?  and  confequent- 
ly  ,  canft  never  be  favcd  by  him  ?  Is  this  the  word  of  man,  or  of  God?  ^^^  '°*  ?'• ' 
Is  it  not  then  an  undoubted  concluded  cale,  that  in  the  cafe  thou  art  now  "  ^  *  4*  ^o* 
in,  thou  haft  not  the  leaft  title  to  heaven  ?  Shall  I  tell  thee  from  the  » 
Word  of  God?  It  isasimpoftiblefor  thee  to  be  faved,  except  thou 
be  born  again  and  made  a  new  creature ,  as  it  is  for  the  devils  ihemfclves 
to  be  faved  Nay  ,  Gpd  hach  more  plainly  and  frequently  fpokcn  it  in 
the  Scripture,  that  (uch  Tinners  as  thou,  (hall  never  he  faved  ,  then  he 
hath  done,  that  the  devils  fliall  never  be  faved.  And  doth  not  this  ti- 
dingsgocold  to  thy  heart?  Methmks,  but  that  there  is  yet  life  and  hope 
before  thee  ,  and  tliou  haft  yet  time  and  means  to  have  thy  foul  reco- 
vered ,  or  elfe  it  fliould  kill  thy  heart  with  terror ,  and  the  fight  of  thy 
dolefulldifcovcredcafe,  (houidevcn  flrike  thee  dead  with  amazement 
and  horror.  If  old  Elj  fell  from  his  feat  and  died,  to  bear  that  the 
Ark  of  God  was  gone,  which  was  but  an  outward  fign  of  his  prefence, 
how  then  fliould  thy  heart  be  aftoniflied  with  this  tyJings,  that  thou 
haft  loft  the  Lord  God  himfelf ,  and  all  thy  title  to  his  eternall  prefence 
and  delights  ?  If  Rachel  wc^z  for  children,  and  would  not  be  comfor- 
ted ,  bccaufe  they  were  not ;  How  then  ftiouldcft  thou  now  fit  down 
and  weep  for  the  happinefs  and  future  life  of  thy  foul ,  becaufe  to  thee 
it  is  not  ?  When  King  Beljhaz.zar  faw  but  a  piece  of  a  hand  fent  from 
God  ,  writing  over  again!!  him  on  the  wall ,  it  made  his  contenance 
change  ,  his  thoughts  trouble  him  ,  his  loyns  loofed  in  the  joynts ,  and 
knees  fmite  one  againft  another ,  D^m.  5.  6.  Why  ,  what  trembling  « 
then  fliould  feize  on  thee,  who  haft  the  hand  of  God  himfelf  againlt 
thee  ?  not  in  a  Sentence  or  two  only  ,  but  in  the  very  tenor  and  fcopc 
of  the  Scriptures  ?  not  threatning  thee  with  the  lofs  of  a  Kingdom  one- 
ly  ,  as  hee  did  Belfijj,z,z,ar  ,  but  with  the  lofs  of  thy  part ,  in  the  ever- 
lafting  Kingdom  ?  But  becaufe  I  would  fain  have  thee,  if  it  be  pofllble, 
to  lay  if  clofe  to  thy  heart  ,  1  will  here  ftay  a  little  longer  ,  and  fliew 
thee,  firft.  The  greatnefs  of  thy  lofs  j  and  fecondly  ,  the  aggravati- 
ons of  thy  unhappinefs  in  this  lofs ;  thirdly  ,  and  the  pofitive  miferics 
that  thou  maift  alio  endure  ,  with  their  aggravations. 


SECT.  III. 

FIrft  ,  the  ungodly  in  their  lofs  of  hcsven,  do  lofe  all  that  glorious  x      §•  3* 
perfonal  perfedion ,  which  the  people  of  God  do  there  enjoy.  They  *• 
lofe  that  fliining  luftrc  of  the  body  ,   furpafting  the  brightnefs  of  the 
Sun  at  noon-day-    Though  perhaps  even  the  bodies  of  the  wicked  will « 
be  raifed  more  fpiritual ,  incorruptible  bodies,  then  they  were  on  earth, 
yet  that  will  be  io  far  from  being  a  happinefs  to  them  ,  that  it  only 
makes  them  capable  of  the  more  exquifite  torments,  their  underftand- 
jngs  being  new  more  capable  of  apprehending  thegreatnefs  of  their  lofs, 

S  f  3  and. 


3C2  The  Saints  EverUpn^Rejl*  Chap.  i. 

and  their  fenfes  more  capable  of  feeling  their  fufiyrings.     They  would 
be  glad  then,  if  every  member  were  a  dead  member ,  that  it  might  noc 
li  S'icut  melhr     ^^cl  ^^c  puniOimcnt  inflifted  on  it ;  and  if  the  whole  bodie  were  ^  roc- 
ej}r.at>iya!jn-     ctn  ctrkafs,or  might  again  li-;  down  in  the  duft  and  darknefs.     1:  Thede- 
tieiis ,  ^  ium  »  vii  himfclf  hath  an  Angelical  and  excellent  nature  ,  but  that  only  honna- 
dilct^qu^mU-    reth  his  Skilful  Creator  ,  but  is  no  honour  or  comfort  at  all  to  Iiimfcif ; 
TuiiomojiTpo-     ^^^  gi'^^'Y  »  ^''^  beauty  ,   the  comfortable  perfcftions  tliey  are  deprived 
ff/?wf4  Adf/o-^of;  muchm^redothey  want  that  moral  perfcdion  winch  tlie  Blcfred 
rain  mtura       do  pirt.ike  of:  Tiiol'c  holy  diljKdifions  and  qu-\iificarions  of  minde ; 
fr^llvitirr  cj},    that  bVlTvd  conformity  to  the  Holinefs  of  God  :  that  chcarful  readi- 
r«™/r'l'^      nefs  todo  hitWill ;  fhnt  perfcft  rcftituJcorall  their  adion? ;  Iq  ftead 
VatwL  <^"cn-    ofthcfe,  they  have  their  old  ulcerous  deformed  fouls  ,  thar  pervcrf- 
fweficxpcrs,     ncfs  of  Will,  thatdifordcr  in  their  faculties,  thnt  loathing  of  good, 
^  tdtfoineum   that  love  to  cvil ,  that  violence  of  pafilon  ,  which  they  hjid  on  efirtl>. 
"?"''*'^'^'"'i'^'»It  »strue,  their  underftandingswill  be  much  cleared  ,  both  by  thecea- 
^laCithuic^"^   ^^S  ^f  tf^cir  temptations  and  deluding  objeds  which  they  had  on  earth, 
naturx ,  qH£  in   4*  slf^  by  thcfad  experience  which  they  will  have  in  hell,  of  the  falfhood 
tanta  excellent   of  their  former  conc<;ts  and  dcluficins.    But  this  proceeds  not  from  the 
tiacretaefi^      fanAifving  of  their  natures.  4'i<^  P'^^'f^'^rs  thier  experience  and  too  !are 
ut  licet  '*/<*  M^ayriderfj^andinc,  may  reltrain  much  of  the  evil  motions  of  their  wijs,  which 
hjirendo  tamen  they  had  formerley  here  on  earth  ;  but  the  evil  difpofition  is  never  the 
incommutabili     tnorc changed  ;  foajfo  will  the  converfatioiT  of  the  damned  in  Ik  II  be 
bono^  i.  c.  fum-   void  of  many  of  thofe  finR,  which  they  commit  here  on  earth:  They  will 
moDco^bcati-   tjedronkno  more  ,  and  whore  no  more,  and  be  <?!uttoncus  no  n:ore, 
quatur  nee  ex-   "Or  opprcls  the  mnocent ,  nor  grind  the  poor ,  nor  devour  the  hcules 
fkat  hidiienti-  flodelhtesof  their  brethren ,  ror  be  revenf,ed  on  their  enemies ,  nor 
amfunmniji      perfeciKe  and  deftroy  the  members  ofChnit:  All  ihefe,  and  mapy 
ati]\  beatafit^     more  aduiU  fins  vcili  then  be  la.d  afi  Je.    But  this  is  aot  from  any  rencw- 
aq-^  explendx      ■      of  their  natures ,  ihev  have  the  fam?  difpoficions  Rii!,  and  fain  they 
niftDcm-ipo-     would commit  the  fame  iins,  it  they  cou'd;  they  want  bu:  opportunity, 
fdhnmilli        they  are  now  tyed  up  :  It  is  part  of  their  tor.iient  to  be  denyed  thefe 
ndh£,erevn-     tfceir  pleafures:  No  thanks  to  them  ,  i\\\x.  they  lin  not  as  much  a*;  ever: 
Mmfj?,Aug.  de   xhgir  hearts  are  as  bad  ,  though  their  aftif>ns  are  retrained.     Nay,  it 
Alii  ma  tin  c    '*•?  a  great  qucition  ,  v/hetherthofe  remainders  ofgood  ,  which  were  left 
pjjha  bene  ejje     in  their  natures  oM  earth  ,  (as  their  common  boucfty  ,  and  moral  ver- 
perdidit ,  at      tues  )  be  not  all  taken  from  thera  in  Hell  ?  according  to  that ,  *  Frcm 
ejfe  non  perdi-      fjif„  ^/,.,f  Ij^th  not ,  JhAll  he  taken  arv^y  ,  even   that  which  be  hath.      Tins 
rTcemer^co^i-  «  tbc  judgement  of  Divine*  genera Hy  ;  but  becaufc  it  is  quelHonabl*, 

mortem  fine  morte ,  {y  defeBtrmfwe  d-:f(Bf. ,  ((^  finrtnftnc  fine  f.it'ratur  •,  quatenm  e'l  tfj-  mcrs  immortalii 
Jit  ■>  ffy' defe^lM  indefidens  ^  ('y  jinnmHiKtHf.  Gicgor.  Dial.  1.  4.  /;;  infcrv)  ^y  fi  erit  fiimulut  f£- 
nitudinii^  nulla  ibi  erH  correciio  vt>lkntat's  •-,  a  quibm  ttA  eulptHtvr  hu^uit^i^  ut  nuLlatum  ab  en  fojjit 
diligi  vel  defidcrari  julhtia.  Aiiguft.  dc  fide  ad  Pec.  JUa  efi  peccati  ptam  ']ufiijjiitia ,  ut  amit- 
tat  quif^ue  quo  bene  utin-xluit-,  cum  fine  uiap'^jjet  drffj^altate  utifi  vclkt.  Jdcj}  ant  cm  ^  ut  qui  fcwnf 
reire  non  fecit  ^  amitrat  fcire  quod  reffumfrt '■,  ify"  qui ;  e'hm  f/tccre  cum  pojfet  noluit^  amittat  j>oJJc  cumve- 
lit.   Aug.  1.  j.deLiber.  Afbit.  cap.  18.     "*■  Mat.13.  la.  Luke  8. 18. 

and 


part  III.  The  Saintf  Everlapng  Refi,  303 


and  much  may  be  faid  againft  if,  I  will  let  that  pafs.  But  certainly  they 
(hail  have  none  of  ths  glorious  pertVc^tion  of  the  Saincs ,  either  infoul 
or  body.  There  will  be  a  greater  difference  between  ihefe  wretches, 
and  the  glorified  Chriftian  ,  then  there  is  betwixt  ia  Toad  under  a  Sill, 
and  the  Sun  in  the  tirmamcnt.  The  rich  mans  purple  robes,  and  de- 
licious fare  ,  did  not  fo  exalt  him  sbove  LA^arta  at  his  door  in  fcabs, 
>  nor  make  the  difference  between  them  fo  wide,  as  it  is  now  made  on  the 
contrary  in  their  vaft  feparation. 


t  SECT.  IV. 

SEcondly  ,  But  the  great  lofs  of  the  damned,  will  be  their  lofsof  2      ^ 

God,  they  ihall  have  no  comfortable  relation  to  him  :  Nor  any  of  ^om  1,  28. 

tj]e  Saints  ccHTununion  with  him  ,  As  they  did  not  like  to  retain  God  is  job  21.14. 

knowledge;  but  bid  him,  l^cpsrt  from  us ,  we  defirc  not  the  know*  Decern  tnillia 

ledge  of  diywaies;  So  God  will  abhor  to  recavn  them  in  his  houHiold,  qui^ponatOc' 

or  to  give  them  entertainment  in  his  Fellowfhip  and  Glory.    He  will  I'^^k^^^^^t  quale 

never  admit  them  to  the  inheritance  of  his  Saints ,  nor  endure  them  to  eft  I  beatii  gk- 

ftand  amongft  them  in  his  pre  fence  j  but  bid  them,  Depart  from  me,  itk  cxddcre^  ^ 
ye  workers  of  iniquity,  I  know  you  not.   Now  ihefe  men  dare  belye«^f''''i/^^  ^/<*^''<^' 

theLord,  ifnot  blafj  lieme  ,  in  calling  him  by  the  title  of  TA^V /'^f/7fr;  ^l^.'^Tl'^''^^' 

How  :boldlY  andconftdcntly  do  rhey  daily  approach  him  with  their  lips,  iviat.  Kom.  ;2. 

and  indeed  reproach  him  in  their  foi  mall  prayers,  with  that  appellation,  Multi  Gchcn- 

Okv  Father}  As  ifGod  would  Fitbcr  the  Devils  children;  or  as  if  the  mm  abhoneiiti 

llightcrsofChrilt  ,  the  pleafcrsof  the  flefti,  the  friends  of  the  world,  ^goautemca. 

the  haters  of  Godlincfs ,  or  any  that  trade  in  fin  ,  and  delight  in  iniqui-  V/rw/f^fw^- 

ty  ,  were  the  Off-fpring  of  Heaven  !     They  are  ready  now,  in  the  r'mem Gehenna 

height  of  their  prefumption  ,  to  lay  as  confident  claim  to  ChriR  and  -fi/irf  dio.Grcg. 

Heaven,  asif  thev  were  fincere  hclievinj^  Saints.     The  Swearer  ,  the  l^iillAmayori^ 

D^-unkard  ,  the  Whoremafter  ,   the  Worldling,  C3n  fcornfully  fay  to  ^'''"' ^J^ff"'*'' 

the  people  of  God,  What,  is  not  God  our  Father,  as  well  as  yours  ?  ^^Qviiur  Myrs. 

Dpth  he  not  love  us,  as  well  as  you  ?  Will  he  fave  none,  but  a  few  holy  scd  qiadanini£ 

Piccifiaas  i>    O,  but  when  that  time  is  come,  when  the  cafe  muft  be  vatura'ferid 

decided,  andChrilUvill  feparatchis  followers  from  his  foes,  and  his  qwd  iirmna- 

faithful  friends  from  his  deceived  flatterers,  where  then  will  be  their  ^„"'^'lla[iauir 

prcfumptuous  claim  to  Chriit  ?  Then  they  fhall  findc  that  God  is  not  vtac^'c  nonj'ol 

their  Father,  buc  tl  cir  rcfolved  foe  ;  becaufe  they  would  not  be  his  teft.fwrma 

people,  bpc  were  rcfolved  in  their  negligence  and  wickcdnefs :  Then,  Mm  ejw  cjl 

though  they  had  preached,  or  wrought  miracles  in  his  name,  he  will  '*^'J'".""»  '^'^- 

not  know  them  :  And  though  they  were  his  brethren  or  firtcrs  after  the  nirate  futplidi, 

flefli,    vet  will  he  not  own  them  ,  but  rejeft  them  as  his  enemies :   And  Aug.  1.6.  de 

even  thofe  that  did  eat  and  drink  v\  his  prefence  on  earth,  (hall  be  caft  civir.  C..12, 
outof  his  heavenly  prefcnce  forever;  And  thofe  that  in  his  name  did 

caft  out  Devils ,  Ih^ll  yet  at  his  command  be  caft  out  to  thovt  Devils,  ^^^^  2^.%. 

and 


0^  The  saints  Ever lapn^  Reft.  Chap.  i. 

and  endure  the  torments  prepared  for  them.     And  as  they  would  not 
confenc  that  God  fhould  by  his  Spirit  dA^ell  in  them,   fo  fhall  not  ihcfc 
evil  doers  dwell  with  him  :  the  Tabernacles  of  wickednefs  fhall  have  no 
rial  94.20.  &"   fcUowniip  with  him  :  nor  the  wicked  inhabit  the  City  of  God.    For 
152.5.  without  arc  the  Dogs,  the  Sorcerers,  Wlioremongers ,  Murderers, 

Rev.  22.  2$.      Idolaters,  and  whatfoeverlovcth  and  makcthalyc.     For  God  know- 
T  fal.  I.  ^,  7.      eih  the  way  of  the  righteous,  but  the  way  of  the  wicked  leads  to  periQi- 
inf!.     God  is  firft  enjoyed  in  part  on  earch  ,   before  he  be  fully  enjoyed 
in  heaven.     Icisonly  they  that  walked  with  him  here,  who  fhall  live 
and  be  happy  with  him  there.    O,  little  doth  the  world  now  know  what 
a  lofs  that  foul  hath  ,  who  lofethGod  .'     What  were  the  world,   but 
*a  dungeon,  if  it  had  loft  the  Sun  .^    What  were  the  body  ,  buta  loath- 
fomecarricn,  if  it  had  loft  the  f<ul?    Yctallthcfe  are  nothing  to  tlie 
lofs  of  God  J  even  the  little  taftc  of  the  fruition  of  God, which  the  Saints 
en  ji>y  in  this  life  ,  is  dearer  to  them  then  all  the  world.     As  the  worl  j, 
when  they  feed  upon  their  forbidden  pleafures ,  may  cry  out  with  the 
fons  of  the  Prophet ,  There's  death  in  the  pot ;  So  when  the  Saints  do 
'"^  but  taftof  thefav»rofGod  ,  they  cry  out  with  Z)<W^  ,  Inhisfavoris 

Pfal.  50. 5-'  life.  Nay,  though  life  be  naturally  moft  dear  to  all  men;  yet  they 
that  have  tafted  and  trycd,  dofay  with  D.<z';W  .  His  loving  kindnefs  is 
©5. 3.  better  then  life.  So  that  as  the  enjoyment  of  God ,  is  the  heaven  of 
the  Saints;  fo  the  lofs  of  God  ,  is  the  hell  of  the  ungodlv.  And  as 
the  enjoying  of  God  is  the  enjoying  of  All  j  So  the  lofs  of  God  is  ihc 
lofs  of  All. 


SECT.   V. 
§.  5- 

i^uMn-y^ergrf  ,— ^lj.j]y^  Moreover  a?  they  lofeGod  :  fo  they  iofe  all  thofe  fpin- 
jU.ihmZ'''  A  tualdelightfullAffeaions,  and  Adions,  by  which  the  BlefTeddo 
Mmhiifrsliat  fccd  on  God  ,  That  tranfporting  knowledge:  thofe  ravifhing  views  of 
commmknm.  hisGlorious  Face:  The  unconceivable  pleafure  of  loving  God;  The 
QHKunq-yaHtem  apprehcnfions  of  his  infinite  Love  to  us.  The  conftant  joys  which  his 
dm'r"ntcntiam  ^*'"^^  ^^^  ^^^^^  "P  ^'^^^ '  ^"^  ^^^  Rivers  of  confolation  wherewith  he 
fuZiaTeo.hif  doth  fatisfie  them.  Is  it  nothing  to  Iofe  all  this?  The  employment  of 
frfwi^H.^  eW/rf«  a  King  in  ruling  a  Kingdom  ,  doth  not  fo  far  exceed  the  employment 
eftabipfisfepa-  of  tbc  vileft  fcullion  or  flave,  as  this  Heavenly  employment  cxcccd- 

rationem  indu-    ^^j^  j^jg 

'autemau'eo  Thefe  wretches  had  no  delight  in  Praifing  God  on  earth;  their  re- 

Mors-^  ^  fcpx-  creations  and  pleafures  were  of  another  nature  :  and  now  ,  when  the 
ratio  lucfi  tent-  Saints  are  Tinging  his  praifes ,  and  employed  in  magnifying  tbc  Lord  of 
bT£:<hfeparA-  Saints;  then  (hall  the  ungodly  be  denied  this  happinels,  and  have  an 
tioDeiamjfto  gniploymcnt  fuitable  to  their  natures  and  deferts :  Their  hearts  were 
fZ'ZTuem^  full  of  hell  upon  earth  :  in  ftead  of  God,  and  his  Love ,  and  Fear  .  and 
bomum.  Graccs;  there  was  Pndc ,  andfelf-love,  andLuft,  and  Unbelief;  And 

therefore 


Part  III.  The  Saints  Everlafting  Refi,  595 


therefore  Hell  muft  now  entertain  thofc  Hearts ,  which  formerly  enter- 
tained fo  much  ofic.     Their  HomTcs  on  earth  were  ihe.rcfemblances  of»rrcnausiri/v. 
Hell:  in  rtead  of  worftiiping God  jind calling  upon  his  Name,  there  was   ^^r?/. lib.  5.  p. 
fcorningat  his  VVorfliip,  and  fwearing  by  his  Name  :  And  now  Hell   y'^'^-Grj/nfiiJ 
muft  therefore  be  their  habitation  for  ever ,  where  they  (hall  never  be 
troubled  with  that  worftiip  and  duty  which  tkcy  abhorred,  but  joyn 
with  the  reft  of  the  damned  in  blafpheming  that  God,  who  is  avenging 
their  former  impieties  and  blafphemics.     Can  it  probably  be  cxpc(^cd, 
that  they  who  made  thcmfelves  merry,  while  they  lived  on  earth,  in  de- 
riding the  perfons  ard  fmi  lies  of  the  godly  ,  for  their  frequent  wofliip- 
ing  and  praifing  God,  (liould  at  lalt  be  admitted  into  the  Family  of 
Heaven,  and  joyn  with  thofc  Saints  in  thofe  more  perfc-cfl  praifes  /  Su- 
rely without  a  found  change  upon  their  hearts  before  they  go  hence, 
it  is  utterly  impoflible,  It  is  too  late  then  to  fay  ,  Give  us  of  your  Oyl, 
for  our  Lamps  are  out ;  Let  us  now  enter  with  you  to  the  marriagc- 
feaft  ;  let  us  now  joyn  with  you  in  the  joyfull  heavenly  melody.    You 
fnould  have  joyned  in  it  on  earth ,  if  you  would  have  joined  in  Heaven- 
As  your  eyes  maft  be  t^ken  up  with  other  kind  of  lights  :   fo  muft  your 
liearts  be  taken  up  with  other  kind  of  thoughts ,  and  your  voices  curn* 
cu  to  another  tune.     As  the  doors  of  Heaven  will  be  flmt  againft  you; 
fo  will  that  joyous  employment   be  denied  to  you.     There  is  no  Ting- 
ing the  fong>  of  Zion  in  the  land  of  your  thraUom;  Thole  that  go  down 
to  the  pit  do  not  praife  him ;  Who  can  rejoyce  in  the  place  of  for  rows? 
And  who  can  be  gla«i  in  the  land  of  confufion  ?   God  fuits  mens  employ-  a 
nicnrs  to  their  natures ;  The  bent  of  your  fpirits  was  aHOther  way,  your 
hearts  were  never  (ci  upon  God  in  your  livesj  you  were  never  admirers 
of  his  Atiributes  and  works ,  nor  ever  throughly  warmed  with  his  love;  ' 

you  never  longed  after  the  enjoyment  of  him  :  you  had  no  delight  to 
ipcakorto  hear  of  him;  you  were  weary  of  a  Sermon  or  Prayer  an 
lu)urlong,  you  had  rather  have  h:id  continued  on  earth,  if  you  had 
kno'.vnhow;  you  had  rather  yet  hove  a  place  of  earthly  preferment,  or 
lands,  and  lordHiips ,  orafeaft,  orfports,  or  your  cups,  or  whores, 
then  to  be  intercfT-'d  in  the  Glorious  Praifes  of  God,  and  is  it  meet  then 
that  you  fliould  be  members  of  the  Celeftial  Quire  ?  A  Swine  is  fitter  a 
for  a  Lefture  of  Ph.lofop'iy  ,  or  an  Afs  to  budd  a  City  ,  or  govern  a 
Kingdom ;  or  a  dead  Corps  to  feaft  at  thy  Tabic ,  then  thou  art  for  this 
work  of  Heavenly  Ptaifc. 


SECT.  VI. 

Fourthly,  They  fliallalfo  be  deprived  of  the  BlefTed  (bcictyof  An-  4     §•  6. 
gels  and  glorified  Jaints.     In  fteadof  being  companions  ot  thole  ^ 
happy  Spirits ;  and  numbrcd  with  thole  Joyfull  and  Tnum.pbing  Kings; 
tjjey  muft  now  bs  menabers  of  the  Corporation  of  Hell ,  where-  they 

T  c  C.u\[ 


506  The  Saints  S'verLifitng  Kef.  Chap,  i, 

(hill  have  companions  of  a  far  different  nature  and  quality.  While  they 
'  lived  on  earth,  they  loathed  the  Saints  ;  they  imprilbned,  banirhed 
them  ,  and  caft  them  oui  of  their  focieties ,  or  at  Icaft  they  would  not 
be  their  companions  in  labour ,  and  in  fufferings  •  And  therefore  they 
(ball  not  now  be  their  companions  in  their  Glory;  Scorning  them  ,  and 
abufingthem  ,  hating  them  ,  andrejocingin  thei*"  calamities,  was  not 
the  way  to  ob.ain  their  bieffcdnefs.  If  you  would  have  fliined  with  thero, 
as  Stars,  in  the  Firmament  of  their  Father,  you  (hould  have  joyned 
with  them  in  their  l^olmefs ,  a'd  wrJi ,  ?.nd  paintulnel^ ,  and  patience  . 
You  fhould  have  ftrtt  been  ingraffed  with  tlicm  into  Ciir:ft,  the  com- 
mon Hock,  and  then  incorporated  inco  the  frarern-.ty  of  the  numbers, 
and  walked  with  them  in  lin<^!eners  of  heart ,  and  watched  with  them 
with  oyl  in  your  L^mps ,  and  j-n'ncJ  with  thim  in  mutual!  exhortation, 
^  in  faithful!  admonitions ,  1nGonfcionablerelorma:ion  ,  in  prayer  and  m 

praife:  you  (hould  have  tnivellcd  with  them  out  of  the  Egypt  of  your 
natural  eliate  ,  throu;::;h  the  red  Sea  and  Wildcrnefs  of  hiimilntion  and 
artiidion  ,  and  have  c'leer  ully  taken  up  the  Crofs  of  Clirilt  ,  m  well  as 
the  r»aiie  and  profelUonof  ChrilUan?^  and  rejoyced  with  them  in  fuffe- 
ring  perrccutio.n  and  tribulation  :  All  this,  if  you  had  faithfully  done, 
you  might  now  hsve  been  rriumphing  with  them  in  Glory,  and  have 
poffefftid  with  them  their  Mailers  joy.     Blic  this  you  could  not,  you 
would  not  endure  :  yourfouU  loithedit ,  your  flefh  was  ag^nft  it, and 
that  flcHi  muft  be  pleafed  ,  though  you  we  e  told  plainly  and  frequent- 
ly what  would  come  of  it :   and  now  you  pirr.Tke  iA  the  fruit  or  your 
folly,  and  endure  but  what  you  were  foretold  you   nuft  endure;   and 
are  fliut  out  of  th.u  company,  from  which  you  ftrft  fiiut  out  your  felves; 
and  are  feparatcd  but  from  them  ,  whom  you  would  not  be  foyntd 
with.    You  could  !iot  endure  them  in  your  houfe- ,  nor  in  your  Towifs, 
nor  fcarcc  in  tlic Kingdom  ;  you  took  them  as. /^/;w^ did  £//.«/ ,  for  the 
Art'ff'j'rf  '^'   trouble?  of  the  land;  and  as  the  Apoft'eswcre  taken  for  men  that  tur- 
ned the  world  upfide  down  :  If  any  tiling  fell  out  amifs ,  you  thought 
all  was  long  of  thetn.     VVhcn  they  were  deid  or  baiifh^d    you  were 
glad  they  weregone;  andthout>lit  the  Country  was  well  rid  of  th:?m  : 
They  molefted  you  with  their  faitbfuil  rerroving  your  fin;  Their  holy 
converfations  did  trouble  your  confcicncc^  ,  to  fee  them  {^^  far  eKcell 
y  ouc  felves ,  and  to  condemn  your  loofncfs  by  their  ftrit^riefs,  and  ypur 
prophanefs  by  their  C'^nfcionable  lives  ,  and  your  negligence  by  their 
unwearied  diligence.    You  fcarcc  ever  heard  them  pray  or  fing  praifes 
in  their  families ,  but  it  was  a  vcji^tion  to  you  ;  and  you  envied  their  li- 
berty in  the  worfhipping  of  God.     And  is  it  then  any  wonder  if  you 
be  feparated  from  them  hereafter?     I  have  heard  of  thofe  that  have 
faid ,  that  if  the  Puritans  were  in  Heaven,  and  the  good-fellows  in  Hell, 
they  had  rather  go  to  Hell,  then  to  Heaven.     And  can  they  think 
much  to  have  their  dcfircs  granted    them  ?     The  day  is  near  when 
tliey  will  trouble  you  no  more  j  betwixt  theai  and  you ,  will  be  a  great 

gulf 


Arts  17. <5. 


Part  III. 


The  Sdnts  E'verUfting  Refi. 


307 


gulf  fee ,  that  thofe  that  would  pafs  from  thence  to  you  (  if  any  had  a 
dcfirefo  eafe  you  with  a  drop  of  water  )  cannot  ,  neither  can  they  pafs 
to  them  ,  who  would  go  trom  you  (  for  if  they  could  ,  there  would 
none  be  left*behinde  )  LHke  \6.  26.  Even  in  this  life,  while  the  Saints 
wereimperfeft  in  their  paffions  and  infirmities,  clothed  with  the  fame 
frail  flcdi,  as  other  men,  and  were  mocked ,  deltitute,  afflided  and  tor- 
mented, yet  in  the  judgement  of  the  KolyGhoft  ,  they  were  fuch,  of 
vrhcm  the  rvor/d  was  not  worthy  ,  Hcb-  II.  36,  3  7,  3  8.  Much  more  Uft* 
worthy  arc  they  of  their  fcUowfliip  in  their  Glory. 


%•  jA^  ^  WS^  *Hk-  -fV  . 


:^; 


•■41k:' 


CHAP.    II. 


^I  he  aggrayations  of  the  lo/s  of  He  ay  en,  to 
the  ungodly^ 


SECT.  I. 


IT 


f^ifS. 


Know  many  of  the  wicked  will  be  ready  to  think ,  If 
this  be  all,  they  do  not  much  care;  ihey  can  bear  it  • 
^i^x^  Vt^'^f^  well  enough:  What  care  they  for  lofing  the  pcrfcdi- 
^s^>j  l^j^  ons  above?  What  care  thty  for  lofinn  God  ,  his  favor, 
^^^x-^"^^^  or  his  prefence  ?  They  lived  merrily  without  him  on 
m-<;>JJ4*C^®  earth,  sndwhyfnould  ic  be  fo  grievous  to  be  without 
hira  hercafcer  ?  And  what  care  they  for  being  deprived  of  that  Love, 
and  Joy  ,  and  Praifing  of  God?  Tbey  never  carted  fiveetnefs  in  things 
of  that  nature.  Or  what  care  they  for  being  deprived  of  the  Fellowfhip 
of  Angels  and  Saints  ?  They  could  fpare  their  company  in  this  world 
well  enough;  and  why  may  they  not  be  without  it  in  the  world  to  come? 
To  make  thefe  men  therefore  to  underftand  the  truth  of  their  future  con- 
dition ,  I  will  here  annex  thefe  two  things. 

1.  I  will  (hew  you  why  this  forementioned  lofs  will  be  intole- 
rable ,  and  will  be  moft  tormenting  then  ,  though  it  fcem  as  nothing 
now. 

2.  I  will  (hew  you  what  other  lofTes  will  accompany  thefe  ;  which 
though  they  are  lefs  in  themfclves,  yet  will  now  be  more  fcnfibly  ap- 
prehended by  thefe  fenfual  men.  And  all  this  from  Reafon  ,  and  the 
truth  of  Scripture. 

I.  Then,  That  this  lofs  of  Heaven  will  be  then  moft  tormenting, 
may  appear  by  thefe  confiderations  following. 

T  t  2.  f  irff. 


§.   I. 


•  

3o8  The  Saints  EverUpn^Reft.  Chap.2.. 

44       Firft  ,  the  Undcrftandings  of  the  ungodly  will  be  tbcn  cleared,  to 
j^nk  Gehenna  ^  know  the  worth  of  that  which  they  have  loIV.     Now  they  lament  not 
iHcebit  miferts     j^eirlofs  of  God  ,  becaufc  they  never  knew  his  excellency ,  nor  the  lofs 
"JoUara'^aT  ^  ^^  '^^^  ^^^'V  ifTip'oymcnt  and  focicty,  for  they  were  never  fenfiblc  w,hac 
augmcntum,  ^   thcy  were  worth  :  A  man  thaf  hath  lod  a  Jewel  ,  and  took  it  but  for  a 
imad  con/o/4-« common  ftone  ,  is  never  troubled  a:  his  lofs;  but  when  he  comes  to 
rjjnfw,  w  li-     know  what  he  loft,  thenhc  lamenteth  it:  Though  the  underftandmgs 
^'^'j'  "  ifi-     ^^  ^^^^  damned  will  not  then  be  fandified  (  as  I  faid  before)  yet  will  thcy 
dor.  deiamnio   bc  cleared  from  a  multitude  of  errors  whiih  now  pofTefs  them  ,  and  mif- 
Eon.  lib.  I.       lead  them  to  their  ru:nc  ;   Thcy  thii.k  no.v  that  their  honour  with  men, 
tt  their  cftates ,  their  picalures ,  their  health  and  lie  ,  are  better  worth, 
their  Hudie?  and  labour  ,  then  the  things  of  another  world  whxh  they 
never  fdw;  but  when  thefe  thing?,   which  had  tlieir  hearts,  have  left 
them  in  mifery,  and  given  them  the  fl  p  in  their  grcatelt   reed  ,  when 
they  come  to  know  by  experience  the  things,  which  before  iliey  did  but 
read  and  hear  of,  they  will  then  be  quite  in  another  minde.  They  would 
not  believe  that  water  would  drown  ,  till  they  were  in  the  ffa  ;  r.or  th.ac 
the  fire  would  burn  ,  til!  they  were  call  into  itj  but  when  thcy  feel  it, 
they  will  eafily  believe;   All  that  error  of  their  mindc,  wh;ch  made  them 
^  fet  light  by  God  ,  and  abhor  hisworfliip,  and  vilifie  his  people,  will 

thenbeconfutedandremovedbyexperier.ee;  their  knowled<^c  fhall  he 
iucreafcd,  that  their  forrows  may  beencreafed  ;  as  /Jd.tmhy  hisfnildid 
come  to  the  knowledge  of  Good  and  Evil ,  fo  fhall  all  the  damned  have 
j^  thisincreafeof  knowledge:  As  tlie  knowledge  of  the  excellency  of  that 
Good  which  they  doer  joy  ,   and  of  that  Evil  which  they  have  efcapcd, 
is  neceflary  to  the  gloritied  Saints ,   that  they  may  rationally  and  truly 
enjoy  their  glory  :  fo  is  the  knowledge  of  the  grcatncf?  of  that  good 
which  they  have  loft ,  and  of  t^at  evil  which  they  have  procured  to 
tbemfelves,    necefTiry  to  the  tormenting  of  ihcfe  wretched  fmners;  for 
*»as  thcjoyesof  Heaven  are  not  enjoyed  fo  much  by  the  bodily  fenfe?, 
E-iby  theintelle(fl:andaffe(5lions;   foitis  by  underftanding  their  mifery, 
and  byaffedions  anfwerable  ,  that  the  wicked  fliail  endure  the  moft  ot' 
jj  their  torments;   for  as  it  was  the  foul  that  was  the  chiefeft  in  the  guile 
(whether  policively ,  by  leading  to  fin,  or  only  privative'y  ,  in  not 
keeping  the  Authority  of  Reafon  over  Scnfe,  tlie  Ui.derftanding  bc 
moft  ufually  guilty ,  I  will  nor  now  difpure  )  fo  fli:ill  the  foul  be  chief- 
eft  in  the  punirtiment ;  doubtlefsthofe  poor  fouls  would  be  (compara- 
tively j  happy,  iftheirunderftandings  were  wholly  taken  from  them, 
if  they  had  no  more  knowledge  then  Ideots ,  or  bruit  bealls ;  or  if  thcy 
knew  no  more  in  Hell ,  then  they  did  upon  earth  ,  their  lofs  and  mifery 
"  would  then  lefs  trouble  them.    Though  all  knowledge  be  Ph^fically 
**  **  good  ,  yet  fome  may  be  neither  Morally  good ,  nor  good  to  the  own- 
er.    Therefore  when  the  Scripture  faith  of  the  wicked ,  that  They  fliall 
notfcclife,  fob.  3.^6.  nor  fee  God,  Hch.  12,  14.    The  meaning  is, 
they  Ihall  not  pofTefs  life ,  or  fee  God  ,  as  the  Saints  do  ,  to  enjoy  him 

by 


Part  III. 


The  Sdims  EverUJling  Reft, 


30p 


Luke  ^6. 


by  thac  fight-  they  fliallnotfcc  him  with  any  ccmfort,  nor  as  their 
own  ,  bur  yet  they  ftiall  fee  htm  to  their  terrcr ,  as  their  enemy  •  and 
(I  think)  theyfliall  have  feme kinde  of  eternal  knowledge  or  behol- 
ding of  God  and  Heaven  ,  and  the  Saints  that  are  there  happy,  asanc- 
ceffary  ingredient  to  their  unut  terable  calamity  :  The  rich  man  fhall  fee 
Abraham  and  LAz^nrns^  but  afar  off;  As  God  beholdeth  them  afar  off, 
fo  (hall  they  behold  God  afar  off:  Oh  hew  happy  n^en  ,  would  they   pfalMjS  d^ 
now  think  themfelves ,  if  they  did  not  know  that  there  is  fuch  a  place  as   ckamnoi  ' 
Heaven,  or  if  they  could  but  (hue  their  eyes,  and  ceafe  to  behold  it.   Wifdom./.i.c. 
Nowwl'.en  their  knowledge  would  he'p  to  prevent  their  n-;ifery  ,  they*^^•^'^5•  tells 
will  not  know,  or  will  not  read  and  Ihidy,  that  ilicy  may  know:  There-   u^^-"^^/^-^'^^*^ 
fore  tlun  when  their  knowledge  will  but  feed  their  confumirg  fire  ,  they    covercd'to  re- 
(liall  know  whether  they  will  or  no.     AsToads  and  Serpents  know  not«ccive   his 
their  own  vile  and  venemous  nature  nor  the  excellent  nature  of  man  ,  or   <i<-ath,  and 


nor 


uncoveicda- 


otner  creatures,  and  therefore  are  neither  troubled  at  their  own  , 

defirousof  ours;  fo  is  it  with  the  wicked  here  ;  but  when  their  eyes  at  8^^'"  ^^  ""^"'^e 

death  (hall  be  fuddenly  opened  ,  then  the  cafe  will  be  fuddenly  altered,  was^fjund  ' 
They  arc  now  in  a  dead  fleep  ,  and  they  dream  that  they  arc  the  happi-adcad  on  tl-e 

eft  men  in  the  world,  and  that  the  godly  are  but  a  company  of  prccife  f^flfold.  if  the 

fools,  and  that  either  Heaven  will  be  theirs,  as  fure  as  anothcrs  ,  or  '"^2|'."^"0" 

clfe  they  miy   make  fliifc  without  it,  as  they  have  done  here;  but  ""irheap-^^ 

whendcatlifmites  thefemen  ,  and  bids  them  awake  ,  and  roufeth  them  prehenfionof 

cut  of  their  pleafant  dreams ,  How  will  they  (land  up  ama/.cd  and  con-  ffall  hdplefs 

founded?     How  will  their  judgements  be  changed  in  a  moment  ?   and  "I'^^^ry^  tor- 
thcy  that  would  not  fee  ,  (hall  then  fee  ,  and  be  a(hamcd. 


ment 


AN( 
mi 


SECT.  II. 

[other  reafon  ,  to  prove  that  the  lofsof  Heaven  wilf  more  tor- 
ment them  then  ,  is  this ,  Becaufethe  Undcrftanding  will  be  clea- 
red ,  lo  it  will  be  more  enlarged  ,  and  made  more  capacious  to  conceive 
of  the  worth  of  that  Giory  which  they  have  loll.  The  ftrcngth  of 
their  appreherfions ,  as  well  as  the  truth  of  them ,  will  then  be  encrea- 
fed.  What  deep  apprehenfions  of  the  wrath  of  God,  of  the  madnefs 
of  finning,  of  themifery  offinncrs  ,  have  thofc  fouls,  that  now  endure 
tlusmifcry  ,  in  compa'ifonof  thofc  on  earth  that  do  buc  hear  of  ic  ? 
what  fenfibleapprehenfionsof  the  worth  of  life  hath  the  condemned 
iT;:\n  that  is  going  to  be  executed  ,  in  comparifon  of  what  he  was  wont 
to  have  in  the  time  of  his  profpcrity  ?  Much  more  will  the  adual  depri- 
vation of  eternal  bleffednefs  make  the  damned  exceeding  apprehenfive 
of  the  greatnefs  of  th«ir  lofs :  and  as  a  large  VelTcl  will  hold  more  wa-  « 
lerihcn  a  (hell ,  fowill  their  more  enlarged  Underfiandings  contain 
more  matter  to  feed  their  torment ,  then  now  their  (hallow  capacity 
can  do. 

Tt  3  SECT. 


S  2. 


310 


The  Saints  Everljfiin^  R(ft* 


Chap.  2. 


SECT.  III. 

5.  3.  3*  A  Nd as  the  damned  will  have  clearer  and  deeper  apprchenfions 
**  XjL  of  ihcHappinefs  which  they  have  loft ,  fo  will  rliey  have  a  tru- 
er anddofer  application  of  this  Dodrine  to  themfelves,  which  will 
exceedingly  tend  to  encreafc  their  torment.  It  will  then  be  no  hard 
matter  to  ibem  ,  to  fay  ,  This  is  my  I0I5 ,  and  this  is  my  evcrlsiting  re- 
mediiels  mvfery.  The  want  of  this,  is  the  main  caufe  ,  wl^.y  they  arc 
•  now  fo  little  troubled  at  their  condition  They  are  hardiy  bro,ught  to 
believe  ,  that  there  is  fuch  a  lUieofmifery  ;  but  moie  hardiy  t(5  believe 

*  Vfitatum  ge-  '^^^  ^^  '*  ''^^^  ^^  ^  ^^^'^  ^'"■'''-  "  '^'^^^  makes  fo  many  Sermons  to  them 
rerUhumani  tobelort,  and  all  thrtatnings  and  warnings  to  prove  in  vain.  Let  a 
xitium  ifi  liben-  Miniller  of  Chrift  fhew  them  their  mifery  never  fo  plainly  and  faithful- 
dopeccatum  jy  ^  ^^^  jj^gy  ^^jn  ^r.\  ^.  per  fwaded  that  they  are  fo  miferable  ;  Lee  him 
tell  them  of  the  Glory  they  nuift  lofe,  and  the  lufferings  they  mutl 
feel ,  and  they  think  it  is  not  they,  whom  he  means  j  fuch  a  Drunkard, 
or  fuch  a  notorious  finner  they  think  may  pofiibly  come  to  fuch  a  dole- 
fullcnd,  but  they  littlethinkrhat  they  are  fo  near  ir  thcmfeUcs.  We 
«*  finde  in  all  our  Preaching  ,  by  fad  experience  ,  that  it  is  one  of  the  har- 
deft  things  in  the  world  to  bring  a  wicked  man  to  know  that  he  is  wic- 
ked ;  and  a  man  who  is  porting  in  the  way  to  Hell,  to  know  tha^  he  is 
in  that  way  indeed  ,  or  tomakeaman  fee  himfdfin  a  lUreof  wrsth  and 
fiunsem^  pndt-  fondemnatioo  :  Yea,  though  the  Preacher  do  mark  liirn  out  by  fucli  un- 
doubted figns  which  he  cannot  deny  ,  yet  will  he  not  spply  them  ,  nor 
be  brought  to  fay  ,  It  is  my  cafe;  Though  we  (hew  them  the  Chapter 
and  Verfe  wher,;  it  is  written  ,  that  without  Regeneration  and  Holtnefs, 
nonefhall  fee  God  ;  and  though  they  know  no  iuch  work  rhat  was  ever 
wrought  upon  themfelves;  nay,  though  they  might  eafily  findby  their 
ftrangeiiefs  to  the  new  Birth,  and  by  their  very  enmity  to  Holinefs,  that 
they  were  never  partakers  of  them  ,  yet  do  they  as  verily  exped:  to  fee 
envn  maximum  God ,  and  to  be  faved  ,  as  if  they  were  the  moft  fanftified  perfons  in 
/^A^'^'T'  '^*"'  the  world.  !i  It  is  a  moft  difficult  work  to  make  a  proud  perfon  know 
wlr^^^r'po/?"  *  that  he  is  proud  ,  or  a  covetous  mm  to  know  (hat  he  is  covetous;  or 
fecc4thnnfu-      an  ignorant,  or  erroneous  heretical  man  to  know  hira  felf  to  be  fuch  a 

KOT,  maxme 

ad  excufationU  refugium  ^  quafi  f£nitudink  fe  confc(]tonepfiJlernat '^  cntod  facimw  inter  fumma  pecc/tta 
conjiat  numeratum  ejje -f  quUirde  nafc'tar ,  ut  ad  pjtHrt<rntiam  rcHi  Uird'wi  venire  vidcatur.  Greg. 
Moral.  Joh.  3.5.  Heb.  12.  14.  C^pifii  non  dejendcre  ptccatum  tuum  ^  jam  inchoafti  juflitiam. 
Aug,  dc  CarncScr.  4.  *  Feavers aiid  Goiirs are fdc  and  known  w!-,cn  thc-y  arc  flrong ,  chough 
wc  doubr  of  thc-m  before,  But  in  rhedi\«fcs  whicli  hurt  rvcns  Ibiils  ,  it  is  contrary.  The  worfe 
a  man  is  ,  the  lels  he  feelb  it;  and  no  wonder:  For  he  that  dorb  but  flumber  and  dream,  doth  tbnie- 
time  think  in  iiis  fleep  that  he  is  ailcep  :  but  a  deep  flcep  cxpcUech  dream* ,  and  drowns  th<;  mind 
fo  deeply  ,  that  it  leaves  no  ufe  oi'thc  uadtrfianding.  why  doth  no  roan  oontcfi  his  fanlrs?  Be^ 
caufe  he  is  yet  in  tliem.  To  rehearie  a  dream ,  is  the  work  oidy  of  a  man  that  is  v/aking ;  and  to 
confcfs  ones  faultsis  a  fjgn  of  recovery.    Sen.  Ep.  54.  ad  Lnoll.  p.  616. 


commitrere , 
c:mniij^imnc- 
gando  abfcoR- 
dnc,  ij  cm- 
viilvan  dejen- 
dendoexcujare 
Grcgor.  Wo- 
rd, lib.  22. 
Superhuf  vhU 
fec-icdi  on- 


gw  liber  a.km 
avariw  dili- 
ger.xem^  teme- 
rarivu  f'lrtem^ 
inbumanw  pnr 
cum.,  ignavm 
(juictum.,  timi- 
dm  cjurAtn. 
Profp.  Ntc 


one 


Part  III.  rhe  Saints  EverlaftingRep,  311 

one  indeed  3  Buttomakeany  ofthcfe  toconfefs  the  fin,  and  to  apply 
thethreatning  ,  and  to  believe  therafclves  the  children  of  wrath  ,  this 
is  to  humane  ftrcngth  an  impofllbility.  How  fcldome  do  you  hear  « 
men  after  the  plainelt  difcovery  of  their  condetEncd  cftate  ,  to  cry  outi 
and  fay  ,  I  am  the  man  !  or  to  acknowledge ,  that  if  they  die  in  their 
prefcnt  condition  ,  they  are  undone  for  ever  !  And  yet  Chnft  hath  told 
'us  in  his  Word  ,  That  themoft  of  the  world  arc  in  that  eftate;  yea, 
and  themoft  of  thofe  that  have  the  preaching  of  theGofpcl ;  forwAny 
are  called ,  butfevn  arc  chofen  ;  fo  that  it  is  no  wonder  that  the  woi  ft  of 
men  aronot  now  troubled  at  their  lofs  of  Heaven  ,  and  at  their  eternall 
milVry^bccaufc  if  we  (hould  convince  thera  by  the  moft  undeniable 
Arguments,  yet  we  cannot  bring  them  to  acknowledge  it ;  If  we  (hould 
Preach  to  thcni  as  long  as  we  have  breath,  we  cannot  make  them  believe 
that  their  danger  is  fo  great ;  except  a  man  rife  from  the  dead  ,  and  tell 
them  of  that  place  of  torments,  and  tell  them  that  their  merrv  Jovial 
friends  ,  who  did  as  verily  think  to  be  faved  as  they  ,  are  no'vin  Hell, 
in  thofe  flimes,  they  will  not  believe.  NvW  more ,  though  fuch  a  Mef- 
fcngerfrom  the  dead  fliould  appear,  and  fpeak  to  them,  and  warn 
them  th.1t  they  come  not  to  that  place  of  torments ,  and  tell  them,  that 
fuch  and  fuch  of  their  dear  ,  beloved ,  worfliipfull  ,  or  honourable 
friends  are  now  rhcrc  ,  ddHturc  of  a  drop  of  water  ,  yet  would  they 
not  be  pcrf^'aded  by  all  this.  For  Chrift  hath  faid  fo  ,  Thut  ifthiy  ^lll 
not  hear  'J^iofes  and  the  Prophets  ,  neither  vfiUthej  be  ferfrvaded  ,  though  Luke  i5.  51. 
one  (ho»id  rife  from  the  de^d. 

There  is  no  perhvading  them  of  their  mifcry,  till  they  feel  it,  except 
tlic  Spirit  of  tlie  Almighty  perfwadethem. 

Oh,  but  when  they  tinde  themfelvesfuddenly  in  the  land  ofdarknefs,  „ 
and  perceive  by  the  execution  of  the  fenrence  that  they  were  indeed  con- 
demned, and  feel  thcmfclves  in  the  fcorcliing  flames  ,  and  fee  that  they 
arefliutout  of  cheprefenceof  God  for  ever,  it  will  then  be  no  fuch 
difficukmatcer  to  convince  them  of  their  mifcry;  This  particular  Ap- 
plication of  Gods  Anger  to  themfelves,  will  then  be  the  eaficft  matter 
in  the  world  ;  then  chey  cannot  chufe  hue  know  and  apply  it  ,  whether 
they  will  Of  no.  If  you  come  to  a  man  that  hath  loft  a  leg ,  or  an  arm,  » 
orachilde,  or  goods,  orhoufe,  or  hii  health  ,  is  it  any  hard  matter 
to  bring  this  man  to  apply  it  }  and  to  acknowledge  that  the  lofs  is  his 
own  ?  or  that  the  pain  which  he  feels  in  his  ficknefs  is  his  own  ?  I  think 
not.  Why  ,  it  will  be  far  more eafie  for  the  wicked  in  Hell  to  apply 
their  mifcry  in  the  lofs  of  Heaven  ,  becaufe  their  lofs  is  incomparably 
greater.  O  this  Application  which  now  if  we  fhould  dye  we  tinnoc 
get  them  to  ,  for  prevention  of  their  lofs ,  will  then  be  part  of  their  tor- 
ment it  fclf  :^  O  that  they  could  then  fay  ,  It  is  not  my  cafe  1  But  tbetr 
dolorous  voyces  will  then  roarc  out  thefe  forced  confelllons;  O  my 
tnifcry  1  O  my  folly  1  O  ray  unconccivcable  unrecoverable  lofs ! 

SECT.  IV. 


5^2  Th:  Slims  EverUfling  Reft,  Chap.  2. 


SECT.IV. 

4.  A  Gain,  as  the Uaderftandings and  Confcicnces  of  finncrs  will  be 
*     **lbengthned  againft  them  fo  alfo  will  their  Affcdions  be  then,  more 
live'y  and  enlarged  then  n©  AT  they  are  :  As  Judgement  will  be  no  longer 
b!ind:d  ,   nor    Confciencc  ftifled  and  bribed  as  now  it  i$;  fo  the  Af« 
fcdions  will  be  no  longer  fo  flupificd  and  dead.     A  hard  heart  now 
cft  makes  Heaven  and  Hell  to  fcem  but  trifles ;  And  when  we  have  (hewed 
them  everlaftingGiory  and  m:fery  ,  they  arc  as  men  half  aflceo  ,  they 
Icarcc  rake  notice  what  we  fay  ,  our  words  are  caft  as  (iones^^ainll  a 
Iiardwall,  which  fly  back  in  the  face  of  him  that  caftech  t!ie"m  ,  but 
make  no  impre/lion  at  all  where  they  fall      We  talk  of  terrible  alton- 
ifliing  things,   but  it  is  to  dead  men  ,  that  cannot  apprehend  it :  Wc 
may  rip  up  their  wounds ,  and  they  never  feel  us  ;  wc  fpcak  to  Rocks 
rather  then  to  Men,  the  earth  will  as  foon  tremble  ns  they?    ()  hue 
Maxima  eft  ft-  when  thefc  dead  wretches  are  revived ,  whit  pafih)nate  fcnfihility  1  what 
?-^ y/'*  ^^'   workinn  Affcdions !  what  pan^s  of  horror  1  what  depth  of  furrow 
qujfquam gra-     ^'''  ^^'^""^  '^''^"  ^^  '  ^^^  violently  will  they  fly  in  their  own  faces !  How 
v'm  afficnur^     will  they  rage  againlt  their  former  madnefs  1    Tlie  lamentat-ions  cf  the 
ijuamqid  ni      moft  pallionatc  wife  for  the  lofs  of  her  husband  ,  or  of  ilie  tendered 
fufpluwmps-     mother ,  for  the  lofs  of  her  children  ,  will  he  nothing  to  theirs  for  the 
7ur"TJicci'c/e  '"^^^  ^^  Heaven.     O  the  fclf-accufing,  and  fclf  tormenting  fury  of  thofc 
/m,  lib. 5.  cap.   forlorn  wretches  /   How  they  will  even  tear  their  o.vn  hcarcs ,  and  be 
29-p-4$2.       Gods  Executioners  upon  themfclves !    I  am  pcrfwadd  ,  rs  it  was  none 
but  themfelves  that  committed  tlic  fin  ,  and  tbemfdves  that  xvere  the 
onely  meritorious  caufe  of  their  fuf!ering? ,  fo  themfelves  will  he  the 
chiefcft  executioners  of  thofe  fufferings :  God  will  have  it  fo  for  the  clea- 
ring of  Juflice  ,  and  the  aggravating  of  their  diflref*  *.  even  Satan  him- 
felf ,  as  he  r,-as  not  fo  great  a  caufe  of  their  finning  as  thcmfeKes,   fo 
will  he  not  be  fo  great  an  inftrument,  as  themfelves  of  their  torment. 
J,  And  let  them  not  think  here,  that  if  they  mull  torment  themfelves, 
they  Will  do  well  enough,  they  fhill  have  wit  enough  to  eafe  and  favor 
themfelves,  andrefoiution  enough^  to  command  down  this  violence 
of  tlicir  pallioHs:   Alas  poor  fouls.  They  little  know  what  pallions 
thofe  will  be  !    and  how  much  beyond  the  power  of  their   refolutions 
to  fupprefs  !    Why  have  not  lamenting  ,  pining  ,  felf-confuming  pcr- 
fons  on  earihfo  much  wit  or  power  as  this  1    Why  do  you  not  thus  per- 
fwadcdefpairing  fouls,  who  lie  as  Spira^  in  akindcof  Hell  upon  earth, 
•  and  dare  not  eat ,  nor  drink  ,   nor  be  merry,  but  torment  themfelves 
with continuall  terrors  f   Why  do  you  not  fay  to  them  ,  Sir,  Why 
will  you  be  fomad,  as  to  be  your  own  Executioners?  and  to  make 
yonr  own  life  a  continuall  mifery,  which  othcrwife  might  be  as  joyful! 
as  other  men*  ?    Cinnot  you  turn  your  thoughts  to  other  matters  ,and 
never  think  of  Heaven  or  Hell  ?   Alas,  how  vain  are  all  thefc  pcrfiva- 

fions 


l^^rtlll.  The  S aims  Ever LiflingRefi,  313 

fions  to  him  ?  how  little  do  they  cafe  him  ?  you  may  as  well  pcrfwade 
him  to  remove  a  mountain  ,  as  to  remove  thefe  heliifh  thoughts  that 
feed  upon  his  fpiric  J   itisaseafic  to  him  to  ilop  the  ftreara  of  the  Ri- 
ver?, or  to  bound  the  overflowing  waves  of  the  Ocean,  as  to  flop  the 
(treamof  his  violent  pafilons ,  or  to  reftrain  thofe  forrows  that  feed 
upon  his  foul      O  how  much  iefs  then  can  thofe  condemned  fouls,  who 
fee  the  Glory  before  them  which  they  have  loft ,  reftrain  their  heart- 
renting  ,  felf- tormenting  Pallions  ?     So  fomedired  to  cure  the  Tooth- o 
ach.  Do  not  think  of  i:  ,  and  it  will  not  grieve  you;  and  fo  thefe  men 
think  to  eafc  their  pains  in  Hell ;  O,  but  the  lofs  and  pain  will  make  you 
think  of  it,  ^whether  you  will  or  not ;  You  were  as  Stocks  or  Stones 
under  the  threatnings ,  but  you  (hall  be  moft  tenderly  fenfible  under  the 
execution  :  O  how  happy  would  you  think  your  felves  then ,  if  you 
were  turned  into  Rocks ,  or  any  thing  that  had  neither  Paflion  nor 
Senfel    O  now  how  happy  wereyou,  if  you  could  feel,  as  lightly  a$ 
you  were  wont  to  hear  I  and  if  you  could  fleep  out  the  time  of  Executi- 
on ,  as  you  did  the  time  of  the  Sermons  that  v/arned  you  of  it  I   But 
your  ftupidicy  is  gone  ,  it  will  not  be. 


SECT.  V. 

5   "A  yTOreover ,  it  will  much  increafe  the  torment  of  the  damned ,  in  ^ 

J.VjL  that  their  memories  will  be  as  l^rge  and  ftrong  as  their  Under-  «•      §■  S- 
ftandingsand  Aftedions;  which  will  caufe  thofe  violent  Paflions  to  be 
ftill  working  ;  Were  their  lofs  never  fo  great ,  and  their  fenfeof  it  ne-  « 
ver  fo  pafiionate ,  yet  if  they  could  but  lofe  the  ufe  of  their  Memory, 
thofe  pallions  would  dye,  and  that  lofs  being  forgotten,'  would  little 
trouble  them.     But  as  they  canoot  lay  by  their  life  and  being  ,  though 
then  they  would  account  annihilation  a  lingular  mercy:  fo  neither  can 
ihey  lay  afideany  pare  of  that  being :  Underftanding,  Confcience,  Af- 
fedions,  Memory,  muft  all  live  to  torment  them  ,  which  fliould  have 
helped  to  their  Happinefs  :  And  as  by  thefe  they  fhould  have  fed  upon 
the  Love  of  God  ,   and  drawn  forth  perpetually  the  Joys  of  his  Prc- 
fence:  fo  by  thefe  muft  they  now  feed  upon  the  wrath  of  God  ,  and 
draw  forth  continually  the  dolours  of  his  abfence.     Therefore  never  » 
think  ,  that  when  I  fay  the  hardnefs  of  their  hearts ,  and  their  blindnefs, 
dulnefs,  and  forgetfulnefs  fhall  be  removed  ,  that  therefore  they  are 
more  holy  or  more  happy  then  before:  No,  but  Morally  more  vile, 
and  hereby  far  more  miferable.     O  how  many  hundred  times  did  God 
by  his  Meffengcrs here  call  upon  them  ,  Sinners,  confiJer  whither  you 
are  going;  Do  but  make  aftandawhile  ,  and  think  where  your  way 
Will  end ;  what  is  the  offered  Glory  that  you  fo  carelefly  rejeft  :  will 
not  this  be  bitternefsin  the  end  .<* 

And  yec  thefe  men  would  never  be  brought  to  confider.    But  in  the 

V  u  latter 


^14  The  Saints  BverLijltng  Rejf.  Chap.  2, 

Jer.  23. 20.  latter  days  f  faith  the  Lord)  they  (hall  pcrfcdly  confider  it;  when 
Pul  9.  i5.  they  arc enfnired  in  tlic  work  of  their  own  hands;  whenGodhath  Ar- 
retted l^cm  ,  and  Judgement  is  part  upon  them  and  Vengeance  is  poured 
out  upon  them  to  the  njll  ,  then  they  cannot  chufe  but  confider  it ,  whe- 
ther they  will  or  no.  Now  they  have  no  leafure  to  confider  ,  nor  any 
*  soom  in  their  Memories  for  the  things  of  another  life:  Ah,  but  then 
they  (hall  have  lesfure  enough  ,  they  fhall  be  where  they  have  nothing 
elfe  to  do  but  confider  it;  their  Memories  fhall  have  no  other  employ- 
ment to  hinder  them  ;  it  (luW  even  be  engraven  upon  the  Tables  of  their 
Deur.  6.  5.  hearts.  God  would  have  had  the  dodrine  of  their  eternal  State  to  have 
been  written  on  the  ports  of  their  doors ,  on  their  houfe's ,  on  their 
hands,  dc  on  their  hearts ;  He  would  have  had  them  minde  ir^  and  menti- 
on it,  as  they  rife  and  lie  down,  as  they  fit  at  home  ,  and  as  they  walk 
abroad ,  that  fo  it  might  liavc  gone  well  lyith  them  at  their  latter  end: 
And  feeing  they  rejeded  this  counlel  of  the  Lord  ,  therefore  fhall  it  be 
written  always  before  them  in  the  place  of  the:r  thraldom,  that  which 
way  foever  they  look  ,  they  may  ftill  behold  it. 

Among  others  ,  I  will  briefly  lay  down  here  fomc  of  ihcfe 
Confideracions  which  will  thus  feed  the  anguilh  of  thelc  damned 
wretches. 


SECT.    VL 

C  6.  t»  Tni''ft,  It  will  torment  them  to  think  of  the  gceatnefsof  the  Glory 
i  X  which  they  have  loft  O  if  it  had  been  that  which  they  could  have 
fpared  ,  it  had  been  a  fmall  matter:  or.  If  it  had  been  a  Iof>  repa- 
rable with  any  thing  elfe ;  If  it  had  been  health  ^  or  wealth,  or  friends, 
or  life  ,  it  had  been  nothmg  j  But  to  lofe  that  exceeding  Eternal  weight 
of  Glory  I    


SECT.    VIL 

§.  J,  J  QEcondly ,  It  will  torment  them  alfo  to  think  of  the  pofiibility  that 
-  Tfonf^tii  a-  Cj  once  they  were  in  of  obtaining  it :  ^  Though  all  things  corfidered, 
tHteigitur  //7e-*therewasanimpofi]bility  of  any  other  event  then  what  did  befall ;  yet 
^^"7^  v^  r  '■^^  thing  in  it  fclfe  was  pofiible  ,  and  their  will  was  left  to  aft  without 
Pelagian  fol  conftraint.  i^  Then  they  will  remember ,  The  time  was  when  i  was 
CmibiJ  117!  in  as  fair  pofiibility  of  the  Kingdom  as  oihers ;  I  was  fet  upon  the  flage 
Kogo  quji  eft  -  ^ 

i^et  argument Atio ,  pjffe  effe  quod  mnquam  fuerit  ?  t  A^fui  evenienscft  evhabilk  fecmdum  fe  ,  inevi- 
tabilif  vcro  fecundum  quod  eft  provifnf ',  M  licet  bac  fit  vcrum  ^  tamcn  nan  folv'it  mdum  ^  quia  ail U4  eve- 
wens  eft  jam  de  faili  prov'ifw  ab  dterno  j  iiec  quietat  mdleiium  .  qui  hie  in  igtiorantia  fola  quictem  inve- 
ntf.  inquit  Cajetajius  fu^:rTho,i.p.  q.  20.  art.  4. 

of 


Part  III. 


The  Saints  BverUfiing  Reft, 


of  thev;orld;  If  I  had  plaid  my  part  wifely  and  faithfully,  now  I 
might  have  had  pofTefTion  of  the  inheritance;  I  might  have  been  a- 
mongft  yonder  bicfled  Saints ,  who  am  now  tormented  with  thefc  dam- 
ned fiends  I  The  Lord  did  fet  before  me  life  and  death  ,  and  having  cho- 
fcn death,  I  defervetofuflfer  it ;  The  prize  was  once  held  out  before 
me  J  If  I  had  run  well ,  I  might  have  obtained  it ;  If  I  had  ftriven ,  I 
might  have  had  the  mafteryj  If  I  had  fought  valiandy  ,  I  had  been 
crowned. 


315 


SECT.  VIII. 

THirdl^'y  it  will  yet  more  torment  them  to  remember ,  not  only  the 
pollibilicy  ,  but  the  great  probability  that  once  they  were  in,  to 
obtain  the  Crown  and  prevent  the  mifery.  It  will  then  wound  them, 
to  think  ,  Why,  I  had  once  the  gales  of  the  Spirit  ready  to  have  aftiftcd 
me.  I  was  fully  purpolcd  to  have  been  another  man  ,  to  have  cleaved 
toChrift  ,  and -to  have  forfook  the  world;  I  was  almcft  refolved  to 
have  been  wholly  for  God  :  I  was  once  even  turning  from  my  bafe  fe- 
ducing  lufls  :  I  was  purpofed  never  to  take  them  up  again  ,  I  had  even 
caft  ofif  my  old  companions ;  and  was  refolved  to  have  aflbciated  my  felf 
with  the  godly  ;  And  yet  I  turned  back ,  and  loft  my  hold ,  and  broke 
mypromifcs,  and  flacked  my  purpofes;  Almoft  God  had  perfwaded 
me  to  be  a  real  Chriilian  ,  and  yet  I  conquered  thofe  perfwafions  .• 
What  workings  were  in  my  heartlwhcn  a  faithfull  Minifter  prefTed  home 
the  truth  ,  O  how  fair  was  I  once  for  Heaven!  I  had  almoft  had  it, 
and  yet  I  have  loft  it;  Ifl  had  but  followed  onto  feek  the  Lord,  and 
brought  thofc  bet;innmgs  to  maturity  ,  and  blown  up  the  (park  of  de- 
fires  and  purpofes  which  were  kindled  in  me,  I  had  now  been  blcfTed 
among  the  Saints. 

Thus  will  it  wound  them  ,  to  remember  what  hopes  they  once  had, 
and  how  a  little  more  mig.ht  have  brought  them  over  toChrift,  and  have 
fet  their  [ect  in  the  way  of  peace. 


SECT.    IX. 

Fourthly  ,  Furthermore,  it  will  exceedingly  torment  them  ,  tore- 
member  the  fair  opportunity  that  once  they  had ,  but  now  have 
loft.  To  look  back  upon  an  age  fpent  in  vanity  ,  when  his  falvation  lay 
attheftake.  To  think.  How  many  weeks,  and  months  ,  and  years 
didllofe,  which  if  I  had  improved,  I  might  now  have  been  happy? 
Wretch  that  I  was !  Could  I  finde  no  time  to  ftudy  the  work,  for  which 
I  had  all  my  time  ?  Had  I  no  time  among  all  my  labours  ,  to  labour  for 
eternity?     HadI  timet©  eac ,  and  drink,  and  deep,  and  work;  and 

V  u  2  none 


3      S.  8. 

0  vereReconci- 
IJatio  fadliffed 
perutilii!  quam 
facilii  modo^ 
tarn  difficUn 
eritpgjhd:   (y 
ficut  modi  nerr.t 
cjl  qni  reconci- 
liarj  Monfo^ify 
idpojlpaululum 
nemo  qui  ps{}it; 
quoniam  ficut 
benignitas  ap-^ 
paruJt  ultra 
omnemjpemy 
ultra  omnem 
<tJiimatJQnemi 
fmilem  expe- 
liare  poffumus 
judicii  dijhi- 
Bionem.  Bern. 
Serm.  i.in 
Epiphan. 


c: 


Stultiit  valctii- 
dink  frurna 
eft  pCdatM'n. 
Nazianz. 


I6 


The  Saints  E'VerUpn^Refi. 


Chap. 2.. 


none  to  feck  the  favingofmy  foul  ?  Had  I  time  for  fports ,  and  mirth, 
and  vain  difcourfc  ,  and  none  for  prayer  ,  or  meditation  on  the  life  to 
j¥.tfrnuni  Dei  come?  Could  I  take  time  to  look  to  my  ertatc  in  the  world ;  and  none 
qui  fugiunt  In- .  to  try  my  title  to  Heaven  ,  and  to  make  fureof  ray  fpiritual  and  ever- 
men,  quid  con-  lading  ftate?  O  pretious  time  ,  whither  art  thou  fled?  I  had  once  time 
Z?a'"iil/ibi''^*  enough  ,  and  now  I  muft  have  no  more  1  I  had  fo  much  that  I  knew 
cau/afunt^  ut  not  what  todo  with  it;  I  was  fain  to  devife  paftimes;  and  to  talk  it 
aw3y,  and  trifle  it  away  ,  and  now  it  is  gone  ,  and  cannot  be  recalled  I 
O  the  gol Jen  hours  (hat  I  did  enjoy  !  Had  I  fpent  but  one  year  of  all 
liiofc  years ,  or  but  one  month  of  ail  thofe  months ,  in  through  exami- 
nation ,  and  unfcincd  converfion  ,  and  earnelt  fceking  God  with  my 
whole  heart ,  it  had  been  happy  for  me  that  ever  I  was  born  ;  But  now 
its  paft  ,  my  days  are  cut  off,  my  Glafs  isrun  ,  my  Sun  is  fc^,  and  will 
rifenomore;  God  himfelf  did  hold  me  the  candle ,  that  I  might  do 
his  work  ,  and  1  loitered  till  it  was  burnt  out ;  And  now  how  fain  would 
Ihavemore,  butcannot?  O  that  I  had  but  on  of  thefc  years  to  live 
fins  (^repented  Over  again  .'  O  chat  it  were  pollible  to  recall  one  day  ,  one  hour  of 
oQ  or  by  age  that  time  !  Oh  that  God  would  turn  me  into  the  world,  and  try  me 
once  again  ,  with  another  lifes- time  1  How  fpeedily  would  I  repent  1 
How  earneftly  would  I  pray!  And  lie  one  my  knees  day  and  night! 
How  diligently  would  I  hear  !  How  cheari'uily  would  I  examine  my  Ipi- 
rituall  ftate  !  How  watchfully  would  1  walk  !  How  If ndly  would  1  live! 
But  its  now  too  lare ;  alas,  too  late,  I  abufcd  my  time  to  vanity  whilil  I 
had  it,    and  now  I  murt  fuffer  jultly  for  tharabule. 

Thus  will  the  remembrance  of  the  time ,  which  they  lofl  on  earth,  be 
a  continuall  torment  to  thefe  condemned  louls. 


^eternal  inkahi- 
tcrt  tenebras^ 
dejlituti  cmni- 
bui  koniii  fibi- 
mttifft  cumJa 
kujujmodi  ha- 
bitationii  fa^i. 
Iritneiis  adv. 

h£Tc(.l.^.C.']6. 

Here  no  man 
is  hindrcd  by 


frorr.  obtain- 
ing falvation. 
While  a  man 
is  in  this 
world,  no 
C  true  J  re- 
pentance is 
too  late.  The 
paiTage  to 


Gods  mercy  is 
ftjll  open,  and 

to  rhem  that  fcek  and  underfland  the  truth,  theacccfle  iseafie.  If  thou  ask  pardon  of  thy  fins 
ar  the  very  time  of  thy  death ,  and  in  thepaffagc  of  thy  tcmporall  Ii"o  ,  and  implore  the  rriie  and 
only  God  in  confclhon  and  beletving  acknowledgement  of  him  ■■,  pardon  fliall  be  given  thee  by  tlic 
goodncfs  of  God  on  thy  Confeifrng ,  and  faving  indulgence,  and  thoa  fr.alt  pafs  immcdiaccly  nom 
death  to  immortality.  This  GrScc  doth  Chriftbtflow  •,  this  gift  oi  his  mercy  he  givcth,  by  fuh- 
duing  death  in  the  trophy  of  h;s  Crofs  j  by  redeeming  the  Bcleevcr  by  the  price  of  his  tlood> 
by  reconciling  man  to  God  theFatlieri  and  by  quickning  the  mortal  by  Heavenly  Regeneration. 
Cyrpian  ad  Demetrian.  page  5^1.  Can  there  l)e  a  fuller  tcfiimony  againft  Purt'atorY  ,  on  neccili- 
ry  of  meritorious  Works,  with  many  the  like  Popifhdoitrincs?  when  this  was  written  by  C)f)i- 
an  to  a  bloody  perfecuting  Pagan  ? 


$.10. 


SECT.  X. 

Fifthly,  And  yet  more  will  it  add  to  their  calamity,  to  remember 
how  often  they  were  perfwadcd  to  return  ,  both  by  the  Mimftery, 
in  publikc ,  and  in  private  by  all  their  godly  faithful!  friends  j  every 
requeft  and  exhortation  of  the  MmiQcr  will  now  be  as  a  fiery  dart  in  his 
fpirit.  How  frcfli  will  every  Sermon  come  now  into  his  mindc?  even 
thofe  that  he  had  forgotten  ,  ai  foon  as  heard  them.    He  even  fecms  to 

hear 


Part  III. 


The  Saints  EverUfiing  Reft, 


317 


ill 


hear  ftil!  the  voice  of  the  Minifter  and  te  fee  his  tears ;  O  how  fain  would 
he  have  had  me  to  haveekaped  thefe  torments !  How  earneftly  did  he 
intrcat  me  !  With  what  love  and  tender  compaffion  did  be  befeech  mcl 
How  did  his  bowels  yearn  over  me  !    And  yet  I  did  but  make  a  jeft  of 
it ,  and  hardned  my  heart  againft  all  this.     How  oft  did  he  convince  me 
that  all  was  not  wcil  with  me  !  And  yet  I  ftifled  all  thefe  convidions. 
How  plainly  did  he  rip  np  my  fores  I  And  open  to  me  my  very  bcart ! 
Andfhew  me  the  un found ntfs  and  deccitfulnefs  of  it  !   And  yet  I  was 
loth  to  know  the  ivoift  of  my  felf  ,  and  therefore  ftiut  mine  eyes ,  and 
would  not  fee.    O  I  ow  glad  would  he  have  been  ,  after  all  his  flady 
and  prayers  and  pains,  ifhe  could  but  have  feen  me  cordially  entertain    '^  Make  our 
the  truth  ,  and  turn  to  Chrift   !.  He  would  have  thought  himfdfe  well    ''^"^  dolefull, 
recompenfed  for  aH  his  labors  and  fuffcnngs  in  his  work  ,  to  have  feen    ^"'-^^'^  •'^'^ 
me  converted  and  made  happy  by  it.    '^  And  did  I  withHand  and  make    death  d.o'lcfull, 
light  of  all  this?  Should  any  have  been  more  willing  of  my  happinefs    beasgreatas* 
then  ray  felf?  Had  not  Imorccaufetodefire  it  then  hef    Did  it  not    yf'"  will  :  ftay 
morenearly  concerne  me?    It  was  not  he,  but  I  ,  that  was  to  fuffer   [^"§'"  ^^^^ 
for  my  obltinacy  :  He  would  have  laid  his  hands  under  my  feet  to  have    ti'"  m'j.?^'^' 
done  me  good,  he  would  have  fallen  down  to  me  upon  his  knees  to  have    and  you  will' 
begged  my  obedience  to  his  mefTage  ,  if  that  would  have  prevailed  with    be  delivered  in 
my  hardnei  heart.     O  howdefervedly  do  I  now  fuffer  thefe  flames,    ''^''    Fafe  us, 
who  was  fo  forewarned  of  them  ,  and  fo  intreated  to  cfcape  them  !    c'l'^<r^*f 
Nay  my  friends,  my  parents ,   my  godly  neighbours  did  admonirti  and    chiifiar^veth 
exhort  me;  They  told  me  what  would  come  of  my  wilfulnefs  and  ne*   in  us.   Loc^ier 
gligenceatlaft  ,  but  I  did  never  believe  them  ,  nor  regard  them;  Ma-    in  Cj/.  1.29. 
giftratcs  were  fain  to  reftrain  me  from  finning  by  Law  and  puniftimcnt;   P*  ^^°'  when 
Was  not  the  forefight  of  this  mifcry  fufficient  to  reftrain  me  !  ■  under  alTdii 

means  that  we 
cn;oy,  yet  think  that  their  Ignorance  fhould  cxcufc  them,  it  makerh  me  think  of  the  Anfwer  of  the 
Agent  of  Cbarle<  the  <,.  Emperor,  to  the  ATtibafTador  of  Siena.  The  SienoU  having  rebelled  againfl 
the  Emperor  ,  fenr  their  Ambairador  to  excufe  it  •,  who  when  he  could  finde  no  other  cxcufe, 
thought  in  a  jeft  to  put  if  oft"  thus,  What ,  fairh  he,  fliall  not  v/%ot  Siena  be  excufed,  feeing  we  are 
known  to  be  all  fool;  ?  The  Agcm  rcplyed:  Even  that  fliall  excufe  youi  but  upon  the  condition  which 
is  fit  for  fools,  which  is,  to  be  kept  bound  and  enchained.  Lord  Remy  hk  Civil  Conjideraxionsy 
Chap.  79.  page  2co. 

Thus  will  the  Remembrance  of  all  the  means  that  ever  they  enjoyed, 
be  fuell  to  feed  the  flames  in  their  confciences.  O  that  finners  would  * 
but  think  oi  this ,  when  they  fit  under  the  plain  inftrudion  and  prefTing 
exhortations  of  a  faithfull  Miniftry  1  How  dear  they  muft  pay  for  all 
this  ,  ifit  do  not  prevail  with  them  !  And  how  they  will  wifh  a  thou- 
fand  times  in  the  anguifbi  of  their  fouls ,  that  they  had  cither  obeyed  his 
dodrine ,  or  had  ne  ver  heard  him.  The  melting  word-;  of  exhortation 
which  they  were  wont  to  hear ,  will  be  hot  burning  words  to  their  hearts 
apon  this  fad  review.  It  coft  the  Minifter  dear ,  even  his  daily  Hudy, 
his  earncft  prayers ,  his  compaflionate  forrows  for  their  mifery  ,  his 

V  u  3  carc^ 


3i8 


The  Saints  E'-JcrLifiinz  Rcfl* 


Chap. 


2. 


d  MunJm  eum 
not!  cognovit  j 
ut  pojjit  fecHn- 
dum  hoc  diciy 
rcdcmftot 
rnHndi  dtdh 
iro  mundo  fan- 
guinem  fuum^ 
^  mundm  re- 
dimi  noluit  •, 
quiit  lucem  te- 
mbr£  non  rece- 
fsrunt. 

Frofper.    Re- 
fponf.  ad  c.  $. 
Gallor. 
Mar.  10.14, 
15,16. 

Hcb.  2.  3. 


care,  his  fuffcnngs  ,  his  fpcnding,  wcakning ,  killing  pains;  But  O 
how  much  dearer  will  ic  coll  thefe  rebellious  linners?  His  loft  tears 
will  coft  them  blood  ,  his  loft  fighs  will  coll  them  eternal  groans,  and 
his  loft  exhortations  will  caufe  their  eternal  lamentations.  Per  Chrilr 
hath  faidit,  that  if  any  City  or  people  receive  not,  or  welcome  not 
the  Gofpel ,  '^  the  very  duft  of  the  meiTengers  feet  (  who  loft  his  tra- 
vel ,  to  bring  them  that  glad  tidings )  (hall  witnefs  againft  them ;  much 
more  then  his  greater  pains;  Anditlhan  be  eaficr  for  So^tm  and  G*o- 
nternihin  the  day  of  Judgement  then  lor  that  City  That  '^oJom  which 
was  thefliameof  the  world  for  unnaturall  wickediiefs ,  the  difgrace 
ofmankinde,  that  would  have  committed  wickednefs  with  the  Angels 
from  Heaven  ,  that  were  not  afhimed  to  prolecuce  their  vilUny  in  the 
open  ftreet  j  that  proceeded  in  their  rage  againft  Lots  admonitions ,  yea 
under  the  very  miraculous  judgement  of  God,  and  groped  for  the  door, 
when  they  were  ftricken  blinde ;  That  Sodom  whicli  was  con  fumed  with 
fire  from  Heaven  ,  and  turned  to  that  deadly  fea  of  waters ,  and  fuf- 
fers  the  vengeance  of  eternal  fire  (/«^-  7  J  even  that  Sodom  fliall  fcapc 
better  in  the  day  of  Judgement ,  then  the  negleders  of  ihis  fo  great 
Salvation.  It  will  fomewhat  abate  the  heat  of  their  torment ,  that  tiiey 
had  not  thofe  full  and  plain  off-rs  of  grace  ,  nor  tiiofe  conliant  Ser- 
mons, nor  preiling  perfwafions  ,  nor  clear  convidions ,  as  thofe  un- 
der the  found  of  the  Gofpel  have  had.  I  befeech  thee  who  readeft  thefe 
words ,  ftay  here  a  while ,  and  fadly  think  of  what  I  fay;  I  profefs  to 
thee  from  the  Lord ,  it  is  cafier  thinking  of  it  now  ,  then  it  will  be  then; 
What  a  dolefull  aggravation  of  thy  milery  would  this  be,  thu  the  food 
of  thy  foul ,  (hould  prove  thy  bane  ?  And  that  that  fliould  feed  thy 
cvcrlafting  torment,  which  is  fenc  to  fave  thee ,  and  prevent  thy  tor- 
ments? 


SECT.  XI. 


Qlxthly ;   c  Yet  further ,  it  will^much  adde  to  the  torment  of  the 


'  Subedio  yj  wretches  to  remember  ,  that  God  himfelfe  did  condefcend  to  in- 
autemDd  Re=  treat  them;  That  allthe  intreatings  of  rlie  Minifter  were  the  intreat- 
ingsof  God :  How  long  he  did  wait ,  How  freely  he  did  offer,  how 
lovingly  he  did  invite,  and  how  importunately  he  did  follicit  them! 
How  the  fpirit  did  continue  ftriving  with  their  hearts ,  as  if  he  were  loth 
to  take  a  deniall  1  How  Chrift  ftood  knocking  at  the  door  of  their 
hearts ,  Sermon  after  Sermon  ,  and  one  Sabbath  after  another ;  cry- 


cjuietio  e^  d 
urna.  ■-,  ut  hi  qui 
fugium  ^umciif 
dignumfug£ 
fH£  habeant  lo- 
cum--)^  qkifu- 
gjunt  Aternam 


requiem^  con- 

gruentem  fugxfuJt  habeant  habitntionem.  Cum  autem  apud  Deum  omnia  fint  bona  ,  qui  ex  fua  fententia  fu- 
giunt  Deum  ,  femetipfos  ab  omnibM  fraud  ant  bmii.  Fraudati  autem  ommbm  erga  Deum  bon'n  ,  cnnfequcn- 
terinjujlumDei  Judicium  incident  Qui  enimfugiunt  Requiem  ,  jujlc  inpjtna  converfabuutHr  j  ^  quijk- 
geruntlumen^jujie  inhabitabrnttenebrai.  Ircna;us> adv.  hirefes  lib.^.  cap.  75. 


Part  III.  The  Saints  EverlaftingRcfi,  31^ 

ing  out ,  Open  ,  (inner  ,  open  thy  heart  to  thy  Saviour  ,  and  I  will 

come  in  ,  and  fup  with  thee ,  and  thou  with  nie ,  Rev.  3.  20.  Why  fin- 

ncrsf    f  Are  thy  lufts  and  carnal  pleafures  better  then  I  ?    Are  thy  t  Satanat  fedt^ 

worldly  Commodities  betrer  then  my  everlaliing  Kingdom?    Why  then  dkh  ^euator  ^ 

doft  thou  refiit  me  ?  Why  doit  thou  thus  delay  ?  VVhat  doft  thou  mean,  '^/'^  "''!''  ^^'^- 

that  thou  doft  not  open  to  me  ?    How  long  (hall  it  be  till  thou  attain  to  {"„  f'^rf/'f  *' 

mnocency  ^   How  long  (hall  thy  vam  thoughts  lodge  withm  thee  ?   Wo  ptefiaum  co- 

to  thee,  O  unworthy  (inner !  Wilt  thou  not  be  made  clean  ?  Wilrthou  icnJi-^  Afiu- 

not  be  pardoned,  and  fan^tiiied,   and  made  happy?    When  fliall  it  ritimfuadcnjli 

once  be  1    O  chat  thou  wouldcft  hearken  to  niy  word  ,  and  obey  my  '^^'"^''i^'y' 

Gofpel  1  T  hen  Oiould  thy  peace  be  as  the  River  ,  and  thv  righteoufnefs  ^^^^^^  ^  ^  J^"^' 

as  the  waves  of  the  Sea  ;  though  thy  fins  were  as  red  as  the  C  rimfon  or  ret  Dew,  ka- 

Scarlet ,  I  would  make  them  as  white  as  the  Snowor  Wooll.     O  that  boesundcte 

thou  wert  but  wife  to  confidcr  this !   and  that  thou  wouldeft  in  time  re-  ^'^f"/'"^^  '^odo 

member  thy  lattel  cnd.hcfore  the  evil  daves  do  come  up'>n  thee,  and  the  '*r^ll\j\t^l 

years  draw  nigh,  when  thou  Ihalt  lay  Oi  all  thy  vam  delights;  I  have  nmcmlXum^ 

no  ple.ifure  in  them  I    Why  finner  !    Shail  thy  Maker  thus  befpeak  thee  ((^  [uggcventcm 

in  vain  ?  (hall  the  God  of  all  the  world  bcfecch  thee  to  be  happy  ,  and  fcrpcutcw,  qua- 

belecch  chee  to  have  pity  upon  thine  own  'bul  ,  and  wilt  thou  not  re-    "^  hm^Mtun- 
ji-  ..,1      jji  ,       L  1  \  1-  .      ,»tl       tur  .  hinc  avev' 

gaidhim?    Why  did  he  make  thy  ears,  bur  to  nearehts  voice?    Why   tuutur  Non 
did  he  make  thy  underftanding  ,  but  to  confidcr  ?   Or  tliy  heart ,  but    ccffat  Satanai 
to  entei  catn  the  Son  in  obediential  Love  ?    Thus  (aith  the  Lord  of  Hofts,  fnadere  malum; 

confidcr  thy  wayes  .  jednecDjn^ 

■'        ■'  c€J]at  adtmne- 

rebonunj  •,  ^atanas  autcm  non  coii  iniUKW,  Intuapotcjiate  eft,  cmfentirc  aut  non  confcntirc.  Augu- 
iVm.  Enairar.  in  I'lal.  pi.  HoT.  8.  5.  Jer.  4.  14.  Jer.  i§.  27.  Pfal.  81.  i^,  14.  Ifa.  48.  17, 
18.  Ifa.  1.18.  Deuc.  52.  2p.  Eccl.  12- i.  Hag  i.  5. 

O  how  all  ihcfe  paflionate  pleading*;  of  Chrift ,  will  paffionately  » 
tranfport  the  damned  with  felfindignac  on  1     That  tbey  will  be  ready 
to  tear  out  their  own  hearts!     How  frclh  will  the  remembrance  of 
them  be  ftillin  iheir  minds?  launcing  their  fouls  with  renewed  torments! 
What  felf-condemning  pangs  will  it  raife  within  them,  to  remember   Mar.  27.  g?- 
how  often  Chrift  would  have  gathered  them  to  himfclf,  even  as  the  Hen   ^^^  i"^'"*;<-'  ««- 
gathereth  her  Chickens  under  her  wings ,  but  they  would  not  ?     Then   '!!!^'^^^gfll'^' 
will  they  cry  out againrt  chemfelves ,  O  how  juftly  is  all  this  befallen  jubcm^nijiejjet 
me!     Muft  I  tire  out  the  patiercc  of  Chrift  ?  Muft  I  make  the  God  of  Wwdfrfr,  net- 
Heaven  ro  follow  me  in  vain,  fi'ora  home  to  the  AfTembly  ?  from  thence  i:'vjf/<«  juvaret, 
to  my  Chamber?  from  Alehoufc  toAlehoufe?  till  I  had  wearied  him  >  j'*^  #^  Y' 
with  crying  to  me  ,  Repent ,  Return  1  Muft  the  Lord  of  all  the  world  yl'^'facuwm'*^ 
thus  wait  upon  me?  and  all  in  vain?   O  liow  juftly  is  that  P-uiencc  bomm.dfr  non 
now  turned  into  fury  ,    which  fals  upon  my  foul  with  irreiiftible  vio-  facuimm  ma- 
Icncc  !  when  the  Lord  cryed  out  to  me  in  his  Word,  How  long  will  it   /'"^j  6"  ^jwe/i 
be  before  thou  wilt  be  made  clean  and  holy  1    My  heart ,  or  at  leaft  my  J|J.  ^^^[^1%]^^^ 

ergo  agmfciwui 
vcluntatem  cum  httc  prtcipMntkr  j  fic  f[j  ipfe  agr.ofckt  Gratiam  (ttm  fctuntus.  Ai'g.  Ep,  95,., 

pradicc 


S^o  The  SAtnts  Ever  Up  ng  Refi.  Chap.  2. 


15 


praftice  anfwcrcd  ,  Never ;  I  will  never  be  fo  precife  j  And  now  when 
I  cry  out ,  How  long  will  it  be  till  I  be  freed  from  this  torment ,  and  fa- 
vcd  with  the  Saints !  How  juftly  do  I  receive  the  fame  anfwer  /  Ne- 
ver ,  Never  1  O  Tinner ,  I  bcfeech  thee  for  thy  own  fake,  think 

ofthis  for  prevention  ,  while  the  voice  of  mercy  foundcth  in  thine  ears! 
Yet  parier.ce  contir.ueth  waiiinj;  upon  thee;  Canll  thou  tliinkit  will  do 
foftill  >  yet  the  offers  of  Chrili  and  life  are  made  to  thee  in  the  Go- 
fpcl ;  and  the  hand  of  Go  J  is  ilrctched  out  to  thee  ;  But  wiil  it  ftill  be 

lu  55  6  -.  thus?  The  Spirit  hath  not  yet  done  Itriving  with  thy  heart;  but  doft 
thou  know  howfoonhemay  turn  away ,  and  give  thee  over  ro  a  rc- 

Rcv.  2,  &5.       probate  fenfe  ,  and  let  thee  perilh  in  the  ftubbornnefs  and  hardncfs  of 

thy  heart?     Thou  haft  yet  life,  and  time,  and  ftrength,  and  mean?; 

Butdort  thou  think  ih;s  life  will  ahvayes  lali?    Q  feek  the  Lord  while 

he  may  be  found  ,  andcalluponhim  while  he  is  near ;  He  that  Iia.h  an 

,  ear  to  hear,  let  him  hear  what  Chrift  now  fpeaketh  to  his  foul.     And 

j.^_  ■  ^'  '  "'  today  ,  while  it  iscalled  today,  hardennofour  hearts;  lefthe  fwear 
in  his  wrath  that  you  Hull  never  enter  into  his  Relt.  For  ever  blcffed 
is  he  that  hath  a  Hearing  heart  and  car  ,  while  Chrift  hath  a  Calling 
voice. 


SECT.    XII. 

S-  12.  7  QEventhly  ,  Again  ,  it  will  be  a  moft  cutting  confidcration  to  thefe 
As  voluntary  ^  damned  Tinners ,  to  remember  on  what  eaTis  terms  they  might  have 
prindple'^of^  cfcaped  their  mifcry  ;  andon  what  eafie  conditions  the  Crown  was  tcn- 
Aftion,  fo  dred  to  them  If  their  work  had  been  to  remove  Mountains ,  to  con- 
Faith  is  found  qucr  Kingdoms  ,  to  fulfill  the  Law  to  the  fmalleft  tittle  ,  then  t!  e  im- 
to be  the  prin-  pofiibility  v/ould  fomewhat  affwage  the  rage  of  their  felfacc^Ting  con- 
onthcfo^n  '^^^^^^^ '•  If  their  conditions  for  Heaven  had  been  ,  ilie  fatisfyingof  Ju- 
dation  ofpru-  ft'^^  for  all  their  tranfgreiTions ,  the  fuffcrings  of  all  that  the  Law  did  lay 
dcHce,  choice,  upon  them  ,  or  bearing  the  burden  which  Cliriit  was  fain  to  bear ;  why 
&c.  All  pro-  this  were  nothing  but  to  fuffer  Hell  to  cfcapc  Hell;  but  their  conditions 
prier>-  and  dif-  ^^^^  ^p  another  nature ;  The  yoke  was  light ,  and  the  burthen  was  ca- 
Faithandiun-  ^^ »  which  Jefus  Chrift  would  have  laid  upon  them;  his  command- 
bdiePwould!  ments  were  not  grievous  S.  It  was  but  to  repent  of  their  formertranf- 
neithcr  be  lia-  greffions ,  and  cordially  to  accept  him  for  their  Saviour  and  their  Lord; 

blctoPraife  jq  ftudy  his  will ,  and  feek  hi*  face;  to  renounce  all  other  happincfs, 
ordirpraife,if  -^  '  '  rr         > 

they  had  a 

foregoing  natural  NcceflTity  arifing  from  him  who  is  omnipotent.  If  we  are  drawn  by  natural  ope- 
rations, as  by  ropes,  like  things  that  have  noli 'c,  tlicnicis  in  vain  to  talk  of  Involuntary,  or  Vo- 
lunraryi  Nor  do  I  underfiand  rhat  to  be  a  Living  Creature,  whofc  power  of  Defire  isfub;cc^  to  Nc- 
cdfity  —  But  for  us  who  have  learned  from  the  Scripture,  thac  God  harli  given  men  to  Choofe 
and  Avoid  thingsby  a  Frecand  abfolute  power,  let  us  reft  in  the  judgement  of  Faith  ,  which  can- 
not be  moved  ,  or  fail  us  •,  manifefUng  a  chearful  and  ready  Ipirit ,  becauie  we  have  chofcn  Life,  &:c. 
C/f/n.  Aiix.  Stromat.  I.  2.  props  init.    i   Mat.  11.  28,  29.  i  John  5.  3. 

buc 


Part  III.  The  Saints  £verUftingS.eft,  321 


\ 


buc  that  whic!)  he  procur^th  us ,  and  to  take  the  Lord  aione  for  our  Su- 
preme Good  :  to  renounce  the  goveraraent  of  the  world  and  the  flefli, 
and  to  fubmic  to  his  meek  and  gracious  government ;  to  ibrfake  the 
ways  of  our  own  dcvifing  ,  and  to  walk  in  his  holy  delightfull  way,  to 
engage  our  fclves  to  this  by  Covenant  with  him  ,  and  to  continue  faith- 
full  in  chat  Covenant.     Thefc  were  the  terms  on  which  they  might  have 
enjoyed  the  kingdom  :  And  was  there  any  thing  unrcafonable  in  all 
this?    Or  had  they  any  thing  to  objec^t  againll  ic?     Was  it  a  hard  bar-    i, -v-,    r 
gain  to  have  He:\vcn  upon  theft;  conditions  ?     -VVhen  all  the  price  that   ^^  iro^r  i    '* 
H  required  ,  is  only  our  Accepting  it  in  that  way  that  the  wifdom  of  our    bout  thh  <jije- 
Lord  thinks  meet  to  beaow  it  ?   And  for  their  want  of  ability  to  per-ulhon  between 
torm  this  ,  it  confilleth  chiefly  in  their  want  of  will.     '^  If  they  were   the  Papifts 
buc  willino,  thev  Ihould  finde  that  God  would  not  be  backward  to  af-    f'i^"i>^'I^'cs,as 

US  '  3nrJ  for  ^If 

liii  them.    If  they  be  willing,  Chriihs  much  more  willing,  r-.e  means  to 

I  ,  fiknce  it ,  as 

Jior  breaks  our  again  as  ever  :   as  you  may  fee  in  >J//£t/^.  Y/'rc-H/.  A^)L  1/7  Theriaca  V'incertii  Lcnit. 
And  i\\<:  AmW,\v  oi  Fct.tviui  znd  R I  :ardu6  to  it.  AU  irxncrJi .,  ij  tkty  will  ^  Believe  in  God,  and 
convert  rhcm!dvci>  from  flic  Icve  of  vifiWe  and  tcrrpora!  things ,   to  riic  keeping  of  his  Command- 
nienrs. /4/y.  .j'e  Gc/i.  ctiit.   Mar.-,ch.  uif.z.     Iris  a  terrain  crnih  ,  that  men  can  do  t\\\%ifthcyivU!^ 
Uixi  die  n-;//  is  prepared  by  the  Lord ,  Am;:,.  K^t-ait.  lib.  i .  cap.  lo.  cxpincns Incwii  fyi'nm.     All  men  « 
haveposvcr  ronditve,  ifthcyrvi!!.,  bur  actually  to  Eclieve  (or  will)  is  from  that  Grace  which  is 
Proper  to  rhei-'ai  hmj.  Aug.dc  r)nd?j\.SaniL  c.  5.  there  is  rlrft  a  Power  which  the  Will  comman- 
nunderh  ■■,  this  we  deny  not  to  be  in  the  moll  wicked  men,  and  contemners  of  God.  \Vc  can  worfiiip 
God,  iiwe  7v;/.i  and  thcrxt  it  is  tiiat  God  is  jult  in  pronouncing  fcncencc  againft  fmners',  For,  whac 
hindreth  ns  but  we  may  obey  ?    Certainly  ir  is  net  the  want  of  any  fjculty  winch  the  Will  comman- 
'ith,  as.oft  ai  ic  impelleth  Ub  to  do  what  we  willed',  Fife  it  were  no  Un  to  us  (as  ifa  man  would  fain 
Kiic-vc  t^ic  poor,  asjd  cannotjif  curdiu!)ility  were  fuch,  it  were  a  Ca!amitY,»ora  Vice.  But  thertis  a 
dii'abilicy  whicli  ii  in  the  will  n  klf,  which  is  indeed  a  fin,  and  fpreadi  it  felf  far  and  wide.  When  we 
fay  therefore  that  th'-re  are  many  tliat  camict  be  good  men,  we  would  not  be  fo  underfto«d,  as  if  we 
meant,  as  if  there  were  any  that  could  not  be  a  good  man,  and  yet  wmld.^  t^c.     Camoo  Fr^ilen.  ad 
rkil.2.i  2,1  ;•  nfirumjli  )>-^4o-  ValmtiH  Libera  t.v.to  Libciior  quant^Divin£  ^^ratid  mifcr'nordijiiHi  fitb- 
jecibnui  Aug  EfiCx.  8;?.  Perhaps  ionic  inch  tolerable  I'eni'e  may  be  put  on  Cu-m.A'exand.  words,  who 
io  oft  fai:h  over  and  over,  That  to  Believe  and  Obey  is  in  our  own  power.  Stromal. L6.i^  J-irpaffiin^ 

O  when  the  poor  tormented  wretch  ,  fliall  look  back  upon  thefc  ea- 
fie  terms  v>:h:cn  he  refiiicd,  and  compare  the  laboirr  of  them  with  the 
pains ai;d  Infs  which  he  there  fuftainech  ,  it  cannot  be  how  conceived 
how  it  will  rent  his  very  hc.irt !     Ah  (  thinks  he  )  how  Juftly  do  I  fuffer  • 

a!Ithis ,  who  wouiu  not  be  at  fo  fmall  a  cort  and  pains  to  avoid  i:! 
Where  was  my  underftanding  when  I  neglcAcd  tliat  gratious  offer? 
When  I  called  the  Lord  a  hard MaOerUnd  thought  hispcafant  fervice 
tobca  bondage,  and  theierviceof  theD:vilaiidmy  flellito  be  the  only 
delight  and  freedom  I  Was  I  not  a  thoufand  times  worfe  then  mad,  when 
I  ccnfjred  the  holy  way  of  God,  as  needlefs  precifencfs !  And  crycd  ouc 
on  it,  as  an  intolerable  burden  !  When  I  thought  the  Laws  of  Chrift  too 
rtricfll  and  all  too  much,  that  I  did  for  the  life  to  come  1  O,  what  had  all 
?he  trouble  ofduty  been,  in  compartfon  of  the  trouble  that  i  now  fuiiain? 
Or  all  the  fufferings  for  Chrift  and  wcldoing ,  in  co.nparjfcn  of  thefe  fuf- 

X-x  fenngs 


ill 


The  Saints  EverLpng  Rejf, 


Chap.  2, 


ferings  that  I  muft  undergo  for  erer  ?  What  if  I  had  fpent  my  daicf  in 
the  ftrifteft  life  chat  ever  did  Saint?  What  if  I  bad  lived  i\\\\  upon  my 
knees }  What  if  I  had  loft  my  credit  with  men  ?  at.d  been  hated  of  all 
men  for  the  fake  ofChtift?  and  born  the  reproach  and  fcorn  of  the 
foolifh  ?  What  if  I  hid  been  impnfoned  ,  or  hacifhcd,  or  put  to  death/ 
O  what  had  all  this  been  to  the  miferics  that  I  now  mult  fuffcr  ?  Then 
had  my  fufferings  now  been  all  over  ,  whereas  they  do  but  now  begin, 
but  will  never  end  :  Would  not  the  Heaven  which  I  have  loft ,  have  re- 
compcncedalltny  lofTes  ?  and  (hould  not  all  my  fuffcrings  have  been 
there  forgotten  ?  What  if  Chrift  had  bid  me  do  fome  great  matter^ 
as  to  live  in  continual  rears  and  forrow  ,  to  futV^Tdearh  a  hundred  times 
over?  (  which  yet  he  did  not  )  (houldl  nor  havcdoneit?  How  much 
more ,  when  he  faid  buc,  B-Mieve  and  be  laved  ?  Seek  my  face,  and  chy 
foul  fhall  live;  Loveme above  all ,  walk  in  my  fweet  and  holy  way, 
take  up  thy  Crofs  and  follow  me  ,  and  I  will  fave  thee  from  the  wrath 
of  God,  and  I  will  give  thee  everlalling  life.  O  gracious •  o fier  !  O  ea- 
ftc terms!  O curlird wretch ,  that  would  not  be  perfwaded  to  accept 
them  ! 


SECT.  XIII. 

§.13.  e  TlJJg^^f^ly  »  Furthermore,  this  alfo  will  be  a  moil  tormenting  Ccnfi- 
X-/ deration;  to  remember  what  they  fold  tlieir  eternal  wcUarc  for, 
and  what  it  was  that  they  had  for  Heaven  ?  when  they  compare  the  va- 
lue of  the  pleafurcs  of  fin,  with  the  value  of  the  recompcnce  of  reward, 
which  they  forfook  for  thofe  pleafures ;  how  will  the  vail  difproportion 
aftonifh  rhem  1  To  think  of  a  fe-v  merry  hours,  a  few  pleafant  cups,  or 
fwect  morfels,  a  little  eafe,  or  low  delight  to  the  flefh  ,  the  applauding 
breath  of  the  mouch  of  mortal  men,  or  the  poffeffion  of  fomuch  »  gold 
onearth:  and  then  to  think  of  cheeverlalHng  glory  !  what  a  va ft  diffe- 
rence between  them  will  then  appear.^  To  think.  This  is  all  I  had  for  mv 
foul,myG'>d,  my  hopesofBleffedncfsl  It  cannot  poHibly  be  expref- 
fcd  how  thefe  thoughts  will  tear  his  very  heart.  Then  will  heexdaim  a- 
gainft  his  folly  ,  O  defervedly  miferable  wretch  I  Did  I  (et  my  foul  to 
fale  on  fo  bafe  a  price  !  Did  I  part  with  my  God  for  a  little  ^  dirt  and 


■  Avarw  ]»u- 
IH  vuh  in  in- 
ferno (ttcrn.tH- 
ter  comburiy 
qnam  ksreiii- 
tatim  false  ac- 
quipram  mi- 
n«f ,  vel  injujlc 
retentam  re- 
fiituere. 
Alex.  Fabric, 
in  Dcftruft. 
viiiorum , 

parr.  4.C.2.M.  *  iMtum  eft  divi;iarHmprofiiiJfimum  epitheton  '■,  ut  [utum  cnim  inplatci^  .^  pcJibuf /tmbu- 
(antium  conculcatur ,  ita  Dem  in  pdtnii  opes  vel  mhxm/n  di^crgit  ^  dekt.  Wigand.  in  !!a!)ac.  2.  p.  400. 
Avarits  efi  pucr if  fimilifpapilmesfequentibus^  magna  negligentibw.  Fab,  wir  J*<P-i-  C^ttirum  von  levi(er 
peccat  in  Dyininum  ,  qui  cum  amuk  e]m  Diaboh  pvnitentia  renuncihffi't^  <ij  hoc  nomine  ilium  omnino  fMlije" 
cjjfpr,  rurfm  eundcm  regrejfufuo  erigit  •,  ^  exultatior.e  ejw  feipfum  fac.it ,  ut  denu'o  malm  recuperata pr£- 
dafua.  adverfm  Dminum,  gaudeat.  Nonne^  qu)d  dicerc  quojucpericnlofum  cj}^  fed  ad  jidijicationem  pn- 
ferendumefl^  diabolum  Domino  pr^ponJt  i*  Comparationem  enimvidetur  cgijfe  qui  utrum-juc  cognoverit^ 
^judicatapronunciaffeenmrneliorcmcujusfe  rurfus  effemalu:fit.  Tercul.  lib.  de  poenircnt.  cap.  5. 
p.i^edit.  ParaelJ  "9« 

drofs? 


Part  III .  The  Saints  EverUfting  Reft,  323 

drcfs?  and  fell  my  Saviour,  as  Jadoiy^ox  a  little  filver  ?  O  for  how  fmall 
a  matter  have  I  parted  with  my  Happinefs?  I  had  but  a  dream  oi"  de- 
light, for  my  hopes  of  Heaven  ,•  and  now  I  am  awaked  ,  it  i$  all  vani« 
(bed :  u^here  are  now  my  honours  and  rittendance  ?  who  doth  applaud 
mc  ,  or  trumpet  out  my  praife??  where  is  the  Cap  and  Knee  that  was 
wont  codn  me  reverence?  My  morfeis  now  are  turned  to  Gall ,  and 
my  Cups  to  Wormwood.  They  delighted  me  no  longer  then  wh^lc 
they  were  pafiing down  ;  when  they  were  part  my  taftc  ,  the  pleai-'re 
pcridied  J  and  is  this  all  that  I  have  had  for  the  inellimabk  treafure  ?  O 
what  a  mad  exchange  did  I  make  ?  What  if  1  had  gained  all  the  world 
andloltmy  foul?  Would  it  have  been  a  faving  match?  But  alas !  How 
fmall  a  pare  of  the  world  wajit,for  wliich  I.  gave  up  my  part  in  Glo- 
ry ?  O  that  finners  would  forethink  of  this ,  when  tliey  are  fwim- 

ming  in  delights  o:  flefli ;  and  ftudying  to  be  rich,  and  honourable  in  the 
world  !  when  they  are  defperatcly  venturing  uopn  known  cranfgrcf- 
Tion,  and  finning  againll  the  checks  ©fConfciencc  / 


'  SECT.  XIV. 

Ninthly,  Yet  much  more  will  it  add  unto  their  torment,  when  they  ^ 
confider  that  all  this  was  their  ^  own  doings ,  and  that  they  molt    '  ^^'^  7«' '»» 
wilfully  did  procure  their  own  deftruftion  :  had  thev  been  forced  to  fin    ""/^^p"'"/- 
whether  they  would  or  no  ,  ic  would  much  abate  the  rage  of  their  con-   jfj^crjc^Honis 
fciences;  orif  they  were  punifhcd  for  another  mans  tranfgrefiions;  or   cji  caufa.Ncc 
if  any  other  hnd  been  the  chiefeft  author  of  their  ruine;   But  to  think,   eHim  luwcn  ii- 
that  ic  was  the  choice  of  their  own  will ;  and  that  God  hath  fet  them  in  ^^^}  propter  eos 

'  qui  jcnictipjos 

excxcAverunt.  Sed  Uh  pcrfevcrantc  quale  ^  f/f,  exccecati  perfu,tm  culpam  in  caliginc  conflhuuntHr.  Kcqi 
lumen  iuw  magna  rcce(pTatc  fwjiciet  fr>i  <^uenqniim  ■-,  ncque  Dens  cogxt  cum  quimlit  continere  ejus  art  em. 
Q-'J  igiU'.r  al-Jlncriwt  ^ patcrno  Infnine-,  fy  trarifgrcffi  funt  legan  libcrtarif^  fcrfitam  abftitcruit  rulpam:  liberi 
atbmu^  fu^pntcftatU  fa^H,  Dens  autcm  omnia  pr si ckm  utvifque  apcat  prAparavit  hahitationcs  :  eii 
quidetn  qui  inquirHat  lumen  iiKorrnptibiliutif  ^  (j^  adid  yecurrmit ,  bcr.igne  doiians  hoc  qvam  coucupifcnnt 
lumen  \  aliii  vcvo  id  cnntemnentibus  ^  avcrtcntibus  jc  ab  co  ,  ^  id  jugicKtibus  ,  ^■^  quaji  feipfos  excxcan- 
tibus^  congruentes  lumini  adverfantibus prcparavit  tencbras  ;  ^  hU  qui  fug'unt  ei  ejj'e  jubjc^fi ,  convenien- 
tenifu'diditpxnatn.  Ircn.  adv.  ha^rcf.  I.  4.  c.  75.  As  if  a  mm  !ic  armed  all  over  ,  yet  ir  is  left  in  his 
own  Will,  cit'^cr  ro  life  his  arms,  to  fighr  and /hive  wirh  rlie  enemy  ,  and  carry  rhe  vi^'tory  *,  or 
clfe  ro  love,  and  make  peace  wicli  his  enemy,  and  not  to  fighr,  for  all  he  is  armed  :  So  Chriftijns 
that  have  put  on  pcrfcA  vcrruc,  and  have  got  the  heavenly  arniour>  irthcy  will  they  may  be  delight- 
ed in  Satan,  and  make  peace  with  him,  and  forbear  war.  lor  nature  is  chargeable  •,  and  if  a  rran 
will ,  he  may  be  the  Son  of  God,  if  nor,  the  fon  of  death  •,  bccaufe  rlicir  remains  ro  us  our  Free  Will 
or  choice,  .\facarius  in  H:m.  ir .p.  ^,56.  Yet  tliis  doth  not  iminute  any  fwfficiencv  withour  grace. 
i4i/^i/i  himfelf ,  and  alt  the  Fathers,  and  all  Divines  acknowledge  iibcri'.m  aibitrium  ^  Free  Will  or 
Choice,  who  yet  plead  molt  for  a  ncceliity  of  Grace. 

j^..  petijt  rutilans  opcruw  Iplendore  bonorum  , 

Qu.A  Dcus  in  nibii  veluti  fua  dona  connat. 

Ljbcyum  enim  Arbitrium  divina  ita  gratia  fen p^r 

Adiui'Kt ,  utftne  ea  fit  inanU  cunila  potejlas  : 
Vtcxnit  Eucharius  Gandcnfis/ft  vita  Dionvfii  CarthiWiani  attte  i-justfsr*. 

^    X  X  2  ■  ir*   ■ 


U£ 


324  ^^^^  Sams  EverUpngRefi.  Chap. 2. 

fo  free  .1  condition  ,  that  none  in  the  world  could  have  forced  tlicm  to 
fin  agamll  their  wils ,  tins  will  he  a  gripng  thought  to  their  hearts., 
ttWhat  (thinks  this  wretched  creature)   iiaJ  1  not  enemies  enough  in  the 
world  ,  but  I  rmift  be  an  enemy  to  my  felf  ?     God  would  neither  give- 
the  Devil,  nor  the  world  lo  much  power  over  me  ,  as  to  force  me  to 
commit  the  Icaft  tranlgrellion  :    if  I  had  not  confented  ,  their  temptati- 
ons had  been  in  vain  ;  they  could  but  inticc  me  ^  it  was  my  fclf  that  yecl- 
ded  ,  and  that  did  the  evil ;  and  mull  I  needs  lay  bands  upon  my  own 
foul?    and  imbrue  my  hands  m  my  own  blood?    who  (h'>iild  pity  me, 
who  pitied  not  my  felt',  ar.d  who  brouglit  all  this  upon  mine  own  head  ?, 
When  the  enemies  of  Oinlt  did  pull  down  his  Word  and  Laws ,  h>s  Mt- 
niftry  and  worlliip  ,  the  news  of  it  did  rejoycc  me;  when  they  fet  up 
dumb,  or  feducing  ,  or  ungodly  Minillers  ,  in  Itcad  of  the  faithfull 
Preachers  of  the  Gofpel ,  I  was  glad  to  have  it  fo;  when  the  Min.ller 
told  me  the  evil  of  my  vvayes,  aad  the  dangerous  Hate  that  my  foul  was 
ii,  I  took  him  for  mine  enemy  ,  and  his  Preaching  did  Rir  up  my  hatred 
a.gamrt  him  ,  and  every  S;rmon  did  cut  me  to  t'le  heart ,  and  I  was  rea- 
dy to  gnafh  my  teeth  in  indignation  againll  him      If  a  diunken  Ceremo- 
nious Preacher  dd  I'pcak  me  fair,  or  read  the  Con-mon  Prayer,  or 
fora  toothlefsKomily ,  in  Itead  of  a  fearching ,  plain-dealing  Sermon, 
why  ,  this  was  according  to  mine  own  heari  j  never  was  I  willing  of  che 
means  of  mine  owne  wcliare  j  never  had  I  fo  great  an  enemy  as  my  felf; 
never  did  God  do  mc  any  good  ,  or  offer  me  any  for  the  welfare  of  my 
foul ,  but  I  refirted  him  ,  and  was  urterly  unwilling  of  it ;  he  hath  liea- 
ped  mercy  upon  me  ,  and  renewed  one  deliverance  aiter  another,  and    . 
all  to  intice  my  heart  unto  liim  ,  and  yet  was  I  never  heartily  willing  to 
fervc  him  :  He  hath  gently  chaftized  me  ,  and  made  me  groan  under  the 
fruit  ofmy  difobedicnce  ,  and  vfC ,  though  I  promifed  hrgely  in  my  af- 
flirtion,  I  was  never  unfainedly  willing  to  obey  him  :  Never  did  agood 
Magiikatcattcmpt  a  Reformation  ,  but  I  was  ngainft  it  :  nor  a  good 
Minifter  labour  the  favjng  of  the  Hock  ,  but  1  was  ready  to  hinder,  as 
much  as  I  could  ;  nor  a  good  Chrillian  labour  to  five  his  foul,  but  I 
was  ready  to  diftonrage  and  liindcr  him  to  my  power,  asifirwere  not 
enough  to  peri{h  alone,  but  I  muft  draw  all  others  to  the  fame  deftru- 
dion.   O  wbat  caufehathmy  wife,  my  children,  my  fervants,  my 
neighbours ,  to  curfe  the  day  that  ever  they  faw  me  1  As  if  I  had  been 
made  to  rcfifi  God  ,  and  todeUroy  mine  own  and  other  mens  fouls ,  fo  . 
have  I  mad  y  bthaved  my  felf.     Thus  will  it  gnaw  upon  the  hearts  of 
thcfe  wretches ,  to  remembei  that  they  were  tlie  caufe  of  their  own  un- 
doing; and  that  they  wilfully  and  obflinarely  perfilted  in  their  Rebellion, 
and  were  mcer  Voluntiers,  in  the  fervice  of  the  Devil  ;  They  would 
venture^  they  would  go  on  ,  they  would  not  hear  him  that  fpoke  a- 
>kt.  27-I9-       gainftit:  God  called  to  them  ,  to  hear  and  ilay  ,  but  they  would  not; 
Men  called,  Confcicnce  called,  and  faid  to  them  (as /'i/^/^/ wife)  Have 
nothing  to  do  with  that  hateful!  fin  ,  for  I  have  foffered  many  things,  bg- 

cauie 


Part  III.  The  Saints  Bvcrlapng  Refi,  325 


eaufe  of  ic ,  but  they  would  not  hear  ;  tkeir  Will  was  their  Law ,  their 
Rule  and  their  lluine. 


SECT.  XV. 

TEnthly  and  laftly  ""    It  will  yet  make  the  wound  in  their  Confci-  i>    s  i*. 
cnces  much  deeper  ,  when  they  (hall  remember ,  that  it  was  not   m  cupidit'ai 
only  their  own  doing  ,  but  that  they  were ac  fo  much  coii  and  pains  for   mumiimuwn 
their  Ovvnd:unna;i<in  :  Wi'«'^c  great  undertakings  did  chey  ingige  m  for  u'^'*.^'"'  ^^  ■^*'''' 
to  etftd  their  ruine .-'  To  reful  God  ,  to  conquer  the  Spirit ,  to  over-    ^."^  '^''["'^^'^^^ 
come  tie  power  of  Mercies,  Judgements ,  and  the  Word  it  lelf,  to  fi-  ^"x^JumiUare' 
knee  Confcicnce  !    all  this  did  ihcy  take  upon  them,  snd  perform,   voiu^uitu^  (^- 
VVhat  a  number  of  fins  did  they  manage  at  once?  What  difficulties  did  firmamentHin  , 
they  f^t  upon  ?  even  the  conquering  of  the  power  of  Reafon  icielf  Whac   ^^  vuicuh  con- 
dangers  did  they  adventure  on?  Though  they  walked  in  continual  dan-   ^^^"  ii*Vr 
gcr  of  the  wrath  01  God  ,  and  knew  he  could  lay  them  in  the  dull  in  a   raticr.tiax.i'j, 
moment ;  thougli  they  knew  they  lived  in  danger  of  eternal  perdition,   Ejiquippe  Am- 
yet  would  they  run  upon  ail  this.    What  did  they  for  fake  for  the  fervice   "•'  coidita  li- 
ofS.uan,  and  pleafuresoffin  ?  They  forfook  their  God,  their  Con-   ^^^^^P'^'^Jp^'^ 
fciencc  ,  th.eirbcft  Friends ,  their  eternal  hopes  of  falvanon  ,  and  all.   jta^^'avcrfanl 
They  that  could  not  tell  how  to  forfake  a  lurt  ,  or  a  little  honour  or  eafc   siuaw  i^it«>- 
forChrift;  yet  can  lofc  their  fouls,  and  all,  for  fin.     O  the  hbouv  ^^qno^  l>omm  eft 
that  it  coftedi  poor  wretches  to  he  damned  !  Sobriety  they  might  have   r4".i'ah"f<:ef- 
at  a  cheap  rate  and  a  gre.it  deal  of  health  and  eafe  to  boot  ;  and  yet  they  h^y^J^"^''*^"^ 
will  rat'ier  have  Gluttony  a.nd  drunkcnnefs,  with  poverty  and  fliame,  Iji'ereeium  a 
ar.dfickncfs,  and  belthings,  and  vomitings;   with  the  oJitcryesand  la-   motH^ommno 
mentaiions  cf  wife  and  chi'dren,  and  Confcience  it  fclf.    .Contentednefs   mnp^valct^ 
they  might  hive  with  eafe  and  delight :  yet  will  they  rather  have  Cove-    ^J!"J'^  '•  ^^  ^. 
toufnefs  and  Ambition  ,  .though  itcoft  them.ftudy,  and  care,  and  fears,  termluii^Af- 
and  labour  of  body  and  mind ^  fltnd  a  continual  unquietnefs  and'di-   ri'^fceiu  ver'o 
itradion  of  fpiric,  a-d  ufually  a  {hamefiill  overthrow  at  the  laf>.  Though   arb'nmfm  li- 
their  .mger  be  nothing  but  a  tormenting  thcmfelves ,  and  Revenge  and   ^/'■^.'^^'^;'"' *^^"'. 
Envy  do  confumc  their  fpirits ,  and  keep  them  upon  a  continual  Rack  of  {f/,'^'/if  t^^^^ 
difquec,  though  uncleannefs  dellroy  their  bodies  ,  and  dates  ,  and   j^;^  mmbrii 
names;  and  though  they  are  foretold  of  the  hazard  of  their  eternal  Hap-    corpnU  uti,  fi- 
pinefs ,  yet  wiM  they  do  and  lufffr  all  this  ,:  rather  then  fuffer  their  fouls   ^'^ 'i'^  <^f  1^'^ 
to  be  faved.     How  fall  runs  Gehe-t^i  {or  his  Leprofie  ?  what  cort  anda^""*^'  ^'^^"'^ 
painsis  A^'iwrc^at,  topurchafean  univcrfal  confufion?  How  doth  an  f^,^'^     g^^^ 

'^-  t^wi/pe  bona-, 

uon  funt  autem  raala.  Athanaf,  lib.  i.  com.  GfSi%'.  Neqne  enim  malum  in  Deo  f/J  ,  neqHe  per  fe- 
ipfum  ommn'o  rii[)fi{\ic.  AHoJui  Bmu4  mn  ejjt't  ,  fi.^vcl  pcrwixtarn  habcrct  certtariam  raturaWy 
'vel  caufa  cffet  M.ili  ^  Arlunf.  Ubifupra.  Verity  fcntcutlt  Ecchiftaflicx  per  fc  elu.et.  M,tlum  fci^ 
licet ncque  a  fie6.:,neqpe  in  De'>-^-fie<^?  ab  initio  'fuijje  •■,  iie  illnm  qitidcm  ipftus  Mali  cjfe  fubflaMiamy 
ScJ  humiius  p^r  pnvati<incm  Horn  fibi-,  qiu  non  funt,  ^  ^wie'Tolunt,'  cjipiffe  confingere.  Vid' ultra, 
til  Athjuufioi/»/i/.  Hf^  ?3iJ:))9iw  banbjfli'I  slirh  \o  sinoi  o^i  .^^  > 

X  X  3  amorous 


326 


The  Saints  EvtrLipng  Rcjl, 


Cliap.  2. 


amorous  /#w«#m  pincliimfclfawfav  fora  felf  deftroyinfjluft?  How  ftu- 
dioully  «na  pain'ully  doiti  Hflalon  Icck  a  lianj^ing  ?  Ahitophtit  reputa' 
tion  ,  and  Ins  lire  rm»l\  go  KJgcther  ^  even  when  they  arelh.uck  bluid  by 
a]iidgfnwncof  tjod  ,  yet  how  painfully  do  i\\c  Sodomite t  prope  and 
weary  thcmlelvesto  fir.d  chcdoi>r  ?  WIlatcMUnd  puns  arc  the  Idola- 
trous Paptlb  ac,  for  chcir  nnilcitarious  Will-worlliip  ?  How  unwca- 
ricdiy  ,  andunrcAfruedly  have  the  Milij^nanc  enemies  of  rhe  Gofpel  a- 
luddnmk  i.p  nionS"5>  formerly  and  ttill,  fpent  their eltaces,  and  health  ,  and  limbs 
all  the  poyfon  an<i  l»v« » ^^  Overthrow  the  power  ot  Godlinefs ,  and  lee  up  Formality  ? 
bdorc  hiiii,  fo  to  put  out  the  light  that  fhould  guide  them  to  Heaven  ?  and  how  ear- 
thar  Ik- could  .1.     .      .       -^  ..  .     .    > 


Gen.  10.11% 

As  Phtavx , 
when  being 
coviaLnincd  to 
di(:,hiift:H6ws 


rcltly  do  tliey  Ihll  prolecute  it  to  the  ialk  }  How  do  the  Nitions  gene 
rally  rage,  and  the  people  imagine  a  vain  thing  .>  The  Kings  of  the 
Earth  fetting  themlclves ,  and  the  Rulers  taking  counfei  together  poninft 
the  Lord  ,  and  againll  his  Chriil  ?  that  they  iriay  break  tlic  bond's  of  jiis 
Law*  afunder,  and  caft  away  the  cords  of  hit  Governemcnt  from  them 
though  he  that  fitteth  in  Heaven  do  laugh  them  to  fcorn  ,  though  the 


not  have  any 
cscepr  lie 
would  pay  for 
ica  dear  price., 
he  dcfircs  his 
friend  to  pay 

^VhcnillTm-   Lordjiave  them  in^dcrifion ;  diough  he^i peak  to  them  in  hi's  wrath','  and 
ri  qu'tdem gra- 


vexed  them  in  his  fore  difpleafure  ,  and  refolve  them  ,  that  yet  in  delnite 


they  will  pay 
the  price  ra- 
ther thene- 
fcapc. 
Phil.  2.  1 2. 

•  Thongli  I 
*nino  Armi 


tHitcet;  fo',  of  thtmall ,  He  willfet  his  King  upon  his  holy  Hill  of  Sion?  Yet  wiH 
becaufe  God  they  fpend  and  tire  out  themfelves  as  long  as  they  are  able  ro  ftir  agninft 
rdoTved'rhaNtt  '^^^  ^^^'^'  ^  ^^^^  ^'^^  reviews  of  this  will  feed  the  fl  ime«  of  Hell }  With 
no°min  nuu'  ""^^^  ""^R^  ^'"  thtfedamncd  wrctchescurfe themfelves  ?  and  (ny.  Was 
be  damned,  damnation  Worth  all  my  coft  and  pains  ?  Was  it  not  enough  that'lperi- 
cxcepthebuy  (bed  through  my  negligence  ,  and  that  I  fit  ftill  while  S.itan  playd  his 
It  with  his  fin-  game,  but  I  muft  feek  fo  diligently  for  my  own  perdition  ?  Might  I  not 
full  labour,  ^^^^  ^^^^  damned  on  free  colt ,  but  I  muil  purchafe  it  fo  dearly  ?  I 
thought  I  could  have  been  faved  without  fo  much  ado  ;  and  could  I  not 
have  been  deftroyed  without  fo  much  ado  ?  How  well  is  all  my  care,  and 
pains  ,  and  vrolence  now  requited?  Mufti  work  out  fo  laborioufly  my 
own  damnation  :  when  God  commanded  me  to  work  out  my  filvation  > 
"  O  ifl  dad  done  as  much  for  Heaven  as  fdd  for  Hell  ,  I  had  furely  had 

it.     I  crycd  out  of  the  tedious  way  of  Godlinefs,  and  of  the  painfull 

nian,  yet  I  de-  cotirfc  of  Duty  and  Self-denial ;  and  yet  I  could  be  at  a  great  deal  more 

Jt^inc  rwr  P^'"'  ^^^  ^^""  '  ^"^  ^^^  ^^^^^'  '^^  ^^*^  '^^'^'^  ^^""'^^  ^^  ftrongly  as  I  did 

of  preacliing  "^V  P'^afures  and  profits ,  and  honours ,  and  thought  on  him  as  often, 

on  chc  other  and  (ought  him  as  painfully,  O  how  happy  had  I  now  been  !  But  juftly 

cxtream,  who  do  I  fuffer  the  flames  of  Hell  ,  who  would  rather  buy  tliem  fo  dear  then 

t<?ach  men  to  have  Heaven  on  free  coit ,  when  it  was  purchafed  to  my  hands '  —^ 

"ufe  of'their  "^^"^  ^  ^^'^^  '^'^^^^  ^'^"  ^'^"'^  °^  ^^^^^  thoughts  ,  which  will  argra- 

Sin  and  Dam-  vafe  the  miferyot  thefewrethes  forever.  Othat  God  would  pcrfwadc 

nation  from  thee ,  who  readeft  thefe  words,  to  take  up  thefe  thoughts  now  feafona- 

themfelv«  on  biy  and  fobcrly ,  for  the  preventing  of  that  unconceivable  calamity  that 

wouiH  tv^      ^^  ^^^"  ""^'^  "°^  ^"^  ^^'■'^^'^ '"  ^^'"P'"  ^^^^'«^ '  fo  ^akc  them  up  in  Hell  as 
ZTJ  thy  own  tormentor.  ^ 

Wieked  men  -^  _  ,      ^  r  ^u  r    1       i      . 

believe, thac      •  . It  ncay  bc  lomc  01  thile  hardncd  wretches  will  jcft  at  all  this, 

and 


part  III.  The  S /tints  EvtrUpng  Refi, '  327 


and  fay  ,  How  know  you  what  thoughts  thedamned  in  Hell  will  have  ?   none  but  the 
^■4rv,  Firft,  Why  read  but  the  1 6.  of  Z«4e ,  and  you  (hall  there  ^E^^^^^ofin  a- 

findc  fome  of  their  thoughts  mentioned.  *  price  that  was 

Secondly  ,  1  know  their  undcrftandings  will  not  be  taken  from  thcm,i  ^.^jj  foj.  tiicm^ 

nor  their  conkicnce ,  nor  Paflions :  As  the  Joys  ot    Heaven  arc  chiefly   and  that 

enjoyed  by  the  Rational  foul,   in  its  Rational  adings.     fo  aifo  mull   Chrifttlmdy- 

the  pains  of  Hclibefuffered.    As  they  will  be  raen  ftill,  fo  will  they    ^^^°' '^^'''', , 
n  and  lo  would 

aft  as  men.  qui,,^  ^h^i^ 

confcicnces  in 
Hell,  as  if  they  were  not  guilty  ofany  Hich  fm.  And  the  Dodhncofa  Phyfical  Adive  detci  mi- 
nation  of  niani  Will  to  (in ,  o.  tiic  kti  which  is  finful,  by  Gods  eft'c(^iial  Intiux  ,  hath  need  of  a 
wary  confide,  ation  :  And  though  7n7(}i' and  other  learned  men  afieft  it,  yet  ordinary  Chriiii^ns 
need  not  pur  ir  into  their  Creed.  May  nor  all  common  Chriluans  well  take  up  with  a  contented  ig- 
norance Iicrc,  when  Ca]amco\.\\A  find  rc(t  nowhere  elfc?  And  Arriba  (^thatrcpvoTtth  him_)fairh  in 
a  manner  as  much,  I.  I.  c.  ?o.p.  188.  And  our  learned  BAylon-  rakes  up  this^  De  fituritioiie  mali^ 
j>YSjcrum  iv.ara'.u  ^flatuant  aliijnjncgo  :  qui  rem  t?t  difficultatibH^ perplexam  dcir'nmnaie  ncevob.,  nee 
vaIco  ,  Solum  hocpnnum  maneat  fy  jifmnAum  •,  netnpe  mail  moraiU  futiaitionem  jiafatuevdam^  vt  hype 
tbefes  mjlr^  fccctiti  origtncm  in  Dcuin  ncn  rcjiciatit.  Siqttidem  Ipuria  ilia  cV  dejormk  fcbcles  nojlri  prsgC" 
r,ics  (?/?,  jio/iDfi  .•  qui  peccatwnplacidovuhu  nee  vidc4.t  quidcm  ^  ndiumjiiLiat.  Scilicet  infnniain  Eth' 
mcorMrtifujCiiativ^tmarguit^  quod  Jovem  Deum'agnoverunt  ^  adulterum  :  ut  MinHtiuf-,  <(y  m}ratnr  A- 
tbeuagor.is  quiferi  potuit ,  ut  ilium  tanquam  Dcwn  colcrciit ,  quem  ^arnK^^oT^ov  1^  v^Qu/tyc ,  furem  (y 
fupcrbum  eognoverunt.  Ccrtc  Drut  nonej}  .,  vifi  omniiio  BmM  ^  maHtia  nulla  vitintm.  Rc^e  Nav(t«X} 
Epifcopm  ,  aia.fj.dif7i(]if  0  -Ss®-,  DuupeccaU  refciens.  Cum  iitpo^fhile  efiutxitiii  fuccumbat  ipfa  boni' 
tas  t^c.  Barlow  Eycrcit.  5.  p.  127.  Nullomdo  cogimnr  ^  aut  reteutlprifcicntiu  D^t  tottere  xotun- 
tntii  arbitnum\  aut  rctcnU  voluntatis  arbitrio  ■,  Dcum  (quod  nefas  cji)  ncgare prsfcium  futuroriim  :  Sect 
utrumque  amplciiimur  ■■,  utrumquefideliter^veraciter  confitettiur  •■,  lllud  ^  ut  bene  Credarrm  j  hv  ut  be- 
ne vivamiti  •■>  Male  (lutem  Vivitur  ,  fi  de  Deo  non  bene  Crednur  j  Aug.  de  Civit.  1.  5.  c.  10.  Q^ifquis 
audet  dicerc ,  [  Haheo  ex  me  ipfo  j\dem ,  non  ergo  accepi  J  profelio  contradicit  hide  apertifims  i-f:  i.-.ti 
\  Q^id  h.xbes  .{uod  non  itaepifti  ^  J  Honquin  Credere  vel  non  Credere  non  eft  in  arbitrio  volunratjj  hu- 
mana:  ■■,  fed  in  Eleilii  prxparatur  Voluntat  i  Domino.  Ideo  ad  ipfam  quoque  h'idem  ,  qUiS  in  Volmtate  efi^ 
^ettinet  \_  Uunte  di jeer  nit  .^  ']  Aug.  dc  Prxdeft.  Sanft.  c.  5. 

Thirdly  ,  Befide  ,  Scripture  hath  plainly  foretold  us  as  much  ,  that;  i  joh.g.  19. 
their  own  thoughts  (hall  accufe  them,  Rem.l.i^.  and  their  hearts  con-    20,21. 
detcn  them.    And  wee  fee  it  begun  in  defpairing  perfons  here. 


CHAPi. 


-  jft^aj 


528 


The  Saints  EverUfting  Rejh 


Chap,  3. 


I?^^^^^^^^^#^i?^^^'^?§§^^ 


^.'. 


CHA  p.    lUf 


7  hey  (J)alllofe  all  things  tLit  are  comfortahlcy 
asivellas  Heaven.. 


It  ia  a  gl  Cit    li 

Qijt-'ltion  witli 
nuny ,  vvhc- 
tlicr  rlicre  be  ^ 
no  Merey  in 
Hell?  Aquinas 

fiirh  there  isj 


added  CO  us 


SECT.  I. 

Aving  Hiewed  you  thjfe  con  (iterations  wl)kh  will  tfieri 
aggravate  their  mikry  ,  lam  nexc  to  fnew  you  their 
Additional!  lofTcs  which  vvtll  apgravaccic.  For  as  God*- 
lincfs  hatii  die  promife  both  of  this  life  atiJ  that  \v"hich 
isrocomc;  andasGod  haUii^iid  ,  tha^if"we  firft  fctk 
his  Kingdom  and  Riglueoufncfs ,  ali"ihings  cli'e  rtiaii/bi 
alfo  are  the  ungodly  ,   thrcatned  with  the  lols  b.>th 


—  — tj      J  »   — — '  .-■-  "  --- 

of  fpiritual  and  of  corporal  blertings;  and  bccaufv.*  chcy  loiighc  not  firit 
-  ..-,uw.w«,,  Chrifts  Kingdom  anJ  Rightcoufnefs ,  therefore  fliail  they  Idfe  bo:h  ir, 
Salmercn-y  AKo  and  that  which  they  did  fcek ;  and  there  fliail  be  taken  from  them  even 
1>rf,n  Cii.  that  lictlewhich  they  have.  Jf  they  could  but  have  kept  their  prci'cnt  en- 
our*-  biiTl  r^y  "j^Vments ,  they  would  no:  much  have  cared  for  the  iofs  of  Heaven  :  let 
'^ijfac.L.iurcn-  ^^^^f"  take  it  that  have  moremindebf  if;  But  catching  at  the  {h.id(J'^'  and 
fiw in  Jsc.  2.  Jofmg  the  fubliince,  tiicy  now  fi.ide  ch  it  they  have  loft  horh  ;  and  thit 
i^-whar  need  when  they  rejec|;ed  Chriit .  they  rcjteted  all  things.  If  they  bn(t  lofl  and 
is  there  euri-  ttforfa^^^n  all  for  Chrilt  they  would  have  found  all  again  in  him  ;  fn-  he 
woujjd  have  been  all  in  all  to  them  :  But  now  tliey  have  forfakcn  Chrift 
for  other  things ,  they  (hill  lofe  Chrift ,  and  that  alio  for  which  they  d.d 
forfakchim. 
But  I  will  particularly  open  to  you  fome  of  their  other  ioflcs. 


oufly  to  en- 
quire or  boUi 
ly  to  deter- 
mine in  this  ? 


Ic  ib  enough 

to  know  that 

the  pains  and  torments  of  Hell  to  the  wicked,  will  be  both  eternall  and  incomprchcnfible.  p.  i6', 


SECT.  II. 


5.  2. 


?  TlJIrft  ,  They  (hall  lofe  their  prefent  prcfumptuous  conceit  and  belief  of 

^  f  their  intcreft  in  God,  and  of  his  favour  towards  them  ,  and  of  their 

part  in  the  merits  and  fuffcrings  of  Chrift.   This  Talfe  belief  doth  no>v 

iupport  their  fpirits ,  and  defend  thera-from  the  terrors  chat  would  clfc 

fifi/.e  upon  thcm^  and  forcifie  tljem  againft  the  fears  of  the  wrath  to  come. 

Even 


Part  in.  The  Saints  EverUpng  S.efi,  ^2p 


Even  as  true  Faith  doth  afford  the  foul  a  true  and  grounded  fupporc  and  « 
confolation ,  and  enablcthus  to  look  to  Eternity  with  undaunted  cou- 
rage ;  So  alfo  a  falfej  ungrounded  Faith  doth  afford  a  faife  ungroun- 
ded comfort ;  and  abates  the  trouble  of  the  confideracions  of  Judgment 
and  damnation.  But  alas,  this  is  but  a  palliate  falvc ,  a  dec  eicfull  com- 
fort; what  will  cafe  their  trouble,  when  this  is  gone?  When  they  can 
Believe  no  longer  ,  they  will  be  quieted  in  rainde  no  longer  ,  and  re  Joyce 
no  longer.  If  amjn  bencer  to  thegreateft  milchief,  and  yet  ftrongly  k 
conceit  that  he  is  in  fafcty  i  his  conceit  may  make  him  as  cheerfully  as  if 
all  were  well  indeed,  till  his  mifery  comes,  and  then  both  his  conceit 
and  comforts  vanifh.  An  ungrounded  perfwafion  of  happinefs ,  is  a  poor  a 
cure  for  reall  mifery.  When  the  mifchief  comes ,  it  will  cure  the  raif-be- 
licf;  but  that  belief  can  neither  preventaor  cure  the  mifchicf  If  there  « 
were  no  more  to  make  a  man  happy  ,  but  to  believe  chat  he  is  fo,  or 
ftiali  be  fo,  happinefs  would  be  fajs  commoner   then  now  ic  is  like 
robe.    "  It  is  a  wonder,  that  any  man  who  IS  not  a  ftranger  both  to  ^,  j^j^^^^l  ^^    . 
•  GofpelandReafon,  (hould  be  of  the  Antinomian  faith  in  this;  who    fpeak  the 
tell  us  that  faith  is  but  fhe  believing  that  God  loveth  us,  and  that  our    plain  truth, 
fins  are  already  pardoned  through  Chrift ;  that  this  is  the  chief  thing  that   ^^^^  which 
Miniftcrs  fhould  preach ;  that  our  Minifters  preach  not  Chrift  ,  becaufe   tuons'^c^n"^" 
they  preach  not  this ;  that  every  man  ought  thus  to  believe,  but  no  man   to  be  true 
to  queftion  his  Faith ,  whether  he  believe  truly  or  not,  &c.  But  if  all   Juflifying 
men  murt  believe  that  their  fins  arc  pardoned ,  then  moft  of  the  world   Kiith,  i/i^.  [a 
mult  believe  a  lye ;  And  if  no  man  ought  to  queftion  the  truth  of  his   ^^''^ymg  that 
Faith  ,  then  moft  men  (hall  reft  deluded  with  an  ungrounded  belief.  The  «»pardoned  "be- 
Scripture  commandeth  ws  firft  to  believe  for  remillion  of  fins  ,  before   tbre  they' are-, 
we  believe  that  our  fins  are  remitted :  If  we  believe  in  Chrift ,  that  is,    that  is,  upon 
accept  him  cordially  for  our  Saviour,  and  our  King,  then  we  (hall  receive    °'''.'"  ^^^  R<^-. 
the  pardon  of  fins.    The  truth  is ,  wchare  more  ado  to  Preach  down   ^^^^'"8  ^'^'^'^ 
this  Antinomian  faith ,  then  they  have  to  Preach  it  up ;  and  to  Preach    Tuftifieus  be- 
•ur  people  from  fuch  a  believing ,  then  they  have  to  Preach  them  to  it.    fore  we  r'e- 
I  fee  no  need  to  pcxfwade  people  fo  to  believe ,  the  generality  are  ftrong  »ccive  him  as 
and  confident  in  fuch  a  belief  already.  Take  a  congregation  of  5000  per-    ^°^"^  ^^.  *^"'^ 
fons ,  and  how  few  among  them  all  will  you  finde ,  that  do  not  believe   JJ-yiy  ^  belL- 
that  their  fins  are  pardoned,  and  that  God  loves  them:'  Efpecialiy  of  the   ving  the  dc- 
vileft  finners,  who  have  leaft  caufe  to  believe  it  ?  Indeed  ,  as  it  is  all  the   vil ,  the  fa- 
work  of  thofe  men  to  perfwade  people  to  this  belief  :fo  is  it  the  hardeft    theroflyes, 
task  almoft  that  wee  meet  with  ,  to  convince  men  of  the  ungroundcdnefs   ^J'^  "°^  ^°**' 
of  this  belief,  and  to  break  that  peace  which  Satan  maintaineth  in  their    God   And  it 

is  a  Rcfting  011 
VAC  deceiving  promife  ofthe  Devil  for  Juftification  :  And  arc  not  fuch  like  to  be  welljufiified ,  by 
their  Accufer  ?  Nay,  it  is  a  making  the  Devil  their  God,  by  taking  his  werd  ,  wlio  tds 
thcin  ,  they  fliall  be  juflified  and  favcd  by  a  bare  expecting  Juftification  and  falvation  from 
Chrilt ,  when  God  telleth  them  the  contrary.  TerudltAn  faith  ,  Per  divirfit.ttsm  enim  Pro- 
miffionHm  ,  div^rJUai  infMHAtHr  D(«riim,    Tertnll  lib.  dc  Rcfurrcd.  Cam.  cap.  2.  p,  407. 

Y  y  fo«li^ 


530  7he  Samts  B^erUfitng  Rcjt.  Chap.  3, 


"fouls.  Neither  do  I  know  a  commoner  caufc  of  mens  deft  rodtion  ,  then 
fuch  a  misbelief.  Who  will  feck  for  that  which  he  believes  he  hath  alrci- 
dy?  This  is  the  great  engine  ot  HclljCo  make  men  go  merrily  to  their  own 

a  perdition.  I  know  men  cannot  believe  Chrift,  or  believe  in  ,  or  upon 
thrift,  cither  coo  foon,  or  too  much.  But  they  may  believe  or  judge  thac 
themfelvcsare  pardoned ,  adopted ,  and  in  favor  with  God  ,  too  foon, 
and  too  much.  For  a  falfc  judgement  is  alwaics  too  much  and  too  foon. 

tt  As  true  grounded  Faith  i«  the  mailer-grace  in  the  Regenerace,  and  of  the 
greucft  ufc  in  cSc  K;ngdom  of  Cbrilt ;  lo  is  a  ai!e  uugruundca  Faith,  thv; 
matter  vice  in  the  unrcg.nerate  foul ,  and  ofg'eatclt  ufein  theKti:gd<im 
of  Satan  ,Why  do  fuch  a  mwltituJeficftill ,  when  tliey  mighc  hive  par- 
don for  the  fec.'ving ,  but  that  they  verily  think  they  are  pardoned  alrea- 

•  dy?  Why  do  men  live  foc«nten[edly  in  the  power  of  the  Devil,  and 
walk  focarelefiy  in  the  certain  way  to  Hell. ^  hut  that  they  thmk  their 
way  will  have  no  fuch  end  ,  and  iha^  the  Devil  iiath  nociiing  to  do  wiih 
them?  they  defi? him ,  they  fpit  at  the  mention  of  his  name-    If  you 

**  could  ask  fo  m?.ny  thoufands  as  arc  now  in  H-rll ,  What  madnefs  couid  • 
caufe  you  to  come  hither  voluntarily?  or  to  follow  Satan  to  this  place  of 
torment ,  when  you  might  f-llow  Chrill  to  the  land  of  rell  ?  They 
would  moft  of  thcni  anfwer  you  ,  We  believed  chat  we  had  followed  to- 
wards Salvation -and  that  the  way  which  we  were  in,  would  have  brought 
us  to  Heaven  :  We  made  fure  account  of  being  faved  ,  till  we  found  our 
fclves  damned  ;  and  never  feared  Hell ,  till  we  were  fuddenly  in  it;  wc 
would  have  renounced  our  finfullcourfesand  companions,  but  thatwc 
thought  wc  might  have  them,  and  Heaven  too  ;  VVe  would  have  foughc 
after  Chrift  mjre  hearnly  ,  but  thac  wethoupht  wc  had  part  in  him  al- 
ready ;  Wevvould  hive  been  more  earnelt  feckizrs  of  Regeneration,  and 
the  power  of  godlincfi,buc  thac  we  verily  thought  we  were  Chnllii'.ns  be- 
fore. Oifwe  had  known  as  much  as  now  we  Know,  what  lives  would 
we  have  led  I  what  perfons  would  we  have  been  !  But  v/e  have  fl.UTcred 
our  feives  into  thefe  unfufferable  torment;?':  We  were  toidof  this  before 
from  the  word  of  God  :  but  we  would  not  believe  it  ^  till  wc  feir  it :  atid 

now  there  is  no  remedy.  Reader,  do  but  ttop  ,  and  think  here 

with  thy  felf ,  how  fad  a  Cafe  this  is  /  That  men  (iioald  fo  refolurely 
cheat  chemfelves  of  their  Everlafting  Reftv  The  Lord  grant  it  tievcu 
prove  thy  own  cafe.  I  would  be  very  loth  ro  weaken  'the  t;rue  Fatth  of 
the  meaneft  Chriftian  ,  or  to  perfwade  any  man  than  ius'Kaith  W  folfe; 
when  it  is  true^  God  forbid,  rhac  I  (hould  fodifparage  thar  prerioa«  grace 
which  hath  the  ftamp  of  the  Spirit  !  orfo  trouble  the  foal ,  thaii  Chrift 
would  have  to  be  comforted  1  But  I  muft  needs  in  faithfulnels  tell  thee, 
that  the  confident  belief  of  their  good  eftare  ,  and  of  the  pardon  of  their 
fiQS ,  which  the  careles,  unlioly  ,  unhumbled  mukiiude  amongft  us  ,  do 
focommonly  boaft  of,  will  prove  in  the  end  but  a  foul-damning  delu- 

ufion.  It  hath  made  me  ready  to  tremble  many  a  time,  to  hear  a  drunken, 
ttngodly  ,  HnfaichfullMinifter,  as  confidently  in  his  formSU  prayers  in 

the 


Part  III. 


The  Saints  Everlafiwg  Reft, 


331 


thcPulpic,  give  God  thanks  for  Vocation  ,Juftificacion,Sanftification, 
and  afTurcd  hope  of  Glonficarion,  as  if  he  had  been  a  moft  aflured 
Saint  ?  when  it  may  be  his  Sermon  was  intended  to  reproach  the  Saints, 
andto  jcerat  Sandification!  Me  thoughts  I  even  heard  the  Pharifee  fay, 
Ithank^thee  thjt  I  am  r.ot  04  other  men  :  Or  Cerah  ,  y^re  ttot  all  the  people   Luke.18.  ir 
holj  ,  iverj  one  f  How  commonly  do  men  thank  God  for  thefc  ,  which  •  Num.  16. 3,$. 
they  never  received ,  nor  ever  (hall  do  ?   How  many  have  thanked 
( 'od  for  pardon  of  fin  ,  who  are  now  tormented  for  it  ?  and  for  Sanfti* 
ficacion,  and  affured  hope  of  Glory  ,  who  are  now  fliut  our  of  that  In- 
heritance of  the  Sand::ficd?  I  warrant  you  J  ther's  none  of  this  belie- 
ving in  Hell:  nor  any  perfwafions  of  pardon  or  happinefs,  nor  any 
boaf.ringof  their  honefty  ,  nor  juftifyingof  themfclves  ,  This  was  but 
Sarnns  Itraragem ,  that  being  blindefold ,  they  might  follow  him  the 
more  boldly,  but  then  he  will  uncover  their  eyes,  and  they  fliall  fee 
where  they  are. 


SECT.  III. 

SEcondly  ,  Another  addition  to  the  mifery  of  the  damned  will  be  this: 
That  with  the  lofs  heaven,  they  fhall  lofc  alio  all  their  hopes.  In  this 
lire ,  though  they  were  threatncd  with  thefv^'rach  of  God ,  yet  their 
hopeofefcaping  ic  did  bear  up  their  hearts ;  And  when  they  were  woun- 
ded wich  the  terrors  of  the  Word  ,  they  lick'c  all  whole  aga;n  with  their 
groundlefs  hopes  :  but  then  they  ftiall  part  with  their  hopes  and  heaven 
together  :  Wc  can  now  fcarce  fpeak  with  the  vileft  Drunkard  ,  or  Swea-ctmay  be  alwais 
rer  ,  orcoveruous  Worldling,  orfcornerat  Godlincfs  ,  but  he  hopes   asfeconour 
tobe  favedforali  this :  If  you  fliould  go  to  all  the  Congregation,  or 
Town,  or  Country  ,  andask  them  one  by  one,  whether  they  hope  to  be 
fived  ?  how  few  fhill  you  meet  with  ,  that  will  not  fay  yea,  or  that  make 
any  gieacqiielUonofit  t*   But,  O  happy  world,  ifSalvation  wereascom- 
n:onas  this  Hope!  Even  thofe  whole  hellifli  nature  is  written  in  the  face 
of  their  converfa^on  ,  that  he  that  runs  may  reade  ic ,  whofc  tongues 
plead  the  caufe  of  die  Devi!,  and  fpcak  the  language  of  hell ,  and  whofc 
dclif;hi  IS  in  nothing  but  the  works  of  the  fiefli :  yet  thefe  do  ftrongly   fcarj  and  ob- 
hope  for  heaven  ,  thciigh  the  God  of  heaven  hath  told  them  over  and   Serving  and 
over  aoaininhis  Word  ,  thatnofuch  as  they  (hall  ever  come  there.   Iool<'"g ^o"^ f'-^' 

* '  i  tin"!'*   Wu 

Though  moft  of  the  world  fhiilerernally  penfti  ,  and  the  Judge  of  the   fhonld  amend 
world  himfelf  hath  rold  us  that  of.the  many  tliat  are  called  ,  yet  but  few   Am'jmf.  de 
arechofen  ,  yeralmoft  alldohopc  for  it,  and  cannot  endure  any  man  y?^(?.  1. 5- c  8. 
that  doth  bur  queflion  their  hopes :  Let  bur.  their  Minifter  preach  againft 
their  falfe  hopes ;  or  their  bcft  friend  come  to  them  and  lay,  /  nm  afraid 
jour  prefent  h:pes  of  hei!>ven  will  deceive  yoft  ,  I  fee  you  minde  not  your  fofil, 
jfur  heart  is  not  fet  upon  Chrifl  and  heaven  ,  joti  do  ntt  fdJKHch  oi  praj  to 
Cod  ,  and  rvQ^jh  p  him  in  jour  f^mi/i ;  and  the  Scripture  gives  jdh  not  the 

Y  y  2  '   L'A^l; 


s.  3. 

t 

Ir  doth  us  no 
good  to  know 
what  is  to 
come,  but  to 
fcaritithat  we 


watch,  thar  fo 
the  Righteous 
grow  not  re- 
milleor  negli- 
gent, or  the 
linncr  fccurcj 
that  fo  not 
knowing,  we 
fhoiild  alwaics 


332  The  Saints  E'verUjlingRefi,  Chap. 2. 

ledfi  hope  •fbtingfdved  infuch  s  ctndition  m  this  is  :  How  ill  would  they 
take  fuch  an  tdmonitton  as  this  ?  and  bid  the  Admoniflier  look  to  himfelf 
and  let  them  alone  ,  he  (hould  not  anfwcr  fer  them  ,  they  hope  to  be  fa- 
ved,  asfoon  as  thefe  precifer  men  ,  that  pray  ,  and  talk  of  heaven  fo 

^  much. Nay,  fo  ftrong  are  thefe  mens  hopes ,  that  they  will  difpute 

the  caufc  with  Chrift  himfelf  at  Judgement,  and  plead  their  eating  and 
drinking  in'bis  prefcnce ,  their  preaching  in  his  Name,  and  cafting  out 
devils  (  and  thefe  are  more  probable  Arguments,  then  our  Bapcifm,  and 
common  Profeftion  ,  and  name  oi  Chrillians )  they  will  I'.ifly  deny  that 
ever  they  negleded  Chrift  in  hunger,  nakednefs,  prilbn,  &.c.  (  and  if  they 
did,  yet  that  is  lefs  then  (hipping  ,  imprifoning  ,  banifhing,  or  killing 
Chrift  in  his  Members)   till  Chrirt  confute  them  with  the  fentence  of 
their  condemnation ;  Though  the  hear:  of  their  hopes  will  be  broken  at 
^     their  death,   and  particular  Judgement ,  yet  it  feems  they  would  fnin 
plead  for  fomc  hope  at  the  general  Judgement.  But  O  tlie  fad  Ihite  of 
thefe  men  ,  when  they  rauft  bid  farewell  to  all  their  Hopes !  when  their 
Hopes  fhall  all  perifli  with  them  !  Rcider  ,  if  thou  wile  not  believe  this, 
icisbccaufethou  wilt  no:  believe  the  Scriptures.  The  Holy  Ghofl  hath 
fpoken  it,  as  plain  as  can  be  fpoken  ,  Prov.  11.  7.  pyhin  ,1  wicked  man 
djeth^  hu  exf elation  fh-iH  perijh  ,  and  the  hope  of  h»jhJ}  mm  firijheth, 
Prov.  10.  28.  The  hope  of  th^  ri^ihtaoui  fjall be ^ladttefs  y  bni  t^cexpe^j- 
tUn  of  the  wicked  Jhali  perif}.  See  I  fa.  28.  15,  18.  Job  27.  8,  9    Ferreh^t 
u  the  hope  of  the  hypocrite^  though  be  hath  gained  ^  when  God  taketh  AW.iy  his 
foul  ?  fVillGed  hear  hu  crj  ,  when  trouble  Cometh  upon  him  ?  Job  8.12  13 
1 4.  Can  the  rnfh  grow  up  without  mire  ?  Can  the  flag  grow  without  water? 
fVhilfl  it  it  yet  in  its  greennefe  ,  not  cut  down  ,  it  withereth  before  any  other 
herb;  So  are  the  paths  of  all  that  forget  Gtd,&  the  hypocrites  hope  fhall  terijh- 
whofe  hope /hall  be  cut  offhand  whofc  irufi  fhall  be  a  spiders  we*-;  He  fhall  lean 
upon  ha  houfe  ,  but  it  fhali  not  ff  and ;  he  pjall  hold  it  fa(i  ,  but  it  fhall  not  en  • 
dure.  Job.  1 1.  20.  But  thtejes  of  the  wicked  fJj.dl  fail  ^  a»d  t^.ey  fhall  not 
One  of  the         efcape  ,  and  their  hope  fhall  be  as  the  giving  up  of  the  ghof}  j  The  giving  up 
commont-ft     a  the  ghoft  is  a  fit ,  but  terrible  refemblance  of  a  wicked  nun?  giving  up  of 
SSeceiri?:  ^'^  ^P"-  P^r  firft.  As  the  foul  departcth  not  from  tl^e  body  without  the 
becaufe  they      greatcft  tcrrour  and  pain,  fo  alfodoth  the  hope  of  the  wicked  depart, 
fay,  they  daily 

repent  as  rhey  daily  fin  ,  and  therefore  hope  they  hiTC  daily  pardon  •,  indeed  in  ordinary  una- 
voidable in  firmiries  ,  fiicli  as  ("oiTic  call  Venial,  and  as  Paul  limcnts  ("  1  think  J  Rom.  7.  r!iis 
may  hold  good.  Ei'.t  whcuiiicn  will  daily,,  or  frequently  fwcar  ,  whore,  be  drunk  ,  deceive, 
revenge,  lye,  backbite,  ^c.  and  then  conBforrtheinfclvcb  in  that  they  repent  of  it,  andfoi'pcnd 
their  lives  m  grofs  finnijng  and  repenting  •,  it  will  prove  an  unprofitable  repentance  As  Ckm. 
Alexand.  faith ,  Continued  repenting  for  Cgrofs)  fins,  which  run  on  in  courfe  ("  r^T^^n^ing  ii"d 
linning  again  )  do  nothing  dififer  from  them  that  believe  not  at  all  ^  fave  only  in  this  ^  that  they  per- 
ceive themfclvcs  to  fin  •,  And  I  know  net  which  is  the  worfe  •,  to  fni  wittingly  and  willingly,  or 
(  thus  )  to  fm  again  after  rcpentings,  <trc.  It  fecmeth  therefore  to  be  repentance ,  bur  mdeeii  is  nor, 
for  a  man  frequently  to  beg  pardon,  when  he  ftcquenrly  llnncth  ,  fvix,.  grofly  ,  oras  fomecall  it 
mortally,  for  thats  his  meaning  3  Clem.  Alex.  Stromat.  1.  2.  CQ»od  adJHngit  de  fecur.da  tantum ,  ^ 
mn  tenia  Vjenuentia  admiffa ,  mptbandum  efi. 

Othc 


PartllL 


The  Sdints  EverUfiing  Keji, 


333 


O  the  dircfull  gripes  and  pangs  of  horror  that  fcize  upon  the  foul  of  the 
finner  at  Death  and  Judgement,  when  he  is  parting  with  all  his  former 
hopes !  Secondly ,  The  foul  dcparteth  from  the  body  fuddeniy ,  in  a  mo-  i 
ment,  which  hath  there  delightfully  continued  fo  many  years;  Juft  fo 
doth  the  hope  of  the  wicked  depart.  Thirdly  ,  The  foul  which  then  de«  j 
parteth ,  will  never  return  to  live  with  the  body  in  this  world  any  more; 
and  the  hope  of  the  wicked  when  it  departech  ,  caketh  an  everlafting  far- 
well  ofhis  foul.    A  miracle  of  Refurrcc^ion  fliail  again  conjoyn  the  foul 
and  body,  but  there  fhall  be  no  fuch  miraculous  Ke;"uirc<^ion  of  the 
damned'a  hope.  Methinks  it  is  che  mort  dolefull  fpedacle  that  this  world  « 
affords ,  to  fee  fuch  an  ungodly  perlon  dying  ,    and  to  think  of  his  foul 
and  hopes  departing  together  !  and  with  what  a  fad  change  he  prefently 
appears  in  another  world.  Then  if  a  man  could  but  fpeak  with  that  hope- 
Icfs  foul ,  and  ask  it ;  what ,  are  you  now  as  confident  of  falvation  as  you 
were  wont  to  be?  Do  you  now  hope  to  be  faved,  as  foonas  the  moft 
godly  .''  O  what  a  fad  anfwer  would  he  return  !  They  are  juft  like  Corah,  a^^     , 
DatliAfi,  and  their  Companions :  while  they  are  confident  in  their  Rebel-   Miniltry  pe- 
lion  againft  the  Lord  ,  and  cry  out ,  Are  net  a&  the  people  holy  }  They  are .  trefks,  rurns 
fuddeniy  fwallowcd  up ,  and  their  hopes  with  them ;  Or  like  Ahuh^  who   hearrs  into 
hating  and  imprifoning  the  Prophet  for  foretelling  his  danger ,  while  he   ^°|}."'  ^^^ 
is  in  confident  hopes  to  return  in  p«acc,  is  fuddeniy  fmittcn  with  chat  anj^thrown'at 
mortal  Arrow ,  which  let  out  thofe  hopes ,  together  with  his  foul ;  Or   us,  this  klls  usj 
like  a  Thief  upon  the  Gallows ,  who  hath  a  ftrong  conciet  that  he  (hall   the  recoiling 
receive  a  Pardon  ,  and  fo  hopes  and  hopes,  till  the  Ladder  is  turned;  Or   ©four pains 
liketheHnbclievinpfinnersof  the  world  before  the  Flood,  who  would   *^'l^"si  when 
not  believe  the  threatningsof  A^orf^,but  perhaps  derided  him  for  prepar- 
ing his  Ark  [o  many  years  together  ,  when  no  danger  appeared,  till  fud- 
deniy the  Flood  came  and  fwept  them  all  away.  If  a  man  had  asked  thefe 
•  men,  when  they  were  climbing  up  into  the  tops  of  Trees  and  Mountains; 
Where  is  now  your  hope  of  efcaping  ,  or  your  merry  deriding  at  the 
painfull  preventing  preparations  of  godly  Noah}  Or  your  contemptu- 
ous unbelief  of  the  warnings  of  God?  what  do  you  think  thefe  men  would 
then  fay  !  when  the  waters  ftiil  purfued  them  from  place  to  place  ,till  it 
devoured  their  kopcs  and  them  together  ?  Or  if  one  bad  asked  iAhah^ 
when  he  had  received  his  wound ,  and  turned  out  of  the  battle  to  die; 
what  think  you  now  of  the  Prophecie  of  ^/Wrf^.' will  yoa  releafe  him 
out  of  prilon  ?  do  you  now  hope  to  return  in  peace?  Why  fuch  a  fudden 
overthrow  ot  their  hopes  will  every  unrcg^nerate  finner  receive. 


our  peace  re- 
turns to  USj 
when  we 
fpcHd  wur 
flrcngth  to 
make  men 
more  naught 
then  they 
were;  This 
wounds  our 
hcarf,  which 
fhould'bc  con- 
fidcred  of  fm- 
nersi  to  kill 
onesfelfi  and 
While  ^^"^^   Miniflcr 
thev  were  upon  earth  ,  they  fruftrated  tlie  expedations  (  as  I  may  fay)   ^^ouldTavc 
of  God  and  man  :  God  fent  his  meffengers  to  trll  them  plainly  of  their  him-,  wlata 
danger,  and  faid,  It  may  be  they  will  hear ,  and  return  and  efcape  :  but   bloody  condi 
they  ftiffned  their  necks  and  hardned  their  hearts :  The  Minitter  fludied, 
and  ihftruded ,  and  perfwadcd  ,  in  h©pe  :  ^  And  when  one  Sermon 


more  then  the  blood  of  many  men. 


Stubborn  fouls , 

Yy 


tion  is  this : 
the  blood  of  a 
Miniflcr  on  a 
aiansfoul,  is 
lay  this  to  heart.  Lockier  on  Co/.  i.2$(.p.52.9. 

3  prevailed 


334 


The  Saints.  ETcri^.pr^  R^Ji: 


Chap;  3. 


their  exhortation  to  lamentation,  and  to  Ik  down  iri  lort-ovyfor 

-  wiffuH  mifery  ;  and  take  up  the  fad  exclamation  of  the  Prophet,  //^ 

I   U^'ho  hath  believed  onr  rrfort  ?    4nd  to  whom  is  the  arm  ef  the  La\ 


prevailed  not ,  he  laboured  to  fpeak  more  plainly  and  piercingly  in  tKc 
next ,  in  hope  that  at  laft  they  would  be  perfwaded  and  return  ;  till  their 
hopes  were  fruftrate ,  and  their  labour  loft ,  and  they,  vver*-  fain  to  tU?rt 
their  exhortation  to  lamentation,  and  to  fir  down  iri  fort-ovy  for  friens 

-  ,.    -  if  the  Lord  re* 

veied}   So  did  godly  parents  alfo  inltrud  t;?cir  children  in  H^-pe  ;  and 
"watch  over  them  ,  ar.d  pray  for  them,  hopin"  thar  at  laft  ihcir  hc!»rts 
would  turn  toChnft  and  is  it  not  meet  thatGod  fliould  fruftrare  all  tlieir 
hopes ,  uho  have  fruHrared  the  hopes  of  all  thacdefired  their  welfare? 
O  that  carelefs  finners  would  beawaked  to  think  of  this  in  time!   If  thou 
be  one  ofthem  ,  who  arc  reading  th.efe  line?  ,  I  do  here  as  a  friend  advife 
thee  ,  from  the  word  of  the  Lord,  that,  as  thou  wouidclt  not  have  ail  thy 
Hopes  deceive  thee  ,  when  thou  halt  moft  aced  of  them  ,  thou  prefcntly 
try  them,  whether  they  will  prove  currant  at  the  touch  Hone  of  rhe  .Scri- 
pture ;  and  if  thou  finde  them  unfou.id,  let  them  go,  whit  forrow  foever 
i:  coft  thee  ?  lUft  not  till  thoucanil  fjivc  a  reafon  of  all  rhy  h(»pe«:;  ^ill 
1  Pet.  5.15.  *  ^^^^  ^^'"'^^  prove,that  they  are  the  hopes  which  <^race  and  not  nature  on- 
ly hath  wrought ,   that  they  are  grounded  upon  Scriptufe-promifes  and 
Markes  of         found  evidences ,  that  they  purifie  thy  heart;  tliat  they  quicken,  ajid  not 
c  Therein       cool  thy  endeavours  in  godlinefsj  thrft  the  more  thou  hopeft,  t}.e^els 


thou  finncft  <=,  and  the  mor 


'lowing  on  t|-,c  wf>rK; 


common  \  the  cd,  and  fearfull  of  being  deceived;  that  they  ftir  up  thy  defire?  of  d«-)Vy 

othcr,\vhcn  a  ing  what  thou  hopeft  for  ,  arid  ch?  deferring  thereof  is  the  trouble  of  t!<y 

man h^:h k-ar-  heart ,  Frov.  13.  12.  If  thou  be  fure  that  thy  hopes  be  fuch  as  thcftfj'Gfd 

«cd  thenaairc  forbid  tha^  I  fnould  fpeaka  word  agiinft  them,  ordifcoruraget!)ec  from 

o   in,perwa-  pj-Qceedipg  tohope  thus  totheenu ;   No,  Irather  peiTivade  thee  to  g-^ 

rca-  on  in  the  ftrength  of  the  Lord;  md  what  ever  men  or  devils,  or  thy  ow 


dcth  him 
Principal! 
fon  to  dcfift 


unbelieving  heart 


^ ^  (hall  (ay  againftit ,  go  onand  hold  t;ift  thy  hope, 

from  fm  ■■,  the  ^^d  be  fure  it  (Inll  never  make  thee  afhamcd.  But  if  thy  hope  be  not  of 
*^T'^^h"*^"Vo'*^^'^  fpiritual  nature,  and  if  thou  art  able  to  give  no  better  reafon  why 
fm  no  more,  ^^^u  hopeft  ,  then  the  worft  in  the  world  may  give  ,  Tliat  God  is  mer- 
clem.Altxani.  cifull ;  and  thou  muft  fpeed  as  well  as  thou  canft,  or  the  like ;  nnd  haf^  not 
stromnt  lib.  6.  one  found  evidence  of  a  faying  work  of  grace  upon  thy  foul  to  fliew  for 
d  Give  me  a  jj,y  hopes ;  but  only  hopeft  thai  thou  flialt  be  favcd  .  becaufc  thou  woul- 
many  fccret  ^^^  ^^^'^  '^  ^^  >  and  becaufeit  is  a  tembl?  thing  to  defpair ;  If  this  be  thy 
bickering:,and  cafe  ,  delay  not  an  hour ;  but  prefcntly  cafr  away  thofe  hopes ,  that  thou 
hard  contlifts   rcaift  get  into  a  capacity  of  having  better  in  their  ftead.  Bu' it  maybe 

inhiibreft,  jhou  wilt  think  this  ftrangedoftrine ,  and  fay.  What,  would  vou  per- 
uponafcrious  ;  .  ^       '^ 

penitence,  and  fcnfe  of  reconciliation  with  his  GoJ,  hath  attained  to  a  quiet  Iicart,  walking  con- 
fcionably  and  clofc  with  that  Majtfty  with  whom  he  is  atoned.  1  Iliali  bldi  and  emulate  him  a»  a 
meet  fub;ca  of  true  joy.  B.  HaU  Solilo^i.  1 1 .  p.  37>  38.  ' 

fwadc 


Part  III."  The  Saints  Everlajling  Rejl*  335 


fwadc  me  diredly  to  defpair  ?  ty^r,fn>er  Sinner  ,  I  would  be  loth  to  have 
thy  foul  dcttroyed  by  wilful  felf.delufion.  Tht  truth  is,  There  is  a  hope  s 
(  fuch  as  I  have  before  (hewed  thee  of)  which  is  a  fingular  grace  and  du- 
ty-and  there  is  a  hope  v/hich  is  a  notorious  dangerous  fin.  So  confe- 
quently,  there  is  a  delpair  which  is  a  grievous  fin ;  and  there  is  a  defpair, 
which  is  abfolutely  neceflary  to  thy  falvation*  I  would  not  have  thee  « 
defpair  ofthefufficiency  of  thebloodofChrift  to  fave  thee,  if  thou  bc- 
hevc  and  heartily  obey  him  ;  Nor  of  the  wiilingnefsof  God  to  pardon 
and  fave  tliee,  it"  ■  hou  be  iuLh  a  one ;  Nor  y^^t  ablblutely  of  thy  own  fal-i 
ration  ;bccaurc  while  there  is  life  and  time ,  there  is  fome  hope  of  fhy> 
converfion  ,  and  fo  of  thy  falvation ;  Nor  would  I  draw  thee  to  defpair 
of  finding  Chnit,  if  thou  do  but  heartily  feek  him  ;  or  of  Gods  acceptance 
of  any  finccre  endeavors ,  nor  of  thy  fuccefs  againft  Satan ,  or  any  cor- 
rnpdon  which  thou  fnalt  heartily  oppofe  ,  nor  of  any  thing  whatfoever 
God  hath  promi'led  to  do  ,  either  to  all m^n  in  general ,  or  to  fuch  as 
thou  art.  I  would  not  have  thee  doubt  ofany  of  thefc  in  the  leaft  mea- 
fure,much  lefs  defpair.  But  this  is  the  defpair,  that  I  would  perfwade  thee  « 
to  ,  as  thou  loved  thy  foul  ;  That  thou  defpair  ot  ever  being  faved,  ex»   John  5.  5. 
cept  thou  be  born  again*  or  of  feeing  God,  without  Holinefs;  or.ofefca-    Heb.  12.  14. 
ping  perifhing  ."except  thou  fc*ndly  Repent :  Oi'ofcver  having  partfin    L"[j'^  '?•  ^■>  5. 
Chrili  ,  or  fal-v  ation  by  him- ,  or  ever  being  one  of  his  true  DifcipAcs^  ex*    ^.  ^J  tv'&c 
cept  thou  love  him  above  Father  ,  Mother ,  of  thy  ownhfcif  Oriof  ever    M-It.  d!  n'. 
having  a  Treafure  in  Heaven,  except  thy  very  hearrbe  thdi^e :  Or  of  ever    Rom.  8.9,7,8, 
fcnpingeternal  death  ,  if  thou  walk  after  the  flefh',  anddoilnotby   the    ^3- 
Spirit  morrifie  the  deeds  of  th^fle(h;  or  of  ever  truly  loving.  God  ^  or    j|u^"^*!!^' 
being  his  fervant,  while  thou  joveft  the  world  j:fit*.dt  ftrvHl.it.'    Thcfe        '       '  *^* 
things  T  Would  have  thee  defpair  of,  ari'd' wrh«<;i''.ervelfe  God  hathrtold 
thc^  fl'iall 'never  come  to  p'afs.  And  when  ■Ihottialt'fodLy  fdajxhed  into 
thy  own  heart  ,-and  Pinded  thy  fclfe'in  a'nycifthefd  cafes ,  1  would  have 
thet  defpair'of  thy  fclfof'tver  beiAg  faVcdin  thafftatethouart  in  ;  N6* 
^er  ftick  at  the  rkdhcfs of  the  con^l^efl  ,-" maHj,:but  acknowledge  plain- 
ly, IfI'diebefcWc  T'^^t-oUCof  ihiVe-ftatc',  I-arn  k»ftfGr-ev«r.'It  is  as  good    .8fi<usris  ,c-J 
deal  truly  with  thy  feir^snot;  God  will  nbf  flatter  tbce,  he  will  deal  ' 

plainly,  whether  th'ou  door  nor^"  Th^very-^Ufh  is ,  This  kindeofde-  ce 
i]v.ir  is  one  of  the  firft  (Vep^to'Hieaven.  Confider ,  if  a  man  be  quite  out 
of  his  way  ^  'whaVrflii/ft  bc'  the  'fir  ft'f^anfs  ro  brin^  him  in  again  ?  Why, 
n  defpair  of 'ev^r^rwiWg  to  his  journiesend  in  the  way  that  he  is  in.  If 
his  home  be  Eaftwa*d,  and  he  be  going  Weft  wad,  as  long  as  he  hopes  he 
isinthelrt^f,  Re  will  goon;  and  as  long  as  he  fo  goes  on  hoping ,  he 
goes  furt'h^^'  ami^s^  Thei^eforc  when  he  meets  with  fome  body  that  af* 
furcs  him  that  he  is' clean  out  of  his  Way,  and  brings  him  to  defpair  of  co- 
ming home  ,  except  He  turn  back  again  j  then  he  will  return  ,  and  then  he 
may  hope  and-fpare  n^.  Why,  finncr,  Jtift  fo  is  it' with  thy  foul ;  Thou 
iiri  born-dut'difrheWayfo^Heaven;  and  ifi  that  way  thou  haft. procee- 
ded many  Ryecr^Ylec  thou'gocft  on  quietly,  and  hopeftto  be  fevcd, 

bccaufc. 


33^  The  Saints  EverUjiing  Reft,  Chap.  3. 


t  bccanfc  thou  art  not  fo  bai,  as  many  others.  Why,  I  tell  thcc ,  except 
thou  be  brought  f  throwaway  thofe  hopes ,  and  fef  chac  chou  haft  all 
thts  while  been  quicc  out  of  the  way  to  Heaven ,  and  haft  been  a  childc 
ot'wrach,  and  a  fervant  of  Satan  ,  unpardoned ,  unfandified  ,  and  if  thou 
hadft  died  in  this  ftate,  hadft  been  certainly  damned ;  I  fay  ,  till  thou  be 
brought  to  this,  thou  wilt  never  return  and  be  faved.  Who  will  cum  out 
of  his  way,  while  he  hopes  he  is  right  ?  And  let  me  once  again  tell  thee, 

'"*  that  if  ever  God  mean  good  to  thy  foul ,  and  inpend  to  fave  chec  ,  this  is 
one  of  the  firft  things  he  will  work  upon  theo  :  Remember  what  I  fay , 
till  thou  feel  God  cenvincieg  thee ,  that  the  way  which  thou  haft  lived 
in,  will  not  ferve  the  turn,  and  fo  breaking  down  thy  former  hopes,  there 
isyctnofaving  work  wrought  upon  thee;  how  well  focvcr  thou  maift 
hope  cf  thy  felf.  Yea,  thus  much  more  ,  If  any  thing  keep  t'jy  foul  vuz 

"  of  Heaven  (which  God  forbid)  there  is  nothing  in  the  world  liker  to  do 
it,  then  thy  falfe  hopes  of  being  faved  ,  while  thou  art  out  of  the  way  to 
falvation.  Why  clfe  is  it  that  God  cries  dowo  fuch  hopes  in  his  Word  } 

tt  Why  is  it  that  every  faithfull,  skilfullMiniftcr  doth  bend  all  his  ftrcngih 
againft  the  falfe  faith  and  hope  of  finners  ?  as  if  he  were  to  fight  ag.iinft 
lacilher  fmall  nor  great ,  but  this  prince  of  iniquity  ?  Why  alas ,  chey 
know  that  thefe  are  the  main  pillars  of  Satans  Kingdom;  Bring  down 
but  them  two,  »od  the  houfe  will  fall.  They  know  alfo  the  deceit  and  va> 

u  nity  of  fuch  itofe^i  that  they  aredireftly  contrary  to  the  Truth  of  God, 
tnd  what  a  M  cafe  that  foul  is  in  ,  who  hach  no  other  hope ,  but  that 
Gods  Word  will  prove  falfc;  when  the  Truth  of  God  is  the  only  ground 

^^  of  true  hope?  Alas ,  it  is  no  pleafurc  to  a  Minifter  to  fpeak  to  people  tn 

fuch  an  unwelcom  fubjeft ,  no  more  then  it  is  to  a  picifull  Phyficiari  ,  to 

tell  his  Patient ;  I  do  defpair  of  yoir  life ,  except  you  let  blood ;  or  there 

is  no  hope  ofthc  cure,  except  the  grangren'd  member  be  cut  off;  If  it  be 

true ,  and  of  flat  ncceffity  ,  though  it  be  difpleafing  ,  there  is  no  remedy. 

Why  ,  I  bcfeech  you  think  on  it  reafonably  without  prejudice  or  paili- 

jfcCtl.  $.  18,19,    •■  >  ^"^  tell  me.  Where  doth  God  give  any  hope  of  yowr  falvation  till 

•^20,  ai,2a,  23,   ymi  are  new  Creatarcs.'  Gal.  6. 1 5.  Nay  ,  I  have  (hewed  you  where  he 

*^  flatly  OYcrthroweth  all.fuch  hope.  And  will  it  do  any  good  for  a  Miniftcr 

•r.5-i7.     to  give  you  hope,  where  God  gives  you  none?  or  would  you  dcfirc 

"  ihcn  to  do  fo?  Why,  what  would  you  think  of  fuch  a  Minifter ,  when 
thofe  kopes  forfake  yoi ;  or  what  thankcs  will  yoi  give  him ,  when  you 
fiiic  your  felf  in  Hell  ?  would  you  not  there  lie  and  curfe  him  for  a  de- 
ceiver for  ever  ?  I  know  this  to  be  true ,  and  therefore  I  had  rather  you 
were  difpleafed  with  me  here  then  curfe  me  there.  For  my  own  part,  if  I 
had  but  one  Sermon  to  preach  while  1  lived  ,  I  think  this  (hould  be  it; 
CO  perfvfrade  down  all  your  ungrounded  hopes  of  Heaven ;  not  to  leave 
you  there  in  defpair,  but  that  you  may  hope  upon  better  grounds  whith 
will  never  deceive yoQ.  God  hath  told  us  what  we  (hall  fay ,  Jfa.  3.  10, 
1 1.   Ssy  to  the  Riikttom  ,  //  (hall  be  rtell  with  him  ;  andtt  the  rvicked^  It 

'^-paull  hiUwith  him.  And  if  Khali  fay ,  it  (hall  be  well  wirh  tkee  ,  when 

God 


I 


Pare  III.  The  Saints  EverlafiingRefi.  3^7 


God  hath  faid,  it  fliall  be  ill  with  thee  ,  whac  the  better  were  thou  for 
this  ?  Whofe  word  would  ftand ,  think  you  ?  Gods  or  mine  ?  O,  little  do 
'  carnall  Minifters  know  what  they  do ,  who  ttrcngthcn  the  hopes  of  un- 
godly men?They  work  as  hard  as  they  can  againft  God,  while  they  ftand 
theretofpeakin  thenameofGod.  Godlayethhis  battery  againft  thefo 
falfc  hopes ,  as  knowing  that  they  muft  now  down  ,  or  the  (inner  muft 
periih  :  And  tliefe  teadiers  build  up,  what  God  is  pulling  down:  I  know 
not  whdt  they  can  do  vvorfe  to  deftroy  mens  fouls.  There  arc  falfe  teach-  , 
ers  in  regard  of  application,  though  they  are  true  in  regard  of  doftrine. 
This  is  partly  through  their  flattering  men-pieafing  temper,  partly  bc- 
caufc  they  are  guilty  themfclves,  and  fo  fhould  deltroy  their  own  hopes, 
as  well  as  others ;  and  partly  becaufe  being  gracelefs,  they  want  that  ex- 
perience which  (hould  help  them  to  difcern  betwixt  hope  and  hope.  The  c 
iamcmay  be  faid  of  carnall  friends.  If  they  fee  a  poor  (inner  but  doubt- 
ing whether  all  be  well  with  bira,  and  but  troubled  for  fear  leaft  he  be  out 
of  the  way  ;  What  pains  do  they  take  to  keep  up  his  old  hopes  >  What, 
fty  they,  If  you  fhould  not  be  fa  vcd,  God  help  a  great  many:  You  have 

lived  honeftly,  &c.  Never  doubt,  man  ;  God  is  mercifull. Alas 

filly  creatures  1  You  think  you  perform  an  office  of  frienddiip,  and  do 
him  much  good  .'  Even  as  much  as  to  give  cold  water  to  a  man  in  a  Fea- 
ver ;  you  may  eafe  hira  at  the  prcfent ,  but  it  afterward  inflames  him. 
What  thanks  will  he  give  you  hereafter ,  if  you  fettle  him  upon  his  for- 
mer hopes  again?  Did  you  never  read  Prov  2^.  2^,  He  that  faith  to  the 
rPick^d^Tkou  art  rtghteotu  ;  him  fljuU  the  people  curfe  ,  Nutionsjhj//  a^- 
horre  him.  If  you  were  faithfull  friends  indeed,  you  (hould  rather  fay 
thus  to  him;  Friend,  if  you  perceive  the  foundnefs  of  your  hopes  for  Hea- 
ven to  be  doubtfull ,  O  do  not  fmother  thofe  doubts ;  but  go  and  open 
them  to  your  Minifter ,  or  fome  able  friend ;  and  try  them  throughly  in 
timej  and  hold  no  more  of  them  now  ,then  will  hold  good  at  Judgment:  it 
is  better  they  break  while  they  may  b;  built  more  furely  ,  then  when  the 

dtfcovery  will  be  your  torment ,  but  not  your  remedy. This  were 

friendly  and  faithfull  counfcl  indeed.  The  Proverb  is  , //  it  were  not  for 
hope  ^  the  heart  weuld  break.:  And  Scripture  tels  us ,  that  the  heart  muft 
break  that  Chrift  will  (^\t.  How  can  it  be  bound  up,  till  it  be  broken  firft? 
So  that  the  hope  which  keeps  their  hearts  from  breaking ,  doth  keep 
them  alfo  from  healing  and  faving. 

Well ,  if  thefe  unwife  men  (  who  arc  as  w«  fay  ,  peny-wifc  ,  and 
pound  foolifh ,  who  are  wife  to  keep  off  the  fmart  of  a  fhort ,  conditio- 
nal ,  nece(rary,  curable  dcfpair  ,  but  not  wife  to  prevent  an  eternal,  ab- 
folute,  tormenting,  uncurabledefpair  )  do  not  change  their  condition 
fpeedily,  thefe  Hopes  will  leave  them  ,  which  they  would  not  leave ;  and 
then  they  that  were  now  refolved  to  hold  faft  their  Hopes ,  let  all  the 
Preachers  in  the  world  fay  what  they  would ,  fhall  let  them  go  whether 
tliey  will  or  no.  Then  let  them  hope  for  Heaven  if  they  can. 

So  that  you  fee  it  will  aggravate  the  raifery  of  the  damned  ,  that  with 

Z  z  the 


338  The  Saints  Ever Ljltng  Re fi.  Chap.  3. 


the  lofs  of  Heaven ,  they  (hall  lofe  all  that  hope  of  it,  which  now  fup^ 
portcth  them. 


SECT.   IV. 

^  .  'T^Hirdiy,  Another  Additional  lofs  will  be  this.  They  will  lolc  all  that 

S-  4-     "     X  falfe  peace  of  Confcience,  which  maketh  their  prefent  life  fo  cafie. 
Tiic  lofs  of  this  mull  necefT-irily  follow  the  lofs  of  the  former.  When 
Prcfumption  and  Hope  are  gone.  Peace  cannot  tarry.  VVlio  would  think 
**  now  that  fees,  how  quietly  the  multitude  of  the  ungodly  live  ,  that  they 
mull  very  Ihortly  he  roaring  in  cverlafting  flame*.?    They  lie  down,  and 
rife,  and  flcep  as  quietly  ,  they  eat  and  drir.k  as  quietly;  they  go  about 
their  work a^ cheerfully,  they  talkas  p!eafantly,as  ifnothing  a'Icd  them, 
or  as  if  they  were  as  far  out  of  danger  as  an  obedient  Believer;  like  a  man 
«*  that  hath  the  Falling  ficknefs>  you  would  litUe  thick,  while  he  is  a  labour- 
ing as  llrongly  ,  and  talking  as  heartily  as  another  man,  how  he  will  prc- 
fently  fall  down  ,  and  lie  gafping  ,  and  foaming  ,  and  beati*ig  his  brell  in 
torment ;  So  it  is  with  thefe  men  :  They  are  as  Iree  from  the  fears  of  Hell 
as  others,  as  free  from  any  vexing  forrows  ,  not  fo  much  a«i  troubled  witli 
any  cares  of  the  ftate  of  the;r  fouls ,  nor  with  any  fad  or  ferious  thoughts 
of  what  fhall  b^-come  of  them  in  another  world  ;  yea  .  and  far  the  n  oil 
part  they  have  lefs  doubts  or  difquiet  of  mmde ,  then  thofe  who  (hall  be 
faved.    O  happy  men  ,  if  it  would  be  alwayes  tiius!  and  if  this  peace 
would  prove  a  lading  peace  !    Bur  alas  ,  there's  the  mifery  ,  it  will  not. 
tt  They  are  now  in  their  own  Element ,  as  the  Fi(h  in  the  water  ;  but  little 
Kn  )ws  chat  filly  creature,    when  he  is  mofl  fearlcllv  and  delightfully 
'     fwallo.ving  down  the  Biir ,  how  fuddcnly  he  (hall  be  fnatcfied  out ,  and 
lie  dead  upon  the  Bank  !  And  as  little  think  thefe  carelefs  finners,  what 
a  change  they  are  near.  The  Sheep,  ortheO.x  is  driven  quietly  to  the 
llaughter  ,  becaufc  he  knows  not  whither  he  goes ;  if  he  knew  it  were  to 
his  death,  you  could  not  drive  him  fo  eafiiy.  How  contented  is  the  Swine, 
when  the  Butchers  knife  is  fliaving  his  rhroat }  little  thinking  that  it  is  to 
prep.ire  for  his  death.  Why,  it  is  even  fo  with  tliefe  fcnfualcare'ef*:  men.- 
they  fear  the  mifchief  leall',  when  thcv  are  neared  to  it ,  becaufe  thev  feel 
rt  nor ,  or  fee  it  not  with  their  eyes  :  As  in  the  d.iys  o/Noali  (  faith  Chid) 
thtj  rvere  eathjir  anddrinhinfr^  marrjin^ ^fir.d  irivini  in  marriage  ,  till  the 
Matrh.  24.37,     ^aj  thAt'So&h  entrcd  into  th   -irl^^  and  l?-fisiv;;ct  till  the  Flood  dime  and 
^  '  ^^*  tuol^themAll  awaj  :  S  )  will  the  coming  of  Chrift  be ;   and  fo  will  the  co- 

ming of  their  particular  judgement  be  *  For  (  faith  the  Apoflle  )  )X'heH  • 
thej  fay  pace  and  fafety,  thf-n  fuddcn  deflruflion  cometh  upon  them  ,  M  . 
travel  ftpo/t  a  Tvoman  with  childe  ,  and  they  fhall  not  rCcape  ,   i  Thef  5  •  3  • 
O  cruel  Peace  ,  which  ends  in  fuch  a  War  !  Reader  ,  if  this  be  thy  own 
cafe ;  if  thou  haft  no  other  peace  in  thy  Confcience  then  this  ungrounded 
fdf-creatcd  Peace;  I  could  heartily  wifh  for  thy  own  fake  that  thoiVi 

Vouldft 


Part  III .  The  Saints  Everlafting  Refi,  ^  jp 

wouldft  caft  it  off  As  I  would  not  have  any  humble  gracious  foul  to  vex 
their  own  Confciences  neediefly  ,  nor  to  dilquiet ,  and  difcompofe  their 
fpirits  by  troubles  of  their  own  making  ,   nor  to  unfit  thenafclves  for  du- 
ty ,  nor  interrupt  their  comfortable  communion  with  God  ,  nor  to  wea- 
ken their  bodies ,  or  caft  thcmfelves  into  Melancholy  diftempers  to  the 
fcandal  of  Religion ;  fo  would  I  not  have  a  miferable  wretch,  who  lives  in 
daily  and  hourly  danger  of  dropping  into  Hell  ,  to  be  as  merry  and  as 
quicc ,  as  if  all  were  well  with  him  ;  It  is  both  unfecmly  and  unfafc;  more  » 
iinfeemly  then  to  fee  a  nvan  go  laughing  to  the  Gallows  j  and  more  un- 
fafc  then  to  favor  the  Gangrened  member  which  muft  be  cut  off,  or  to  be 
making  merry  when  the  enemy  isentring  our  Habitations;  Mens  firft  a 
peace  is  ufually  afalfepeace;  it  isa  fecond  peace  which  is  brought  into 
the  foul  upon  the  cnfting  out  of  the  firft  ,  which  will  ftand  good  ,  and  yet 
notalway  tliat  neither ;  for  where  the  change  is  by  the  ha'ves ,  the  fe-  * 
cond  or  third  peace  may  be  unfound,  as  well  as  the  firft ;  as  many  a  man 
that  cafteth  away  the  peace  of  his  Prophai;efs  ,  doth  take  up  the  peace  of 
meer  Civility  and  morality ;  or  if  he  yet  difcovcr  the  unfoundnefc?  of  that, 
and  is  caft  into  crouule  ,  then  heheaieth  all  with  outward  Rcligioufnefs, 
or  witha  halfChriftianity  ,  and  there  he  taketh  up  with  peace  ;  This  is 
but  driving  Satan  out  of  one  room  into  another,  but  till  he  be  caft  out 
ofpon'cirion  ,  the  peace  is  unfound.  Hear  whatChrift  faith  ,  Luk^  1 1. 
21,22.  yyben  afiron^^  wan  armed  keepeth  hi.<  paUcc^  his  goods  are  i*f  peace- 
but  when  afiron^er  thot  he  fijdlUame  upon  him  ,  and  overcome  him  ,  he  tu- 
kethfrom  hintatihU  Armour  wherein  he  trfijied  ,  and  divldcth  his  Jpoi/s. 
The  foul  ofevery  man  by  nature  is  Satans  Garrifon  ;  all  is  at  peace  in  » 
fuch  a  man  ,  till  Chrift  comes ;  when  Chrirt  ftorms  this  heart,  he  breaks 
the  peace,  he  givech  it  moft  terrible  Alarms  of  Judgement  and  Hell ,  he 
b.Ktercth  it  with  the  Ordmance  of  his  Threathnings  and  Terrors ;  he  fcts 
all  in  a  cumbuftion  of  Fear  and  Sorrow,  till  he  have  forced  it  to  yield  to 
his  meer  mercy  ,  and  take  him  for  the  Governor  ,  and  Satan  is  caft  our; 
and  then  doth  he  eftablifli  a  firm  and  lafting  Peace.  If  therefore  thou  art  « 
yet  but  in  that  firft  peace  ,  and  thy  heart  was  never  yet  either  taken  by 
ftorm  ,  or  delivered  up  fteely  to  Jefus  Chrift,  never  think  that  thy  peace 
will  indure.  Can  the  foul  have  peace  which  is  at  enmity  wich  Chrift  ,  or  ~ 
ftands  out  againft  him  ,  or  thinks  his  Government  too  fevere  ,  and  liis 
conditions  hard?  Can  he  have  peace  againft  whom  God  prodsimeth 
war  .''  I  may  fay  to  thc« ,  as  Jehu  to  foram  ,  when  he  asked  ,  //  it  pe.ice  ? 
JVhat  peace  While  the  iv boredoms  of  my  mother  fez..tbtl  remain  ?  So  thou 
art  defirons  to  hear  nothing  from  the  mouth  of  a  Minifter  but  peace;  but 
what  peace  can  there  be,  till  thou  haft  caft  away  thy  wickednefs  and  thy 
firft  peace,  and  made  thy  peace  with  God  through  Chrift?  wilt  thou    • 
believe  God  himfelf  in  this  Cafe  ?  Why,  read  then  what  be  faith  twice  o- 
ver  , //^.  48.  22.  and  57.  22.  There  is  no  peace  faith  my  God  ^  to  the  wic- 
ked. And  hath  he  faid  it  ?  and  (hall  it  not  ftand  ?  Sinner  ,  Though  thou 
maift  now  harden,  and  fortific  thy  heart  againft  Fear ,  and  Grief,  and 

Z  z  2  TroubJei 


340  7he  Saints  Everlajlin^  Reft.  Chap.5. 

Trouble,  yet  as  true  as  God  is  true,  ihey  will  batter  down  thy  proud  and 
fortified  rpiric ,  and  fcize  upon  it ,  and  drive  thee  to  amazement :  This 
will  be  done  cither  here  or  hereafter.  My  counfcl  therefore  to  thee  is, 
that  thou  prefently  examine  the  grounds  of  thy  peace,  and  fay,  I  am  now 
at  eafe  and  quiet  in  my  minde ;  but  is  it  grounded  >  and  will  ic  be  lairing? 
Is  the  danger  of  eternal  Judgement  over  ?  Am  I  fure  my  fins  are  pardo- 
ned ,  and  my  foul  fhall  be  faved  ?  If  not,  alas,  what  caufe  of  peace  ?  I  may 
be  in  Hell  before  the  next  day  for  ouglu  I  know. Ccr:ainly  ,  aman 

"  that  ftands  upon  [kc  Pinaclc  of  a  Steeple  ,  or  ihat  flceps  on  liie  top  oi 
the  main-Mart  ,  or  that  is  in  the  heat  of  the  moft  bloody  fight ,  hath 
more  caufe  of  peace  and  carclefnefs  then  thou.  Why  ,  thou  1  veil  under 
the  wrath  of  God  continually  ,  thou  art  already  Icntenced  to  ccernal 
death,  and  mayft  every  hour  expeft  the  execution  ,  till  thou  have  fucd 
out  a  pardon  through  Chrift.  I  canfhewtheea  hundred  threacnings  in 
Scripture  which  are  yet  in  force  againft  thec;  but  canft  thou  fliew  me  one 
Proraife  for  thy  fafeiy  an  hour?What  affurance  hall  thou  when  thou  go- 
eft  forth  of  thy  doors ,  that  thou  (hale  ever  come  in  again?  I  (hould 

e»  wonder,  but  that  I  know  the  dcfperatehardnefsofthc  heart  of  man,  how 
a  man  that  is  not  fure  of  his  peace  with  God,  could  eat,  or  drink,  or  lleep, 
or  live  in  peace  .'  That  thon  art  not  afraid  when  thou  licl\down,  lelt 
thou  fhouldft  awake  in  Hell  ;  or  when  thou  rifeft  up  ,  leil  thoufhouldll 
be  in  Hell  before  night;  or  when  thou  fitteft  in  thy  houfe,  that  thou  ftill 
feareft  not  the  approach  of  death,  or  fome  fearful!  judgement  feizmg  up- 
on thee,  and  that  the  threats  and  fentencearc  not  always  founding  in 
thy  ears.  Well,  ifthouwert  the  neareft  friend  tha:  I  have  in  the  world, 

a  in  this  cafe  that  thou  art  in,  I  could  wifli  thee  no  greater  good,  then  that 
God  would  break  in  upon  thy  carelefs  heart,  and  (hake  thee  out  of  thy 
falfe  peace,  and  caft  rhee  into  trouble,  that  when  thou  feclell  thy  heart  at 
eafc  ,  thou  wouldeft  remember  thy  mifery  ;  that  when  thou  art  plerifing 
thy  fclf  with  thy  eftate,  or  btfinefs,  or  labours,  thou  wouldeft  ftill  re- 
member the  approaching  wo  ;  that  thou  wouldeft  cry  out  in  the 
midft  of  thy  plefant  difcourfc  and  merry  company  ,  O  hew  near  it 
the  gretit  and  dreadful  change -,  that  what  ever  thou  art  doing,  God 
would  rr  ake  thee  read  thy  fentence,  as  if  it  were  ftill  written  before  thine 
eyes;  and  which  way  foever  thou  goeft,he  would  ftill  meet  thee  full  in  the 
face  with  the  fenfe  of  his  wrath,  as  the  Angel  d^x^Xalttam  with  a  drawn 
fword  ,  till  he  had  made  thee  caft  away  thy  groundlefs  peac?,  and  lie 
down  at  the  feet  of  Chrift,  whom  thou  haft  refifted  ,  and  fay.  Lord, 
what  wouldeft  thou  have  me  to  do  ?  and  fo  receive  from  him  a  furer  and 
better  peace  ,  which  will  never  be  quite  broken  ,  but  will  be  the  begin- 
ning of  thy  everlaftinp  Peace,  and  not  perifli  in  thy  perifhing  ,  as  the 
groundlefs  peace  of  the  world  will  do. 

SECT.  V. 


Part  III.  The  Saints  EverUpng  Reji.  341 

SECT.   V. 

§    5- 

fourthly ,  Another  additional!  lofs ,  aggravating  their  lofs  ef  Heaven,  ^The  forrowof 
is  this;  They  (hail  lofe  ail  their  carnal  Mirth.  Their  merry  vein  will    ^^^  S^^^y  •* 
then  be  opened  and  emptied:  They  will  fay  themfelvcs  ("as  Solomtn   ^^^^"°?^ 
doth  )  of  their  laughter  ,  Thou  waft  mad  ;  and  of  thir  mirth  ,  What  didft   ^^c  iorrow  of 
thou?  EceLi.z.  Their  witty  jefts,  and  pleafant  conceits  are  then  en-    the  wicked  is 
ded,  and  their  merry  tales  are  all  told.  Their  mirth  was  but  as  the  crack-    without  hope. 
Img  of  thorns  under  a  pot ,  Ecclef.  7.  6.   It  made  a  great  blaze  and  un-   J'^  "oc  wjth 
fecmly  noile  for  a  little  while,  but  it  was  prefently  gone,  and  will  return    horr'iblc^htng 
no  more.  They  fcorned  to  entertain  any  fadning  thoughts  j  the  talk  oft.  to  fall  into  the 
deaih  and  judgement  was  irkfome  to  them,  becaufc  itdampt  their  mirth;    hands  of  a 
they  could  not  endure  to  think  of  their  fir.  or  danger ,  becaufe  thefe   confun'ing 
thoughts  did  (lid  their  fpirits .-  They  knew  not  what  it  was  to  weep  for   ^]l'^f^u^^ 
fin,  or  to  humble  themfelves  under  the  mighty  hand  of  God:  They  could  ^1*52. 
laugh  away  forrovv  ,  and  fing  awav  cares ,  and  drive  away  thefe  Melan-   I  know  Mirth 
choiy  thoughts :  They  thought,  if  they  (hould  live  fo  aulterely,  and  rae-   >&  lawful),  buc 
ditate,  and  pray,  and  mourn,  as  the  godly  do,  their  lives  would  be  a  con-  '^^  "^if^p  **■  ^^'^'* 
tinuallmifery  ,  and  it  were  enough  to  make  them  run  mad.  Alas,  poor   ruvolumwn' 
fouls  1  What  a  mifery  then  will  that  life  be ,  where  you  (hall  have  no-   comflclkrU: 
thing  but  forrrow;  intenfe,' heart- pircing,  multiplied  forrovv?  When   egocompefco. 
you  (hall  have  neither  the  Joys  of  the  Saints,  nor  your  own  former  Joys?   ^«  "voluptate 
Do  you  think  there  is  one  merry  heart  in  Hell?  or  one  lovfull  countc-  ^["^"^  ^f 
nance  ?  or  jcfting  tongue  ?  You  cry  now  ,  A  little  mirth  is  worth  a  great  aj-^^^^^  ^^^^^ 
deal  of  forrow  :  But  furc  a  little  godly  forrow ,  which  would  have  ended  putoi;  ego  nee 
in  eternal  Joy ,  had  been  more  worth  then  a  great  deal  of  your  fooli(h  ^onum.  Tu  om- 
mirth,  which  will  end  in  forrow.  Can  men  of  gravity  run  laughing  andj^'"'*  l"J*jf^!*f** 
playing  in  the  ftreets ,  as  little  children  do  ?  or  wife  men  laugh  at  a  mif-   [jS*// SciWe " 
chief,  as  fools  and  mad  men  ?  Or  men  that  are  found  in  the  brain  ,  fall  a   vita  beat.' c. 
dancing,  as  they  will  do  in  a  r<>t  i'«»/^«^,  till  they  fill  down  dead  with  it?   10,  u. 
No  more  pleafure  have  wife  men  in  vour  pitifull  mirth  :  For  the  end  of  ^'^-  P!aterum 
fuch  mirth  is  forrow.  '  f''^"^-  '•  '• 

SECT.  VI. 

Fifthly,  Another  additional  lofs  will  be  this.  They  (halllofe  all  their  et     §•  ^' 
fenfuall  contentments  and  delights.  That  which  they  efteemed  their  The  dead 

skiiliof  aKing  j^ 
retains  not  fo  much  ai  a  print  of  the  Crown  •,  the  guilty  foul  may  the  fpots  of  fm.  As  the  bold  Eifhop 
told  the  great  Emperor,  taking  hold  of  his  purple  robe.  Sir,  you  fliall  not  carry  this  hence  with  you. 
D.Sroughton  .yfagiJh.Commiffi.p.^2.  Tunc  edaxfiamma  combruh^quos  -jmhc  carnalit  dcle^athfsIluhjTunc 
infinitum patem  inferni  barAthrum  dsvorat^  quQs  inann  eUt'io  nunc  exaltat  j  eb"  ^"^  olim  ex  i  'rio  vluntatem 
ialidi  perfuafarii  explcverunt  ,  tunc  cum  duce  fm  reprobi  ad  tormenta  pervenient.  GtegMocal.Q.Hvd enim 
confoletur  eos  quifuam  ho-bent  confolathnem^  Non  confoiatur  Chrijli  infantia  garruhs  '-,  nam  conf^Jantur  Cliri' 
fli  lacrymji  cachmnantes  ;  non  confolaiitur  fanni  e]Hi  ambulantes  in  ftolM  y  Non  conjolanturpreijepe  fyftabu' 
lumamantes  primas  cathedraf  in  Syneigogii  yfcd  ^quanimitur  forte  univerfam  banc  coni'nlatlunemexpcHdn- 
tibm  infihitio  dominum;  lugentibw^pannofts^ pauperibiu  credere videbuntur.  Bernard.  Scrm.  22. 

Z-  z  3  chiefeft 


342  The  Saints  Bverltifirjg  Re fl.  Chap.  3. 

chiefelt  good,  their  Heaven  ,  their  God  ,  that  muft  they  lofc  as  well  as 
Heaven  and  God  himfelf.   They  fiuil  then  in  defpite  of  them  fulfil  that 
'  comoaand,  which  here  they  would  not  be  perfwaded  to  obey  ,  Rem.  1 3. 

14.  of  making  noprovifion  fortheflefh,  to  fulfil  the  lufts  thereof.  O 
"what  a  fall  will  the  proud  ambitious  man  have,  from  the  top  of  his  ho- 
nors 1  As  his  d'jfl  and  bones  uill  not  be  known  from  the  dull  and  bones 
of  the  pooreit  beggar ;  fo  ncitiier  will  his  foul  be  honoured,  or  favoured 
any  more  then  theirs.  What  a  r.umber  of  Right  Honourab'e  Lords, 
Right  Worfliipfull  Knig'  ths  and  Gcnrlemen  ,  Ri^ht  Reverend  Fathers, 
and  Learned  Dod:ors,arenowniuc  out  of  the  prcfcncc  ofChrilt  ?  If  you 
fay,  Huw  can  I  tell  that  ?  Why  1  anfwcr ,  becaufe  their  Judge  hath  told 
mefo:  Hath  he  not  faid  by  his  Apoftle  ,  i  Cor.  i.  26.   Thit  r.ot  many 
wife  men  after  the  jicfv  ,  ^c  many  wightj  ,  mt  many  noble  arc  ailed?  And 
if  they  be  not  called,  rhey  be  not  prcdeftinate ,  or  juftificd  ,  or  glorified, 
^  Rom.  8.30.  Sure  that  rich  man,  Lttke  16  hath  now  no  humble  obcyfance 
done  him,  nor  titles  of  honour  put  upon  him  ;  nor  do  the  poor  now  wait 
ai  his  gates  to  receive  of  his  fcraps.  They  mull  be  fhuc  out  of  their  wel- 
contrived  houfes,andfumptuous  building?,  their  comely  chambers,  wiclr 
coftly  hangings ,  their  fofc  beds ,  and  eafie  couclics ,  Tiiey  fhall  not  findc 
their  gallant  walks ,  their  curi;  us  gardens,  v;ith  variety  of  beauteous  odo- 
riferous fruits  and  flowers;  their  rich  paftures  and  pleafant  meadows, 
and  plenteous  llarveft  ,   and  Flocks  and  Herds-  Their  tables  will  not  be 
fo  fpread  and  furnidied  ,  nor  they  fo  punctually  attended  andobfcrved. 
They  have  not  there  variety  of  dainty  fare ,  nor  feveral  courfcs ,  nor 
tempting difnes ,  prepared  to  pleafe  their  appetites  to  the  full :  tlie  rich 
man  there  fareth  not  delicicufly  every  day  :  Neither  fliall  he  wear  there 
j^  his  purple  and  fine  linnen  :  The  jetting  gorgcou;;  well-dreft  gallant,  that 
muft  no  have  a  pin  amifs ,  that  ftands  as  a  pidure  fee  to  fnlc  ,  that  t:ikc 
themfelves  more  beholden  to  the  Taylor  or  Semftcr  for  their  comlinels, 
then  to  God  ,  they  fhall  then  be  quite  in  a  different  garb ;  There  is  no 
^DefeHiUA       poudering  or  curling  of  the  hair  ,  nor  eying  of  themfelvc*;,  nordcfirous 
fummo  bvii  rt./^expeding  the  admiration  of  beholders.    '  Sure  our  volnptuous  youths 
injimumbonMm,  ^^^^  j^jyg  [i^pjj.  Cards  and  Dice  behinde  thim  ;  as  alfo  their  Hauks ,  and 
\tror\um%  Hounds,  and  Bouls,  and  all  their  former  picafant fports  :  They  fliall 
vohtntarium       then  fpend  their  time  in  a  more  fid  eaiploymenc ,  and  not  in  fuch  pa- 
jnalum^imma-  ftimes  as  thefe.   Where  will  then  be  your  M.iyg.imes,  and  your  Morrice- 
lofeipfumper-    dances  ?  your  Stage-Plays ,  and  your  Shews  ?  What  mirth  will  you  have 

ciitinjuftm.  Et 

(jHtahuic  malo author  mnej}  DeM  ,  fed  homo  ferverfw  ,  di^nc  hta]uc  himini  qui  fe  fcrdid'it  pecrrJ"., 
redditur  Jntormcntii  £ternitferdit'n  ^  utfcreat  qwdem  qn'ipemc  v  luit  ^  non  tamen  fic  f:rcat  queprad- 
fnodumvoluit.  Qtn  cnim  ftc  feribit  ,  deU'^Kitiorepeccatorumillcclw  .,  ut  Ji  pojfet  fieri  ^  manerct  in  opc- 
repeccatifcrpetum  ■-,  iufiequidemejiin  pcrditionepecciti  dimijjiti  quo  propria  cecidit  voluntatc.  Ful- 
gen.  lib.  i.  ad  Monim.  cap.  19.  AvoluptJt:  oaupAtm  quoimd)  rcftjlet  labori  ac  periculo  .>  ege- 
flaii  (^T  tot  bumantim  vitam  ciicuwfirepentibui  minii  .«'  ^imjdo  oripc^hw  imrtU  f  quimodo  dolo- 
riiferet  ?  qmmodo  tnundi  fragores  ,  ^  tantum  acerrimorurn  hoflium  ,  a  tAm  molli  adverfario  vi- 
llus ?  OuKquid  voluptas  fuafcnt  ,  faciei  •,  Age ,  .  non  vides  qnam  multa  fu.ifwa  fit.  Seneca  de 
Vie.  bear.  cap.  11. 

in 


Part  III.  The  Saints  Everlafting  Refl.  343 


in  remembring  all  the  Games,  and  Sports,  and  Dancings  which  you 
had  on  tiie  Lords  days,  when  you  fhould  have  been  delighting  your  felves 
in  God  and  his  work?  O,  what  an  alteration  will  our  Joviall  roaring  ^ 
fwaggerers  then  finde  ?  What  bitter  draughts  will  they  have  inll-eadof 
their  Wine  and  Ale?  ifrherc  were  any  drinking  of  healtiis,  the  Rich  man 
would  not  have  begged  lo  hard  for  a  drop  ofwatcr  :  The  heat  of  their  luft 
will  be  then  abated  :  They  fhall  not  fpend  their  time  in  courtino  their 
Miftreffes ,  in  lafcivious  dilcourfe,  in  amorous  Tongs,  in  wanton  daiiiance, 
in  their  Itiftfiill  erabracements ,  or  brutifli  defilements :  Yet  they .  re  like  ^t 
enough  toh-ive  each  others  company  there  ;  But  they  will  have  no  more 
comfort  in  that  company  ,  then  Zwn  ^nd  Coj^"  in  dying  together  ,  or 
then  lewd  companions  have  in  being  iianged  together  on  the  fame 
Gallows;  O  he  dolefull  nicccing  that  thefe  luftfull  wantons  will  have 
there  !  How  it  will  even  cut  them  to  the  heart  to  look  each  other  in  the 
face  !  And  to  remember  that  beaftlv  pleafure,  for  v;hich  they  now  muft 
pay  (0  dear  1  So  will  it  be  with  the  tellowftiip  of  Drunkards ,  and  all  0- 
tbers  that  were  play  fellows  together  in  fin,  who  got  not  their  pardon 
in  the  time  of  their  lives;  What  a  dircfull  greeting  will  there  then  be? 
Curfing  the  day  that  ever  they  faw  the  faces  of  one  another  !  Remem- 
bring and  ripping  up  all  their  lewdnefs  ,  to  the  aggravation  of  their  tor- 
ment 1  O  that  finners  would  remember  this  in  the  midft  of  their  pleafure  ^ 
and  jollity,  and  lay  to  one  another.  We  mult  fhortly  reckon  for  this 
before  the  jealous  God.  Will  the  remembrance  of  it  then  be  comfortable, 
or  terrible  ?  Will  thcfc  delights  accompany  us  to  another  world  ?  How 
fliall  we  look  each  other  in  the  faces,  if  we  meet  in  Hell  together  for  thefe 
things?  Will  nor  the  memorial  of  them  be  then  our  torment  ?  Shall  we 
then  take  thefe  for  friendly  adions?  Or  rather  wifh  we  had  fpent  this 
time  in  praying  together  ,  or  admonifliing  one  another  ?  O,  why  fhould 
we  fell  fuch  a  laiting  ,  incomprehenfible  Joy  ,  for  onetnO:  of  lecming 
pleafure?  Come,  as  we  have linncd  together ,  let  us  pray  together  be- 
fore we  ftir  ,  that  God  would  pardon  us :  and  let  us  enter  into  a  pt  omife 
toonear.orher,  thatwewi!!  do  thus  no  more,  but  will  meet  together  - 
with  the  godly  in  the  wor(hip  of  God  ,  and  hclpe  one  another  toward 
Heaven,  as  oft  as  we  have  met  for  our  finfull  merriments ,  in  helping  to 

deceive  anddeftroy  each  other. This  would  be  the  way  to  prevent 

this  forrovv ,  and  a  courfe  that  would  comfort  you,  when  you  look  back 
upon  it  hereafter.  S  Who  would  fpend  fo  many  days  and  years,  and^gj^wV  w/)i 
thoughts ,  ard  cares ,  and  be  at  fo  much  coft  and  pains ,  and  all  to  pleafe   ^'oluftatem  no- 
this  flefli  lor  a  moment,  which  muft  Chortly  be  moft  loathfomeftinki«g   TrJUlT"^ 
rottcnnels^  and  m  the  mean  time  neglea  our  precious  louis ,  and  that  „,„  yenn-ff^qui 
ftate  which  we  mull  truft  to  for  ever  and  ever  ?  To  fee  at:  fuch  pains  for  pc.udibus  ^ 
that  pleafure,  which  dies  in  the  enjoying,  andisalmoft  as  loon  gone  as  beiluUlaxior 
come  ,  and  when  we  have  moll:  need  of  comfort  will  be  fo  far  from  fol-   ^-  ''j^"<^'^^  °- 
lowing  us  as  our  happinefs .  that  it  will  be  perperuall  fuel!  to  the  flames      '^*       '^''^' 
which  ftiall  torment  us  I  O  that  men  knew  but  .what  they  defire,  when  « 

they , 


544 


The  Saints  JEverUfiing  Kefi, 


Chap;  4, 


Moft  cerrain  ic 
i':,  that  Vertue 
ha:hnora 
more  capi  rail 
enemy  then 
fjch  a  pcrpe- 


they  would  fo  fain  have  all  things  fuited  to  the  dcfircs  of  the  fledi !  They 
would  have  Buildings ,  Walks ,  Lands ,  Cloathcs  ,  Dic: ,  and  all  fo  Hc- 
tcdas  may  be  moft  pleafingand  delightfull.  Why  ,  this  is  but  todcfirc 
their  temptations  to  beincrcafed  ,  and  their  fnarc  ftrcngthncd  :  Tlieir 
Joyes  will  be  more  carnal ;  a.id  liovv  great  an  enemy  carnal  Joy  is  to 
tual  lucccfs  as  jpirituall,  experienced  men  can  quickly  tell  you.  li  we  took  the  flcfti  fo 
t^u)  call  "|'.o%  much  for  our  enemy  as  we  do  profefs ,  we  could  not  fo  earncftly  dcfire. 


happ 

to  joyne  toge- 
ther wirh  Ho- 
ncf\y,ii  no  led 
difficulty  ,  then  to  combine  things  by  nature  moft  contrary.  BjJin  CommonVftaltb.  I.  i .  p.  ?. 


and  contrive  to  accommodate  it ,  and  fo  congratuUie  all  its  content- 
ments as  we  do. 


-4^  VU -A-  -1^^  ^  ^^ -At  4V  4t> 


CHAP.    IV. 


The  greatnefs  of  the  torments  of  the  damned 
difcoyered^ 


§.  I. 

>  Yet  I  know 
what  Gibtcuf 
faitli,  and  nu  - 
ny  Schoolmen, 
That  God  is 
not  caufa  malt 
fetiam  pxmj 
(}ua  malum  : 
And  IreriAHt 


SECT.  I. 

A-ving  thus  fViewed  you  how  great  their  lofs  is ,  who  are 


(hut  out  of  Keft,  and  how  it  will  be  aggravated  bv 
thofe  Additional  lofies  which  will  accompany  it ;  I 
fhouid  next  here  fhew  you  the  greatnefs  oi  iliofe  Pofi- 
tive  fufferings ,  which  will  accompany  this  lofs.  But  be- 
caufel  am  to  Treat  of  Reft,  rather  then  of  Torment, 
I  will  not  meddle  with  the  Explication  of  the  quality  of  thofe  fufferings, 
but  only  fhew  their  greatnefs  in  fome  few  brief  difc()verics ,  left  thecare- 
fpeaksaHf  he"  '^^s  finner,  while  he  hears  of  no  other  piinifiiment  but  that  of  Jofs,  before 
thought  it  mentioned  ,  fliould  think  he  can  hear  that  well  enough  by  his  own  refol- 
werc  a  natural  vednefs,  and  fo  flatter  himfelf  in  hope  of  a  tolerable  Hell.  That  there  arc, 
thdr  own  wil-  ^^^"  the  lofs  of  Happinefs,  fuch  a  Auall  fenfible  Torments  for  the  dam- 
fulefs,  and  not"  "^  >  is  a  matter  beyond  all  doubt,  to  him  that  doth  not  doubt  of  the 
properly  cffe-  truth  of  the  Scripture  :  and  that  they  will  be  exceeding  great  ,  may  ap- 
ftcd  by  God.    pear  by  thcfe  Arguments  following. 

(And  indeed  j  f  j^ft  a  Prom  the  principal  Author  of  them  ,  which  is  God  himfelf; 
jf  It  be  true,  ^         '  ' 

that  Malum  fenfus^ai  wcW  a  Malum  domni  eft  forma  liter  privat-ohniy  &c.  tunc  cnfam  efficientem  per 
fe  mn  hab.n  Deum.  J  Qji  ergo  per  Apoflajiam  amiferunt  qujtprsdi^afunt^  WPP^  defolati  ab  omnibus  bonify 
inomni  fanaconvirfantur.  DeoqHidemfrincipalit.-rnonafcjpfoeospumentey  profequente  autem  eos  pxna 
quoniam  fur.t  defolati  ab  omni  bono.  Vt  in  immenfo  luminey  qui  excce caver unt  femetipfos^  vel  ab  aliiiexcoe- 
cati  funt^ifemperprivati  fuiit  'luiunditate  lunin'n  :  Non  quyd  lumen  pxnam  eii  inferat  cxcitatii;  fed  quod  ip- 
ja  ccecitof  fuperinducat  en  calamitatcm.  Irenxus  advcrf.  h;tref.  Ub.  5.  pa§e  CmihiJ  5  lo,  6  H . 


P'lrt  HI.  Tht  Saints  EverUfitn^  Rejl,  345 

As  it  was  no  lefs  then  God  whom  the  linner  had  offended ,  fo  it  is  no  Icfs  m 
then  God  that  will  punifh  them  for  their  offences.  He  hatb  prepared 
thofe  torments  for  his  enemies ;  His  continued  Anger  will  ftjll  be  devou- 
ring them  ;  His  Breath  of  Indignarion  will  kindle  the  flames;  His  Wrath 
will  be  an  intolerable  burden  to  their  fouls.  O,  ifit  were  but  a  creature  m 
that  they  had  to  do  with ,  they  might  better  beare  it ,  for  the  Penalty 
would  be  anfwcrablc  to  the  Infirmity  of  him  that  (hould  inflid  it.    A 
childe  can  give  but  an  eafie  ftroak  ,  but  the  ftroaks  of  a  Gyant  will  be  an- 
iwcrabJc  to  hisl^rength  :  Wo  to  him  that  fals  under  the  ftroaks  of  the 
Almighty  !  They  (hall  feel  to  their  forrow  ,  That  it  is  a  fearf\il  thing  to 
fail  into  the  hinds  of  the  l.vingGod  :  It  were  nothing  in  comparifoH  to 
this ,  if  all  the  world  were  againll:  them,  or  if  the  ftrei  gth  of  all  creatures 
wcr«  united  in  one  to  iaflift  their  |>ena!ty,  They  had  now  rather  ven"" 
tureupon  ihedifpleafure  of  God,  then  to  difpleafea  Landlord  ,  a  Ma- 
iler ,  a  Friend  ,a  Neighbour,  or  their  own  Flefh;  but  then  they  will  wifti 
a  thoufand  times  in  vain  ,  that  they  had  lolk  the  favour  of  aU  the  world, 
and  been  hartd  of  all  men  ,  fo  ihcy  had  not  lofl  the  favour  of  God ;  for 
as  there  is  00  life  liko  his  favour ,  fo  is  there  no  death  like  his  difpleafurc; 
O,  What  a  confuming  fire  is  his  wrath?  If  it  be  kindled  here ,  and  that  a 
but  a  little,  how  do  we  wither  before  it ,  as  the  grafs  that  is  cut  down  be- 
fore the  fun?  How  foon  doth  nurllrength  decay  and  turn  to  wcaknefs,  & 
our  beauty  to  deformity  ?  Churches  are  rooted  up,Common*wealths  are 
overthrown, King  jomsdcpopulated, Armies  deflroyed, and  who  can  fland 
before  his  Wrath  ?  Even  the  Heavens  and  Earth  will  melt  at  his  prcfence, 
and  when  he  fpeaks  the  word  at  his  great  day  of  Accompt ,  they  will  be 
burnt  up  before  him  as  a  fcrole  in  the  fire.  The  flames  do  not  fo  eafily  run 
through  the  dry  Stubble,  or  confume  the  Houfcs, where  its  vioknce  hath 
prcvailed,as  theWrath  of  God  will  feed  upon  thefc  wretches.  0,they  that 
could  not  bear  a  Prifon  ,  or  a  Gibbet ,  or  Fire  for  ChriH  ,  no  nor  fcarcc 
a  few  fcorns ,  from  the  mouths  of  the  igaofant,  how  will  chey  now  bear 
the  devouring  fire  ? 


SECT.    IT. 

2. *TPHe  place  or  flate  of  torment  is  purpofcly  ordained  for  the  glort-         §.  2. 

1    fying  of  the  Attribute  of  Gods  Juftice.  As  all  the  Works  ofGodo''.  Dciupermit- 

are  great  and  wonderful ,  fo  thofe  above  all,  which  arc  fpecially  intended  ^"^  '^'*{'*.''^ 

for  the  eminent  advancing  of  fome  of  his  Attributes:  When  he  will  glori-  g^^/  J,f'Jyj3^^ 

fie  his  Power ,  he  makes  the  worlds  by  his  Wifdom :  The  comely  order  Gibieuf.  /.2.  c. 

of  all ,  and  fingular  creatures  declare  his  Wifdom  ;  His  Providence  is  22.§.  5,7,8,9, 

fliewn  in  fuftaining  all  things ,  and  maintaining  order  ^,  and  attaining  io.EtJitnjlum 

his  excellent  ends ,  amongll  the  confufed ,  pcrverfe,  tumultuous  agitati-  '?  ^';* '^'^  ''"''I"" 

llefupcr  irmdentiam  ^Uies  nihil   ufguam  Mali  deirchtndes  Boechius   rcfcreHC.   Gibieuf. 

A  a  a  ons 


34^ 


Tbt  Saints  EverLifting  Rejf. 


Cliap.  4, 


ons  of  a  world  of  wicked ,  foolifh ,  felf.deftroying  Mifcrcants;  When  1 
fpark  of  his  Wrath  doth  kindle  upon  the  earth  ,  the  whole  world ,  fave 
only  cighc  perfons  are  drowned  :  Sodom,  Geworrah ,  Admub  ,  and  Zeho- 
im  are  burnt  with  fire  from  Heaven  to  aOics;  The  fca  (huts  her  m©uth 
uponfome:  The  earth  doth  open  and  fwaliow  others;  The  Peftilencc 
dcftroycth  them  up  by  thoufands :  The  prefcnt  deplorable  eftatc  of  the 
Jervs  may  folly  teftiftc  this  to  the  world  :  And  yet  the  glorifying  of  the 
two  great  Attributes .  of  Mercy  and  Juftice ,  is  intended  moft  eminently 
for  the  life  to  come.  As  therefore  when  God  wi!l  pnrpofely  then  glori- 
Jie  his  Mercy  ,  lie  will  do  it  in  a  way  and  degree  that  is  now  incrcdib'e, 
and  beyond  the  corprehenfion  of  the  Sv^ints  that  muU  enjoy  it ;  fo  that 
the  blood  of  his  Son  ,  and  the  enjoyment  of  himfelf  immcdately  in  Glo- 
ry,(hall  not  be  thought  too  high  an  honour  for  them ;  So  alfo ,  when  the 
time  comes  that  he  will  purpofely  manifeft  liis  Jiiflice,  it  (hall  appear 
tobe  indeed  the  Juftice  of  God  ;  The  evcrlaliing  flames  of  Hell  will 
not  be  thought  too  hot  for  the  rebellious;  and  when  they  have 
there  burned  through  millions  of  Afjcs  ,  he  will  not  repent  him 
of  the  evil  which  is  befafen  ihera.  O. ,  wo  to  the  foul  that  is  thus 
fet  up  for  a  Butt ,  for  the  wrath  of  the  Almighty  to  (hoot  at !  and  for  a 
Bu(h  that  muft  burn  in  the  flames  of  his  Jealoufie  ,  and  never  be  con- 
fijmed  L 


5.  3. 

Crcmabit  ad- 
diUos  ardeHs        > 
femper  gehen-  * 
7JM  •,  ^  vivaci' 
bm  flammk 
vorax  poena. 
J^ec  ait  unde 
habere  tormenta 
vel  requiem 
fofint  nli- 
quando  vel  fi- 
nem.  Servabun- 
iur  cum  corpo-t 
nbtu  fttU  ani- 
m£  infinitif 
ivudatibw  ad 

dolorem. 

Verrr.H  eorum 
mn  moritur,  ^ 
ignif  eorum  mn 
extinguetw\ 
&c.  Cyprian, 
ad  Demetrian. 
p.  S30. 
Hill.  2.  <?. 


T 


SECT.  in. 

He  torments  of  the  damned  muft  need*  be  cxrrenm  ,  hecaufe  ihcy 
are  the  effed  of  Divine  Revcpga  :  Wrath  is  terrible ,  but 
Revenge  is  implacable  :  When  the  great  God  fliall  fay,  I  will  now  be 
righted  for  all  tJie  wrongs  that  I  have  born  from  rebellious  creatures ;  I 
will  let  out  my  wr.ith  ,  and  it  (hall  be  ftaicd  no  more  ,  you  (hall  now 
pay  for  all  the  abufe  tfmy  Patience  1  Remember  now  how  I  waited  your 
leafure  in  vain  ,  how  I  ftoopcd  to  perfwade  you ;  how  I,  as  it  were,  knee- 
led to  intreat  you:  did  you  think  I  would  always  be  flighted  by  fuch  mif- 

creants  as  you  ?  O  ^  who  can  look  up  when  God  fliall  thus  plead 

with  them  in  the^eate  of  Revenge?  Then  will  he  be  revenged  for  c- 
vcry  mercy  abufed  ,  for  his  creatures  confirmed  in  luxury  and  excefs ,  for 
:cvery  hours  time  naifpcnt ,  for  the  ncgled  of  his  Word  ,  for  the  vilify- 
ing of  his  Meffengers ,  for  the  hating  of  his  people ,  for  the  prophanati- 
on  of  his  Ordinances  and  negled  of  his  Worfhip  ,  for  the  breaking  of 
his  Sabbaths ,  and  the  grieving  of  his  Spirit ,  for  the  taking  of  his  Name 
in  vain,  for  unmerciful  neglect  of  his  fervantsindiftres.  O  thenumber- 
lefs  Bils  that  will  be  brought  in  1  And  the  Charge  that  will  overcharge 
the  fcul  of  the  (inner !  And  how  hotly  Revenge  will  purfue  them  all  to 
the  higheft  1  How  God  will  ftand  over  them  with  the  rod  in  his  hand 
(  not  the  rod  of  Fatherly  chaiUfemcnt ,  but  that  Iron  rod  wherewith  he 

bruifetb 


Part  III. 


The  Saints  Evtrlafiing  Refi, 


bruifeth  the  rebellious  )  and  lay  it  on  for  ail  their  negleds  of  Chrift  and 
Grace  !  O  that  men  would  forefeethis !  and  not  put  themfelvcs  under, 
the  hammer  of  revenging  fury  ,   when  they  may  hare  the  treafure  of 
happincfs  at  fo  cafic  rates  ,  and  pleafc  God  better  in  preventing  their 
woe  I 


347 


Vim  igitur^  fy 
idem  Dcm 
ptter  qui  con- 
cuffccmbut 
cJHf  commmi' 
cationem  ^ 
pcrfcveran- 


SECT.  IV. 

4.  ^^Onfidcr  aifo  how  this  JuBice  and  Revenge  will  be  the  delight  of        *•  4« 

^^i:he  Almighty.   Though  be  had  rather  men  would  (loop  to  Chriit  * 
and  accept  of  his  me 'cy  ,  yet  when  they  perlift  in  rebellion  ,  he  will  take 
p'eafure  in  their  execution.  Though  he  defir^  BOt  the  death  of  him  that 
ciieth,  but  rather  that  he  repeat  and  live;  yet  when  he  will  not  repent 
and  live ,  God  doih  delirc  and  delight  in  the  execution  of  Jufticc  :  con- 
ditionally, fo  that  men  will  repent ,  he  dcfires  not  their  death ,  but  their 
life ,  Ezfkz  3  ?  •  1 1  •   yet  if  they  repent  not,  in  the  fame  place  he  uttereth 
his  rcfolution  for  their  death  ,  zierf.  8, 1 3.  He  tcls  us ,  Ifai,   27. 4.  That 
fury  is  not  in  him  ,  yet  he  addeth  in  the  next  words ,  Who  would  fet  the 
brycrs  and  thorns  againft  aie  in  battle.?  I  would  go  through  them ,  I 
would  burn  them  together.  What  a  dolefull  cafe  is  the  wretched  creature  tibus  in  fubje 
in  ,  when  he  (hall  thus  fet  the  heart  of  his  Creator  againft  him  ?  and  he   ^'one  e;w,2Kx 
that  made  him  will  not  favc  him  ,  and  he  that  formed  him  ,  will  not  have  ^'^"^  ^pudfe 
mercy  upon  him, //rf/.  27.  11.  How  heavy  a  threatningisthatin  Dent.Jl'^^^^^Jj^^-^^ 
28.  63 .  As  the  Lord  Rejoyced  over  you  to  do  you  good  ,  fo  the  Lord  aHtem  abfcef- 
will  Rejoycc  over  you  to  dcdroy  you ,  and  to  bring  you  to  nought.  Wo  fionis^  Diabsk, 
to  the  foul  which  God  Rejoyccch  to  punifti.  Yea,  hetelsthe  fimplo  (3"  qui  cum  e% 
ones  that  love  fimplicity  ,  and  the  fcorners  that  delight  in  fcorning,  and  ^J{'jf/^™* 
the  fools  that  hate  knowledge  ,  That  bccaufe  he  called,  and  they  refufed,   j^^'^.^^  \y11T"^ 
he  ftrcched  out  his  hand  and  no  man  regarded ;  but  fet  at  naught  all  his   rAns  in  <juem 
Counfel,  and  would  none  ot  his  reproof,  therefore  he  will  ai(o  laugh  at  fainwitur^  in- 
their  calamity ,  andmorJi  when  their  fear  cometh  ;  when  their  fear  co-   f^^'DmiRM, 
mcchas  difolation,  and  their  dertruftion  as  a  whirlwinde ,  when  di  ft  res  ^al^^feum'' 
and  anguidi  cometh  upon  them ,  Then  fliall  they  call  upon  him  ,  biit  he  /««/.  irenttts 
will  not  anfwer,  they  (hall  feekhira  early ,  bu":  fhal!  not  fitidc  him  ;  fer   adv.  Hlref./,^, 
that  they  hated  knowledge,  and  did  not  thoofe  the  Fear  of  the  Lord,  ^■•''?-  7'^- 
Prov.  I.  22,23,24,25,26,27,28,  29.  I  would  intrcat  thee,  who 
readvfl  this .  if  thou  be  one  of  that  fort  of  men  ,  that  thou  wil' but  view 
o\crr  ferioully  that  part  of  the  Chapter ,  Trov.  i .  from  the  2o^'^ -^-fr/f  fa 
the  end  ^  and  believe  them  to  be  the  true  words  of  Chrift  by  his  Spirit  in 
Salomon  :  Is  it  not  a  t<ajrib!e  thing  to  a  wretched  foul ,  when  it  (liall  lie  « 
roaring  perpetually  in  the  flames  of  H«ll ,  and  the  God  of  mercy  himfelf 
(hail  laugh  at  them  ?  When  they  fhall  cry  out  for  mercy  ,  yea  ,  for  one 
drop  of  water ,  and  God  (hall  mock  them  in  ftead  of  relieving  them? 
When  none  in  Heaven  or  Earth  can  heipe  them  but  God,  and  he  (hall 

Aaa  2  Rejoycc 


348 


The  Saints  EvcrUJlm^Rtfi. 


Chap.4. 


SoalfoPfal. 
?7. 15- 


Rejoycc  over  them  in  their  calamity  ?  Why ,  you  fee  thcfc  arc  the  very 
,  Words  of  God  himfclfin  Scripture  :  And  moll  juft  is  it ,  that  they  vtho 
laughed  at  tHc  Sermon  ,  and  mocked  at  the  Preacher  ,  and  derided  the 
people  that  obeyed  the  Gofpcl ,  fliould  be  laughed  at ,  and  derided  by 
God.  Ah  poor  ignorant  Fools  (forfo  this  Text  cals  them)  they  will 
then  have  mocking  enough  ,  till  their  heart  akc  with  it!  I  dare  warrant 
them  for  ever  raakmg  a  jeft  at  ,Godlinefsmorc,  or  making  themfelvcs 
merry  with  their  own  flar.deruus  reports.  It  is  thcmfcives  then  that  mult 
be  the  woful  objerts  <-f  denfion  ,  and  that  of  God  1  imfelf ,  who  would 
have  crooned  them  wr.h  Glory  ,  I  know  when  the  Scripture  Iptfaks  of 
Gods  laughing  and  mocking  ,  it  is  not  to  be  underftood  literally  ,  bur  af- 
ter the  manner  of  men  :  but  this  may  fufficeus,  that  it  will  befLchana(^t 
of  God  to  the  tormenting  of  the  Tinner,  which  he  cannot  more  fitly  ton- 
ceive  or  expres  under  any  other  notion  or  name  ,  then  thefe. 


sj. 


Vtrum  ign'ii 

Oehenntfit 
corpYCHt^  Lege 
fiiiiiffime  dij- 
jerentem  D.Jo. 
Raignoldura 
de  Libr.  Apo-* 
cryphis  pr*- 

&  53,  54,55, 

5^,57,58, 

59. 


SECT.   V. 

5.  /^^Onfidcr  who  fliall  be  Gods  Executioners  of  tlieir  Torment; 
Vi>  and  that  is ,  Firlt ,  Satan.  Secondly ,  themfelvcs  Firit ,  He 
that  was  here  fo  fuccesful  in  drawing  them  fromChrirt,  will  then  be 
thelnftrument  of  tlieir  puniftiment  ,  for  yielding  to  his  temptations. 
It  was  a  pitiful!  fight  to  fee  the  man  pofTefTed  ,  that  was  bound  with 
chains,  and  lived  among  the  Tombs;  and  that  other  that  would  becatt 
into  tfee  fire  and  into  the  water ;  but  alas,  that  was  nothing  to  tlic  tor- 
ment that  Satan  puts  them  to  in  Hell:  that  is  the  reward  he  will  give 
them  for  all  their  fervLce  ;  for  their  rejecting  the  commands  of  God, 
and  forfaking  Chrift  ,  and  negleding  their  fouls  at  his  perfwafion. 
Ah ,  if  they  had  fervcd  Chrift  as  faithfully  as  they  did  Satan  ,  and 
had  forfaken  all  for  the  love  of  hirh  ,  he  would  have  given  them  a 
better  reward.  Secondly,  and  it  is  moit  juft  alfo  ,  that  they  (hould 
there  be  their  own  tormentors ,  that  they  may  fee  that  their  whole 
deftruAion  is  of  themff Ives  ;  and  they  who  were  wilfully  the  me- 
ritorious canfe  ,  (hould  alfo  be  the  efficient  in  their  own  fufferings: 
and  then  who  can  they  complain  of  but  themfelvcs  >  and  they  will 
be  no  more  able  to  ceafe  their  felf-tomenting  ,  then  men  that  we  fee  in 
a  deep  Melancholy ,  that  will  by  no  Arguments  be  taken  off  frocv 
their  forrows. 


SECT.  VI. 


Part  III.  The  SAtiits  E'verUfii»i  JSieJi.  ^^p 


SECT.    VI. 

6.  /'^Onfider  alfo  how  that  their  torment  will  be  univcrfal ,  not  upon  a.     c    a      . 
Vy/one  pare  alone /vhilc  the  reit  are  free;  but  as  all  have  joyned  in  the  p^/^^  dn'tma- 
fin ,  fo  muit  they  all  partake  of  the  torment.   The  foul  as  it  was  the  chicfaforHm  fxna  (fi 
in  finning  ,  (hall  be  chief  in  fuffering  ;  and  as  it  is  of  a  more  fpiritaal  and   "»  gihcnna^ 
excellent  nature  then  bodies  are  ,  fo  will  its  torments  ss  far  exceed  our  ^'^"^  ^  '"^."'. 
prefent  bodily  luffcrings.   As  the  joyes  of  the  foul  do  far  furpaffcail   I^^/'f /"-'^'' 
Icnfual  pleafurcs ,  and  corporal  contentment* ;  fo  do  the  painsof  the  fi'^tmnT^^n. 
foul  furpals  thefe  corporal  pains-  and  as  the  Marcyrs  did  triumph  in  thc«^f  maiugehen- 
very  flimes,  becauletheir  fouls  were  fullof  joy  ,  though  their  bodies  rialu  juf^iku. 
were  m  pain;  fo  though  thefe  damned  creaturts  could  enjoy  all  i  heir  bo-    CP^f'^'^nr  eti- 
dily  pleafurcs ,  yet  the  fouls  futferings  would  take  away  the  fweetncfs  of  tlj^/z-w**^""" 
them  all.  qwd  Jhccame 

nonfoQitani- 
ma  ,  fed  qua  neccjjc  cjt  illam  et'utm  came  [entire.  Quantum  emm  ad  Agendum  de  fuo  fufficit  ^  tantum  ^ 
ad  PaUendum  Ad a;:,endian  autem  rtiivin  dc  juofi<fftin.  J^abet  enim  dejuo  folummodo  cogitare  ,  wHe  cu' 
fere.,  di^mere;  ad perjiciendwn autem  opcram  iarnu  exfei'tut.  Sic  kaque  <ij  ad  Fmendum  focieta- 
tem  carnn  expojlulat ,  «r  tMn  plane  per  earn  pat/  poffit ,  qucm  fine  ci  plane  agere  r,on  potuit.  Tcrrul.  de  Re- 
fur.  Carr.ii.  c.  i  7.  /».  41 1,  Segent  operarum  fccietutcm  ,  ut  merito  pffcnt  etiam  Mcrcedem  negare.  Non 
fit  paytiiCps  fauentU  taroft  non  fucrit  ((fy  in  caufa.  Sola  anima  revnctur  ^  f'fola  decedit.  At  enhnmn 
magif  f)'a  decedit ,  quamfola  decurrit  j  illud  unde  decedit  ,  vitam  banc  dico.  Adco  autem  nonfo/a  ani- 
ma  tranjigit  \itam  ,  ut  nee  cogitatm  licet  f^bs  licet  non  ad  ejje^lumper  carnem  dcduHos  auferamm  i  colle- 
gia carnn.  Siquidem  ^  in  came.,  ^  cum  came  ,  &  per  carnem  agirur  ab  anima,  qi.od  agitur  in  corde. 
Jertul.  dc  Refurrecl.  Carnis^  cap.  i  S.pag.  41c. 

And  it  is  not  only  a  foul ,  but  a  finfull  foul  that  muft  fuffer ;  The  guilt, 
which  rtil!  remains  upon  it ,  will  make  it  fit  for  the  wrath  of  God  to  a 
work  upon  ;  As  fire  will  not  burn  ,  except  the  fuel  be  combuftibie ;  but 
ifthewoodbe  dry,  or  it  light  upon  ftraw,  how  fiercely  will  it  burn 
then?  Why,  the  guil:  of  all  their  former  fias  will  be  as  Tmder  or  Gun- 
powder to  the  damned  foul  ,  to  make  the  flames  of  Hell  to  take  hold  up- 
on tliem  with  furie. 

And  as  the  foul ,  (o  alfo  the  body  muft  bear  its  part ;  That  body  that  tt 
mull  needs  be  plcafed  ,vihatfoever  became  of  its  eternal  fafety^ftiall  now 
be  paid. for  all  its  unlawful  pleafurcs  ••  That  body  which  was  fo  carefully 
looked  to  ,  fo  tenderly  cheridied ,  fo  curioufly  drdL  that  body  which 
could  not  endure  heat  or  cold  ,  or  an  ill  fmcll ,  or  ^S||thfome  fighr  j  O 
what  mnll  it  now  endure  I  How  are  its  liaughty  looks  now  taken  downl 
How  little  will  ihofe  flames  regard  its  comlinefs  and  beauty  1  But  as  « 
Death  did  not  regard  it ,    nor  the  Worms  regard  it ,  but  as  freely  feed 
upon  the  face  of  the  proud  and  luflful  Dames,  and  the  heart  ol  the  mod 
ambitious  Lords  or  Prir.ccj ,  as  if  they  had  been  but  beggersor  bruits; 
fo  will  their  tormentors  then  as  little  pitic  their  tendernefs  ,  or  reverence  , 
their  Lordlinefs ,  when  they  ihall  be  raifed  from  their  graves  to  their 
eternal  doom.  "Iliofe  eyes  which  were  wont  to  be  delightcdwiih  curious  « 

Aaa   3  ^ig^^^'x 


550  The  Saints  EvcrUpng  Refi,  Chap.  4^ 

fights ,  and  to  feed  thcmfelves  upon  beauteous  and  comely  ob/cds,  muft 
then  fee  nothing ,  bur  what  fliall  amaze  and  terrific  them  j  an  angcry,  fin- 
revenging  God  above  them,  and  thofc  Saints  whom  they  fcorned.enjoy- 
.•  ingthc  Glory  which  they  have  lolt;  and  about  them  will  be  only  De- 
vils and  damned  fouls ;  Ah  then  ho-<v  fadly  will  they  look  back  and  fay. 
Arc  all  our  merry  Meeting? ,  our  Feafts,  our  Playes,  our  wanton  Toyes, 
our  ChrlfttTiai  Games  and  Revels  come  to  this  >  Then  thofc  Ears  w  hich 
«»  were  wont  to  be  delighted  with  Mufick  ,  (hall  hear  the  fhrieks  and  cries 
of  their  damned  companions ,  Children  crying  out  agiinll  theu*  Parents, 
that  gave  them  incouragcment  and  example  in  evil ,  but  did  not  teach 
them  the  fear  of  the  Lord;  Husbands  crying  out  upon  their  Wivei ,  and 
Wives  upon  their  Husbands ,  Maftcrs  and  Servant  curfiag  each  other; 
Miniftersand  People,  Magillrates  and  Subjcrts,  charging  their mifcry 
^  ^'*'*^{/"-'''"  ^^P^"^  ^"^  another  ,  for  difcouraging  in  Duty  ,  conniving  at  fin  ,  and  bc- 
^0fccm  anlinl    '"8  filent  or  formal ,  when  they  fliould  have  plainly  tcmld  one  another 
enam  Dominus  of  their  mifcry  ,  and  forewarned  thern  of  thi§  danger.  Thus  will  Soul 
in  fugillatione     and  Body  be  companions  in  Calamity  c . 

cogitatuumtax-  -\  r  n 

at.  [  Quid  cogitatis  in  cordibus  veftris  neqiiam  ?  J  £f  {_  X>Hr  con^exerit  mulierem  ad  conrupifceti' 
dum  SiC.  J  Ada  %i  fine  Of  ere  ,  ^fine  cjfe'h  ^  coiiratw  carnn  e]}  a^lw  \  Sed  nfiin  cerebro  vclin 
m^diofuperciliorum  difaim'me^velubi  Fhilof:)phu  p!act:r^  principahtcH  fcnfmrn  conftcuita  cj?,  quodNt'gt- 
monicon  appellatur.  Cat©  eric  omnc  Animi'  cogitatorium.  Nun  juam  Anima  fine  came  f /?,  quamd'tu  in  came 
ejl.  nihil  mn  cum  ilia  agitfme  qua  n  u  efi.Qj<^  ndhnc  an  cPj^itutwqmque  per  carntm  adminilhentur^qw  per 
(aYHem din'{cunnir extrinfecut.  Volutet  aliquid  Anima  y  vhUm  operatur  indicinm.  Facias  JNtentio- 
mm  omnium  ffecuium  cj\.  Negetn  jaHorMm  foaetatem  ,  cm  r.cgare  tton  pnjj'unt  cogitatoynm.  Et  illi 
quidam  delinqMntias  Carnk  emmerant  ,  ergo  peccatrix  tenebitur  fupplicij.  Tertullian.  ubi  jupra. 
ptigi  410. 


SECT.  VII. 

7*  A  ^^  '^^  greater  by  far  will  their  Torments  be.  becaufe  they  fhaJ 
jfx  have  no  comfort  left  to  help  them  to  mitigate  them.  In  this  lite 
when  a  Mlniltcr  fore-told  them  of  Hell ,  or  Confcience  begun  to  trouble 
their  peace,  they  had  Comforters  enough  at  hand  to  relieve  them:  Their 
carnal  friends  were  all  ready  to  fpeak  comfort  to  them,  and  promfethem 
that  all  fliould  be  well  with  them:  but  now  they  have  not  a  word  of 
comfort,  either  fgrijim  or  Chemfelvcs.  Formerly  they  had  their  bufi- 
nefs ,  their  compSiif^  their  mirth  ,  to  drive  away  their  fears ;  they 
could  drink  away  their  forrows ,  or  play  them  away,  or  fleep  them 
away  ,  or  at  leaft ,  time  did  wear  them  away  j  but  now  all  thefe  remedies 
arevaniftied:  They  had  a  hard,  a  prcfumptuous,  unbelieving  heart, 
which  was  a  wall  to  defend  them  againlt  troubles  of  minde;  bnt  now  their 
experience  hath  banirtied  thefe  ,  and  left  them  naked  to  the  fury  of  thofe 
flames :  Yea  ,  formerly  Satan  himfelf  was  their  comforter  ,  and  would 
unfay  all  that  the  Minifterfaid  againft  them  ,  as  he  did  to  our  firft  Mo- 
ther i  Hath  God  faid  ,  Ye  (hall  not  eat  >  Ye  (hall  not  furely  die.  So  doth 

he 


<* 


^^ 

Part  in.  The  Sams  Everlapng  Refi,  351 


he  now;  Doth  God  tell  you,  that  you  fhall  lie  in  Hell?  Icisnofuch 
matter ;  God  is  more  mcrcifni ;  he  dodi  but  tell  you  fo ,  to  frighe  you  - 
from  rinn:ng ;  Who  woulu  lofehis  prefenc  pleafures ,  for  fearc  of  that 
which  he  never  faw  ?  Or  if  there l)e  a  Hell ,  What  need  you  to  tcare  it? 
ArcnocyouChriftians  ?  andfliallyounotbefavedby  Chrill?  Was  not 
his  blood  (Tied  for  you  ?  Mimllers  may  tell  what  they  plcafe  ,  they  de- 
light  to  fear  men  ,  thas  they  may  be  mafiers  in  their  Conlciences ,  and 
therefore  would  make  men  believe  that  they  fliall  all  be  damned  ,  except 

they  will  fit  themfelves  to  their  precife  humor. Thus  as  the  Spirit  « 

of  Chrift  IS  the  Comforter  of  the  Saints,  fo  Satan  is  the  Comforter  of  the 
wicked  ;  for  he  knows ,  if  hefhould  now  difquiet  them ,  they  would  no 
longer  lerve  him ;  or  if  fears  and  doubts  (liould  begin  to  trouble  them, 
they  would  bethink  themfelves  of  their  danger  ,  and  fo  cfcape  it  :  never 
was  a  thief  more  careful  left  he  (liould  awake  the  people ,  when  he  is  rob- 
bing the  houfc,  then  Satan  is  careful  not  to  awake  a  finner:  And  asa« 
cat- purfc  will  loke  you  in  the  face  ,  and  hold  you  in  a  tale,  that  you  may 
never  fufpeft  him,  while  he  is  robbing  your  pockets,  fo  will  Satan  la-., 
bour  to  keep  men  from  all  doubts  or  jealoufies  ,  or  forrowful  thoughts. 
But  when  the  finner  is  dead  ,  and  he  hath  his  prey  ,  and  his  ftratagcm  hath 
had  fucccfs ,  then  he  hath  done  flattering  and  comforting  them.  While 
the  fight  of  fin  and  mifery  might  have  helped  to  ftve  them ,  he  took  all 
the  pains  he  could  to  hide  it  from  their  eyes :  but  when  it  is  too  late,  and 
there  is  no  hope  left ,  he  will  make  them  fee  and  feel  it  to  the  utmoft.  O, 
which  way  will  the  forlorne  finner  then  look  for  comfort?  They  that 
drew  hiui  into  the  fnare  ,  and  promifed  him  fafcty  ,  do  now  forfake  him, 
and  are  forfaknc  themfelves.  His  ancient  comforts  arc  taken  from  him, 
and  the  righteous  God,  whofc  fore- warnings  he  made  light  of,  will  aow 
make  good  his  word  againft  hira  to  the  leaft  tittle. 

SECT.  VIII. 

8.  r>  Ut  th?  great  aggravation  of  this  mifery  ,  wijl  be  its  Eternity.  That  «;7^,.,.^^^g    ^^ 
jD  when  a  thoufanJ  millions  of  ages  are  part  ,  their  Torments  are  as   ^tmiiniswJs 
frefh  to  begin  as  the  firft  day.  If  there  were  any  hope  of  an  end,  it  would  fmc  wme,  finis 
cafe  them  to  forefee  it  •  but  when  it  muft  be  for  ever  ,  that  thought  is  in-  fine  fine,  de- 
tolerable  :  much  more  will  the  mifery  it  felfe  be  fo.  They  were  never  «^^^'^-/"!-''^'' 
weary  of  finnin."  ,  nor  ever  would  have  been  ,  if  they  had  lived  eternally  ^1''',^"!!^^" 
Upon  earth  ,  and  now  God  will  not  be  weary  of  plaguing  there  ;  They   ^^  jf,,,/.  fewpc/ 
never  heartily  repented  of  their  fin ,  and  God  will  never  repent  him  of  indpit^t^de' 
their  fufferings;They  broke  the  Laws  of  the  etcrnall  God,  and  therefore  f^^^"^  deficere 
fhall  fuffer  eternal  punifhraent  i  Thev  knew  it  was  an  Everlaftine  Kinc-  nefnt.Mors 

extitigir.f.,  dolor  cruciar  ^fed  nuli'atenttf  pavorem  fugafffarmnit  combuerityfed  nequaquamtcnebr'tf  excutjt, 
Greg  Mora  I. lib. ^.  I  approve  nor  learned  Parlors  judgement  about  the  Defert  of  eternal  fi)flfering,,a5 
arifing  only  from  the  Eternity  or  perpetuity  of  fnining,which  h  e  caketh  from  Scorm  and  MiraadHlai-, 

h  ^-d.'Dffa'nl'u.p.  154.  i5^. 

dom 


SJa  The  Sjitnts  Evtrlaftmg  Rejl,  Chip.  4, 


dom  which  they  rcfufcd  when  it  was  offered  them,   and  therefore  what 

»  wonder  if  they  be  everlaitingly  fhut  out  ofic ;  It  was  their  immortal  fouls 

that  were  guilty  of  the  trcfpafs ,  and  theretore  mult  immortally  fuff"wr 

the  pains.  O  now  wliat  happy  men  would  they  think  themfdves,  if  they 

miglu  have  lain  ftill  in  their  graves ,  or  continued  dull ,  orfuffcrcd  no 

worftf  then  the  gnawing  of  thofe  worms !  O  that  they  might  but  there  he 

down  again  !  What  a  mercy  now  would  it  be  to  die  ?  And  how  will  they 

AQunndoiftmc  call  and  cry  cue  for  it  J  O  «leath  ,  whither  arc  thou  now  gone?  Now 

ex^cj^umjunnt  come  and  cut  off  this  dolefull  life  1   O  that  thele  pains  woul  break  my 

nuUm  inmpx-   heart, and  end  my  being!  O  that  I  might  once  at  lart  die  1  ^  O  cliati  had 

mtenti£locuj      nevtft  had  a  being!  Thcfe  groans  will  the  thoughts  of  Eternity 

f^I  "SioTi/Tf  wring  from  tleir  hearts.  They  were  wont  to  think  the  Si-rmon  long,  and 
feihs :  //jc  Pfaycr  long;  bow  long  then  will  tiiey  (hink  thefe  Er.dk-fs  torments.' 
vita  .tut  amit-  What  difference  is  there  bctwixt  the  leng:h  of  their  plea  fures ,  and  of 
titur  ant  lene-  their  pains  ?  The  one  continued  but  a  raornent ,  but  the  other  endure[Ii 
tur:  Hicfalun  through  *ll  eternity.  O  that  finners  would  by  this  thought  to  heart/ 
Oa'Te^r'/rMc^M-Rcmcmberhow  tirrc  isalmoft  gone  :  Thou  arc  (landing  all  this  while  at 
fiictf^ov'ide-  the  door  of  Eternity;  and  death  is  wating  toopen  thcdoor,and  put  thee 
»«>.  Cyprian,  in;  Go  flcep  out  yc  t  but  a  few  more  r.ights ,  and  ftir  up  and  down  on 
adDcmctnan.  earth  a  few  more  days  ,  and  then  diy  nights  and  dayes  Ihall  end;  thy 
7?ii  fc?cP»<r£/«-  thoughts  and  cares ,  and  pieafurcs ,  and  all,  fliall  be  devoured  by  Eter- 
tormrnPrntifi-  "'ty ;  thou  mult  enter  upon  the  ibte  which  (hall  ne\er  be  changed. 
cmum?j^tcT-  As  the  Joys  of  Heaven  are  beyond  our  conceiving  ,  fo  alio  are  the  pains 
naautemfyft-  ©fHell.  Everlalting  Torment  is  Unconceivable  Torment. 
refine  funt  a 
Dee  bona  ■,  ^  prej>ter  hoc  ^  amijfio  eorum  dterna  <^  fine  fine  ejl.  Irenius  adv.hxref.  1.  5-  pCmihi)sio. 

SECT.  IX. 


§.  9. 


BUt  I  know  if  it  bea  fcnfuall  unbeliever  that  rcadeth  all  this ,  he  will 
caft  it  by  with  difdain,  and  fay,  I  will  never  believe  that  God  will  thus 
Torment  his  Creatures :  What ,  to  delight  in  their  torture  1  And  that  for 
evcrlaftingl  And  all  this  for  the  faults  of  a  flioit  time !  Ic  is  inci  ediblc:Kow 
can  this  (land  with  the  infinitenefs  of  his  mercy?  I  would  not  thus  Tor- 
ment the  worft  enemy  that  I  have  in  the  world  ,  and  yet  my  merciful- 
fiefs  in  nothing  to  Gods.  Thefe  are  but  threats  to  awe  men;  I  will  not 
believe  them. 
^  ^»/w.  Wilt  thou  not  believe?  I  do  not  wonder  if  thou  be  loth  to  bc- 
•^'v  **'•  lieve  fo  terrible  tidings  to  thy  foul  as  thefe  are  ;  which  if  they  were  belie- 

ved and  apprehended  indeed  according  to  their  weight ,  would  fet  thee  a 
trembling  and  roaring  in  the  anguidi  of  horror  day  and  night;  And  I  do 
as  little  wonder  that  the  Devil  who  ruleth  thee,  fhould  be  loth,  if  he  can 
hinder  it ,  to  fuffcr  thee  to  believe  ic :  For  if  thou  didll  believe  it ,  thou 
wouldeftfparcnocoftor  painstoefcapcit.  But  go  to:  Ifthou  wilt  read 
en,  cither  thou  (hale  believe  ic  before  thou  ftirrelt ,  or  prove  thy  felf  an 

Infidel 


Part  III,  The  Saints  EvcrlaftingRefi»  '  353 


Intidcl  or  Pagan.   Tell  me  then  ,  Doll  thou  believe  Scripture  to  be  the  *      ,      ^  ,  . 
Word  of  God?  Ifrhoudonoc,th>  uarc  no  more  a  Chriltian  then  thy   quld^xlfZeti- 
horfeis,  or  then  a  Turk  is:  For  what  ground  have  we  bcfides  Scripture  tii  folk  nia ge- 
to  believe  that  Jelus  Chrift  did  come  into  the  world  ,  or  die  for  man  ?  If  ncram^rtuorum 
thou  believe  not  tpel'c  ,  I  have  nothing  here  to  do  with  thee,  but  refer   ^"  (^'^ ']i*dicii 
thee  to  the  fecond  Part  of  this  book ,  where  I  have  proved  Scripture  to  ^^  ^^Mcitaa- 
be  the  Word  of  God,  B'Jt  if  thou  do  believe  this  to  be  To  ,  and  yet  ^oH  nunum  fummm^ 
not  believe  that  t!ie  iarne  Scripture  is  true,  thou  art  far  worlethenei-  Jit Ifraelitarum 
thcr  InfiJel  or  Pagan;  For  the  vilell  Pagans  durlHiardiy  charge  their  p^'ebtjimrum: 
idol  Gods  to  be  lyars :  And  dareft  thou  give  the  lye  to  the  God  of  Hea-  ^^''^""'  '"^Pj'°- 
ven  ?  and  accufe  him  of  ft)caking  that  which  iliall  not  come  to  pafs :  and  i-S^nnrmt 
thatinfuch  abfol'iie  threat? ,  and  plain  exprcAiuns /"  But  if  thou  dareft   tertiurn  medu- 
not  ftandio  thiSjbut  ooft  believe  Scriprurc  both  to  be  the  Word  of  God,  o7«/»,  quimn 
and  to  be  true ;  thea  1  Aiall  prefently  convince  thee  of  the  truth  of  thefe  "'""'*  ^^''^ 
eternal  Torments.  Wilt  thou  believe  if  a  Prophet  (hould  tell  it  thee  ? ''^'"*''.'"'*/'' ^^- 
Why  read  it  then  in  the greateit  Prophets,  Aiofcs ^David ^  and  Ifaiah^   Probasilhs'e 
'Detit.  32.  22.  Ffal.  1 1.  6.  and  >>,  17.  Ifai.  30  33.  Or  wilt  thou  believe   vefligk  ad  vi- 
one  that  was  more  then  a  Prophet?  Why  hear  then  what  fehti  BaptiJ}  tamaternam 
faith,  .T/.jf.  3.  10  Z/.'<i'3-  17.  Or  wilt  thou  believe  if  an  Apoftle  (hould  Wm^f^m  o/yl- 
tell  thee  ?  why  hear  wh?  c  one  1 -iith ,  ft^Jc  7.  1 3 .  where  he  calls  it  the  ven-  f  f  "^'^'\  ""'- 
geartce  of  eternal pnr  j  astd  the  bUtkriejs  6f  d  irknejs  for  evfr.    Or  what  it   Oehennam 
thou  haveit  fron.i  an  Apoille  that  had  been  rapt  up  in  Kevelations  into  fiveignemin- 
the  third  Heaven,&  (een  thmg$unutrcrablc?Wiltthou  believe  then?Why  fcmakm  abje- 
take  it  then  from  Prf«/,  2  Thef  i .  7, 8, 9.  Tke  Lord  feft^^  (hnll be  reveal-   '''"'".'*''  ^^"■■''"'' 
edjrom  tieAven^rvitb  ht6  mighty  Afigels,  tnjUrntH'i  pre^tt^kingvcngemee   ,a^j  ^^..  ^  .^^ 
on  them  th^t  k»fiw  mi  God ,  and  that  obey  not  theGoJpel  «f  «ur  Lord  Jeftu  p^r  ^^atrarn 
Chrifi  ,  whajh^lj  i-e  ptmijlied  with  everlafiin?  deft radion  from  the  prefence    CbadajJwn  ft- 
cfthe  Lord,  Av;d:i-om  the  x'ory  of  his  power.    And  2  Th:f.  2.12.  Th.H  they    ^e'tteufmrn  tan- 
(,timiiht  he  d^tn^cd  ,  who  klieved  not  the  truth  ,  but  had  pfe^fHre  in  hk*   f"'".'"'^'^®  ^w^" 
rtghtchjnes  So  how.  2.  5,  6,  7,  8,  10.  Or  wilt  thou  believe  it  h-ora  the    .atn  iffoum 
beloved  Apoltie ,  who  was  fo  taKen  »ip  in  Revelations ,  and  faw  it ,  a^  it   in  infeim  tor- 
were  ,  in  his  v  fi^ns?  Why  fee  then  Rev.  20.  ib,  i^-  They  arc  faid   quebuntar  '■■,de- 
there  to  be  c^fi  inte  the  lake  o^firt ,  and  tormented  day  and  ni^ht  for  ever.    ^"^'^  i^orpora 
So  Fev.  2 1 .  8.  So  2  Pet.  2. 1 7   Or  wilt  thou  bdicve  it  from  the  mouth   ^^[^'Sl'tuf- 
of  Chrift  himfclf  the  Judge?  vVhy  read  it  the.-:,  M.it.  7.  10,6: 13.40,  que  cmres'^ee- 
41,42,^9,50.  As  therefore  the  Tares  are  gathered  and  burnt  in  the  fire,'  rui»  di^ianda 
fo  (lull  it  be  in  the  end  of  this  world  :  the  $on  of  man  (hali  fend  forth  his   di^crgct^fubter 
Angels ,  and  they  (hall  gather  out  of  hi^  Kingdom  Sll  things  that  offend,  ^''i'■'^•*^  W"'" 
and  ihcm  which  do  iniquiy:  and  (hall  caft  them  into  a  furnace  ©f  fire;  lie  H^Bcc^ii  ir 

Tdliitr.do  ma 
(;no,  ut  Euxtor.  Synag  J^id  c  i  .p.2$,2'?,27.   Ad  ham  hxrt'^nappr^pitjgudt  d^StiiiA  Paplfianm.  Non  ejl 
raa  vita  nijt  uh'i  fxlichcr  yivitio-:,  ne:  ve<aiiiiorrupti3 ,  nifi  ubi  falm  mllo  doloYC  conumfttuf.   Vbi  auum 


jififcere  nolentcs^oijignant  iihotidk  tot  excm^Uri-tl^d  ^^p9l>H^itteocnl^i ymniMrl?^] p^n  ^i.ek.ii.p.2^1 . 

Bbli  "      there 


354 


The  Saints  E^erLtpng  Kef. 


Chap,  4. 


^  Sic  Diab»lic»  there  (hall  be  wecping and  gna(hlng  of  tccth  ,   cf-c.    So  Afat.  iS.  S^ 
fpiritu  fleni       g   5^  Mari^  9. 43 ,  44, 46,  48.  Whcrc  be  repetcth  it  three  times  over. 


H^heretigeirvorm  never  dicth  ^  and  their  fire  i«  rot  tjuencijed.  And  Al.-tt. 


jnmmerof  ac- 

fei-unt  fatlor't  25.  41,  ^S.Then  (h4ll he faj  tothemcn  the  L'ft  hA>'.d,T>cp4rtfren)me,  je 

mjiro ,   cMm  ^  curfed^  into  ever  Ufting  fire  ,  prepared  for  the  Devil  ^r.d  hU  At:gcls  :   For  I 

^'mtumv:t£  Tvae^&CC.tyfHdthefefhAligoawjtj  into  tvcrlafling  punifljment  ^   and  the 

nobn  djiuv:-  right eaiu  into  life  eternjill. 

^^^'J^!%"!»,  What  fivft  thou  now  to  all  x.h\%  ?  Wilt  thou  not  vet  believe  ?  Ifthoa 

fofurrh,  tfyn-)-  wUc  ROt  believe  Cdnlt ,  1  know  not  whom  thou  wile  believe  ;  and  chcrc- 

lunt  jujiHtn  e^e  fore  it  is  in  vain  ro  pcrfwade  thee  any  further  :  Onlv  let  me  tell  thee,  the 
ju.-licium  D-'/ 


Sl»apropter  (y 
alteium  qHcn- 
dam  excegita- 
runt  patrem, 
neq\  curantcm 
req-y  proMiden- 


time  is  at  hand  when  thou  wilt  eafily  believe,  and  that  witiiout  any 

preaching  or  arguing:  when  thou  feell  the  great  anJ  terrible  day  ^  and 

hearcf\  the  condemning   fcntencc  part  ,  and  Art  thy  lelf  thru'ldown  to 

Hell  (  as  Ltiki  10. 1 1 .)  then  thou  fhalt  believe  ,  and  never  doubt  again: 

And  do  not  fay  but  thou  wall  told  fo  much.    Surely  he  that  fo  much 

'dilTwadcs  thee  from  believing ,  doth  vet  believe  and  tremble  himfelf. 
tern  etrum  qui    q  °  •' 

funtcrgan^s,       ^'""'a  ^/ ?'  u         u-   L  (I    u      r^   A  -  r  u     i     r      i 

out  ctiam  con-      ^  And  whereas  thou  thinkelt  that  God  ismoremercifull  why  fqrehc 

feutientem  om-  *  knows  bell  his  own  merci^ullnefs  His  mercy  will  not  crofs  his  Truch. 
mkmpeccatif.  Cannot  God  be  infinite  in  mercy  ,  except  he  fave  the  wilful!  and  rcbelli- 
Ircnxusadv.  ^^^  ^  u  a  Judge  unmercifull  for  condemning  malcfad:ors  j*  Mercy  and  Ju- 
Jam'fcies  ne-  *  «ftice  have  their  fevcrall  obj^ds  tThoufaruis  oHiumblc,  believing,  obcdi- 
qujtia  fua  ban:  ent  fouls  fliall  know  to  their  ctcrnall  comfort  rhat  God  is  mercifuij, 
eos  mcYuiJJ'e  fir-  though  the  rcfulers  of  his  grace ,  (hall  lie  under  Juftice.  God  will  then 
tunam.-necqiac-  force  thy  confcience  to  confefs  it  in  Hell  ,  that  God  w'lo  condemned 
mo7nm%  hti'»'^^^^ ^^^y^^  ^^^^'^^^^  to  thee.  Was  ic  no  mercy  to  be  m^de  a  reafo- 
jlincwtumacia  nablecreature ?  and  to  have  Patience  to  endure  thy  many  years  pro- 
pf r fever arenr^      vocations,   and  wait  upon  thee  from  Sermon  to  Sermon  ,  dcfiring 

ante  a  pr^di-  g^d  intrcacing  thy  repenance  and  return?  W3s  't  no  mercy  to  have 
^/«m.  iraprms    ^^^^  3^^  ^r  q^j      ^^^^  ^j,  |^|^  ^.^^^j  ^^^^  ^^^^^^  P^.^^,^,  ^^j^^^^j  ^1^^^ 

comprchen-  >f thou  wouldelt  but  have  accepccd  him  to  govern  and  to  lave  thet? 
xies, quam eife  Nay  when  thou  hadll  n?gled:v,*d  and  refufcd  Chrift  once,  twice,  yea 
dcfertos.  Mi-  a  hundred  times  ,  that  God  (hou!d  yet  follow  thee  with  invitations 
from  day  to  day  f  And  flialc  rhou  wilfully  refufe  mercy  to  the  lall 
hour  ,  and  then  cry  out  that  God  will  not  be  f©  unmercifull  as  to  con- 
demn thee?  Thy  confcience  wiM  fmi'e  thee  for  this  madnefs,  and  tell 
thee,  that  God  was  mercifnllm  all  this,  though  fuch  as  thou  do  pc- 
rifh  for  your  wilfulneft.     Yea  the  fenfe  of  the  grcatnefs  of  bis  mercy, 

(thatlove  not  And  whereas  thou  thinkeft  the  pain  to  be  greater  then  the  offence, 
tobcnamed  *t  that  is  becaufc  thou  art  not  a  competent  Judge^Thouknoweft  what  pain 
•noppofi-  is,  but  thou  knoweft  not  the  thoufand  part  of  the  evil  of  (in:  ihallnoc 
tion )  both  pa-  ^^^  righteous  Judge  of  the  world  do  jullly  ?  Nay ,  it  is  no  more  then 
g^^^^J^^^^^^^^^^  Did  not  Godfet before  thee  Life  and  Death? 

of  Gods  Xr-  an^  t^ii  ^^f  s  >  if  thou  wouldeft  acccpc  of  the  Government  of  Chrift  ,  and 
'  ^5  '  '  renounce 


nut.  Fdlix  0- 
llav.p.  394- 
f  When  I  read 
in  Spanhemim 
Fofihum  Wind. 
againft  Ami- 


Pare  III .  Tk  SAtnts  Everlafiing  Refi,  J5  5 


renounce  thy  lufls,  that  then  thou  (houldeft  have  eternal  Life  ?  And  if  cytothewic- 

thou  wouldeft  not  have  Chrift  ,  but  the  World  or  Flelh  to  rule  over    kcd,a$ifbc. 

thee,  thou  (houldeft  then  endure  eternal  torments?  Did  not  he  offer   ""„ J,Qc^'f-^* 

thee  thy  choycc?  and  bid  thee  take  wnich  of  thcfe  thou  wouldeft  ?    yea,   fe^uall  Grace 

and  intreat  thee  to  rhufe  aright  ?  Ard  doft  thou  now  cry  out  of  Severi-    t»  Believe, 

ty  ,  when  thou  haft  but  rhc  conicqueiice  of  thy  willful!  choyce  ?  But  it  is   therefore 

not  thvacaifinnGod  orcrue.Uv  tuat  Ihail  fcrve  thy  turn;  in  ftead  of  thrifts  Dvmg 

^        1       r  ,      -  .  .       .         r    i  '         II  u   >    for  them  (in 

procuimg  thyekape  ,  'm- tue mitigation  or  thy  torments,  it  will  but   jy^tvcnant  znd. 

make  thy  burthen  thy  m©re  heavy.  Camera's  mid- 

dle fenfe  )  is 
no  Mercy  ro  tlv'ii,bnt  a  mocking  of  thetr,  Zc  therefore  conclude,  rhat  Chrift  died  not  for  them  at  all: 
ic  makes  me  titmbl'j  to  think,  thar  Lamed  Divines  in  htat  of  dilpute  fhould  fpcakfodefperately 
a^ainll  God  !  Avd  yet  this  i;  alincil  rll  they  l^avc  to  fiiy.  1  intreat  fuch  to  confider  ,  feeing  Con- 
fciencc  is  thegrcut  Tcrmtnro;  C'  liiedan-nv-d  in  Hell  i  And  the  lle;c(5iing  of  Chrift  ,ii»id  theabufe 
of  Gorpd-nitrcv  will  he  rht  saa  cfi  thing  that  God  and  Confcience  will  charge  chcm  with ,  Whe- 
ther tUefe  mens  dos'+rine ,  if  the  damned  could  believe  it  ,  would  not  make  Hell  to  be  no  Hell 
to  them,  or  more  eaf^e  ?  If  tncy  could  fay  ,  Chrilt  never  died  for  me  at  all  :  or  if  he  had. 
Yet  ic  hud  bet.i  no  Mercy  ,  becaute  God  would  not  give  me  Fa-th  in  him  •■,  It  was  meerly  Gods 
WiUtnaL  'IhoLildbe  da.nned  that  bi  ought  nie  hither ,  which  I  could  not  refift  :  If  they  could 
thus  lay  all  on  God,  where  v/ere  the  worm  of  Confcience?  Shall  we  deny  that  which  is  clear  and 
plain  ,  bccaul'e  we  cannot  comprehend  that  whi:h  i^  liid  and  fccret  ?  Shall  we  fay  ,  that  it  is  not 
fo  ,  which  we  lee  to  be  io,  beca>:fe  %vc  cannot  finde  wliy  it  is  fo  ?  faith  yl«£«j?/«e  excellency,  l.dc 
B-)n:>pr fever,  c.i^.  Which  faying  '  would  delne  the pcrfons  before  mentioned  well  to  confider. 
Chrift  makes  it  tltc  perFedion  of  our  Heavenly  b  athcr ,  to  do  good  in  common  cafes ,  to  the  juft  and 
im;i!fl ,    Mat.  5.45,  48. 

And  whereas  thou  faift  that  thou  wouldeft  not  fo  torment  thy  own  a 
enemy  J  I  Anfaer,Tb<.re  is  no  reafon  that  thou|(houldeft :  For  is  it  all 
one  to  offend  a  craw  ling  Worm  of  thcc?rth ,  and  to  offend  the  eternal 
glorioui  God  ?  Thou  haft  noabfolure  dominion  over  thine  enemy,  and  a 
there  may  be  feme  fault  in  thy  fclf  as  well  as  in  him  j  but  with  God  and 
us  the  cafe  is  contrary  ;  Yet  thou  makcft  nothing  of  killing  a  Flea  if  it  do  » 
but  bite  thee ,  yea ,  an  hundred  of  chcm,  though  they  did  not  touch  thee, 
and  yet  never  accufcft  thy  felfof  cruelty  :  Yea ,  thou  wilt  torment  thy  a 
Ox  ail  his  life  time  with  toilfbme  labour  ,  and  kill  him  at  laft  ,  though  he 
never  deferred  ill  of  thee,  nor  difobeyed  thee ,  and  though  thou  haft 
over  him  but  the  borrov;ed  authority  of  a  fupcriour  fellow  creature, 
and  not  the  fovercign  power  of  the  abfolutc  Creator :  Yea  ,  how  com-  a 
monly  doft  thou  takeaway  the  lives  of  Birds  ,  andBcatts,  and  Fifties? 
Many  times  a  great  many  of  lives  muft  be  taken  away  to  make  for  thee 
but  one  meal.  How  many  deaths  then  have  been  fuflfered  in  obedience  to 
thy  will  from  :Iiy  firft  Age  to  thy  laft  hour  ?  and  all  this  without  any  de- 
fert  of  the  creature  ?  And  muft  it  yet  feem  cruelty  ,  that  the  Soveraign 
Creator,  who  is  ten  thoufand  times  raor^  above  thee ,  then  thou  art  a- 
bovea  Flea,  or  a  Toad,  fliould  execute  hisjuftice  upon  fuch  a  con- 
temner of  his  Authority  ?    But  1  have  given  you  fome  Reafons  of  this 
before. 

Bbb2  SECT.  X. 


356  The  Saints  EverUftin^  Rejt,  Chap.4. 


SECT.  X. 

S.  10  .«  TX^^  rocthinks  I  perceive  the  obftinate  finner  defpcrately  refolving.  If 
JD  I  raull  be  damned ,  there  is  no  remedy  ;  rather  then  I  will  live  fo  pre- 
cifelyas  the  Scripture  requireth ,  I  will  put  it  to  the  venture  ;  I  (hall 
fcape  as  well  as  the  reft  of  my  neighbours ,  and  as  the  moft  of  the  world, 

and  wc  will  even  bear  iias  well  as  we  can.  jdnfw.  Alas,  poor  crca- 

a  turc  1  would  ihoudidll  but  know  what  it  is  that  ihou  doft  fo  boldly 
venture  on  :  I  dare  fay  thou  wouldeft  flccp  this  nighc  but  very  unquict- 
ly.  Wilt  thou  leave  thy  felf  no  room  for  hope?  Art  thou  fuch  a  mali- 
cious implacable  enemy  to  Chriftand  thy  own  foul?  And  doft  thou 
think  indeed  ,  that  thou  canft  bear  the  wrarli  of  God  ,  and  ^o  awav  fo 
cafily  with  thcfe  eternal  Torments !  Yet  let  me  beg  this  of  thee  ,  that 
before  thou  doft  fo  flatly  relolve  ,  thou  wouldcft  lend  me  thine  attention 
lothefefew  Queftions  which  I  fhali  put  rothec  ,  and  weigh  them  with 
thcreafonof  aman,  and  if  then  tliou  think  thou  canft  bear  thefe  pains, 
I  (hall  give  thee  over  and  fay  no  more. 
61  Firft,  Who  art  tfciou  that  thou  fliouldeft  bear  the  wrath  of  Godi^  Art 
^^^Q^'  *  thou  a  God?  or  art  thou  aman  f  What  isthyftrength  to  undergo  fo 
Exod  *c  23  niuch  ?  Is  it  not  as  the  ftrcngth  of  Wax  or  Scubblc  to  rpfift  the  fire  ?  or 
as  Chaff  to  the  Wmdc?  or  as  tlie  Duft  before  the  fierce  Whirlwinde  ? 
Was  he  not  as  ftout  a  man  as  thy  felf,  who  cried  to  God  ,  f<5^  13  25. 
ffi/t  thou  brc^k^a  leaf  driven  to  and  fro  ?  and  wilt  thou  pttrjfic  the  dry  ftHb' 
ble?  aod  he  that  confeffech ,  I  am  a  worm  and  no  man  ^  Plal.  22.6.  If 
thy  ftrengthwere  as  iron,  and  thy  bones  as  brafs ,  thou  couldeft  not 
bear;  If  thy  foundation  were  as  the  Eirch,  and  thy  power  as  the  Hea- 
vens ,  yet  fliouldtft  thou  perifh  at  the  breath  of  his  Indignation :  How 
much  more  when  thou  art  but  a  little  piece  of  warm,  creeping,  breathing 
Clay,kept  a  few  dayes  from  Itinking, ar.d  fiom  being  eaten  with  Worms, 
by  the  mcer  fupportand  favour  of  him  whom  tlioti  thus  refilleft  ? 

Secondly ,  It  thou  art  able  to  \^TaftIe  with  the  Ind'gnaron  of  the  AI- 
^  mighty  ,  Why  then  doft  thou  tremble  at  the  figfis  of  his  Power  ,  or 
Wrath?  Do  not  the  terrible  thunder-daps  fometime fear  thee?  or  the 
Lightning  flaflies  ?  or  that  unfeen  Power  which  goes  with  it,  in  renting 
in  pieces  the  mighty  Oaks ,  and  tearing  down  the  ftrongeft  buildings? 
5t  If  thou  hadft  been  in  the  Church  o{  lyithicombe  in  Devon/hire,  when 
the  lightning  broke  in,  and  fcorched  and  burnt  the  people  ,  and  left  the 
brains  and  hair  upon  the  pillars  ,  would  it  not  have  made  thee  afraid?  If 
thou  be  but  in  a  place  where  the  plague  doth  rage,  fo  that  it  comes  to  fo 
many  thoufand  a  week  ,  doth  it  not  aftonidi  thee  to  fee  men  that  were 
well  within  a  few  days  to  be  thrown  into  the  graves  by  heaps  and  multi- 
tudes? If  thou  hadft  ftood  by  when  Pharaoh  and  his  people  were  (6 
ftrangely  plaguect ,  and  at  laft  drowned  together  in  the  Sea ,  or  when  ^hc 
garth  fwallowcd  up  T>athan  ^  z/ibiram  and  their  companies,  and  the 

people 


Part  III.  The  S aims  E'vdrUfiing  Rejl^  ^jy 


people  fled  away  at  the  cry  ,  left  the  earth  (hould  fwallow  them  upalfo: 
or  when  Eliiu  brouj;hc  fire  f-Lom  Heavea  toconfume  the  Captains  and 
their  companies  j  would  not  any  of  thefe  fights  have  daunted  thy  fpirit  ? 
Why,  how  then  canft  thou  bear  the  hellifli  plagues  ? 

Thirdly  ,  Tell  me  alfo ,  if  thou  be  lb  ftrong ,  and  thy  heart  fo  ftout,  , 
why  dothofc  fmall  luffcnngs  fo  difmay  thee  xvhich  befall  thee  here  ?  If 
thou  have  but  a  tooth  akc  ,  or  a  fie  of  the  gout ,  or  ftone,  What  groans 
doll  thou  utter  ?  What  moan  doll:  tin  u  make?  The  houlc is  filled  with 
thy  conlhnt  complaints:  Thy  friends  about  chee  are  grieved  at  thy  pains, 
and  ftand  over  thee  condoling  thy  miferabie  ftate ;  If  thou  (houldert  but 
lofea  leg  or  an  arm  ,  thou  woulde'i^  rnake  a  greater  matter  of  it;  If  thou 
lofe  hut  a  friend  ,  if  thou  lofe  thine  ellate,  and  fall  into  poverty  ,  and 
beggcry  ,  and  difgrace;  how  heavily  wouldeft  thou  bear  any  one  of 
thefe  ?  And  yec  all  tlicic  laid  together ,  will  be  one  day  accounted  a  hap- 
py ftate ,  in  comparifon  of  that  which  ts  fuffered  in  HclU  Let  me  fee  thee  tt 
fliake  off  the  moft  painful  ficknefs,  and  make  as  light  of  Convulfive,  Epi- 
leptick,  Arthricick  ,  Nephritick  pains ,  or  fuch  like  difeafcs  when  they 
feize  upon  thee  ,  and  then  theftrengchof  thy  fpirit  will  appear.  Alas, 
how  many  fuch  boafters  as  thy  felf ,  have  I  feen  made  ftoop  and  eat  their 
words?  And  when  God  hath  but  let  out  a  little  of  his  wrath,  that  Pha^ 
raeh  who  before  asked ,  Who  is  the  Lord  ,  that  I  (hould  let  ali  go  for 
him  ?  have  turned  their  tune  ,  and  cried,  I  have  finned  ? 

Fourthly  ,  If  thy  ftout  fpirit  do  make  fo  light  of  Hell,  why  then  doth  4 
the  approach  of  death  fo  much  affright  thee  ?  Didft  thou  never  finde  the 
fober  thoughts  of  death  to  raife  a  kinde  of  dread  in  thy  minde?  Waft 
thou  never  in  a  feavcr ,  or  a  confumption  ,  or  any  difeafe  wherein  ihoa 
didft  receive  the  fentence  of  death  ?  If  thou  waft  not ,  thou  wilt  be  before 
long  :  and  then  when  the  Phyfitian  hath  plainly  told  thee  that  there  is 
no  hopes,  O  how  cold  it  ftrikcs  to  thy  heart  ?  Why  is  death  to  men  the 
King  of  terrors  clfc?  and  the  ftouteft  champions  then  do  abate  their  cou- 
rage? O  bu^  the  grave  would  be  accounted  a  Palace  or  a  Paradife,  in 
comparifon  of  that  place  of  Torment  which  thou  dcfperately  flighteft. 

Fifthly  ,  If  all  this  be  nothing  ,  go  try  thy  ftrength  by  fome  corporal  $ 
torment :  As  ^»/;^fT  before  he  went  to  the  flake  ,  would  firft  tr^'  his  » 
finger  in  the  candle ;  fo  do  thou  ;  Hold  thv  finger  a  while  in  the  fire  ,  and 
feel  there  whether  thou  canft  endure  the  fire  of  Hell,   y^ufiin  mentioneth  « 
a  cbaft  Chriftian  woman  ,  who  being  tempted  to  uncleannefs  by  a  lewd 
Rufiian  ,  (lie  defireth  him  for  her  fake  ,  to  hold  his  finger  an  hour  in  the 
fire  ;  he  anfwereth  ,  It  is  an  unreafonable  requeft  ;  How  much  more  un- 
reafonable  is  it  (  faith  (he  )   that  I  (hould  burn  in  Hell  for  the  fatisfying 
ofyourluft?  So  fay  I  to  thee ;  If  it  be  an  intolerable  thing  to  fuffer  the 
heat  of  the  fire  for  a  year,  or  a  day ,  or  an  hour,  what  will  it  be  to  fwffer 
ten  thoufand  times  more  forever-^  What  if  thou  were  to  fuffer  Lameftce  , 
his  death ,  to  be  roafted  upon  a  Gridiron  ?  or  to  be  fcraped  or  pricked  to 
death  as  other  Martyrs  were  ?  Or  if  rhou  were  to  feed  upon  Toads  for  a 

Bbb  5  year 


^^8  The  Saints  Everitfi trig  Reft,  Clup.  4. 

year  together  ?  If  thou  couldcft  not  endure  fuch  things  as  thefe  ,  how 
wilt  thou  endure  the  eternal  fl.\mcs  ? 

o  Sixthly  ,  Teli  me  yer  again  ,  if  Hell  be  fo  fmall  a  matter ,  Why  canft 
thou  not  endure  lo  much  as  the  thou<^hts  or  the  motion  of  it  ?  If  thou  be 
alone,  thoudareft  fcarcely  think  of  Hell ,  for  fear  of  raifingdifquietncli 
in  thy  fpirit  j  It  thou  be  in  company  ,  thou  canft  nor  endure  to  have  any 
ferious  fpeech  of  it ,  !ca<l  it  fpoil  the  fport  ,  ai?d  mar  the  mirth,  and  make 
thee  tremble ,  as  Felix  did  when  r^ul  was  difcourfing  of  the  Judgement 
to  come.  Thou  canlt  not  endure  to  hear  a  Mmifter  preach  of  Hell ,  but 
thou  gnaiV.eri  thy  teeth  ,  and  difdaincft  him,  and  re;)^oac^eft  his  Ser- 
mon, as  enough  to  drive  njen  to  dcfpcration,  or  make  them  mad.  And 
canlt  thou  endure  the  Torments,  when  thou  canft  not  endure  fo  much 
ae  to  hear  of  then  ?  Alas  nrin ,  to  hear  rhy  Judgement  from  the  mouth 
of  Chrift,  and  to  feel  the  execution  ,  will  be  another  kinde  of  matter  then 
10  hear  it  from  a  Mmiftcr, 

7  Seventhly  ,  Furthermore,  what  is  the  matter  that  the  rich  man  in 
Hell ,  mentioned  in  Z,^//v  1 6.  could  nor  make  as  light  or  itastiiou  doll? 
Was  not  he  as  likely  a  man  to  bear  it,  asthyfelf?  W^y  doth  he  fo  cry 
out  that  he  is  tormented  in  the  flames  ?  and  Hoop  fo  low  ,  a;  to  beg  a 
drop  of  water  of  a  beggcr  ,  that  he  had  but  a  little  before  defpifed  at  his 
gates  ?  and  to  be  beholden  to  him  that  had  been  beholden  to  the  dogs  to 
lick  his  fores? 

Alfo  what  aileth  thy  companions,  who  were  as  refolute  as  thy  fclf, 
that  when  they  lie  a  dying,  their  courage  is  fo  cooled ,  and  their  hau  ;lity 
expreliions  are  fo  greatly  changed  f  They  who  had  the  firae  fpirits  and 
language  as  thou  haft  now,  and  made  as  light  of  allthc  tlireatsof  the 
Word;  yet  when  they  fee  they  are  going  into  another  world  ,  Iioa-  pAlc 
do  they  look  ?  how  faintly  do  they  fpeak  ?  hovv  dolefully  do  they  dun- 
plainand  groanr*They  fend  for  the  Minifler  then, whom  thcydilpifed  be- 
fore, and  defire  to  be  prayed  for,  &  would  lie  glad  to  dye  in  the  Hare  of 
thofc,  who  they  would  not  be  periwaded  to  imitate  in  their  lives.-Exccpt 
it  be  here  and  there  a  defperate  wretch,  who  is  given  over  to  a  more  then 
Hellifhhardnefs  of  heart.    Why  cannot  theft  maKe  as  light  of  it  as  thou? 

2  Eighthly  ,  Yet  further  ,  If  thou  \>z  io  fearlefs  of  that  eternal  mifery. 
Why  IS  theleaft  foretsft  ofit  foternb  e  ?  \^  :M!i  thou  never  feel  fuch  a 
thing  as  a  tormenting  Confciencc  ?  If  thou  ha't  no:,  thou  flialt  do.  Didft 
thou  never  fc^  and  fpcak  with  a  man  that  lived  in  defperation?  or  in 
fome  degree  of  chefe  wounds  of  Spirit ,  that  was  near  Defpair  ?  How 
uncomfortable  was  their  conference?  How  burdcnfome  their  lives? 
Nothing  doth  them  good  which  they  poflefs :  The  Ught  of  friends  ,  or 
houfe,  or  goods ,  which  refrefli  others  ,  is  a  trouble  to  them  ;  They 
feel  no  fweetnefs  in  meat  or  drink  :  They  arc  weary  of  life,  and  fearful 
of  death  :  What  is  the  matter  with  thefe  men  ?  If  the  mifery  of  the  dam- 
ned it  felf  can  be  endured ,  why  cannot  they  more  cafily  endure  thefe 
httle  fparks  ? 

Ninthly, 


Part  III.  The  Snints  EverlujhngRefi,  359 


Ninthly ,  Again  tell  me  faithfully  ,  What  if  thou  fliouidcft  but  fee  the  ^ 
Dl-vII  appear  to  thee  in  feme  terrible  iliape  ?  Would  it  not  daunt  thee  ?  ^ 
What  if  thou  (bouideit  nneet  him  in  thy  way  home  ?  Or  he  liiould  fhew 
himfelf  to  thee  at  night  in  thy  bed-chamber  ?  would  not  thy  he^rt  fail 
thee  ?  and  thy  hair  (land  an  end  ?  I  couid  name  thee  thofc  thnt  have  been 
as  confident  as  thy  felf,  who  by  fuch  a  fight  have  been  fo  appalled,  that 
they  were  in  danger  of  being  driven  out  of  their  wits.  Or  what  if  fomc 
damned  foul  of  thy  former  acquaintance  ,  fliould  appear  to  thee  in  fome 
bodily  likncfb  ?  Would  not  this  amaze  thee  ?  What  le:.rs  do  people  live 
in  ,  whofc  houfcs  or  perfons  have  bc^en  but  haunted  with  fpiris  f  Though 
they  have  only  heard  fomc  ndifes ,  and  feen  fomj fights,  but  never  feic 
any  hurt  upon  their  bodies?  Alas,  what  is  this  to  the  Torments  of 
Hell  ?  C.anrt  thou  not  endure  a  fli.idow  to  appear  before  thee  ?  O  how 
wilt  thou  endure  to  live  with  them  for  ever  ?  where  thou  fhalt  have  no 
other  company  but  Devils  ai^d  the  damned;  and  fhalt  not  only  fee 
them^  but  be  tormented  wittuhem  and  by  them  !  And  as  incredible  a 
matter  as  this  fecms  to  thee ,  if  thy  through-convcrfion  prevent  it  nor, 
thou  knoweft  m^t  how  few  moncths  rhou  jfhalt  be  out  of  this  eftate. 

Tcnthly  and  laftly  ,  Let  me  ask  thee  one  more  Qucftion  :  If  the  wrath  10 
ofGodbero  bt"  m^tde  To  light  of,  ar  thoudoft;  Why  did  the  Son  of 
God  himfelfmakefo  great  a  matter  of  if?  When  he  who  was  perfedly 
innocent  himlclt ,  had  taken  upon  himithe  payment  of  our  debt,  and 
ftoodin  ourrocm  .  and  bore  that  punifhment  that  we  had  defervcd  ,  it 
makes  him  fwcat  forth  water  and  blood  ,  it  makes  the  Lord  of  Life  to 
cry  ,  ^'l J  foul  is  he.ivj  ,  ei'cn  to  the  death  :  It  makes  him  cry  out  upon 
the  crofs ,  A-fj  Go.^^  wj  Cjod ,  tvhj  h^Jl  tho.'^  for  fake  n  me  ?  Surely  if  any 
one  could  have  born  thcfe  fuffcrings  eafily  ,  it  would  have  been  Jefus 

Chrift  :    He  had  another  meal'ure  of  flrcnoch  to  bear  it  then  thou  §  ^^^\  awon- 
.    n  °  dcr  f"ac  Icar- 

»^^"'  .  red  fobcr  Di. 

And  let  me  tell  thee  one  thing ,  which  every  one  underftandeth  not;   vines  fhould 
Thf,u  wilt  have  fins  of  a  more  hanious  nature  and  degree  to  fufTer  for,* deny  this  i  As 
then  ever  were  laid  upon  Jefus  Chrill,   S  For  Chrilt  fuffered  only  for    '^^''^'l'"'^  "^^l^, , 
the  breaches  of  rhe  Covenant  of  works ,  and  not  for  the  violation  of  the  JJ^j.^^aren'  hell 
Covenant  of  Grace  (  properly  fo  called  ,  that  is ,  not  for  the  final  non-   to  any  but  n- 
performancc  of  the  conditions  of  this  Covenant , )  There  was  no  mans   nal  impcni-  , 

rcftc  unbe- 
lievers and  rebels  to  Chrifl  ■,  or  Chriflhad  ever  died  for  fiich  final  rebellion.  This  is  fuch  a  dodrine 
of  Univcrfal  Redemption  ,  as  a  jefuiie  would  abhorre.  Read  learned  Ma\b.   Marthmn  ^  and  Lm^, 
Croum  their  Tlitfcs  in  the  Synod  ofDjit ,  on  the  feeond  Article,  among  rhe  fuflfrages.  Is  not  that  of 
great  Camero  an  cafic  plain  trutli,  il»J!J}.  in  Hcbr-fcj^emmfnlio  J  page  41  5.  Ccrtc  nemofervatur  nififs- 
derc  obferv.jto.     Ergo  f&dus  quo  jeivantur  bdtmncs  ,   diver fiim  cjl  ab  eo  quo  u  uemine  ohfervato  nemo 
jhvatur  ,    i.  c  Certainly  no  man  is  favcd ,    but  by  a  Covenant  performed  or  kept :   Therefore  the 
Covenant  which^  men  arc  faved  by ,  h  not  the  fame  with  that  which  faverh  no  man ,  being 
performed  by  none.     And  Learned  Parser,  faith,  Defccndit  co  fua  incxinanitionc  Chrifius ^  quo 
primui  Adamfuo  lapfuceddit .,  kt  nos  inde  liberayet  ^  Parker  i/e  Dcfcenju.  lib.  7,.  fag.  i.     And  yet  I 
dare  not  nor  will  not  fay  fo  much  tjiis  way  ,  as  the  Learned  P^tj  (vr  doth,  lib.  4.  page  164,  16$,. 
nor  will  I  repeat  it. 

final 


560  The  Saints  E'vcrlafting  Rejl,  Chap.  4. 


final  prevailing  ,  unbelief,  or  impenicency,  or  rcjeding  of  Chrift,  that 
did  lie  upon  Chrilt;  Howiocver  the  aggregation  ot  all  mers  fins  might 
aggravate  his  burden ;  yet  the  punilhinent  due  to  thofc  fins  particularly, 
was  not  like  the  punilhmeac  which  isduc  to  thine  ;  For  as  the  full  Co- 
venant gave  not  fo  great  a  reward  ,  fo  neither  did  it  threaten  fo  great  a 
pc:.. 'ley  as  the  latter  doth;  And  the  penalty  which  tlic  new  Covenant 
thrcf.rneth  Chnft  never  underwent.  So  that  the  pun  ihmcnt  which  thou 
Biuil  fiifr.'r  ,  is  that  which  the  Apoftle  fpcaks  of  Hch.  \  o.  26.  Of  how 
much(orcr  puniflimcnt ,  &c.  and  that  fearfi^i  looking  for  of  Judge- 
ment ,  and  fire  which  devou'-eth  th:  advcrlarics,  Hcb  6  S.  Woe  to  poor 
finners  fur  their  mad  fccu^-ity  !  Do  :hcy  :hink  to  fir.dc  it  tolerable  to 
them,which  was  fo  heavy  tc  Chriii?N^y.,thcSun  of  God  is  caO  into  a  bit- 
ter agony,  and  bloody  Jvveat ,  anJdclonK  complaint?,  under  the curfe 
of  the  Law  alone ;  ai.d  ycr  the  feeb'c  f  ")o!ifh  creacure  maj^f^s  no'Jimg  to 
bear  alfo  the  curfe  of  the  Gofpd  !  The  good  Lord  bring  thefe  men 
to  tlicir  right  minds  by  Repentance ,  left  they  buy  their  wit  at  too  dear 


a  rate. 


SECT.  XI. 

'^,11,  A  ^^  ^^'"^  ^  ^^^^^  (^ewed  you  fomcwhat  of  their  mifery  who  mifs  of 

JlJL  this  Reft  prepared  for  the  Saints.  And  now  Reader,  I  demand  thy 
refolution,what  ufe  thou  wilt  make  of  all  this  ?  Sliail  it  all  be  loft  to  thee? 
Or  wilt  thou,  as  thou  art  alone  confider  otitin  goodcarneft  ?  Thou  hail 
caft  by  many  a  warning  of  God  ,  wile  thou  do  fo  by  this  alf<.->  ?  Take 
heed  what  thou doft,  and  how  thou  forcfolveft;  God  will  not  always 
(land  warning  and  thrcatning;  The  hand  of  revenge  ii«  lifted  up;  the 
blow  is  coming  ,  and  woe  to  him  ,  whoever  he  be  on  whom  it  lighteth; 
Little  thinkcft  thou  hew  near  thou  ftandeft  to  thy  etcrnril  flitc  ,  and 
how  neer  the  Pit  thou  art  dancing  in  the  greateft  jollity ;  if  thy  fycs  were 
but  opened,  as  they  will  be  (hortly  ,  thou  wouldeft  fee  all  rius  that  I 
have  fpokcn  before  thine  eyes  without  liirring  from  the  place  ( I  think  ) 
in  which  thou  ftandeft.  Duft  thou  throw  by  the  Book,  an  J  fay .  it  Iper^ks 
ofnothing  but  Hell  and  Damnation?  Thus  thou  ufeli  alfo  to  complain 
of  the  Mmifter  ;  but  wouldft  thou  not  have  us  to  tell  th<;e  of  thefc 
things  ?  fhould  we  be  guilty  of  tbe  blood  of  thy  foul ,  by  keeping  filent 
that  which  God  hath  charged  us  upon  pain  of  death  to  make  J'fvnown  ? 
Wouldeft  thou  peri fh  in  eafc  and  filence?  and  alfo  have  t."?  to  {ciifh 
with  thee ,  rather  then  to  awake  ihce ,  or  dilpleafe  thee  by  fpeaking  the 
truth?  If  thou  wilt  be  guilty  of  fuchinhummanc  cruelty  ,  yet  God  for- 
bid we  fhould  be  guilty  of  fach  moft  fottifh  folly  .'  There  arc  few  Prea- 
chers fo  finsple ,  but  they  know  that  this  kind  of  Preaching  is  the  re.'idy 
way  to  be  hated  of  their  Hearers :  And  tlie  defire  of  applaufe  ,  and  the 
favour  of  men ,  is  fo  natural  to  all  men  ,  that  I  think  there  is  few  that 

delight 


Part  III.  The  Saints  EverUfitng  Kefi,  ^^l 

delight  in  fuch  a  difplcafing  way  :  Our  tcmptacions  to  flattery  and  Man- 
pleafing  arc  too  ftrong  for  that.  But  Ibslecth  thee  confider,  Are  thefe 
things  true  ,  or  arc  they  not?  If  they  were  not  true ,  I  would  heartily 
join  wirli  thee,  a^iinflany  Minifter  that  (hould  offer  to  preach  them. 
oMuroalTriohc  poor  people  when  there  is  no  ci'Jl'e  ;  and  I  Jhould  thinii 
fuch  Pr»:3ch;.'rs  d-A  djfcrvc  D:ath  or  Bar.iihrnc.ir.   But  if  every -word  of 
ihefc  threatninqs  be  the  words  of  God  ,  axid  if  they  be  as  true  as  thou 
livci^  and  rcadclt  this ,  what  a  wretch  art  thou  that  wouidft  not  hear  it, 
or  confiJer  \i }  Why  ,  what  is  the  ra:Uter  ?  If  thou  be  furc  that  thou  arc 
oneof  the  People  of  God  ,  this  Doclrine  will  be  a  comfort  to  thee  and 
not  a  terror  :  but  ifchou  be  ycr  carnal  and  unroqcncraC':  ,niethinks  thou  « 
flinuIdvMt  be  as  fraid  to  hear  of  Heaven  as  of  Hcli ,  except  the  bare  name 
ot  Heaven  or  Salvarion  be  fufficient ;  Sure  there  is  no  Doi.^rinecoDCCf- 
nini^  Heaven  in  all  the  Scripture  that  can  give  ihce  any  comfort  but  upon 
the  luppof/fl  of  thy  converfion.  What  comfort  is  it  to  thee,  to  hear  that 
there  i'.  r.  rcll  rcmiinlng  for  the  people  of  God  ,  cxcccpt  thou  be  one  of 
them?  N.iy  ,  what  more  terrible  then  to  read  of  Chnft  and  Salvation 
for  ochers,  wlien  thou  muft  be  fliut  ou.i*  Therefore  except  thou  would- 
e(t  \nvc  a  M.n;(tcr  to  prcacli  a  !yc  ,  it  is  all  one  to  thee  for  any  comfort: 
tluni  haft  in  it ,  whether  he  preacli  Heaven  or  Hell  to  thee  :  HiS  preach- 
ing Heaven  ,  and  Mercy  to  thee  ,  can  be  nothing  clfe  but  to  intreat  thee 
tofeekthrm,  and  notneglecft  or  rcjeft  them  ,  but  he  can  make  thee  no 
promife  cf  it  bur  upon  the  condition  of  thy  obeying  the  Gofpel;  and  his 
preaching  Hell  is  but  to  perfwade  thee  to  avoid  i  t.    And  is  not  this  Do- 
(Urine  fit  for  tfiee  to  hear  r  In  ieed  if  thou  wert  quite  paft  hope  of  efca- 
ping  it ,  then  it  were  in  vain  to  tell  thee  of  Hell ,  but  rather  let  thee  to 
t  Vkc  a  few  merry  hours  wliilft  thou  maill ;  but  as  long  as  thou  art  alive 
there  is  fome  hope  of  thy  recoveiy,  and  therefore  all  means  muft  be  ufed 
to  awake  tlice  from  tliy  Le'hargy.    O  that  fome  Jonits  had  this  Point  in 
hand  to  cry  in  your  ears[]7"f '  a  fevc  d^yes^dtjii  the  rebeHiotu  fJjjili  he  defirsj/' 
ed']  till  you  were  brought  down  on  your  knees  in  fackdoth  and  in 
afhe«  !  Or  if  fome  f^hn  Biptifl  might  cry  it  abroad  ,  Noiv  ii  the  /fx  laid 
to  the  root  of  the  Tree  :  every  Tree  that  hriK^^eth  not  forth  good  fruit ,  is 
hervn  hxvn  and  c  aft  into  the  fire '^   O  that  fome  foa  of  Thunder,  who 
could  fpeak  ss  Taul ,  till  the  Hearers  t 'erablc  ,  were  now  to  Preach  this 
Dodrinerotnee  1  Alas,  as  terribly  as  you  think  I  fpeak  ,  yet  is  it  not 
the  ihoufand  part  of  what  muft  be  felt ;  for  whit  heart  can  now  poflibly 
conceive ,  or  wliat  tongue  can  cxprefs  the  dolours  of  thofe  fouls  that  arc 
underthc  wrath  of  God  ?  A'l,  that  ever  blinde  finners  (liould  wilfully 
bring  (hemfeivcs  to  fucii  unfpeakable  mifcry  !  You  will  then  be  crying 
toJefusChrift  ,  O  mercy!  Opity,  pity,  ona  poor  foul!  Why,  I  do. 
now  in  the  name  of  the  Lord  Jefus  cry  to  thee ;  O  have  mercy  ,  have  pi- 
ty ,  man,  upon  thine  own  foul;  fhall  God  pity  thee,  who  wilt  not  be 
intrearcd  to  pity  thy  felf?  If  thy  horfe  fee  but  a  pit  before  him,  thoa  « 
canft  fcarccly  force  him  in;  BaUdm^  AfTe  would  not  be  driven  upon  the 

Ccc  drawa         * 


562 


The  Siints  EverUpn?;  Rep, 


Chap.  5, 


drawn  Sword ;  and  wilt  thou  fo  obftinatcly  caft  thy  rdfinto  Hell ,  when 
I  the  danger  is  foretold  thee?  G  who  can  fi  and  before  the  Lor(i\  <i«i  jt/.s 
can  abide  the  ficrcenefscfhisan^er}  Nahum  1.6.  Methinks  thou  fhouidelt 
reed  no  more  words ,  but  prefently  caft  away  thy  foul-damning  fins, 
and  wholly  deliver  up  thy  klftoChrift.  Refolve  on  it  immediately,  man, 
and  let  it  be  done  ,  that  I  may  fee  thy  face  in  lleO  among  the  Sainrs.  The 
Lord  perfvi-adc  thy  heart  to  ftrike  this  covenant  without  any  lorgcr  de- 
lay :  but  if  thou  be  hardncd  unto  death,  and  there  be  no  remedy  ,  yet  do 
not  fay  anorherday,  but  that  thou  wift  faithfully  warned  ,  and  thit 
thou  hadft  a  friend  that  would  fain  have  prevented  thy  damnation. 


4i^  ^  ^  j^  Jf,^  j^  J*p.  4^^  JV  4U  -^ 


^ii 


aia^iiis^y^ii^t^. 


^i^^  *n-  A  ^ 


*<>  * 


mm^ 


CHAP.    \- . 


ThQ  Second Vfe ,  ^prehending  the  general 
negleHofthis  %ejly  and  exciting  to  diiigence 
in  feek^ng  ^^ 


SECT.  I. 


5.  I.  i: 

OtitfitMin  Dei 
fervatio  ejl  vo- 
rago^  fubtilm 
devgrans  oti- 
antem,  wick- 
Icff,  Trialog.  I. 
?.c.i5./o/.  71. 


a,  «^  . 


I 


Come  now  to  the  Second  Ufe,  which  I  fliall  raifc  from 
this  Dodrine  of  llelh  If  there  be  fo  certain  and  glorious 
licit  for  the  Saints ,  why  is  there  no  more  induihnous  fee- 
king  after  it  in  the  world?  One  would  think  that  a  man 
that  did  but  once  hear  of  fuch  unfpenkable  glory  ro  be  ob- 
tained ,  and  did  believe  what  he  hearer h  :o  be  true,  fliould 
be  tranfported  with  the  vehemency  of  his  defiresafrer  \'i ,  and  fliould  al- 
moft  forget  to  eat  or  drink ,  and  (hould  minde  and  carefer  nothin"  elfe, 
andfpcakof,  and  enquire  after  nothing  elfe  ,  buthowrogct  afTiTrance. 
and  pofleflion  of  this  Treafurc  !  and  yet  people  who  hearc  of  it  daily, 
and  profcfs  to  believe  itundoabtcdly ,  asa  fundamental  Article  of  their 
Faith,  do  a5  little  minde  it,  or  care,  or  labour  for  it,  and  asmuch  for- 
get and  difregard  it ,  as  if  they  had  never  heard  of  any  fuch  thing ,  or 
did  not  believe  one  word  that  they  hear ;  And  as  a  man  that  comes  ip.f  o 
^vlmtricay  and  fees  the  Natives  regard  more  a  piece  of  Glafs ,  or  an  old 
Snife,  then  a  piece  of  Gold ,  nay  think,  fare  chefe  people  never  beard 

of 


Part  III.  The  Saints  Everlajhmg  Rep.  3^3 


of  the  worth  of  Gold  ,  or  elfe  they  would  not  exchange  it  for  toycs :  fo 
a  man  that  looked  only  upon  the  lives  ofraotlmcn,  and  did  not  hear 
their  contrary  confeilions ,  would  think  ,  cither  tfeefe  men  never  heard 
of  Heaven  ,  or  clfe  they  never  heard  of  its  excellency  and  glory  ;  when 
alas,  fhcy  he^rofittiil  chey  arcv/eary  of  hearing;  and  it  is  offered  co 
ihenirocommcn!y  ,  chat  they  are  tired  with  the  tidings  ,  and  cry  out  as 
the  Iff-del  it  es  ,  Numb.  11.  6.  Our  f^alis  dried  away  ,  hecaufe  there  isr,0' 
thing  h:t  this  Ahmnabcftrc  eur  e)is  :  And  as  the    Indians  who  live  a-  e 
mong  the  golden  Mines,  do  little  regard  it,  but  are  weary  of  the  daily 
toil  of  getting  it ,  when  other  Nations  will  compafs  the  world  ,  and  ven- 
ture tkcir  lives ,  and  fail  thrtftugh  ftorttis  and  weaves  to  get  it :  So  we  that 
live  where  the  Gofpelgroweth  ,  where  heaven  is  urged  upon  us  at  our 
doors,  snd  the  Manna  fals  upon  our  Tents  ,  do  little  regard  it ,  and  wifh 
thefe  Mines  of  Gold  were  further  from  ns ,  that  we  might  not  be  put  up- 
on the  toil  of  getting  it  ,  when  ferae  that  want  it  would  be  glad  of  it  up- 
on harder  terms :  Surelv  ,  though  the  Refurreclion  of  the  Body  and  Life  q 
evcrlaJling  be  the  laft  Article  m  their  Creed,  it  is  not  the  Icaft,  nor= 
therefore  put  laR  ,  that  it  lliould  be' laft  in  their  d^fires  ,  and  en- 
deavours. 


7» 

m 


SECT.    II. 

Shall  applv  this  Reproof  more  particularly  yet  to  four  feveral  forts  j     §.   2. 

of  men.   Firft  ,  To  the  carnal  worldly-minded  man  ,  who  is  fo  ta-  » 
ken  up  in  feeking  the  things  below  ,  that  he  hathneitherhcarc  nor  time 
to  fcek  this  Reih 

May  I  not  well  fay  to  thefe  men ,  as  Paul  to  the  CaUtians  in  another    ^"^  '^y"!  "'' 

cafe  ^  Fooliflifinners !  ivho h^tb  Oenitchedyeu  f  It  is  not  for  nothing '*^^**^'g^^^"^„*"^ 

that  Divines  ufe  to  call  the  World  a  Witch;  for  as  in  Witchcraft  mens   ^  ^>mtualc 

lives,  fenfes ,  goods ,  or  cattle  are  dcllroyed  by  a  ftrange  fecret  unfcen   phrenefm  de- 

power  of  the  Devil,  of  which  a  man  can  give  no  natural  Rcafon;  fo    "^^"^'"'"^-i  «' 

here  ,  men  will  deftrov  their  own  fouls  in  a  way  quite  againit  their  own    ['^f' ■J"'''*^ y^"' " 

knowledge  ;  and  as  Wircties  will  make  a  man  dance  naked  ,  o-r  do  thc",;^',^  hjummt 

moftunfccmiv,  unrctfonab'e  ad:ons;  fo  the  World  doch  bewitch  men    oferamfuam 

into  bruit  hearts,  and  draw  them  feme  degrees  beyond  madnefs.   Would  oi<''''i  crfKneicv- 

rot  any  man  wonder  that  is  in  liis  right  wit ,  and  hath  but  the  fpiricual  y"^^"'f'^"«-nf^;'»' 

ufe  of  Reafon,  to  fee  what  riding  and  running,  what  fcramblirg  and    acjinmquam'' 

catching  there  is  for  a  thing  of  nought,  while  eternal  Reft  lies  by  ne-   ^utenteifc  ca- 

glefted!  What  contriving  and  caring,  what  fighting  and  bloodfhed,  fiom.  Verun- 

to  get  aftep  hij^her  in  the  world  then  their  brethren  ,  while  they  neglcd   ^'""'^"  '^'^^''^ 
o  1^     o  »  J       tj  ,KceJ}ecfi,ar- 

que  id qu'iJitninh-e'J.  AnnonfeipCosncfcirevidcntur^quiftcdeditifutit  carni  ^  f<tngu\ni-,  ac  fiomm^ 

na  nihil  alinil  qiiain  carmmfolamfe  effevcpHtcnt :   Sicinvano  acci^ientcs  ammns  fi<:ts  ■,  tAni^uin  fror/^tf 

ignircnt  anim.is  fib.tbcvc  ?  Bern.  Snm.  i?". 

Ccc   2  ths 


3(54  ^^^  Saints  BverUfiin^  Rejl,  Chjp.f. 

Confider  ,  thcKingly  dignity  of  the  Saints !  WhatinfatiaWcpurfuicofflcnily  pJca- 

man,  thy  own  f^jp^g ,  whiift  rhcy  look  upon  the  Praifes  of  God  ,  ivhidi  is  the  joy  ot'An- 
Nobili V,  r.uc       J      asa  tirinsburden  !  What  unwe.iried  diligence  is  tbere  in  riiridC 

thou  art  called  ^    .  '      ri     •  ••        <  l   •         tr  ,^'  ■  u     •  i-    i     r-  . 

t©  a  Kingly  di-  t^or  poltentie  ,  m  enlarging  their  pollcUions ,  in  gathering  a  htc.'e  Sil- 

gnity,achofcn  verorGold  ?  Yea  ,  perha>p5  for  a  poor  living  from  hand  to  mou:h? 

Nation, aholy  VVhilc  in  the  mean  time  their  Judgement  is  di  awing  neer :  and  yet  how 

PnciVliood.  jf  ^jii  gQ  ^yj.j^  jj^gj^  fj,^,^  ^  Qj.  j^Qry  th^y  (yjajj  live  eternally ,  d:d  never 

n?I  ,^^f  Vrr-.  put  them  to  the  trouble  of  one  hours  fober  confideration  ;  What  rlin/j 
lleryot  Ciui--r     ,  .^  ,  ji  i         •  i         •  ,-  ^ 

ftiaiiity  is  early  and  liicsng  up  late  ,  and  labouiii-g  ,  and  cjrrng  year aficr year  to 

Arangc  from  ~  m^iintam  themielvei  and  che'r  (hildrcn  in  credit  til!  they  die ;  but  what 

this  world.  {ha  I  follow  after  chat  they  never  think  on  ,•  as  if  it  were  er.ly  their  work 

The  conlpicLi-  j.^  provide  for  their  bodies ,  ar.d  only  Gods  work  to  provide  for  their 
oiis  glory  oi  a         r  /-^    j  i      .  r  >'  •  j    V       \    ■    \     s 

Krng,andRi-  '"^uls;   whereas  God  harhpromileu  more  to  provide  l<>r  tiKir  bodn-s, 

dies,  arc  without  their  care  ,  then  for  ti.eir  fouls j   iliou*.h  indeed  they  nuiil  p.un- 

earthly  things,  fully  ferve  his  Providence  for  both  ;  and  yet  thcfc  men  cry  to  us,  May 

corrupcnic,  ^^^  ^  ^^^^^  ^^  hsft<\  vvi[houtr)  much  ado?  And  may  we  not  fay  wiUi 
per^fh\n7-'Eut*"^'^'''^  reafon  to  tliem  ,  Miy  not  a  man  have  a  little  Air  or  E.irth  fa  lit[le 

that  Kingdom  Credit  Or  wealth  without  fo  much  ado  ?  Or  at  leaft,  may  not  a  man  have 

and  Riches,are  enough  to  bring  him  tohis  grave,  without  fo  much  ado  ?  Ohow  early 

things  Divirc,  jjy  ^\y^^  loufe  i\^  tliCT  fervancs  to  their  labour?  Up,  feme  away  to 

Gbrfus'    ^"'^  work,  wc  have  tl  is  to  do  ,  that  to  do;  but  how  feldom  do  they  call 

whiehfhall  nc  ^^^^^  ,  ^?3  V^^t-'  ^^"»^'<^  V'^''^^'  ''^'■•'s  o  look  to,  you  have  Everlafling  to  pro- 

vcr  perifh-,  nc-  vide  for ;  Up  to  Prayer ,   to  reading  of  the  Scripcure ;  Alas,Howrare 

verbe  dilTol-  is  this  langu.ig--  !    \Vh  ic  a  gidding  up  and  down  the  world  is  h.ere  ,  like 
'  ^°!,^'Y' *^  ^^"^P'^'^y  ^^■^"""P^"  ^  Hillock  i>  taking  urcefTint  pains  to  gather  a 

Heavenly  '^  ^  treafure ,  which  death  ,  as  the  next  p.^ff^ngcr  that  comes  by  ,  will  fpurn 

Klngint'.ic  abroad/  as  if  it  were  fuc'i  an  excellent  thing,  todic  in  iheniidll  of 

Heavenly  wealth  and  honours  1  Or  as  if  it  would  be  fuch  a  comfort  to  a  man  at 

Church:  He  IS  d^^th  Or  in  another  world  ,  to  think  that  he  was  a  Lord  ,  or  a  Knight, 

ten  from  vhT'  ^^  ^  Gentleman, or  a  Rich  min  on  Eartl  ?  For  my  part,  whatever  thefe 
dead^and  thcy^ni^^"  ^^'  P'ofefs  or  fliy  CO  the  contrary  ,  I    cannot  but  th-ong!y  llif^peCt 

alio  are  the  that  in  heart  they  are  flat  Pagans  ,  and  do  not  believe  that  there  is  an 

nrfl-begotta?.  eternal  glory  and  mifery  ,  nor  what  the  Scripture  I'peaks  of  the  way  of 

M.tcarntiH-)'  obtaining  it  ;  or  at  leali ,  that  they  do  but  a  little  believe  it,  by  the 

rlil^luvidl-  halves ,  and  therefore  think  to  make  fure  of  E/irrh  ,  lel^  there  he  no  fiurh 

t.iTisr-l}r,u,  thing  as  Heaven  to  be  had;  and  to  hold  fall  that  wIkcIi  they  t;ave  in 

qn£  nojh-um  non  hand  ,  left  if  they  let  go  that ,  in  hopeof  better  in  another  world  ,  they 

oppwnunt.fed  fho-jid  play  thefojls ,  and  lofe  all. I  fc-.ir  ,  thcuqh  the  Cbriilian 

ebrunnt  gaudi-  paich  bain  their  mouches ,  lelt  that  this  be  the  Faith  whi.h  is  next  their 

fyvotii  t-aeri  hearts;  or  elle  the  lult  ot  tlicir  Senles  doth  overcome  and  fufpcnd  the:? 

cV  al'.eviar?  Fvcafon  ,  and  prevail  with  liieir  Wils  againii  the  lail  prnd'calcouclufion 

j^uJemM.  Nil  of  their  Underltanding.  Wiuit  is  the  excellency  of  diis  Earth  ^  that  it 

almd  far.mm  ^athfomanv  Suiters  and  Admirers.?  VVhac  hath  this  jvorld  done  for 

quant  jntegTHm  ■' 

&m*s  prijiinum  - 

rtii/iere ,  il^ponderansb'unovaimponcrc  Nuremberg. Ye . t> rt' ■u;/«nf' Zip.  2.  cap.  7.  p.  112.. 

its 


Pare  III.  The  Samts  Everlafiwg^  Rejh  365 

itsXovers  and  Friends,  thacicis  fo  eagerly  followed,  and  painfully 
fought  after  ,  while  Chnrt  and  Heaven  itand  by  ,  and  few  regard  themi 
Or  what  will  the  worid  do  for  them  tor  the  time  to  come  ?  The  coramoti  « 
entrance  into  it ,  is  through  anguifb  and  forrcw;  The  paffage  through  it 
is  with  continual  care,  and  labour,  and  grief;  Thepaifigcout  of  it  ,  is 
with  the  gi  catell:  ibarpncfs  and  fadnefs  of  all.  What  then  doth  caufe  men 
fo  much  CO  follow  and  atfctt  it  >  O  linfull,  unreafonable,  bcivittbed  menl 
Will  mirth  and  pleaiurc  Hick  dole  to  you  ?  Will  Gold  and  worldly  Glo-  m 
ry  prove  hirt  F:  tends  to  you  in  the  time  of  your  g;  caccfl  need  ?  Will  they 
hear  your  cryes  in  ih^  day  of  your  cahmiity  ?  If  a  man  Ihould  fay  to  you 
a?:  the  hour  of  your  d<fich  ,  as  Eliai  did  to  SaaIs  Pnctis ,  Cry  aloaJ^  C^  c. 
O  niches,  or  Honour,  now  help  us  1  Will  tiiey  either  a  atihver  ,  or  re-    .  Yet  Chiiils 
lieve  you  ?    Will  they  go  aloi'.g  with  you  to  another  world  ,  and  bribe  "faying  [  Thac 
the  jud^Jc  ,  and  bring  you  oif  dear  ?  or  purchalt;  you  a  room  among  the   i^  *'  as  hard 
blclTed  ?   Wliy  then  did  fo  rich  a  man  want  a  drop  of  water  for  his   ^°''^  ^r^^^^^^ 
Tongue  ?  Or  arc  the  fweet  morfels  of  prcfent  Delight  and  Honour  ,  of  ^  camd  to '20 
mure  worth  then  the  eternal  Hell  >  And  will  they  recompenfe  the  lofs  of  thorow  the 
that  enduring  Trealure  ?  C:in  there  be  the  \c?A\  hope  or  any  of  thefe  ?    eye  of  a  Ntc- 
Why  ,  what  then  is  the  matrer?  Is  ir  only  a  room  for  our  dead  bodies, af'^^  isnotro 
that  we  arc  fo  much  beliolding  to  the  world  for  ?  Why  ,  this  is  the  lail    ?-f  i^ndcrftood 
and  longeli  courtclie  that  we  fliail  receive  trom  it :  But  we  fliall  have    ing  a  Pioverb 
this,  whether  ue  fcrve  it  or  no;  and  even  that  homely  dully  dwelling,    whidi  the 
it  will  not  afford  us  ahvaycs  neither  :  It  {hall  poffefs  our  dull,  but  till  the   Jewsufcd  ofa 
great  Rcfurrcft:on  day.  Why,  how  then  doth  the  world  defcrve  fo  well    ^'^J"^  .^^'"^' 
at  mens  hands ,  tliat  they  lliould  part  witJi  C brill  and  tiieir  filvation  to    j.-/^'''ch'rinop 
be  its  followers  ?  Ah  ,  vile  deceitful  world  1  How  ott  have  we  heard  thy  «  cartwright  lii 
faichfulkil  fervants  sriart  complaining.  Oh  the  world  hathdeceivd  me,   p-.^fct.  amc 
and  undone  me  !  It  flattered  me  in  my  profperity ,  but  now  it  turns  me   ■^"""'''i'''  in 
offat  death  in  my  neceiluy  .'  Ah,  if  I  had  as  fa;thfullv  ferved  Chrift  .  as  I    ^^'^^^' 
liave  f  rvedit ;  He  woaM  not  thus  have  cad  me  off ;  nor  have  left  me 
ilius  comfortlef)  and  hoj^  elcfs  in  the  depth  of  nnfery  1  Thus  do  tlie  dearert 
friends  and  favourites  of  the  world  complain  at  lall  of  its  deceit,  or  rather 
of  their  own  felf  deluding  folly;  and  yet  fuccceding  finncrs  will  take  no 
warning.  So  this  is  the  firiV  fort  of  ncglcAers  of  Heaven  which  tall  under 
this  Reproof. 


SECT.  III.  §    3. 

2  "npHe  fccond  fort  tobe  here  reproved,  arc  the  ^  prophane ,  un- «n^^j"  dffcqimnur 
1  Codiv,  prefumptuous  multitude,  who  willnotbe  perfwaded  to  Jaturatem  qm 

°  '  "^  ^  (iijjoluu  fufr.Mi 

5;r  'li  omne  bomav opw  imrmbilcs  ;  nequc  hatcnm  hotnircw^  hoc  efl,  Inoravam  rationem^  utpote ccwparati 
cum  '}uvcntii  ,  ut  pcrtet  nrs  inpfanam  ixr.itentU  lackryniatwn ,  in  quern  qui  pynr.M  wgrcdhur  ,  favatur. 
Num  qui  ijeiiitcr.tiiim  divert  iw  temp:)  a,  pjleriora^mn  fefiinat  hie  pi'iiitere  •,  qui  proa  AjYinat ,  non  ajjequhur 
famtatcm.  Piimtts  i^itur  feftiiui  ingrcdi-,  ne  moa  te  pr^nccupet.   Thcophylact.  in  Joan.  c.  5. 

C  c  c  3  be. 


^66  The  Saints  Ei'erLifiin^ReJl,  Chip.  5^ 


be  ac  fo  much  pains  for  falvacion ,  as  to  perform  the  c^nRoion  outwar« 
duties  of  Religion.  Yea  though  they  are  convinced  thic  t  jcfc  duties  arC 
commanded  by  God ,  and  lee  it  before  their  cyc>  in  the  Scripture  ,  ycc 
wilUIiey  not  b?  brou[5'ino  theconlimcpradiccof  thean.  If  th*y  have 
a  the  G  )!pcl  preached  m  ih^  Town  vviicre  they  d.vcl ,  it  nray  be  they  will 
give  the  hearinj^  to  it  one  part  of  thj  d.iy  ,  and  It.iy  ac  home  the  o:hcr; 
or  if  the  M  alter  come  to  the  Congiegatien  ,  yet  pare  or  his  family  niuit 
ftay  at  home.   If  they  want  the  plain  and  po.veriuil  preaching  of  the 
Gofpel ,  how  fcvv  are  tliere  in  a  whole  Town  ,  that  wiil  cither  be  at  colt 
or  pains  to  procure  a  Mmilter,  or  travel  a  mile  or  two  ro  heir  abroad? 
Though  thiy  wiU  goe  many  mile5  tc)  the  marker,  for  provifion  for  tue:r 
bodies.  The  Q^ieen  of  the  South  fliall  rife  up  in  JuJgemenc  with  thiS 
generation ,  and  condemn  them  ;  for  flie  came  from  the  utcermolt  pares 
of  the  Earth  ,  to  hear  the  wifdom  oi'So/omept ,  and  behold  a  greater  then 
Solomon  doth  by  his  mcflengers  preach  to  them.  The  King  of  Nineve 
fliall  rife  up  in  Judgement  with  them,  and  fliill  condemn  thetn,f()r  he  ro- 
pentedat  the  pi'enc'iing  of/^w^jbut  wlien  JefusCliriit  fendothhisEmbaf- 
lard-irstothefemen  ,  they  will  Icarcego  to  bear  them  ,  A'fith-   12   41, 
^  42.  And  though  rhcy  know  that  the  Scripture  is  the  very  Law  of  God, 
by  which  tliey  muft  livc"  ,  and  by  which  they  mult  be  acquit  or  condem- 
ned in  Judgem.cnt ,  and  that  it  is  the  property  of  every  blcHed  man  ,  to 
delight  m  this  Law,  and  to  meditate  in  ic  day  and  night,  'PfU.  1.2.  Yet 
will  they  not  be  at  the  pains  to  read  a  Chapter  once  in  a  day  ,  nor  to  «c- 
quaint  their  families  with  th  s  D odrine  of  filvation  :  Cut  if  they  carry 
a  Bible  to  Church  and  let  i:  lie  by  them  all  the  week  ,  this  is  th.e  molt  ufc 
that  thev  make  of  it.  And  though  they  are  commanded,  to  pray  with- 
out ceafing,  i  TheT  5- 1 7-    And  to  pray  alwaie?  and  not  wax  faint,  Luke 
•*  18.  1,2,  3,  &c.  To  continue  in  prayer,  and  watch  in  the  fame  with 
thankfgiving ,  Col  4.  2.  Yet  will  they  not  be  brought  to  pray  con- 
ftantly  with  their  families  or  in  fecret  :  Though  Dayiicl  would  rather  be 
<:  Some  think     caft  to  the  Lions,  then  he  would  forbear  for  a  while  praying  openly  in  his 
ihat  God  houfe  ,  where  his  enemies  might  hearliim  three  times  a  day  ;  yet  thcfe 

Icoksonlyto  men  will  rather  venture  to  be  an  eternal  prey  to  that  roaring  Lion  ,  that 
run  aca.tsi  feeks  to  devour  them  ,  then  they  will  be  at  the  pains  thus  to  feek  their 
and  tlic  do-        _.  ^^  »         ■      1    •    i       r  t     .-  •-^    •£• 

ttri-jeofhilti-    faf^ty.  ^  \  ou  may  hear  intheirlioui-fs  two  ouhs  lor  one  pn'.yer.  Or  it 

ficarion  by  they  do  any  thing  this  way  ,  it  is  ufually  but  the  running  over  a  few  for- 

Kaich  alone,  mal  words ,    which  tlicy  have  got  on  their  tongues  end  ,  as  if  they  came 

^v\.'i,°^  ^y.  -  on  purpo  e  to  m  ike  a  )elt  of  prayer  ,  and  to  niock  God  and  tlielr  own 

imdcrftood  '  B^o^is.  If  they  be  in  deitrefj ,  or  want  any  thing  for  their  bodies,  they 

(iodi  niak« 

rlicin  go  on  in  wickednefs,  and  chink  they  believe ,  and  then  all  is  Qe.  To  thefc  men  TertuHian  liacli 
an  excellent  faying,  Sed  aiunt  q^ida'n^fatk  Dcum  habere  Jl  cordc  ^  anhmlulpicintur  ,  licet  aHu  minm 
Jiat;  Ttaquefe  fulvo  metii  &  fide  p^ccare-.,  hr:  e/f,  falvj.  c.tllitate  matrimonii  vijiarc  -^falvx  pietate  f aren- 
't i  vencnum  tempirare:,  Sic  ergo  ((y  ipji  falva  vcnia  711  Gehcnnam  derrudentitr  ,  diim  falvo  mctu  peccant.  If 
rhcy  can  fin,  and  ye:  believe  (^that  is  violate  Matrimonv  ,  and  yec  keep  c'lafliry,  &c  J  clien  they  fliall 
be  t'lriift  into  Bell,  and  yet  be  pardoned.  Tcrtul.L  de  Pximent.  c.  $.  pag.  edit.  Pamdii  u$.  . 

want 


Part  III. 


The  Snints  EverLtJling  Rejl, 


367 


want  no  words  to  make  known  their  minde;  but  to  a  Phyfitian  when 
they  are  fick,  to  a  griping  Landlord  when  they  are  opprefTed,  to  a 
wealthy  friend  when  they  are  in  want ,  they  can  lay  open  their  cafe  in 
fad  complaints ,  and  have  words  at  will ,  to  pre  Is  home  their  requefts: 
Yea  ,  every  begger  at  their  door  can  crave  relief,  and  m^ike  it  their 
dayly  praftife  ,  and  hold  on  with  importunity ,  and  take  r.o  denial!; 
necedity  filleth  their  mouths  with  words  ^  and  teacheth  them  the 
raoft  natural  prevailing  Rhecorick ;  Thefc  beggers  will  rife  up  in  judge- 
ment againil  them  and  condemn  them.  Doubtlefs  if  they  felt  buc  the 
mifery  and  neceflirics  ot  their  fouls  ,  they  would  b.:  as  forward  to  beg 
relief  of  God  ,  and  as  frequent  ,  as  fcrvet-it,  as  importunate,  and  as 
coi'.ihnc,  till  ihey  were  palHhcir  Ih-eigb.cs.  But,  alas,  he  ihat  only 
reads  in  a  book  that  he  is  miferablc  ,  and  what  his  foul  (lands  in  need 
of,  bi.c  never  felt  hinifelf  mifcrable ,  nor  felt  particularly  his  feveral 
wants,  no  wonder  if  he  muft  aiib  fetch  his  prayer  ^  form  his  book  on- 
ly, or  ar  finthcll:  from  the  lircnghdi  of  his  invention  or  memory.  Solo- 
mons rcqucft  to  God  was  ,  Tljat  rrhat  prayer  or  rnpplicition  foever  flyculd 
he  rnaJc  bj  fir.y  m,in  ,  or  by  till  the  people  ,  when  evetj  Tnan  f^all  kKow 
hisoirn  fore  r,r,d  his  swti  fl^ritf  ^  and  /Jja/l  JJ'rcid  forth  hu  hands  before 
God  ,  that  God  would  then  h.car  and  forgive,  &c.  2  Chen.  6.  29^ 
"o,  Ifthcjc  men  did  thus  know  and  feel  every  one  the  fore  and  the 
grief  of  his  own  foul  ,  we  fliould  neither  need  fo  much  to  urge  them 
to  prayer,  nor  to  teach  th.em  how  toperform.it  ,  and  what  to  fay  : 
Whereas  now  they  do  invite  God  to  be  backward  in  giving,  by  their 
backwardnefs  in  asking;  and  to  be  weary  of  relieving  them,  by  their 
oivn  being  weary  in  begging  relief:  and  to  be  feldom  and  ftiort  irt  his 
favours  ^  as  they  are  in  their  prayers  ,  and  to  give  them  but  com- 
mon and  ouiward  favours ,  as  they  put  up  but  common  and  outfide 
requeils:  Yea,  their  cold  and  heartlefs  prayers  do  invite  God  to  a 
flat  denial;  for  among  men  it  is  taken  for  granted,  that  he  who  asks 
but  nightly  and  feldom  ,  cares  not  much  for  that  he  asks.  Do  not  thefc 
men  judge  themfelves  unworthy  of  Hcafen,  who  think  it  not  worth 
their  more  corO-snt  and  earneft  requefts ;  If  it  be  not  worth  asking  for, 
it  is  worth  Rorhing.  And  yet  if  ihoufhould  go  from  Houfe  to  Ho"ufe, 
through  Town  and  Parifh ,  and  enquire  at  every  Houfcas  you  go,  whe- 
ther rhey  do  morning  and  evening  call  their  Family  together,  and  ear- 
nci^ly  ai^d  reverently  feek  the  Lord  in  prayer  ?  how  few  would  you  finds 
that  conftantly  and  confcionably  praftjfe  this  duty  ?  If  every  door  were 
'marked  where  (hey  do  not  thus  call  uppn  the  Name  of  God  ,  that  his 
wsath  might  be  pourcdj  out  upon  that  Family ,  our  Towns  would 
be  as  places  overthrown  by  the  plague  ,  the  People  being  dead  within, 
and  the  mark  of  Judgement  on  the  door  without;  I  fear  where  one  houfe, 
would  cfcape  ,  ther's  ten  would  be  marked  out  for  death  ;  and  then  they 
might  teacli  their  doors  to  pray  ,  Lord  have  mercy  on  m ;  becaule  the 
people  would  not  pray  themfelves.  But  cfpecially  if  you  could  fee  what 


«•  Co^iccrni^ir, 
the  lavviulncls 
of  forms  and 
book -prayers, 
I  make  no 
doubt , but 
judge  as  Ei- 
fliop //rt// hacli 
cxpiefthim--.; 
felf  pioufly, 
and  moderate- 
ly in  his  5'«- 
JHirium  SvJof. 
17,.  called,  7/je 
Extreams  of 

pag.  287. 


S6S 


The  Saints  EnjerUfling  Kejl, 


Chap.  5. 


How  many  of 
tliolc  r  .vclvc 
deplorable  a- 
biifcs,  whicli 
afc  rhc  pilbrs* 
of  Satans 
Kin![;ciGni , 
which  (uip- 
liokd)  Cyfiian 
ir.cntioncch, 
arc  not  com- 
mon in  £«^- 
lauii  ?  I .  A 
nun  ofknow- 
ledge  wirhoar 
works.  2.  An 
oliman  with- 
out Rdigious 
ricvoti'jn.  ^.  A 
young  man 
without   obe- 
dience- 4-  A 
ricli  man  with' 
out  alms.  5- A 
woman  with- 
out cluflity. 
6.  A  Gentle- 
man wirhoiit 
vcrtue.  7.  A 
Chriflian  con- 
tentious. 8.  A 
beggcr  proud. 

9.  A  Eifhop 
negligent. 

10.  A  Congre- 
gation wirhout 
Difciphn..-. 

11.  A  Na  ion 
without  Law. 
ir.  A  King 
imjull.  Read 
Icr.  9.  12,1?, 
1 4.  Vici.  I.  de 

1  2.  abufib. 
Vulgo  Cctfi  nin 

ajcriptum. 


men  do  in  their  Iccrct  chambers ,  howfcw(houl4  you  find  in  a  whole 
Town, that  fpend  one  quarter  of  an  hour  morning  and  niglu  in  earneft 
fupnliciuion  ro  Go^i  lor  cheir  fouls  ?  O  how  iirrlc  do  chcfe  men  fct  by 
this  eternal  Ilci>  ?   Thus  do  rhcy  fl  ;ihfvjiiy  ncgicd-  all  c.idiivuurs  for 
their  one  welfirc,  txcc-pt  foni?  p.iblikc  duty  in  (i;e  Cor.grcgaiions  nhich 
curtomor  c  editdorh  crgij;ciliem  to-    Pcrfwade  them   to  readc  good 
books ,  and  they  will  not  be.u  fo  much  pain*  :    pcrfwade  them  to  learn 
the  grounds  of  th:  Religion  in  fome  Caccchifme,  and  they  tliir.lt  ic  .1  toil- 
fome  (la very  ,  iicu-r  for  Schtiol  boyc? ,  or  lictlcchiMrcn-then  for  them; 
Perfwade  tiitm  to  Sandifi  .•  tl.c  Lords  day  in  holy  cxercifes.  &  to  fpend  ic 
wholly  in  hearing  the  V\'«'rd  &:  rcpc  iting  ic  with  tlicw  Familics,and  PrAy- 
er  &:  Med-.tatioii.C"'^.  and  to  foibiara'l  their  world!^  thoi^ght^and  fpce- 
ches  •  Aad  what  a  tedious  l.fe  do  thvy  (a\c  cliis  to  be  ?  ar.d  how  Jong 
may  you  Preach  to  tb,cm  ,  b-'foic  they  wribe  hr.yjglit  to  if?  asifrhey 
thought  that  Heaven  were  not  worth  all  this  ado.  Chrift  hath  been  plea- 
ding wiih  i:V(T/^?rM  thefe  fourftorc  years  and  more,  b;  th.c  Word  of  his 
Gofpel ,  for'hi?  Worftiipard  for  his  Sabbiths ,  mni  \e:  the  inhabitants 
arc  not  pcrfwadcd    Nriy,  hehaili  bjcr.  pleadinp,  thefe  Uk  yearf  by  threat- 
nings ,  and  fire  ,  and  fvvord  ,and  yr t  can  prevail  but  with  very  few:  Ard 
though  chefc  bloody  arr^umcnts  have  htcn  fpread  abroad,  and  brciijLhc 
home  to  people  from  Parifli  roPAnfii ,  aim  i\  a<;  far  as  the  world  Irjtii 
gone ,  fo  tjia'  there  is  fcarce  a  Panfi)  in  many  Counties  where  blood  hath 
not  been  Hied  ,  and  the  bodies  ot  the  n.^.m  have'noc  been  left ,  yet  mul- 
titudes in  England  are  no  more  perfwr.ded,  then  tliey  were  tlic  firli  day 
of  their  warning-  and  they  have  not  heird  tlie  voice  of  the  rod  ,  which 
h.irhcrted  up  and  down  their  ftreets ,  Yer,  O  Engind  ^  wtilyenot  fan- 
difiemy  Sabbaths ,  nor  call  upon  my  Nam.c  ,  nor  regard  my  Word, 
nor  turn  from  your  worldlin^fs  and  wxKednefs  ?  God  hath  given  them 
a  lafli  and  reproof,  a  wound  and  a  warning;  hehaili  (as  it  were)  flood 
in  their  blood  with  tl'.c  fword  in  his  hand  ,  and  among  the  iieaps  of  the 
(lain  hath  lie  pleaded  with  the  living  , and  laid  ,  What  fay  you-  Will  you 
yet  worfliipmc  ,  and  fear  me,  and  take  me  for  your  Lord  ;  Ar,dyct 
they  will  not  ••Ala'-,  yet  to  iliis  day  /:>;^A/Miwill  not ;  Let  mc  here  u  rite 
it,  and  l.Mve  it  upon  record  ,  that  G')d  may  he  juflificd  ,  and  England 
maybeOiamed;  and  pofterity  may  know  ,  if  God  do  deliver  us,  iiow 
ill  we  defcrved  it,  or  iflieyet  dellroy  us,  how  wilfully  we  procured  it: 
And  if  they  that  pafs  by  fliall  nsk  ,  Why  hath  God  done  thus  to  a  flou- 
rifliing  &  profperou?Land  ?  You  msy  give  them  the  true,though  doleful! 
Anfwer  ,  They  would  not  hear,  tluy  would  not  regard  :  He  irnit  them 
down  ,  he  wounded  th?m,he  hewed  tliem  as  wood, and  then  he  btfeechcd 
the  remainder  roconfiderrnd  return,  bur  they  never  would  do  it.  They 
were  weary  of  his  wayes,  tliey  polluted  his  Sabbaths,  they  caft  his  Word 
and  Worfliip  out  of  (heir  Timiiies,  they  wuld  rot  be  at  tlie  pains  to 
learn  and  obey  his  Will ,  my  they  abhorred  hi^  Minivers ,  and  fcrvants, 
and  holy  paths ,   and  all  tliis  to  the  laft  brcaih  :  When  he  had  flain  five 

thoufaiid 


Part  III,  The  Sninu  EverUfttng  Reft.  S^9 


thoufand  or  ciglit  thoufdnd  ai  a  Fight ,  the  reft  did  no  more  reform,  then 
if  they  had  never  heard  otic :  Nay  Tuch  a  fpirit  of  flumber  is  fain  upon 
them  ,  that  if  God  ftiouid  proceed  and  kill  them  all  fave  one  man ,  and 
ask«thac  one  man ,  Wile  cbou  yet  feek  me  with  all  thy  heart  ?  he  would 
rather  flight  it.  Lord  havemercy  upon  us!  What  is  gone  with  mens 
undcrlhnuing  and  fcrife  ?  Have  they  renounced  Reafon  as  well  as  Faith? 
Are  they  dead  naturally  as  well  as  fpiritually  ?  Can  they  not  hear  ,  QOr 
feel ,  though  they  cannot  believe  ?   That  fad  judgement  is  f*ln  upon 
them  ,  mentioned  in  Ifu.^z  24,  25.  IVko  gave  Jacob  for  a  Jfoil,  ay.d 
Jlfr<r.el  (  England  )  te  the  rchhers  ?  Did  mt  the  Lord  ,    he  ag.nM{i-  n^hom 
yvc  havejlnxed  >    tor  thej  wou/d  r.ot  w.^/^ in  hi'j  wajes ,   neither  were  they 
chedient  to  hi^  Lnvfi.   Therejore  he  h^th  poured  upon  them  the  furj   of  hii 
ay:ger  ^  and  the  jlrer,gth  of  battel  ^  audit  h^th  Jet  them  on  fire   round  a- 
hiiit ,  j(i  th:j  kr,e%v  it  not  j    //  burned  them  ^  jet  they  Uid  it  not  to  heart. 
Yea  this  much  more  let  ui  leave  upon  Record  againft  Ilngfand  :  They 
havv.  hc^n  fo  ur  iVom  Reforming  and  taking  up  the  Worlhip  of  God 
v'iaide'ight,  after  all  this,  that  multitudes  have  contrarily  ^  abhorred   ep^.,-;  :<«(•«  fy 
.1  at  the  very  heart,  and  fought  againft  it  as  long  as  they  could  ftand,  ohjJiratjs  vo- 
■md  ivhen  they  have  been  wounded  and  ovcrrhrown  in  one  conflid:,    crf/v.-'V-f  (Mc,  „on 
tl  L-y  have  been  as  f^Tward  to  the  next ,  as  if  they  had  never  felt  the  hand   ^"'  '^^  ^'■;"""'- 
of  God  at  all ;  and  to  root  out  ihc  fincere  Woi  (hippcrs  and  Worfhip  i^J^//')'"'^!"/  ^ 
of  God  ,  is  thv-u-  co.uinbifd  endeavour ;  And  (till  they  that  fucceed  them  titm  ali^uod'*^' 
d<)  the  like.  Lord  ,  how  hall-  thou  deferved  fo  much  ill  at  thefe  mens  polapfifmti 
hands  !   What  harm  hath  praying,  and  reading,  and  preaching  pain-  i'^d qiiiJiUpiu 
fuily- ,  and  fanctifvinj^  the  Sabbath  ,  and  fearing  to  offend  ,  done  to  Evg-   '^^If'l'"!'^''' 
Und}  Have  they  fuffered  for  chefe,  or  for  their  enmity  to  thefe?  Wliac  vi.'utlvm--^ 
evil  do  thefe  wretches  difccrn  in  the  everlaftmg  Kingdom  ,  that  they  do   qaos  rm  pudor, 
not  only  refufe  to  labour  for  it ,  but  fo  deceft  and  rcfUt  the  holy  way    nonmetiu^  mn 
that  leads  to  it  ?  It  is  well  for  them  that  they  live  in  Gofpcl-times,  when   o^i«'X^''w  ,  won 
the  Patience  of  God  doth  wait  on  finners  ,  and  not  in  thofe  feverer   li^i  cm'^^' 
dayes ,  when  fire  from  heaven  dellroyed  the  Captains  and  their  Com-    tioms  ^'  hfa. 
p.inics  ,  that  werecommanded  by  the  King,  to  bring  but  one  Prophet   Djijuc/ida, 
before  him;  or  when  the  Lions  de!froyed  forty  two  children,  for  cal-  K^n'^^^pec- 
ling  a  Prophet  of  GodB:^ld -head  .-  Or  rather,  it  had  been  better  for  s^deTrpIT 
thefe  men,  to  have  lived  in  thofe  time*,  that  though  their  temporal    ,2.  page -s    ' 
Judgements  had  been  greater,  yet  their  eternal  plagues  might  have  been   2  King.  i. " 
the  lefs.  Yet  this  much  more  let  me  leave  upon  Record  to  the  fhame  of  -  King.  2.  25, 
£.»i^/a;id;  That  all  this  is  rot  mecrly  through  idlcnefs  ,  becaufe  they   ''^" 
will  not  be  at  the  pains  to  fervc  God  ,  but  it  is  out  of  a  bitter  enmity  to  [  ^.''^- '""  '*^' 
nis  Word  and  waves  j  for  tney  will  be  at  more  pJins  then  this ,  m  any    bsu^feJ  /"««  c- 
way  that  is  evil,   ^'  or  in  any  worfhip  of  mans  dcvifing;  They  are  as  jYirnandui  cfi 

zealous  for  CrofTes ,  and  Surplices,  PrcccfTions  and  Perambula;ions,  voaka.  An\b. 

'  depoenic.l.i. 

c.ip.  4.  Dcm  difcrtc  docct  ea  tantum  in  Deo  colendo  adhibenda  effe  qu£  ipfefrAcepit  Sivnmc  defplicct  O'iinn 
i^-AoOpjifTxr/A  fy jhnulata.  rcligiQ ,  27  c;«/f/«  ex  iiiventmc  humani  profcftm  Dr.  SiitlLve  adv.  EclUr,  dc 
Monach.  cap.  25.  p.  1^0. 

Ddd  reading 


370 


The  SAiHts  Ever  lap  ng  R(Jf. 


Chap.  5. 


g  I  meddle  not 

with  the  que- 
ftion,  whether 
thefc  «re  in 
therafclvcs 
lawful  or  noti 
Ijut  only  Ipcak 
of  the  dcvori- 
on  of  formal 
hypocrircscx- 
crcifed  in 
tTiem. 

^  Cum  fdfma  - 
ticis  Cinf  "^'< 
alxti  mpiij 
nee  fecklarn 
fanii  debet  cjfe 
communiij  mul- 
to  mmm  ^u'l- 
tualn.  Cvpr. 
fcpift.  -ji. 


reading  of  a  Gofpcl  at  a  Crols^wiy ,  the  obfervation  Qf  Holidaycs ,  the 
repeating  of  the  Letany  ,  or  the  like  Forms  in  the  Common  Prayer, 
g  the  bowing  at  the  naming  of  the  word  Jefus  (  while  they  rcjed  his 
Worfliip)  the  '>  receivingof  the  Sacrament  when  they  have  no  ffghc 
to  it,  and  that  upon  their  knees  ,  as  if  they  were  more  reverent  and 
devout  then  the  true  laborious  fervants  of  Chrift ;  with  a  multitude  of 
things,  which  are  only  the  traditions  of  their  Fathers;  t  fay,  they  arc 
as  zealous  for  the(e,a?  if  eternal  life  confiftcd  in  them.  Where  God  for- 
bids (hem, there  they  are  a$  forward  cis  if  ci.ey  could  never  do  cnoughjind 
where  God  commands  them  ,  they  are  as  hsckward  to  ir ,  yea  as  much 
againit  it,  as  if  they  were  the  commands  of  t  lie  Devil  himielfjar.d  for  the 
difciplineofChriit ,  though  all  parts  o\il)c  world  Iiave  much  opposed  ir, 
yet  where  hath  it  been  fo  fiercely  and  powerfully  refilled?  The  Lord 
grant  that  this  hatdned ,  wilful,  malicioiu  Nation  fall  not  under  that 
heavy  doom  ,  Luke  i  9  27.  'Bttt  th.fe  wine  cf<iv,ies  ,  w!-ich  wcnld  r.tt 
th.it  I  pjOHid  reign  ovtr  th.m  ,  bring  them  hither  ,  And  f<j  them  hc' 
fore  me. 


SECT.    IV. 


5  ^-    3 

»  It  IS  one    •* 
thing  to  dif-  » 
courfc  of 
bread  and  of 
the  Tablci  and 
another   tiling 


He  ^  third  forr  that  f^ll  under  this  Reproof,  arc  thofe  fclf-cou- 
zening ,   formal ,  lazie  ProfcfTors  of  Religion  ,  wiio   will  be 


brought  to  ai]y  outward  duty  ,  and  to  take  up  the  eafier  pare,  ot  Chri 
ftianity  ,  but  to  the  inward  work  ,  and  more  difficult  part,  they  will 
never  be  perlwaded  :  They  will  preach  ,  or  hear  ,  or  read  ,  or  talk  of 
Heaven  ,  or  pray  cullomanly  and  conftantly  in  tiK'ir  Fani  lies ,  and  trike 
to  take  and  ear  pgrc  with  the  Pci  fons  or  Caufes  that  are  good  ,  and  defire  to  l>c  clK*e- 
the  iwcetncis  mcd  among  the  Godly  ;  but  you  can  never  bnnn  them  to  the  more  Spi- 
01  the  bread         •       ,       •  r  re     ■   ,^     ■  ^     i  a  jr  •    /  T^ 

tluc  all  the         ritual  and  dirricult  Duties  ,  as  to  be  conttanc  and  fervent  in  fecret  Prayer, 

members  may  to  beconfcionable  in  the  duty  of  Sclf-^xami-nation  ,  to  be  conOant  in 
be  ftrengthc-  that  excellent  duty  of  Meditation ,  to  be  heavenly  minded ,  to  watch 
ncd  by  it. 'It  IS  conOantly  over  his  heart,  and  words  and  wayes ;  to  deny  his  bodily 
dif^ufe"b\^°  fenfcs  their  delights ,  to  mortifie  tlie  flefh ,  and  not  make  proviiion  for 
words,  of  the  Jc ,  to  fulfil  its  lufts ,  to  love  and  heartily  forgive  an  enemy,  to  prefer 
moll  plcafanc  his  brethren  heartily  before  himfelf,  and  to  think  meanly  of  his  own 
drink,  and  an-  gifts  ap,(j  worth  ,  and  to  take  it  well  of  others  that  think  fo  too  ,  and  to 
other,  togoSi  j^^^  \\\qk\\  that  have  lov/  thoughts  of  him  ,  as  well  as  thofe  that  have 
the^Fountaiw,  ^^'g^  J  ^®  bear  eafily  the  injuries ,  or  undervaluing  words  of  others 
and  to  be  ta- 

tisficd  with  its  delightful  tafi:.  Ic  is  one  thing  to  difcoiirfc  ofwar,  and  of  flour  Champions  and  War- 
riours-,  and  anorhcr  for  a  man  to  go  into  the  niidft  of  the  batrel,  and  to  jo^  n  hands  with  the  enemy> 
to  charge  through  and  through,  to  take,  to  give,  to  go  away  wirh  the  Vii'tory.  So  is  it  a'ib  in  Spiritu- 
als: It  is  one  thing  to  explain  fayings,  with  a  certain  knowledg  &  underflanding-,  gc  its  anotlK-r  thing 
m  fubflance  &  indeed,  &  in  ccr  ta.nty  of  Faith,  S:  in  the  minde,  &  the  inner  to  man,  pofiefs  the  trea- 
iure,  the  grace,  the  taft,  and  the  efficacy  of  the  Holy  Ghoft.  Blej^cd  Macarim  in  Homil.  27.  p.  i6r. 

againil 


Part  III .  The  Saints  EverUjhing  Reft,  37 1 


t 


againft  him,  to  lay  all  that  he  hath  at  the  feet  of  Chrift ,  and  to  prefer 
his  Service  aqd  Favour  before  all;  to  prepare  to  die,  and  willingly  to 
leave  all,  tocdmeto  Chrift,  &c.  This  outfid^  Hypocrite  will  never 
be  pcrfwaucd  to  any  of  chefe.  Above  all  other ,  two  notable  forts  there 

are  of  [hefe  Hypocrites.,  Firft  ,  the  fuperficial ,  opinionative  Hypocrite. 
Secondly,  the  worldly  Hypocrite.  Fjrl\,  the  former  ente}"tsi»iieththef 
Doctrine  of  the  Gofpel  with  Joy  ^^ ,  but  it  is  only  into  the  furface  of  his 
Ibul ,  he  never  gives  che  feed  any  depth  of  earth  ;  It  changeth  his  opi-   *  Mar.  13.  $. 
nion  ,  and  he  therecpon  ingageth  for  Religion  ,  as  the  right  way  ,  and 
fides  with  it  as  a  party  in  a  Fadion  ,  but  it  never  melted  and  new  mould- 
ed his  heart ,  nor  fet  up  Chrift  their  in  full  ?ower  and  Authority  ;  but 
as  his  Religion  lies  moft  in  his  Opinion  ,  fo  heufually  runs  from  Opini- 
on to  Opinion  ,  and  is  carried  up  and  down  with  every  windc  of  Do- 
(!'lnne ,  by  the  flight  of  man,  and  cunning  crafrinefs  whereby  they  lie  in   Kphcf.  4. 14. 
wait  to  deceive ;  and  as  a  childe  is  toifed  too  and  fro  ;  for  as  his  Religion    '  '•^f^J^'^"^'^* 
is  buc  Opinion,  fo  is  his  Study  ,  and  Conference  ,  and  chief  bufinefs  all  ndnnlsjnpy^^l 
aboutOpinion  :  Hcisufuaily  an  ignorant,  '   proud,  bold  ,  unreverent*tJ^;f/.z.  A.  bcr. 
enquirer  and  babler  about  Controvefies ,  rather  then  aa  humble  embra-    Gentilis  Jc 
cer  of  the  known  truth,  with  love  and  fubjcftion  ;  you  may  conjedluieaiJ."'^'^"'^^'^^'^'^*^' 
by  his  bold  and  forv;ard  tongue  3  and  groundlefs  conceitednels  in  bis    L  shun  -v  It 
own  Opinions ,  and  fleighting  of  the  Judgemrnis  and  perfons  of  other*,  fta-rc  vitiuntu- 
and  feidom  talking  of  the  great  things  of  Chriii  with  ferioufnefa  and  hu-   tem  Dc'i^  ccgito- 
ruility  ,  tliac  his  Religion  dwelleth  in  his  brain,  andncicinhis  heartj  f'-'^t  (fe  Volanra- 
wherc  the  winde  of  Temptation  8lT;iults  him  ,  heeafilv  yieldeth  ,  anditei'^'"'*^.*^'*^'^'^^^ 
carnerh  bim  avv.iy  as  a  Feather  ,  becauic  his  heart  is  empty ,  and  not  bal-   ygiunt.u  Dei 
laced  and  ilablilhed  with  Chrift  and  Grace.  If  the  Temptation  of  the  EttimorUDi'i 
Times  do  aflaulcmens  Underftandings ,  and  the  fign  be  in  the  Head,  jrnclwefl,  nsH 
though  the  little  Religion  that  he  hath  lies  there,,  yet  a  hundred  to  one  "'.^^'""  ah^uera 
but  he  turneth  Heretick,or  catcheth  the  Vertigo  of  fome  Icffer  error«,ac-   yeoleferaTn-J 
cording  to  the  R?.ture  and  ftiength  of  the  fcduccment:    If  the  windc  do  .^  od  patmn- 
becter  iervefora  vicious  converfation  ,  a  hundred  to  one  but  he  turns  a  raculit  haurirc 
Purveyor  for  the  flefh ,  and  then  he  can  be  a  Tipler,  and  yet  Religious-   ^«^'>'  ipf'tri- 
a  Gamcllcr,  a  Wanton  ,  a  negleder  of  Duties,  and  yet  Religious :  If  this  ]^^jpJ"f/  ^^' 
mans  Judocment  lead  him  the  Ceremonious  way,  •"  then  doth  he  imploy   jj^^  ^'^^  j^*^' 
hischiefeft  ze§l  for  Ceremonies,  as  if  his  Religion  lay  in  Bowing,  Kneel-   &c.  Dr.  Twif. 
ing  ,  obfervations  ofDaies,  number,  and  form  of  words  in  Prayer,   Cmir.c^rvu 
v.ith  a  multitude  of  Traditions  and  Cultoms  of  his  Forefathers.   If  his  Twm.  ^^d7,  .^ 
Judgement  be  "  againll  Ceremonies ,  then  his  ftrongell  zeal  is  imploy-   ^Jefcolimm^'^c 

optdmui.  Vos 
plane  qui  lif^neos  D.'of  confecratk  crxces  ligneas  ut  dcorum  vefitorum  partes  fortaffd  adorittii  \  n^m  iyfign.t 
ipfa  (^  car.tcbra^  ^-r  v:xilU  cAjhorum^quid  aliud qiutm  jiianraU  crucU  funt^  iy  cxnciXA  ?  MinuriusFxlix 
i.^^av.  pant  (ut  Jrnob.  add'itper  Ebnenhorfi.  )  599.  where  read  fuirlicr  wliac  he  faith  of  the Crofs. 
"  Faille perfitadeai  fcncm  Htjellam  defiritt^fi  ty.niflKr?' prhu  quo  niti  pojjit^  in manurn  dedern;  quit; ((Umfin 
.nuimidmaudhHtUiefi^i^dinfidiittcicm  potins  }>id'uatunis  ^  ui  ^i  capiih^proimn  itd  fJiL^m  cranium  fynrf 
^(.')v.  .S'/(:  m^ittcs humane  ante  omnia  funt  ad  iiifiUibiiem  Dti  C)^nitiow:t/i'  ad.ducendi:  •,  'luapivjiitait 
jamfacilc  dcmmcnr faUa:m^  &c.   Zuiiiglias  de  vera  Si  \^Sa  Rclig.  p.  40U.  ,  "    .■ 

Ddd  2  cd 


37^ 


The  Saints  EvcrUftingRefi, 


Chap.^. 


cd  againft  them ,  ftudying,  talking  ,  difputingagainft  them  ,  ccofuring 
the  ufers  of  them  ,  and  perhaps  fall  into  a  contrary  fuperfticion,  placing 
his  chief  Religion  in  Baptifm  ,Church«Combinations  ,  and  forms  ofPo- 
•  Hm  jnnocen-  licy  ,  crc  For  having  not  his  foul  taken  up  with  the  cficntials  of  Chri- 
tiam  colit,  do-  ftianity  ,  he  hath  only  the  Mint  and  Cummin  ,  the  fmaller  matters  of  the 
mino  fupplicat;  i^^^  ^  to  lay  out  his  zeal  Upon.  You  fhall  never  hear  in  private  confc- 
DloIitar*2i  *  J*f "ce  any  humble  and  hearty  bewailings  of  his  fouls  imperfcdions ,  or 
fraud'ibus  ab-  «iny  heart-bleeding  ackno-.vledgements  of  his  unkindncfT.'s  ro  Chrifl ,  or 
Jiniet^  prpitiat  any  panrin};^s  and  lonc;irg«  after  him  ,  from  this  man;  biiciha:  he  is  of 
Dcumi  qui  hi-  fuch  a  Judgement ,  or  fuch  a  Rcl  gion  ,  or  Party,  or  Society  ,  or  a  Mf  m- 
fHrrTi/Ttf'  ^erof  fuch  a  Church;  herein  doth  he  gather  hi?  ^reatdl  comforc: ; 
mamvUiimam  ^^^  ^^""^  inward  and  fpiricual  labours  of  a  Chrillian  he  wi  I  not  be 
c£dit.  H£cm-   brought  to. 

fira  facrijica-.,  ^  o  Secondly,  The  like  maybe  faid  of  the  worldly  Hyporrire,  who 
kscDeofa.ra  cl^o.iketh  the  Dodrine  of  tlie  Gofpcl  vvhitli  tlie  thorns  of  worldly  cares 
{"J^|,{'/,|!{'^^jjj.  «  and  dc fires;  His  judgem-nt  is  convinced  ,  that  he  miift  he  Rchgious, 
eji  ilk  qui  oi*  he  cannot  be  faved  ,  and  therefore  he  rcadcs ,  and  hc;^r? ,  anJ  prays, 
Jkfiior.lfiinnt.  and  for  fakes  his  formrr  company  and  courf?<;;  hut  becaufe  his  belief  of 
Filix.  oftav.  the  Gofpel-Doftrine  is  bu:  wavering  and  flialUw  ,  hcrefolvesto  keep 
p.rw/;i)?;2.  |^J5  |,^|j  of  prcfcnc  thing? ,  le(l  the  promife  of  Rdr  (hould  fail  him  ,  and 
f^Eft'altem  V^'^  f^^*  religious ,  that  fo  he  may  have  heaven ,  when  he  an  keep  the 
Tepiditas^  Tar-  world  no  longer ,  thinKir.g  it  wifdom  to  have  two  f^rirgs  to  hi*  Bow,  Itit 
vusamorEo-  one  fliould  break.  This  ni3ns;judgcmcnt  may  fay,  God  isrhe  cliiefgood; 
n\,  aworeDci  ^uj.  [^,5  [^^^^^  ap,d  affeftions  never  faid  fo  ,  but  look  upon  God  a?  a  kinde 
wmarljix  ^^  ftr^ngc  and  difproportionate  HappincA  ,  to  be  tolleratcd  rachcr  then 
Acddi£^vel  the  flames  of  Hell,  but  rot  dcfired  bef(;re  the  felicity  on  carrli .  In  a 
c;nvcrtibilis  word  ,  the  world  hath  more  of  his  affeftions  tfien  God  ,  an^  thercf<-5rc  is 
cum  eadcm.Ex  hisGod,and  his  Covetoufnefs  is  Idolatry.  This  he  might  c<ifilv  kni'^w 
ijiaautemnaf-  and  feel ,  if  he  woul  J  judgeimpartially  ,  and  were  biK  faifhfu  Ito  him- 
cHntur  species      r  ,(•     ..t         1      ,  1  ..'jr        •>•■  jvt        !•• 

alu  confequen-v^^^^^ ''  ^"'^  tiiough  this  man  do  not  gad  af:er  Opinions  and  Noveltiesm 
tcs^  ut  creatura  his  Religion  as  the  former  ,  yet  will  he  fct  !iis  fails  to  the  winde  of  world- 
peccabiiu  imr-  ly  advantage,  and  be  of  that  opinion  wh-ch  will  belt  fcrve  Iiis  turn.  And 
dwatc  affiiitui-ft^is  a  man  whofe  fpirits  are  feifedonby  fjme  peflilertiall  malignity,  is 
of.ifMj-^.  Sic  feeble,  and  faint ,  and  heartlefs  in  all  that  he  docs  ;  fo  this  mansfoirit*; 
cfdtinamrre  ^^sing  poirelTed  by  the  plsgueof  this malignsnt  worldly  difpofirion  ,  O 
indebito  creatu-   how  faint  is  he  in  fecret  prayer  !  O  how  fupcrficial  in  Ex-;mination  and 


turn  prevoVttt'     forts  oflazie  Hypocrites  there  are,     who  th<  uph  they  will  trudge  on 
^iritualctn.si-   with  you  in  the  cafie  ourfide  of  Religion ,  yet  will  never  be  at  the  pains 
cnt  enimfunt      of  inward  and  fpiritual  duties  p. 
cxbalationes 

':alid£  commixt£  cum  frigido  aqco  in  etqv.a  tepid  a  qus  pr.^voiant  rJ.  v.tnitum  -,  Sic  fur.t  in  Hypocrift  quxJam 
eperationes  bon£  degcnere ,  commixrs  cumpeccato  f/ypomjis.  Onnis  ergo  Accidm  peccnt  in  Hyponyfi  ^  cum 
falfefmulcitfaniiitatem.  Et  iftit  Tfpklitate  mjicitHr  tot  us  ^flwduJ.\Vkk\^:ffe  Ttiahg.  l.i.c.\6.  fa'.  70. 

SECT.  V. 


Part  II!.  The  Saints  Bverlapni  Rejt,  ^j^ 


SECT.   V. 

4.    A  Nd  even  the  Godly  tbemielves  dcferve  this  Reproof ,  for  being  4     5.  ^, 

jfjL  too  laziefeekers  of  their  cvcrlafting  Reft.    Alas,  whatadifpro-  « 
portion  is  there  betwixt  our  Light  and  our  Heat  ?  Our  Profeilions  and 
Profccution  ?  who  makes  that  hafte  ,  as  if  it  were  for  Heaven?  How 
ftill  wc  ftand  1  How  idely  we  work  1  How  we  tulk,  and  jeft ,  and  tnflc 
away  our  time  1  How  decitfully  we  do  tlie  Work  of  God  !  How  wc 
hear  ,  as  if  we  heard  not  ,  and  pray  ,  as  if  wc  prayed  not ,   and  confer,  - 
and  examine  ,  and  meditate ,  and  reprove  fin  as  if  wc  did  it  not ,  and  ufe 
the  Ordinances  as  if  wcufed  them  not,  and  enjoy  Chrift,  asifwcinjoy-    1  cor.  cr 
ed  him  not ,  fisif  we  had  learned  to  ufe  the  things  of  Heaven  ,  as  the*5. ,  31. 
Apolticteacheth  us  to  ufe  the  world  1  Who  would  think  that  i;ocd  by 
us  ,  and  heard  us  pray  in  p.-ivate  or  publike  ,  that  we  were  praying  for 
no  iefs  then  everlafting  glory  ?  Should  Heaven  be  fought  no  more  ear- 
ne(\!y  then  thus  ?   Mcthmks  v.'e  are  none  of  us  all  in  good  fadnefs  for  our  » 
^uls.  VVe  do  but  dally  with  the  Work  of  God  ,  and  play  with  Chrift; 
as  children  ,  we  play  with  our  meat  when  we  fliould  eat  it ;  and  we  play 
with  our  cloches,  and  look  upon  them  when  we  (liould  put  them  on 
and  wear  them  ;  wc  hang  upon  Ordinances  from  day  to  day  ,  but  1  we    .,  p^aj  ^^^ 
ftir  not  up  our  lelvcs  to  feek  the  Lord  :  I  fee  a  great  many  very  coni\2int»ii hituelds  ex- 
in  Hearing  and  Praying  ,  and  give  us  fome  hopes  that  their  hearts  are   cdlcnt  ^cr- 
honeft  ,  but  they  do  not  hear  and  pray  as  if  it  were  for  their  lives :  O,    !?°"  °"  ^'^'^ 
what  a  frozen  ilupidity  hath  bcnummed  us !  The  judgement  of  Pharuob      ^^^' 
is  among  us,  we  are  turned  into  ftoncs  and  Roiks,  that  can  neither 
feel  nor  Itir  ;  The  plague  of  LotswSc  is  upon  us ,  as  if  we  were  changed 
iiUO  livelcfs  ,  unmoveable  Pillars :  wc  are  dying  ,  and  wc  know  it ,  and 
yet  Vv'e  ftir  not ;  we  are  at  the  door  ofeternal  Happinefs  or  Mifcry  ,  and 
yet  we  percieve  it  not :  Death  knocks,   and  we  hear  it  not;  Chrift  cals 
and  knocks ,   ar.d  we  hear  not ;  God  cries  to  us ,  To  daj  if  jou  reil)  hear 
my  voice  ,    harden  not  ypttr  hearts  5    fVorl^whi/c  it  is  d.!j/  ,  for  the  »ight 
rcmeth  ,  mhenmnf  Qjallyvork^:    Now  plie  your   bufinefs,   now  labour 
for  your  lives  ,  now  lay  out  all  your  ftrengrh  and  tiaie  ,  now  do  it,  now 
or  never  ;  and  yet  we  ftir  no  more  then  if  we  were  half  aflccp  ;  What  a 
haft  doth  i -each  and  Judgement  make?    How  faft  do  they  come  on  ? 
They  arc  almoftiic  us  ,  and  yet  what  little  hafte  make  wc  f  What  hafte 
makes  the  Sword  to  devoure  ,  from  one  part  of  the  Land  to  anorherf 
What  haft  do'h  Pinsu?  and  Famine  make  ?    and  all  becaufc  we  will.iot 
make  haft  :  The  Spur  of  God  is  in  our  fide  ,  we  bleed ,  we  groan, 
sndyetwedr)  not  mend  our  pace;  The  Rod  is  on  our  backs  ,   icfpesks 
to  the  quick;  Oar  lafhesarc  heard  through  the  Chriftian  world,  and 
yet  wc  ftir  no  faftcr  then  before :   Lord  ,    What  a  fenflcfs ,    fortiHi, 
earthly,  hellifli  thingis  ahard  heairt  1    Thar  we  will  not  go  roundly 
and  cheerfully  toward  Heaven  without  all  this  ado !   No  nor  with  it  nei- 

D  d  d  3  ther  I 


374 


The  SMnts  Et'cfUfling  Refi. 


Chip.  ^. 


It  is  a  frivo- 
lous dream,  to 
rhink  chat  a 
1 11  dg(.',or  Law- 
yer hach  one 
confcicncc  as 
a  Judge, and 
another  as  a 
Chriftian  •,  for 
lie  hath  Init 
one  foul,  ^i. 


(t  ther !  Wftere  is  the  raan  that  is  ferious  in  his  Chriftianicy  f>  M«hinks 
men  do  every  where  make  but  a  tnfl«  of  their  eternal  ftace  ;  They  look 
after  it  but  a  little  upoa  the  by  ,  they  do  not  make  it  the  task  and  bufi- 
nes  of  tlic;r  lives.  To  be  pliin  with  you  ,  t  thin)i  no:h«ig  undoes  men 
*  fo  mucha?  connplcmcnttnf;  ,  :ip.d  jeiJinp  in  Rc'igion.  O,  if  I  wercr.oc 
fick  my  feife  of  the  rime  difca'f/wich  what  tears  ftioitld  I  mix  this 
Ink  ?  And  with  what  ^roan?  fh.>iild  I  eTcprefj  thefe  fad  conopiainls  ? 
And  with  u'ha:  Hearts-grief  Cbouli  I  mourn  over  this  univerfalldead- 
ncfs  ?  Do  the  Magiltratcs  among  us  fcrioufly  perform  '  their  portio.^ 
of  the  work  ?  Are  they  zealous  for  God  ?  Do  they  bu:ld  upon  his 
Houfc?  And  arc  they  tender  of  his  Honour  ?  Do  they  fecond  the 
Word  ?  and  encourage  the  Godly  ?  And  r-Mievc  tbeOppre/Tcd  ?  And 
compaflionate  the  Diftreffed  ?  And  let  flie  at  the  faco  of  (in  and  finners, 
as  being  thcDifturbers  of  owr  Fence,  aed  theoniy  caufeofail^rMi- 
rerics  ?  Do  they  ftudy  how  to  do  theucmoft  t!)at  they  can  for  God  !'  To 
improve  their  Power  and  Parts,  and  Wealth,  and  Honour,  and  all 
their  Interefts  for  the  grcateil  advantage  to  the  Kingdom  of  Chrirt  ,  as 
And  how  can  men  that  muU  fhortly  give  account  of  their  Stewardlhip  ?  Or  do  th^^ 
that  fcera  juft  build  their  own  Houfcs  ,  and  feek  their  Advancements,  and  ftand  upon. 
Law  "which  ^^'^  conteft  for  their  own  Honours ,  and  do  no  more  for  Chnli  then 
appcarcth  to  a  need*  they  muft  ,  or  then  lies  in  their  wiy  ,  or  then  le  put  bv  others  m- 
mansconfa-  to  their  hands,  or  then  ft  an  ds  with  the  pleafing  of  their  Friends ,  or 
tncctobc  im-  ^jj^  their  worldly  Interell  >  Which  of  thefe  two  courfes  do  they  rakfj^ 
dir  6t\**  p  «•  ^^^  ''°'''  ^^'"  arethofc  Minifters  that  are  ferions  in  their  work  ?  Nay, 
■^■^.  R/ira  vir-  ^^^  mightily  do  the  very  belt  fail  in  this  above  all  things  1  f  Do  we 
tidteji  inse'c  cry  oat  of  mfns  Difobedience  to  the  Gofpel ,  in  the  evidence  and  power 
frindp:i^  non  ef  the  Spirit  ^  aud  deal  with  lln  ,  as  that  which  is  the  fire  in  our  T©wns 
^^rf'^-h^'  *"^  Houfes ;  And  by  force  pu'l  men  out  of  th:s  fire  >  Do  \vc  perfwade 
VinohMer'e^'  '^"^  people,  as  thofe  that  knov  the  tcrrours  of  the  Lord  ,  (hould  do? 
ver'nati^  ^hii  D« wc  prefs  Chrift  and  Regeneration,  and  Faith,  and  Holinefs,  as 

ijui  fe  ad  E- 

Vtingelii  veritatcm  i^  nornt/tm  comps/iunt  nviodhfr.ii  iminincre'-,  i/y  amtraftmiliitrj:  t^i  princ'r/ih-n  ^ui- 
tufdam^  pefflmis  nuufque 'drinittiu'oi4i^  htr.oiibufqtu:  ad mov:re^ non  aU'i  caufa  '{nam  ut  ii/iuuiniffimc t> uilcut 
vcidicos.  Zwiog.  t/t*  t/er.  ti^  fnlfa  Ke'.ig.de  SinndaUfs^c  i^z.  0  BcatMm  P9}>u!iiminqHounnoi\' 
ij  uno  animo  utraqu-:  adminijlrath  (  Ecclefiafinafy  Civihi  J  ad  SuuiUtn  Comamnioncm  cum  dvili 
"■:  ■cietarc  contiiicudam  ^  augendam  ton'^ir.tverit.  Son  mir.uit  ilhm  hsc  adminiflratia  :  $cd  itlterA 
.iltcrumjlantem  cmfiYmat ,  Inhantem  fiatiftti'ni.it ,  coHapfam  erigit.  Si  hi  mint's  qn'^btu  commiffa  efi  ,  co- 
ptnbuntfert'o ,  ^y  volunt  in  Sparta  fua  (fxam  n^Bi  funint  coknda  ivcumbne.  Q»c  tnagu  adtnhor  /lud-t- 
cjam  eerum  himir.nm  ijui  de  duahm  iftif  admipiflratiombus  perinde  ]udicant ,  a.jl  cffrrovS'oi  inter  fe  cf- 
ferit  infeftijfim£  (6*  pyorfus  c(.(Tv<;v.rot  ■■,  Et  dcbacfententia  fua  tanipftthutdtir  contendunt  quAVifi  f'i^i^i 
lib  fit  J  alteram  ab  altera  cverfjm  cuperent ,  kc.  Junius  EciLliafiici.  cap.  5.  Opemm.  Tom.  i. 
p.  197$.  Exeat  aula.  Uiii'uultefff  Pius  ■■,  ViriHi  i^t  fNvmux  Pitt!j}:ks  .,  Non  cocant.  Lucan.  ///'.  8.  A 
fad  frying.  Sec  the  Life  of  Cronenbitrg.  in  vita  Gcnum.McJicor.  per.  Mc.lch.  Adamura.  InXet  Uies 
ipftii  deUnquUur  ,  inter  jura  peccatur.  Imoccntia  nee  illic  ubi  defevJituy  rcfovatur.  S-ivit  invi:cmdif- 
c-jrdantiHtn  rabies  .,  i^ff  inter  t.^gtis  pace  rtipt a  jirion  litibus  mugit  infeiiiHm^  &c.  Qj(ii  intcrhic  fubveisictf 
Faty^nus  •'  Sed  prjivaricatur  a^  decipit.  Judex  ^  Sed  fementiam  veiudt.  Qji^i  j^det  crimin.! -unMca- 
tHrus  ,  admittit  •■,  Et  utrexs  innitcenspercat  ^  fit  mccns  Jitdex.  Cypr.  Epifi.  i. '/»./ Doni^cuaa.  ^'Ih. 
S3.  i.]ude25.  2  Cor.  5.11. 

men 


Part  III.  The  Saints  EvcrUjUng  Reft,  375 

men  that  bclicveindwd  that  without  tbcfe  they  fliall  never  have  life?  Do 
our  bowels  yearn  over  the  Innorant,  and  the  Careles ,  and  the  obtti-   ^J^*^- 9- 3^- 
natc  Multitude,   as  men  that  believe  their  own  Doctrine?  that  our   iu^t negUgendi. 
dear  pecple  muft  be  eternally  damned  if  they  b«  not  timely  recovered?  juji.  Martyr. 
When  we  look  them  in  the  faces ,  do  our  hearcs  melt  over  them  ,  left   ad  zcnam. 
we  fhoul  never  ftc  their  faces  in  Reft  ?     Do  we ,  as  P.wl  ,  tell  then)  ^'^'^^-  5- 18,19. 
weeping  ,  of  their  flefhly,  and  earthly  difpofition?    and  teacfi  them   ^a.  20.20, 
^  publikely  ,  and  from  houfeto  houfe  ,  night  and  day  with  rears?   And    t  iovgegra- 
do  wemcrc5i:  them  ,   as  ii  it  were  indeed  for  their  Lives  and  Salvation?   viori  dcbitote- 
That  when  we  fpeak  of  the  Joyes  and  Mifencsof  another  world,  our   "^'"f«f  (iJhuHiy 
people  may  fee  us  affefted  accordingly  ,  and  pcrveive  that  we  do  indeed  'l"^P'o/f'»'^'>' 

penk?    Or  rather,  do  we  not  Itiiuy  woras  ,    and   neat   ^jnoi  funt  ra- 
Expreilions  ,  that  we  may  approve  our  felves  able  men  in  the  judge-  tioncm.  Qiiid 
mfnt  of  Critical  Hearers?  and  Iper.k   fo  formally,  and  heartlefly  of  c^o jnJoc!ix\, qua 
Eternity  ,  that  our  People  can  fcarccly  think  that  we  believe  our  felves  ?   ""■'  '^'>^^^^"*->  fi 
or  put  cur  Tonoues  into  fomcaffeded  pace?    and   our  Language  into   ^''"^»""  "■''^/^«- 
ioine  forced  Oratorical  ilrain  ?     As  if  a  Minilkrs  buiinefs  were  of  f„i^  dcpofnum 
no  more  weight  but  to  tell  them  a  fmooth  Tale  ofan  hour  long ,  and  Hlud  qmdfibi 
fo  look  no  more  after  chem  till  the  next  Sermon  I    Seldom  do  we  fit   chrijlm  fan- 
our  Sermons,  cither  for  Matter  or  Manner  to  the  great  end,  our  f«''"^/«^F^- 
Pcoples  Salvation  ;   but  wc  lacrifics  our  Studies  to  our  own  Credit ,  or  yj|'*^^J"f■,l^y^[' 
our  Peoples  Content  ,  or  fomc  fucli  bafe  inferiour  end  ;   Carnal  Dif-   ncgHgenuus  cu- 
cretion  doti;  c<)ntroIl  o'.:r  fervency  ;  It  maketh  our  Sermons  like  beau-*/?r'c/hc.'' yij^i/- 
tiful  P.diire?,  which  have  much  pains  and  coft  beltovvcd  upon  them,   luntetnm  cruce 
to  make  them  comely  and  dcilrable  to  the  eye-  but  life,  or  heat  ,or  mo-  ^^'"^"'"  /'"'^«'"- 
tion  there  13  none  :    Surely,  ss  Inch  a  converhition  is  an  Hypocritical    ci]ctuucyefofi- 
converfation;  fo  fuch  a  Sermen  is  as  truly  an  Hypocritical  Sermon,    tusfcnesmejit 
O  the  formal, frozen, 'ikies  Sermons  which  we  daily  hear  preached  upon   vaje  vitcro , 
the  molt  wcif^Iity  piercing  Subj'tds  in  the  world!  How  gently  do  we   ^ptod  1^  j^ortart 
handle  thofe  hns  ,  whicli  will  handle  fo  cruelly  our  poor  Peoples  f juls  ?  {^,fjj[^Jjj^l%*. 
Andhow  tenderly  do  we  deal  with  their  carelefsliearts?  not  fpcaking  b,mus  ej]mm 

d'tfcrmine 
tani.)  ?  Et  ccn~  id  fayandvm  .i:\cpi  p-:'  qw  inercatornvnnf/piens  ,  ipfautijHefaph'vtut-,  [jnguinemfuttm 
dedit.  Aiccdit  [tine  ad  filial  udinii  cumuluin  ^  ijuod  cum  tneam  (^  proxtmi  conjcknt'^m  favaye  nece^e 
fit ,  r.euna  mihi  jat'n  etl  mta  •-,  utra^ue  iibyjjw  ,  uira-jue mibi  nox  efi-,,.at  exig'.tur  a  mc  cuftodia  htriuf({U£. 
Bern.  Scrnt.  ^.dc  tempore.  I  c^nno.  better  cxprds  rny  miiulc  to  my  Bicdnen,  then  in  Seneca's 
words.  S on  jquna  cji\e  <fy-  ^lida  xoio  .,  qu^  dc  rcbw  tammagn)S  diccntur.  He  fvc  emm  Philoj.  f  The-' 
o'.ngia  J  ingenio  nmncUt.  .\^titu'n  tamen  oferdi  imfx'iidi  vebu  mn  opytct.  N^f fitproptjiti  nofiti  funima: 
quid  jentiwm  hu^uamuY  y  i^v.  >d  Ici.uimuY  feptiamus  ■,  concordet  Serwo  cum  vha.  Jlle  piGinijjum  fuum 
jrvplevit  ,  (jk7  fy-  cum  ihicm  :!Jum  (fyr  cum  audiat  ,  idern  eft.  Videi'itnu'i  qualiifit  ^  quant  us  fit. 
Vnusfit.  Knn  dcleih'i*:  xevlA  aftia  ,  fed  frofint .,  Sic.  Uon  quaint  .<ger  Medic  um  eloquent  em  ^  fed 
Jatmvtcm  :  S:d  {/  ita  compctit  ur  idem  illc  quifaueyepotefi  ,  coinpte  de  ha  qux  facicnda  [unt  difjerat ,  to- 
ri ^  cnnfuht:,  rrnrameiT e}ir  ifHarc  gratuleturfihi  .,  quod  incidcyitinm:diium  etiarn  difertum.  Hoc  emm 
tale  eft.,  i]Uiitefipeyitiis  Gulieynatorctiainfoymofus  eft  Q^id  aures  weas  fcalpU^  Quid  obleihi  ?  Aliud, 
agitur  i  Vrenditi  fecandm  ,  atftinendus  jum.  Ad  bsc  adbibitus  es  •■,  Cuyare  debes  mybum  vcteYcm.y. 
grttvemy  publiium  j  Tantum  negotii  hiibes  quantum  in  peftilcntia  Medicus,  Cira  verba  occupatus  es  .<'  Scrv 
Epifl.  75.  ;>.  (<75,58u.  Videreliqua.. 

to 


37^ 


The  Sams  EvcrUjling  Reft» 


Chap.  5. 


mbis  non  oLim 


to  them  as  to  men  tbat  muft  be  wakened  or  damned.  We  cell  them  oF 
*  Hcavea  and  Hell  in  fuch  a  llcepy  tone  ,  and  flighty  way,  as  if  w(i 
were  but  ading  a  part  in  a  Play,  To  chat  wcufually  preach  our  People 
alk'fp  ivithrholelubi'e^^ti  which  one  would  think  Ihould  rather  endan- 
ger the  driving  ot  lowie  b^lidci  thcnilelvcs  ,  ij"  tl.cy  were  ftiihfully 
dchvered.  Not  chat  1  commend  ,  or  excufe  that  rc.U  n:dircre<!on  ,  and 
unfeernly  lanj^uage  ,  and  nauicous  reputations ,  and  ridiculous  oelturcs, 
whereby  many  do  difgrace  the  Work  ut" God,  and  bring  his  Oidinan- 
ces  in  conccinpc  with  the  People  ,  nor  chink  it  fi:  that  I.e  fliouid  bean 
EmbjfTidour  from  God  on  fo  weighty  a  bufines,  that  i$  notable  to 
fpcaiklenfc  or  reafon  :  Due  in  a  word  our  want  of  fcrioufnefs  about 
the  things  of  Heaven  ,  doth  charm  the  fouls  of  men  into  formality, 
and  hath  brought  them  to  this  cuftouiary  ,  carekfs  hearing,  which 
undoes  tliem  :  The  Lord  pardon  the  great  (in  of  the  Miniihy  in  lhj$ 
thing;    and  in  particular ,  my  own.  .  v         '"f 

And  are  the  people  any  more  fcrious  then  MagiiVfates  and  Mini- 
fters?  Howcanitbeexpfted  ?  Readt-r ,  look  but  to  thy  felf  ,  and 
refolve  the  Qiieition.  Ask  confcience  ,  and  fuffcr  it  to  refl  thee  tru- 
*  ly  :  Haft  thou  fet  tljine  Eternal  Kelt  before  tl'.ine  eyes ,  as  t!ie  great 
bufinefs  which  thou  halt  to  do  in  this  world  ?  Halt  thou  ftodicd  ,  and 
cared  ,  and  waccht  ,  and  laboured  ,  at;d  laid  about  thee  with  all 
thy  might  ,  lelV  any  fliould  take  thy  Crown  frO'ni  tiice  i-  ?  Hall 
ZTv7siO-  thou  made  halle  ,  left  rhou  ihoiiUeft  come  too  late,  and  die  before 
^N  EM  ex  pro-  the  work  be  done  ?  Hath  thy  very  heart  been  fit^t  ufjfcn  it ,  and  thy 
b.xiumfaatiT,  dcfircs and  thoughcs  runout  this  way  ?  H.ift  thou  prcflcd  on  throrgli 
quoi  dormitc-  croud«  of  oppofition  towar.ii  the  Mark  ,  (<jr  thu  pyice  of  tie  hi^h  ctiLir.ii 
miisinpccibus,  of  god  in  Chriji  fe/M  ?  fti/i  re^c hi, i^' forth  uuo  thoCc  things  tvh,ch 
TemJf^exM}'  ""'^  ^'f'^^  «*  W^^^"  you  have  fee  your  hand  to  the  Work  of  God, 
amus  ita [ue  ify  have  you  done  it  with  all  your  Might ;  Can  Confcience  witnefs  your 
ahrumpainus  fecret  crics ,  and  groans,  or  tears  ?  Can  your  Families  wicnefs  that 
fvrm  vincn'a,  you  have  taught  ihcm  the  feareof  the  Lord  ,  and  warned  tbem  all 
(fy^jiiftanter^ffy'  ^^ith  carneftncfs  and  unweariedncfs  to  remember  God  and  tlieir  foul?. 
vigilanter  ore-  ,  j     r      r-       i  n-        »      /'^     i  u        j        t  i 

^^^_  and  t-o  provide  for  Evcrlaihng  ^     Or  that  you  have  done  but  as  much 

Gol.  4.  2.L.1C.  fj^rthcm,  as  that  damned  Glutton  would  have  had  Laz^.^rw  do  for 
6.1 2. Cyprian,  his  brethren  on  earth  ,  to  warn  them  that  they  come  not  to  that 
place  of  Torment  ?  Can  your  Minifters  witnefs  that  they  have 
heard  you  cry  out,  What  fhall  we  do  to  be  faved  ?  And  chat  you 
have  followed  them  with  complaints  agau.ft  your  corruptions  ,  and 
with  earneft  enquiries  after  the  Lord  ?  Can  your  Ncig!ibo',;rs  about 
you  witnefs,  that  you  areftill  learning  of  them  that  arc  able  to  in- 
ftrud  you  j"  And  that  you  plainly  ond  roundly  reprove  the  un- 
godly ,  ^nd  take  pains  for  the  faving  of  your  brer.hrens  fouls  ?  Let 
all  thefe  wicnefTes  judge  this  day  betiveen  God  and  you,  whether 
you  are  in  good  fadnefs  about  the  affairs  of  Eternal  Reft.  But  if 
yet  you  cannot   dilcern  your  ncgk-dis  j  look  but  to  your  felve?, 

within 


Eftft.  8.  p.  23. 
Mac.  6.  21. 
Phil. :?.  13.14. 
Ecckf.  9.  10. 


Hn 


Part  III. 


The  Saints  E'verUpng  Reft, 


311 


Within  yoit ,  without  you  ,  to  the  work  you  have  done:  You  can  tell  « 
by  his  work,  whether  your  Tervant  have  loitered ,  though  you  did  not 
lee  him ;  fo  you  may  by  your  felves  j  Is  your  Love  to  Chrift ,  your 
Faith  ,  your  Zeal  ,  and  other  Graces  ftrong  or  weak  ?  What  are 
your  Joyes  ?  What  is  your  afTurancc  ?  Is  ail  right  and  ftrong,  and 
in  order  within  you  i>  Arc  you  ready  iodic,  if  this  (hould  be  the  day? 
Do  tlie  fouls  nmong  whom  you  have  convcrfcd  blefs  you  }  Why  , 
judg:bythij ,  audit  will  quickly  appear  whether  you  have  been  La- 1 
bourers  or  Loiterers. 

O  BlcfTed  Reft  1  Kow  unworthily  art  thou  negleded  !  O  glori- 
ous Kingdom  !  How  art  thou  undervalued  /  Little  know  the  carelefs 
fons  of  men  ,  what  a  ftate  they  fet  fo'light  by  !  If  they  once  knew  it, 
they  would  fure  be  of  another  miifdc. 


^ 


C  H  A  p.   VI. 


(tJn   Exhortation  to   Serioufnefs  in  fee^ 
ing  %eH. 


SECT.  I. 

Hope ,  Reader ,   by  this  time  thou  art  fomcwhat  fen- 
fible  ,  what  a  dcfpcrate  thing  it  is  to  trifle  about  our 
Eternal  Reft  •  and  how  deeply  thou  haft  been  guilty  of 
thi«  thy  fclf.    And  I  hope  alio ,  that  thou  dareft  not  now 
fuffer  this  Convidion  todie;  butartrelolved  to  be  an- 
other man  for  the  time  to  come  ;  What  faift  thou  ?   Is  this  thy  Refolu- 
tion  ?    If  thou  were  Tick  of  fomc  dcfperare  difeafe  ,   and  the  Ph\iician  » 
fhould  tell  thee    \_   If  joh  wi/l  ohfcrve  hut  or.e  things  I  dsubt  not  to 
cure  J  Of* ,  ~]  wouldft  thou  not  obferve  it  ?     Why,  if  thou  wilt  ob- 
fervc  but  this  one  thingfor  thy  Soul  ,  I  make  no  doubt  of  thy  Salva- 
tion :   If  thou  wilt  now  but  Jliake  off  thy  flath ,  and  put  to  all  thy 
ftrcngth  ,  and  plic  the  Work  of  God  unwearicdiy ,  and  be  a  down-right 
Chriftian  in  good  fadneff ;  I  know  not  what  can  hinder  thy  Happi- 
nefs.     As  far  as  thou  art  ^one  from  God  ,    if  thou  wouldeft  but 
now  return  and  feck  himwithali  thy  henrt,  no  daubt  but  thou  (halt 

£  e  e  fiade 


S.   I. 


378  The  Saints  Everlajling  ReJ^,  Chap,  5. 


findchim.     As  unkindely  as  thou  haft  dealt  with  Jcfus  Chrift  ,  if  thou 
didft  but  feel  thy  fclfficii  and  dead  ,   and  feek  him  heartily,    and  apply 
thy  felf  in  good  earneft  to  the  obedience  of  his  Laws ,  thy  Salvati- 
on were  as  fare  as  ifthouhadft  it  already.  But  as  full  as  the  Satisfadion 
of  Chrift  is ,  as  free  as  the  Proraifc  is ,  as  large  as  the  Mercy  of  God 
is  ;  yet  if  thou  do  but  look  on  thcfe,  and  talk  of  them  ,  when  thou 
fhoukleft  greedily  entertain  them ,  thou  wilt  be  never  the  better  for 
them;  and  if  thou  loiter  when  thou  (houldeft  labour,  thou  wilt  lofc 
the   Crown.     O  fall  to  work  then  fpeedily  and  ferioully  ,  and  blefs 
Ohowdien      God  that  thou  haft  yet  time  to  do  it;  and  though  that  which  is  paft 
fhould  every     cannot  bc  recalled  ,  yet  redeem  the  time  now  by  doubling  thy  diligence. 
S"r°  "!,j       And  becaufe  thou  fhalt  fee  1  urge  thee  not  without  caule  ,  I  will  here 

XiCilcVc  ana  ..  I   •        t  r   /^       r  A  ■  i  i 

drive?  and  lay  adjoyn  a  multitude  or  Conlidcrations  to  move  thee;  yet  do  I  not 

©uc  our  iitmoll  defire-thce  to  take  them  by  number ,  but  by  weight :    Their  intent  and 

painj  in  all  ufg  ig  ^  to  drive  thee  from  Delaying  and  from  Loytering  in  feekmg 

godly  convcr-  j^^ft  :  And  to  all  men  do  I  propound  them  ,  borh  godly  and  ungod- 

hddon  in  ^Y  *   Whoever  thou  art  therefore  ,   I  entreat  thee  to  roiize  up  thy 

much  Hope  fpirit ,  and  read  them  deliberately  ,  and  give  me  a  little  while  thy  at- 

and  differing  tention  as  to  a  mcffige  from  God  ,  and  (as  AUfes  faid  to  the  people, 

and  patience-,  BsHt.  32.  46.  )    Set  thy  hcArt  to  nil  the  \royis  th.it  I  tefiific  to  thee  thu 

nfavbe  ^'*-^  '  for  it  14  net  a  vMKthwg^  hut  it  is  for  thy  Lift;    Weigh   what  I 

worthy  or  here  write  with  the  Judgement  of  a  man;  and  if  I  fpeak  not  lleafon, 

mcetcoobrain  throw  it  back  in  my  face  ;  but  if  I  do,   fee  thou  entcrca  n  and  obcyic 

that  Heavenly  accordingly ;  and  the  Lord  open  thy  heart ,  an  J  fallen  his  counfel  cffc- 

Virtucand  dually  upon  thcc. 
Glory  of  the  ■'     •^ 

Holy  Ghoit 

in  the  inward  foul,  that fo  when  rhefe bodies  are  cUlTolved»  we  may  luve  that  which  may  cover 
"fld  quicken  us.  M/tcarius  Homil.  5- 


SECT.   IL 

€      n 

•  ^-  a  I.  A^Onfider;  Our  Affed^ions  and  AAions  fliould  be  f0mcwh.1t 
^  e"invennh'  ^^  anfwerable  to  the  Greatnefs  of  the  Ends  to  which  they  ?.rc  -"^  in» 
jvus  wvifi'  tended.  Now  theendsof  aChriftiansDcfires  and  Endeavours  arc  fo 
mus  dies,  in  hoc  great,  that  no  humane  underftanding  on  earth  can  comprehend  them; 
cum  cemprc-  whether  yoo  refp'rd  their  proper  Excellency  ,  their  exceeding  Impor- 
benJet  mmdi  ^^^^^  ^^  j.j-^j^j.  ^bf^^iute  Ncceiiity. 
mvijfimus  dies.  '  .  ^ 

Quomam  quain 

in  Die  ijlo  quifque  moritur,taIii  in  die  illo)Mdicabitur.Ai'ig\i{[.E\ii{[  Bo.To.\. i^alis  exiens  exhac  vita^ta- 
^s  redderis  illi  vit4i.  Aug»*ft.  in  Pf.  i<5.  refcrcnte  Jac.  Lawrentio  yn^jacob.  5. 8.  fubi  hie  FurgutoYiumO 

Thefe  Ends  are ,  The  Glorifying  of  God  ,  the  Salvation  of  our  own 

and  other  mens  Souls ,    in  our  efc*ping  the  Torments  of  HeM,  and 

poffcflTlRg.  ll):€  Cbry  of  Heaven.    And  can  a  man  be  too  much  affetScd 

,\,,i\  with 


Part  III.  The  Saints  Everlafling  Reft,  379 

with  things  of  fuch  Moment  ?    Can  he  dcfirc  tbcm  too  Earneftly? 

or  Love  cbcra  too  Violently  ?   or  Labour  for  them  too  Diligently  ? 

When  wc  know  ,  that  if  our  prayers  prevail  not ,  and  our  labour  fuc- 

cceds  not ,  wc  arc  undone  for  ever  ?    I  think  it  concerns  us  to  feck  » 

and  labour  to  the  purpofe  ,  when  it  is  put  to  the  Queftion  ,  Whe- 

thsr  we  (hall  live  for  ever  in  Heaven  or  in  Hell  ?  b  and  the  Queftion    ^  -^^  ?«'-f  ^'Vi- 

muft  be  refoivcd  upon  our  obeying  the  Gofpel ,  or  our  difobeying  it,   S"d«x^^* 

upon  the  painfulncfs,  or  the  Slothfulncfs  of  our  preient  Endeavours;    quails  ft  cau- 

I  ch  nk  it  is  time  for  u*;  to  belHr  our  felvcs ,  and  to  leave  ou«  trifling  and  fa  prater  quam 

complementing  with  God.  tugnandum  eft, 

*  "  /y  ccrti  tntel- 

ligct ,  minime  dr-rwicndutfi  cjjt  :  fed  fcJulo  ,  cordate^  fnt'ito- pugvandum.  De  fummarerum  agitur. 
Pro  arjs  ^  focii ,  Pro  GUia  Dei  patris  noftri  tncndA  j  (/j  psr  f^ucc  noftra  sterna  defendenda.  Zaijchi- 
usTo.  3.1.  4.  c.  2i.p.  214. 


SECT.  in. 

2.  /''^Onfider;  Our  diligence (hould  be  fomewhat  anfwcrable  to  the        §.  3. 

V->  Greatnefs  of  tlie  Work  which  we  have  to  do ,  as  well  as  to  " 
the  Ends  ofit.     Now  the  works  of  a  Chriftian  here  are  very  Many, 
and  very  Great  j  The  Soul  muft  be  renewed  ;  Many  and  great  Corrup-   ^q^  cu^h  vn.a- 
tions  muft  be  mortified:    Cuftom ,   and  Temptations,   and  worldly   vcn'syphiloj)- 
IntereOs  muft  be  conquered:  Flefh  muft  be  mattered  ;  Self  muft  be  de-  pl'-vidum  eji : 
nied:  Life,  and  Friends  ,  and  credit ,  and  all  muft  be  flighted;  Con-  J,-!",|y/'^^^  J^f 
fcicnce  muft  be  upon  good  grounds  quieted;  Afturancc  of  Pardon  and  .afu'camm-  "mi 
Salvation  muft  be  attained.    And  though  it  is  God  that  rouft  give  us  nullum  temput 
thcfc,  and  that  freely ,  without  our  own  merit;  yet  will  he  not  give  fatismaguwn 
rhera  fo  freely,  as  without  our  carneft  feeking  and  labour.     Befides,^^-/^'  eu^rfj'a 
there  is  a  deal  of  knowledge  to  be  got ,  for  the  guiding  of  our  felves,   ["„^"J?  ""^^V 
for  the  defending  of  the  Truth  ,  for  the  direftion  of  others;  and  a   tnamaviter- 
deal  of  skill,  fortheriglit  managing  of  our  parts:  Many  Ocdm3.nces  t^mimsy  vita 
arc  to  be  ufed  ,  and  duties  performed,  ordmary  and  extraordinary:   protenditur. 
Every  age ,  and  year,  and  day  ,  doth  require  frefli  fuccellion  of  duty;    ^^."  "'*''^^'^'« 
Every  place  we  come  in  ,  every  perfon  that  we  have  to  deal  v/icta,  every   g^/f^^"  ^„  ;•„, 
change  of  our  own  Condition  ,  doth  ftill  require  the  renewing  of  our   teimutas.  Rs- 
labour,  and  bringeth  duty  along  with  it :  Wives,  Children,  Servants,   fiftendumeft^c^ 
Neighbours ,  Friends ,  Enemies ,  all  of  them  call  for  duty  from  us :   cupationibwi 
And  all  this  of  creat  importance  too  ;  fo  that  for  the  moft  ofit ,  if  wc  "'Yfi''^'''^'^-^ 
milcarry  m  it ,  it  would  prove  onr  undomg.  d^funt  Seneca 

^  Judge  then  your  felves ,  whether  men  that  have  fo  much  bufinefs  ly-   Epift.72.  page 
ing  upon  their  hands ,  (hould  not  beftir  thera?  and  whether  it  be  their  ^^9- 
wifdora  cither  to  Delay  ,  or  to  Loiter  ? 


Ece  2  SECT. 


380  The  Saints  BverUp^g  Refi.  Chap.6, 


SECT.  IV. 

r    A  3.X^0nfidcr;  Our  diligence  (houid  be  fomewhat  quickened  ,   be- 

"  V-J  caufe  of  the  (hortnefs  and  uncertainty  of  the  time  allotted 
us  for  the  performing  of  all  this  work  ,  and  the  many  and  great  im- 
pediments which  we  meet  with.  Yet  a  few  days,  and  uc  (hall  be  here 
no  more.  Time  pa  (Tech  on  ;  Many  hundred  difca.'es  arc  ready  to 
afTault  us:  We  that  now  are  preaching,  and  hcnrirg,  and  talkinj^, 
and  walking,  muft  veryfhonly  be  c^irried  on  mens  botks ,  and  laid 
intheduft  ,  and  there  left  to  tlie  worms  in  darknefs  and  corrupiion  j 
wearealmoft  tliere  already:  It  is  but  a  fev/  days  ,  or  moneths,  or 
years ,  and  w!i:\t  is  that  when  once  chcy  are  pall  ?  We  know  not  whe- 
ther we  fh.Vlhavc  another  Sernion,  or  Sabbath,  or  hour.  How  then 
(hould  thofemen  beftir  them  for  their  Evcrlafting  Relt ,  who  know 
they  have  fo  (hort  a  fpace  for  ^o  great  a  work  }  Bcfides .  every 
"ftepintheway  hath  it?  d'.tficulties:  the  gate  is  Itraight ,  and  the  way 
narrow:  The  righteous  tiiemfelves  are  fcarcely  faved  ;  Scand:ils  and 
difcouragements  will  be  Hill  caft  before  us :  And  can  all  thcfc  be  ovcr» 
come  by  flothfull  Endeavors  J 


SECT.  V. 

^           tt  4'   7V/r^'^^^^^''J  ^^^  diligence  fliould  be  fomewhat  anfwerab'e  ro 

IfourEn'emy  -i-VJL  the  diligence  of  our  Enemies  in  feeking  ourdeArudion.  lor 

never  ccafe  af-  if  wefitttill  while  they  are  plotting  and  labouring  ;  or  if  wc  be  lazy 

faulting,  cer-  in  our  defence  ,  while  they  are  diligent  in  affaulcing   us  ,   you  may 

tainlywemuft  eafily  conce  ve  how  we  arc  likely  to  fpccd.     How  djligent  is  Sacan  in 

d^r'^d^n^^^  all  kind  of  temptationsl  Therefore,  he  fd'er  and  vigilar.t ^  f  faith  i  'Tet. 

what  fottiOi-  5'^   )    ^ecjufe  jo»r  ^dverfary  the  T^rvil  as  a  roarsK^  Lim  w^/l^eth 

ncfsandmad-  ahut  ,  feekjng  whom  he  thaji  devottr -^   Wh~,m  rffift  jiedfdf}.  in  the   Faith. 

nefsthen  pof-  How  dil  gene  are  all  theMiniftersot-  Satan?  falfc  teachers,  fcorners  ac 

feflTeth  men,  godiinefs ,  malicious  perfccutors ,  all  unwearied  ;  And  our  inward  Cor- 
IcHy'^afs^hc'*^"?'''^"^^^^"^^^^"^'^^"''  diligent  of  all  :  Whatever  we  arc  about,  it 

tin-.e  in  feaft-  is  ft'H  refifting  us :  depraving  our  duties ,  perverting  our  thoughts, 

ing  and  drun-  dulling  our  aflfedions  to  good,  exciting  them  to  evil:    And  will  a  fee- 

Uennefs,  as  if  tile  refiftancc  then  fervc  our  tu^n  ?     Should  not  we  be  more  adtve  for 

they  had  made  prefervation  ,  than  our  Enemies  for  our  mine  > 

the  Devil  ? 

Brethren,  its  prefent  fighting  ,  and  not  fleeping  that  bcfecms  us.     Zanchy  T«.  5.   /.  4.    c.  21. 

h   214- 


SECT.  VI. 


Part  III.  The  Sdiffts  EverUftmg  Reft,  381 


SECT.  VI. 

5.  /*\Uf  '^  Affc(flions  and  Endeavors  (hould  bear  fome  proporti- ^     §,  6. 

Vx  on  with  the  Talents  which  we  have  received,  and  means  whith  <^  Fides  Sai- 
we  have  enjoyed.     It    may   well  be   cxpeded ,    that  a  horlcmantt/f^'oe  (^^  w'rfac 

(hould  go  falter  than  a  footman  j  and  he  that  hath  a  fvvift  horfe ,  falter  ''"J^"  ''''^''^"f 

than  he  that  hath  a  How  one;  More  work  will  be  expcded  from  a  ",n'^,    /   , 

loundman,  than  rrom  the  luk  ;  and  trom  a  man  at  age,  than  irom  a  bcnmi  continue 

childe  J    And  '^  to   whom  men  commit  much,  from  them  they  will  fcrvn-cDco-^ 

cxpcdthc  more.     Now  the  Talents  which  we  have  received  arc  ma-  ^A^ficutavis 

nvandci'eat;  The  means  which  we  hive  enjoyed,  are  very  much,  and  'Wt'""' ^^t*'- 

very  preaous.     What  people  breathmg  on  earth,  have  had  plainer  ,jd Uborews  d<r 

Inlhudionst'    or  more  forcible  Perfwalions?   or  more  conl^anc  Ad-  Ji  beMi  Angeli 

monitions?  mfeafon,  andoutof  feafon?  Sermons  till  we  have  been  damnanrtHr 

weary  of  them;   and  Sabbaths  till  we  prophaned  ttcra  ?     Excellent  #/<^'wew 

Book^  in  fuch  plenty,  that  we  knew  not  which  to  read;  but  loathing  l^jU'ii^l'?, 

them  through  abundance  have  thrown  by  all  }    What  people  have  had  qucdprivik- 

God  fo  near  ihcmas  we  have  had  ?   or  have  fcen  Chnft  ,  as  it  were  ,  gium  excufarct 

crucified  before  their  eyes ,  as  we  have  done?  What  people  have  had  "'^  miferos,  fi 

Heaven  and  He'l ,   as  it  were  opened  unto  them  ,  as  we  ?  Scarce  a  day  {"^^''.^!^'*^'''f* . 

wherein  we  have  not  had  lumelpur  to  put  us  on.     What  fpced  then  mfliiycumter- 

fhould  fuch  a  people  make  for  Heaven  ?     And  how  fhould  they  fly  renw  Dcmims 

that  are  thus  winr.ed  ?    and  how  fwiftly  fiiould  they  fail  that  have  ''}fl^^  Deipu- 

wind  and  tide  to  help  them  ?     Believe  it  Brethren  ,  God  looks  for  ""/^'^ijf^t^o 

more  from  E»gLtnd ^  than  from  moft  Nations  in  the  World.;    and  ll'-yv'S^ 

for  more  from  you  that  enjoy  thefe  helps  ,   than  from  the  dark  un-  wickkff. 

wught  Congregations  of  the  Land.     A  fmall  meafure  of  grace  be-  Triaiogi.  I.  g. 
feems  not  fuch  a  people  ;  nor  will  an  ordinary  diligence  in  the  work  of  <^*P-  i<i.  f.  71. 

God  excufe  them.  «»  Luke  12.48. 


SECT,  V  II. 

6.  '"T'He  Vigour  of  our  AfTcAions  and  Anions  (hould  be  fomcwhat  ^     §.  7. 

A  anfwcrable  to  the  great  coft  bellowed  upon  us ,  and  to  the 
deep  engaging  mercies  which  we  hauc  received  from  God.  Surely  wc  " 
owe  more  fervice  to  our  Mafter  from  whom  we  have  our  mainte- 
nance,  than  we  do  to  a  flrangcr  to  whom  we  never  were  beholden. 
Oh  the  coft  that  God  hath  been  at  for  our  fakes  I  The  riches  of  Sea 
and  Land  ,  of  Heaven  and  Earth ,  hath  he  poured  out  unto  us.  All  * 
our  lives  have  been  filled  up  with  Mercies;  Wc  cannot  look  back  upon 
one  hour  of  it,  or  one  pafTagcinit ,  but  we  may  behold  Mercy.  We 
feed  upon  Mercy  ,  we  wear  Merc^' on  our  backs ,  wc  tread  upon  Mer- 
cy ;  Mercy  within  us ,  common  and  fpccial;  Mercy  without  us,  for 

Eee  3  this 


,82  r he  Saints  E-verUpngReJi,  Chap.  6. 

this  life,  and  for  that  to  come;  Oli  the  rare  Deliverances  that  we 
have  partakcd  of  ?  both  nacionall  and  perfonall  I  How  ofc ,  howfea- 
fonably,  how  fully  have  our  prayers  been  heard  ,  and  our  fears  remo- 

.  vcd  ?  What  large  Catalogues  of  particular  Mercies  can  every  Chri- 
ftian  draw  forth  andreherfe?  To  offer  to  number  them,  would  be 
anendles  task,  as  to  number  the  Stars ,  or  th^  fands  of  the  fhore.     If 

*  there  be  any  difference  betwixt  Hell  (  where  we  (hould  h.ivc  been  ) 
and  Earth  ,  (  where  we  now  are  )  yea  or  Heaven  ,  (  which  is  offered 
us)  then  certainly  we  have  received  Mercy.  Yea,  if  the  Blood  of 
the  Sonet  God  be  Mercy,  then  are  weeng.iged  to  God  by  Mercy  ; 
for  fo  much  did  it  coft  him  to  recover  us  to  liimfclf.  And  (hould  a 
people  of  fuch  deep  engagements  by  lazy  in  their  returns  ?  Shall  God 
think  nothing  too  much  nor  too  Good  for  us;  and  (h.ill  we  think  all 
too  much  ihac  we  do  for  him?  Thou  that  art  anobfervingfenfibleman, 
who  knoweft  how  much  thou  art  bch-dden  to  God  ,  I  apppeal  to 
thee  J  Isnota  loyteringpcrformanceof  a  few  hearties  duties,  an  un- 
worthy requitall  of  fuch  admirable  kindncfs  ?  For  my  own  part , 
when  I  compare  my  flow  and  unprofitable  life  ,  with  the  frequent  and 
wonderfull  mercies  received,  itftiamesme,  it  filenccth  me,  and  leaves 
me  unexcufable. 


SECT.  VIII. 

!§•  8.         y.     \  Gain  confider;  All  the  relations  which  we  ftand  in  toward 
JLjL  God  ,  whether  common  or  fpeciall ,  do  call  upon  us  for  our 
a  Htmoft  diligence.     Should  not  the  pot  be  wholly  at  the  ferviceof  the 
Potter  ?   and  the  creature  at  the  fervice  of  his  great  Creator  ?     And 
we  his  children  ?    and  do  we  not  owe  him  our  moft  tender  affcrti- 
ons,  and  dutifuU  obedience  ?     Arc  we  the  Spoufe  of  Chrift?  and  do 
wcnot  owe  him  our  obfen'ance,  and  our  Love  >    If  he  be  our  Fa- 
John  13.13.      thcr,  where  is  his  honour  ?    and  if  he  be  our  Mafter ,  where  is  his 
fear  ?     Mai.  i.  6.    VVeca!>''imLord  and  Mafter,  and  we  do  well: 
but  if  our  induftry  be  no-    iiiwcrablc  to  our  aflumed  relations,  we 
condemn  our  felves  ,  in  laying  we  arc  his  children  or  his  fervants. 
tt  How  will  the  hard  labour  and  daily  toyl   that  fervants  undergo  to 
plcafe  their  Maftcrs ,  judge  and  condemn  thofc  men  who  will  not  la- 
bour fo  hard  for  their  Great  Mafter?    Surely  ther's  none  have  a  bet- 
ter or  more  honourable  Mafter  than  wc  j  nor  can  any  expcd  fuch  fruit 
of  their  iaboars.  i  C«r.  1 5 .  «/;. 


SECT.  IX. 


Part  III.  7 he  Saints  Everlajlmg  Jteji,  3 


SECT.  IX. 

8. /^Onfidcr;  What  hafte  fliould  tlicy  mskc,  who  have  fut  h  R«ds  ^^  [§,  9. 

V>  at  their  backsasbeatours  ^  And  how  painfully  ihould  they 
work ,  who  are  ftill  driven  on  by  fuch  fharp  Arfiidions  ?  If  either  we 
wandcrout  ofthe  way  ,  orloyterinit ,  how  furcly  do  we  prepare  for 
our  own  fmart  ?  hvcry  creature  is  ready  to  be  Gods  Rod  to  re- 
duce us  ,  or  to  put  us  on:  Our  Avcteft  mercies  will  bccon^e  our  for- 
rows:  Or  rati  er  then  he  will  wr.nt  a  Rod  ,  the  Lord  will  make  us  a 
Tcourge  to  our  felvcs :  Our  difcaied  bodies  fhall  make  us  groan,  our 
perp'exed  mindes  (hall  make  uj  rcfticls ;  our  confciencc  fha!l  be  as  a  j. 
Scorpion  in  our  bofom.  And  is  it  not  eaiier  to  endure  the  labour 
than  the  fpur  ?  Had  we  rather  be  ftill  thus  afflifted  ,  than  to  be  up 
and  going  ?  Alas,  how  like  are  we  to  tired  horfes,  that  will  lie  down, « 
and  groan  ,  or  ibnd  ftill ,  and  let  you  lay  on  them  as  long  a?  you  will, 
rather  than  they  will  freely  travel  on  their  journey  ?  And  thus  we  make 
our  own  lives  miferable  ,  andneceflitate  God,  if  he  love  us,  to  cha- 
ftifc  us.  It  is  true,  thofethatdo  moft,  do  meet  with  Afflidions  alio: 
but  furely  according  to  the  mcafure  ot  their  peace  of  Confciencc ,  and 
faithfulnelV  to  ChriU  ,  fo  isthebitternefs  oi  their  Cup  (for the  moft 
part  j  abated. 


SECT.   X. 

p.  TTOivdofe  Hiould  they  ply  their  work  ,  who  have  fuch  great       §.   10. 

X.JL  preparations  attending  them  as  we  have  ?     AH  the  world  " 
are  our  fcrvants ,  that  we  may  be  the  Servants  of  God.    The  Sun, 
and  Moon,  and  Stars,  attend  us  with  their  light  and  influence;  The 
Earth,  with  all  its  furniture  ,  is  at  our  fcrvice  :  How  many  thonfand 
plants  and  flowers  ,  and  fruits^  and  birds ,  and  beafls  do  all  attend  us? 
The  Sea  with  its  inhabitants ,  the  Air  ,  the  winde ,  the  froft  and  fnow, 
the  heat  and  fiie  ,  the  clouds  and  rain,  all  wait  upon  us  wbile  we  do 
our  work.     Yea  the  Angels  are  miniftring  Spirits  for  the  Service  (yf 
theEled.    And  is  it  not  an  intolerable  crime  for  us  to  trifle,  while  a'!    H6b.i.r4* 
ihefeareemployed  toafi'ift  us  ?   Nay  more;  The  Patience  and  Ciood- 
ncfs  of  God  duth  wait  upon  us:  The  Lord  Jefuswaiteth  in  the  offers 
of  his    blood;  The  Holy  Ghoft  waitech  ,   in  ftriving  with  our  back- 
ward herirtsj  Ikfidcs  all  his  Servants,  the  Miniiters  of  his  Gv/pel, 
who  ftudy  and  wait,  and  preach  and  v.ait,  and  pray  and  wait  uptvn 
carelcfs  Tinners.    And  Ihall  Angels  and  Men,  yea  the  Lord  himlelf,« 
ftand  by  and  look  on,  and,  as  it  were  hold  thee  the  Candic  while 
jhoudod  nothing?  O  Chriliians,  I  befcech  you  ,  whenever  you  arc 
upon  your  knees  in  prayer  ,   or  reproving  the  tranfgrcffors  ,  or 

exhorting , 


384  the  Saints  Evcrlapng  Rejl.  Chap.  6. 


exhorting  the  obftinate,  or  opon  any  duty  ,  do  but  remember  what 
attendance  you  have  for  this  work ;  and  then  judge  how  it  behoves  you 
to  perform  it. 


SECT.   XI. 

g-  10.  CHouId  not  our  Aflfciftionsand  Endeavours  be anrwerablc  to  the 

^*    ^^'  ^  acknowledged  Principles  o^  our  Chril^an  Proleliion  ?     Sure 

if weareChrifiians  indeed,  and  mean  as  we  fpeak  ,  ulien  we  profefs 
the  Faith  of  Chnit ,  we  (b:A\  lliew  it  in  Affcdions  and  Adions  as  well 
a  as  Exprciiions.  Why  the  very  fiftdamerital  Dodrines  of  our  lleli- 
£»ion  are  ,  That  God  is  the  chief  Good  ,  and  all  our  Happinefs  con- 
fifts  m  his  Love,  and  therefore  it  fliould  be  valued  and  fouglit  above 
all  things ;  That  he  is  our  only  Lord ,  and  therefore  chiclly  to  be 
ferved  /  That  we  mull  Love  hun  with  all  our  hear:.,  and  foul,  and 
ilrength:  That  the  very  bufinefs  that  men  have  in  the  world,  and 
the  only  errand  that  God  fcnt  them  about ,  is  to  Glorific  God,  and 
to  obtain  Salvation  ,  crc-  And  do  mens  duties  and  converfations 
fecond  this  Profcfiion  ?  Are  thcfe  Dodlrincs  fecn  in  the  pninfulnefs 
of  mens  praftife  ?  Or  rather  do  not  tl;eir  works  deny  what  tfieir  words 
doconfeis?  One  would  chink  by  mens  Actions,  th.at  thev  did  not 
believe  a  word  Oi  the  Gofpel  to  be  true.  Oh  fdd  day  ,  when  mens 
own  tongues  and  profe/lions  (hall  be  brought  in  againft  them  ,  and  con- 
demn them  1 


SECT.  XIL 

§    ^^-        ^^'  TJOw  forward  and  painfull   (houldwe  be  in  that  work  ,  where 
a.         XTX  we  are  fure  we  can  never  do  enough?     If  tliere  were  any 
danger  of  over  doing  ,  than  it  n.ight  well  caufe  men  to   moderarc 
their  endeavours  :  But  we  know,  that  if  we  could  do  all  ,  we  were/ 
Luke  17. 10.      but  unprofitable  fervants ;  much  more  when  weaiefure  to  fail  in  all. 
It  is  true  ,  a  man  may  pofTibly  pray  too  much  ,  or  preach  too  much, 
or  hear,   or  reprove  too  much,    (  though  I  have  known  few  that 
ever  did  fo  ;  )  but  yet  no  man  can  obey  or  lerve  God  too  much  :    For 
'  ro'iiptas  ni-  "  one  duty  may  be  faid  to  be  too  long  ,  when  it  (burs  out  another  ;  and 
ietttim'f.fjin      then  it  ccafeth  indeed  to  be  a  duty  <=.    So  that,  though  all  fuperftiti- 
i^'iitittemnej}     on  or  fervice  of  our  devifing  ,  may  be  called   a  Righteoufnefn-over* 
vevcndHmne      p^uch  •  vet  as  long  as  vou  keep  your  fervice  co  the  rule  of  the  Word, 
Jit,  cmiainitfa   that  fo  It  may  have  the  true  nature  or  obedience,  you  never  need  to 
ejini^dus^         fear  being  Righteous  too  much  ;  For  elfe  we  rtiould  reproach  tl;e  Lord 
SexKCideVita  and  Law-giver  of  the  Church  ,    as  if  he  commanded  us  to  do  too 
beat. cab' i^.     p^m;^.    Ah,  if  the  world  werenot  mad  with  malice,  they  couid  ne- 
ver 


part  iii^  j-fjg  s^j^fj  E'verUfting  Refi.  385 


ver  be  fo  blind  in  this  point  ^s  they  arc  j  to  think  that  faithfuU diligence 
in  fqrving  Chrift ,  is  folly  and  fingularity  ,  and  that  they  who  fee 
themfelvcs  wholly  to  feck  eternal  life,  ar«  but  precife  PurttansX  The 
time  is  near  when  they  will  cafily  confefs  ,  that  God  could  not  be  lo- 
ved or  ferved  too  much  ,  and  that  no  man  can  be  too  bufic  to  favehis 
foul:  For  the  world  you  may  eafily  do  too  much,  but  here  (in  Gods 
Way}  you  cannot. 


SECT,    XUI. 

12.  I  Tit  the  nature  of  every  Graces  to  put  on  the  foul  to  diligence  ^    §•  ^S^ 

1  and  fpeed.    If  you  loved  God,  you  would  make  hade,  and 
not  delay  or  trifls- ;  you  would  think  nothing  too  much  that  you  could 
pofiibly  do  :  you  would  be  ambitious  to  fcrve  him  ,  and  pleafe  him 
ftill  more  :  Love  is  quick ,  and  impatient ;    it  is  adivc  ,  and  obfcr- 
vant.     If  you  loved  Chrill,    you  would  keep  his  Commandments,    Joh.  14.15,23. 
and  not  accufe  them  of  too  much  ftrid:nefs.     So  alfo  ,   if  you  had  et 
Faich  ,  it  would  quicken  and  encourage  you  ;  If  you  had  the  hope  of 
Glory  ,  it  would  as  thefpringin  the  VVatcfi ,  fct  all  the  wheelsof  your 
Souls  a  goinq.     If  you  had  the  fear  of  God  ,  iirvvould  rouze  you 
out  of  your  flochfulnefs.    If  you  had  Zeal  ,    it  would  inflame  you , 
and  cat  you  up.     God  hath  put  all  his  Graces  in  the  Soul  on  purpofe 
fo  bjoyl  to  the  wheels,  to  be  life  to  the  dead  ,  to  minde  men  of  their 
duty,  and  difpofe  them  to  it ,  and  to  carry  them  to  himfclf;  So  that  in 
what  degree  foever  thou  art  fenftified  ,  in  the  fawe  degree  thou  wilt  be 
ferious  ard  laborious  in  the  work  of  God. 


SECT.  XIV. 

o 

13-  /^^Onfider  ;    They  that  trifle  in  the  way  to  Heaven  ,  do  but        §•   ^4» 

V^  lofe  all  their  labour,   when  ferious  endeavour*  do  obrain  *» 
their  End.    The  Proverb  is  ,  /is  good  never  a.wmt  ^  /u  never  the  ket- 
ter.     Iftwo  be  running  in  a  race  ,  he  that  runs  flowefl:  ,  had  as  good* 
never  have  run  at  all ;  for  now  he  lofeth  the  prize  and  hts  hbour  both. 
Many  who  like  •^^r/;p4  are  but  Almoft  Chriftians,  will  i^ndc  in  the   Aftsa^.  28. 
end  they  (hall  be  but' Almoft  Saved.    God  hath  fct  the  rate  at  which  « 
thcP^*arl  muftbeboughtj  if  you  bid  a  penny  lefs  then  that  rate,  you 
had  as  good  bid  nothing.     As  a  man  that  is  lifting  at  fonie  weighty  et 
thing,  ifhe  pur  to  almoll  ftrengch  enough,   but  yet  not  (iiffiLient,  ic 
is  as  good  he  had  put  to  none  at  all ,   for  he  doth  but  lofe  all  his  labour. 
Oh  how  many  Profefforsof  Chriitianity  will  finde  this  true  to  their 
forrow  ,  who  have  had  a  minde  to  the  wayes  of  God  ,  and  have  kept 
up  a  dull  task  of  duty,  and  plodded  on  in  a  formal  livclefsnrofeflion, 

F  ff  but 


5 86  Tht  SMHts  EverLiJiing  Rcjf.  Chap.  6. 


Lake  13. 24. 


but  lever  came  to  ferious  Chriftianity?  How  many  a  duty  have  they 
loft,  for  want  of  doing  chem  throughly  ,  andtothe  purpofe?  Perhaps 
their  place  in  Hell  may  be  the  cafier ,  and  fo  their  lobour  is  not  loli  j 
but  as  to  the  obtaining  of  Sanation  ,  it  is  all  loft.  Afdnj  Jhall  feck^  to 
enter  ,  And  n$t  he  A^le  :  who  if  they  had  ftrivcn  ,  might  have  been  able. 
O  therefore  put  to  a  little  more  diligence  and  ftrength ,  that  all  be  not 
in  vain  that  you  have  done  already. 

SECT.  XV. 

,  ^'  ^^'    ,  14.  l^Urtherrr.ore  <" ;  Wc  have  loft  a  great  deal  of  precior.s  Time 

computatioHem  "■  *-    alf^^^V  ,  and  therefore  it  is  rcn!(i;i  that  we  labour  !■>  much 

statemtHam  the  harder.    Ifa  traveller  do  flerpor  irifl^  out  the  moft  of  the  day, 

revoca:  Vic  he muft  travel  fo  much  the  fafter  in  the  evening,  orclfeheisiikc  to 

quAntumex  ^^\\  (}^oit  of  his  Journcyes  end.     \^'i(h  lbn:cof  us,  our  thilde-hood 

ijlitimfAi  ^  vouthis  cone;  with  fomea^fo  their  middle  a<!e  is  paft  ,  and  the 

creditor  ^  quan-  .       -.    ^          ^  .      ^                    ^  ■           j  a.              t«fL            •     i     l- t- 

turn  arnica,  time  before  us  is  very  uncertain  and  Ihorr.     What  a  aeal  ot  Time 

quantum  rem,  have  we  flept  awny ,   and  talkt  away,   and  plaid  away  ?     What  a 

quantum  cliens  deal  have  we  fpent  in  worldly  thoughts  and  labour?,  or  in  mcer  Id!c- 

abfiulcritj  ^^^^^  Though  in  likelilu  od  the  rnolt  of  our  time  is  fprnt ,   yet  how  li:clc 

Votum'coen'i-  o^our  work  is  done  ?    And  is  it  not  time  now  to  bell  ir  our  fclvcs  in  the 

tio,  quantum  evening  of  our  daies  ?    The  time  which  we  have  left  can  never  be  rc- 

efficiofa  per  ur-  called  :  Should  wc  not  then  Redeem  it  by  improving  the  litrle  which  re- 

bemdifiurfatio.  niainerh  ?     You  may  receive  indeed  an  equal  rccompence  with  thofe 
Ad]ice  morbus  "  that  have  born  the  burden  and  licat  of  the  dav ,  thouoh  vou  c-me  not 

quosmanujc-  ...,,,   n  i  i         i  n.  l     r  i  i  =*       -        i.        . 

cimus:  Adpce  m  till  the  laft  hour ;  but  then  you  muft  be  fure  to  labour  loundly  that 

quodfineufu       hour.    If  is  enough  fure  that  we  have  loft  fo  much  of  our  lives:  let  us 

]acuit.  Videbut   notnowbe  fofoolifliastolofe  thereft,  1  fct  4  2,  3,  4. 

te  fauciores 

anna's  habere',  quam  numeras.     Seneca  de  hrevit.  Vit.  c.  x.  d^am  mufti  vitam  tiiam  diripucrivt  ^    tr  nm 

feniunte  quid  per deres  ?  quantum  vaiiU4  dolor  ijh'ta  Ltitn,,  aiida  iUpUtitai,  blanda  converfHti^abJiit/f- 

rit  .**  quam  exiguumrihi  de  tusreHllHm  efi  ?  Idtra  ibid.. 


SECT.   XVI. 

$.16.        ^5-    /"^Onfider  ;    The  gre.iter  are  your  layings  out  ,  the  greater 
a  V--/  will  be  your  ccmiings  in.     Though  you  may  fcem  to  lofc 

yourlxbourattheprefent  ,  yet  t!ie  time  cometh  when  you  (hall  finde 
it  with  advantage.  The  Seed  which  is  buried  and  dead  ,  will  bring 
forth  a  plentiful  increafc  at  the  Harveft.  Whatever  you  do  ,  and 
a  whatever  you  fuffer  ,  this  Ever/afitng  Refl  will  pay  for  all.  There  \% 
no  repenting  of  labours  and  fuffering?  in  Heaven:  None  fayes,  would 
I  had  fpared  my  pains  ,  and  prayed  lefs ,  or  been  Icfs  ftrid  and  pre: 
cifc,  and  done  as  the  reft  of  my  neighbours  did :  There  is  never  a 

fuch 


Part  III.  The  Saints  EverUfting  Refi,  387 


fuch  a  thouf^ht  in  Heaven  as  thefe.    But  on  the  contrary ,  i;  will  be  their 
Joy  to  look  back  upon  their  labours  and  tribulations,  and  to  confidcr 
how  the  mighty  power  of  (^od  did  bring  them  through  all.     Whoever 
complained,  that  he  came  to  Heaven  at  too  dear  a  Rate;  or  that  his 
Salvation  cell  him  more  labour  then  it  was  worth  ?   We  may  fay  of  all 
tiur  labours,    as  ?<?«/ of  our  fufferings ,  Rom  8.18.   For  Ireckenthat 
the  fuffer'ir.gs  (and  labours)  of  thi^  prefe-nt  time ^  ttre  net  worthy  19  h 
con;pi:redw:th  the  Glory  nbich  Jljall  he  rcve.tlcd  in  pu.     We  labour  but 
for  a  moment,  but  we  (hall  Reft  for  ever.    Who  would  not  put  forth 
all  his.itrength  for  one  hour  ,  when  he  may  be  a  Prince  while  he  lives 
for  that  hours  work  ?  Oh  what  is  the  duty  and  fuifcrings  of  a  fhort  frail 
life,  which  is  almoftat  an  end  as  foon  as  it  begins,  in  rtfped  of  the 
endlcfs  Joys  with  God?    Will  not  all  our  tears  bethenwip'd  away? 
and  all  the  forrow  of  our  duties  forgotten?  But  yet  the  Lord  will  not 
forget  them  j    For  he  is  mt  u»jufi  to  forget  our  vforkjtnd  lahottr  of  Love^ 
Heb.  6.  10. 


I 


SECT.  XVII. 

16.   /^Onfider;  Violence  and  laborious  ftriving  for  Salvation,  is         §.17. 

V^-^  the  way  that  the  Wifdom  of  Gsd  hath  direded  us  to ,  as  " 
beft;  as  his Sovcraign  Authority  appointed  us,   as  neceflary  .     V\^ho 
knows  the  way  CO  Heaven  better  then  the  God  of  Heaven  ?     When  o 
men  tell  us ,  that  we  are  too  ftridl  and  precife  ,  whom  do  they  accufe  ?   Luke  17.  la. 
God  or  us?    If  we  do  no  more  then  what  we  are  commanded  ,  nor 
fj  much  neither,  they  may  as  well  fay,  God  hath  made  Laws  which 
are  too  ftrid:  and  precife,    Sureif  it  were  a  fault ,   it  would  lie  in  hira 
that  commands  it,  and  not  in  us  who  are  bound  to  obey.     And  dare 
thefe  men  think  that  they  are  wifer  then  God  ?     Do  they  know  better 
then  he  whar  men  muft  do  to  be  faved  ?     Thefe  are  the  men  that  ask  us,  » 
whether  we  be  wifer  then  all  the  world  befidcs  ?    and  yet  they  will 
pretend  to  be  wifer  then  God.    What  do  they  leTs,  when  God  bids 
us  take  the  mod  diligent  courfe,  and  they  tell  us.  It  is  more  ado  then 
needs  f   Mark  well  the  language  of  the  Laws  of  God  ,  and  fee  how 
you  can  reconcile  it  with  the  language  of  the  world  ;  Mat.  11.12.   The 
Kingdom  ef  Heaven  fufferethVislence  ^  and  the  Violent  take  it  hy  force. 
Or  as  it  is  in  Luke  16.  16.   Every  one  pre[feth  into  it.     Luke  13..  24. 
Strive  to  enter  in  at  the  (i rait  gate  ;   for  many  /ha'l  feek^  to  enter  in  ,  and 
mt  be  Able.   So  Mat,   7.   13,  14.    Ecdef.  9.  10     whatfocver  thy  baud  ^Noh  omnes 
findeth  to  do  ,  do  it  with  thy  might  j  jor  there  u  no  worl^^    nor  device  ,  nor    qui  d'lcmtur 
knowledge  ^  Kor  wifdom  in  the  grave  ^  whither  thou  goeji.   \   Cor.  9,  24.    Epjcop  ^  fei 
Know  ye  not ,  that  they  which  run  in  a  race  ,  rnn  all ,  but  one  receive  th    j^'  g^'f^'j^'^'^*'  & 
the  prize  >   forun  that  ye  may  obtain.   2Tim.  2.  5.   If  a  '^-^^  j^^'"^- /'"''  {-^'4"r  Sarci 
m-*fieries  ^  yet  be  ii  notcrowntd  J  except  he  g    (inve  lav  fully  »  tb*t  is,  jn  locum. 

F  f  f  2  power- 


^88  T^^  Saints  E'vcrLipn^Refi.  Chap.6. 

powerfully  and  prevailingly.  Phil.  2.  12.  iVorkjout  jour  Salvaticn  irith 
fear  antitrcml?/iȣ.  2  Pet.  1.  10.  ^ive  diligence  to  nutkt  jour  Calling 
andEle^iumfure.  iPec.  4.18.  Jftherif^httcusfcarcelyl/eftived,  where 
Jhad  the  fingodlj  a»d  [inner  appear}  So  Phil.  i.  27.  C^^.i^.  1  Tim  6. 
12,  18,19.  Deut.6.%.  c^c.  Thisistheconftanc  language  of  Cbrift: 
And  which  (hall  I  follow,  God  or  men?  yea  and  that  the  worft  and 
moft  wicked  men  ?  Shall  I  tlMnk  ,  that  every  ignorant  worldly  for, 
that  can  only  call  a  man  Puritan^  knows  more  tlipn  Chrift?  andean 
teach  hm  to  ni:.ke  Liws  for  Ms  Church  f  or  en  tell  God  how  to 
mend  the  Scripcures?  Let  them  bring  al!  the  feeminn  Rca'ons  that 
they  can  agaiiift  the  holy  ,  violent  ftrivings  of  the  Sain:s ;  and  this 
fuflficeth  mc  to  confute  them  all ,  That  God  is  of  another  nind,  and 
he  hath  commanded  me  to  do  much  more  than  I  do:  And  though  I 
could  fecncReafonforic,  yet  hi*- Will  is  Rcafon  enough  to  me  :  1  am 
fure  ,  God  is  worthy  to  govern  us,  if  we  were  better  than  wc  are. 
Who  fhould  make  Laws  for  ii«,but  he  tia:  msde  m^}  and  who  O-icL-ld  lir.e 
out  the  way  to  Heaven  ,  buthctharmuft  bring  us  thither?  and  who 
ftiould  de:erminc  on  what  Conditions  we  fliall  be  fared  ,  bur  he  that 
beftows  the  gift  of  Solvation?  So  that  l:t  World  ,  or  Dclh  .  or 
Devil ,  fpfak?gainft  a  holy  laborious courfe,  this  is  my  anfvvefj  Gv'd 
hith  commanded  it. 


SECT.  XVI II. 

§.  18.         I?'    X  >r^''f<^vf'';  ^f  is  a  coiirfe  that  all  men  in  the  world  fi:her  do 
a  J.VjL  or  will  approve  of    There  is  not  a  man  that  e\er  was ,  or 

is,  or  Ihall  be,  hiu  Oiall  oncday  juft  fie  the  D.l'gencc  of  tlie  Saint?, 
find  give  his  vcrdid:  in  the  approbacion  of  their  wifdcm.     And  wiio 
would  not  go  tliat  way  wh'cli  every  man  fhill  applaud  r'    It  is  true; 
its no'.v a  way  every  where fp'^kenagainft  ;  and  hated;   but  let  me  ttif 
you,    I.  Moll  thit  fpeak  againft  it ,  do  in  their  judgements  approve 
^  of  it;  only  becaule  the  pradice  of  godlincfs  is  againft  the  picafures 
of  the  flcfh ,  tfierelore  do  tliey  againll  their  own  judgements  rcfift 
it;  They  have  not  one  word  of  Reafon  agair.ftit;  But  reproaches  ard 
railing  are  their  beft  Arguments.     2.  Thofc  that  now  are  againft  it, 
^  whether  in  Judgement  or  P^iHion  ,  will  fhortly  be  every  man  of  ano- 
ther minde.     If  they  come  to  Heaven*,  their  mind  muft  be  changed 
before  they  comctberc.     li  they  go  to  Hell ,  their  judgement  will  then 
be  altered  ,  whether  liicy  will  or  no.    If  you  could  fpcak  with  every 
Soul  thatfufferf"'  ihofeToiments,  and  ask  their  Judgements,  Whe- 
ther it  be  pofilbit  tr- be  too  Diligent  and  Serious  in  feeking  Salvation? 
you  may  cafi'y  con jedurc  what  anfwer  they  would  return.   Take  the 
fnoPi  bitter  d  r  dtr  Oi  perf:ai:er  of  godlinefs,   even  thofc  that  will 
venture  ihcifiivcs  for  to  overthrow  it  ^  If  thofemcn  do  not  (hortly 

eat 


Part  III.  The  S Aims  Ever Lifiing  Reji,  389 

cac  their  own  words,  and  wifh  a  thoufand  times  that  they  had  been 
themort  holy,  diligent   ChrilUans  on    Earth,  than  Jet  me  bear  the 
fliame  of  a  falfe  Prophet  for  ever  ^.     Remember  this   ,   you  that  j,h  Duty  at  laft 
will  be  of  the  Opinion  and  Way  that  moft  are  of;  Why  will  you  not    isfwecs;  ic 
be  ofthc  Opinion  then  that  all  will  fliortiy  be  ofi>    Why  will  you  be  of  comes  off  with 
ajadgcment  which  you  are  fure  you  fliall  all  (hortly  change?   Oh  that  Jh"Jg"'Hdl 
you  were  but  as  wife  in  this ,  as  ihofe  in  Hell  1  jog  it  for  a 

time  •,   faith 
Lockjcr  fwcctly  C  as  all  )  See  him  furt'ier  of  the  gioi   end  of  Da:y ,  on  Col.  i.  24-  p^i-    5O0. 


c 


SECT.  XIX. 

'OnfiJer  ;  They  tha:  have  been  the  moft  Serious  Painfull  §•  ip- 
Chriftians .  when  they  come  to  die  ,  do  exceedingly  lament  " 
thcirncgliger.ee.  Thofe  that  have  wholiy  addided  themfelves  to  the 
Work  of  God  ,  and  ha\emade  it  the  mii^  bulinefs  of  their  lives 
and  hne  fiighced  the  world  ,  and  mortided  the  flcfli,  and  have  been  the 
wonders  of  the  w€^rld•4♦r  their  Heavenly  Converfations ;  yet  when 
Confcience  is  let  loofe  upon  them,  and  God  withdraws  the  lenfc  of  his 
Love,  how  do  their  failmgs wound  them,  and  dikjuiet  them?  What 
terrors  do  the  fouls  of  many  undergo  ,  wlio  are  generally  admired  for 
their  Godlinef?  and  innoccncy  ?  Even  thofe  that  are  hated  and  derid- 
ed by  the  world  for  being  fo  Hrid  ,  and  are  thooght  to  be  almoft  bc- 
liJes  themftUes  for  their  extraordmary  diligence;  Yet  commonly  when 
they  lie  a  dying,  dowi^,  Oh,  that  they  had  been  a  thoufand  times 
more  holy,  more  heavenly,  more  laborious  Icr  their  Souls !  What 
■a  cafe  then  will  tlie  negligent  Wor'dbein,  when  their  Confciences 
are  awaked?  When  they  l-e dying,  and  look  behinde  them  upon  a  la- 
zy ,  negligent  life;  and  look  before  them  up  )n  a  fevere  and  terrible 
Judgement,  What  an  elleem  will  they  have  of  a  holy  life?  For  my 
own  pare ,  I  may  fay  as  Erafmui  ,  ^'iccuffint  qnod  mmium  fecerim; 
Virnm  Cojcisntia  ttxa  rr.e  accujat  quod  minm  fecerim  ,  ejuod^ijHe  Icntior 
fuerim.  They  accufe  m^  for  doing  too  much,  bu:  myJOkvn  Confcience 
accufech  me  for  doing  too  little  ,  and  being  too  fluw:  And  it  is  far  ^ 
eafier  bearing  the  fcorns  of  the  World,  than  the  fcoiirges  of  Confci* 
ence.  The  World  fpeaks  at  a  diftance  without  me,  fo  that  though  I 
hear  their  wortis,  1  can  cbufc  whether  I  will  feel  them  :  but  ny  ^^on*? 
fcience  fpcaks  within  me  at  the  very  heart ,  fo  that  every  check  doth 
pierce  me  to  the  q'jick.  Confcience  when  it  is  reprehf?nded  jiiilly  ,  is-  the  u 
Mf(r.?ngcr  of  God  ;  but  ungodly  revilers  are  but  rhe  voice  of  the  De- 
vil. I  had  racher  be  reproached  by  the  Devil  for  feekmg  SalvaMon  , 
than  to  be  reproved  of  God  for  ncgleding  it:  I  had  rather  the  World 
(hould  call  me  Puritan  in  the  Djvils  name  ,  than  Confcience  fliould 
call  mc  Lojterer  in  Gods  Name.    As  God  and  Conlcicnce  are  more  « 

Fff  3  ufcfull 


^^o"  rk  Saints  Evnlafiinj  Rfft.  Chap.  5^ 

ufcfuU  friends  than  Satan  and  the  World;  fo  are  they  raorc  dacadfull 
irrtfiftiblc  Eaemies. 


SECT.  XX. 

ip     •""^Onfider  howfar  many  a  man  goes,   and  wlia:  a  deal  of  p:  ins 

^  ^^'     tt  V^  he  cakes  for  Heaven  ,  andyec  mifTjih  ic  for  wane  of  more  ? 

When  every  man  that  ftriveth  is  not  crowned  ,    (  2  Tim.    2.    5.  ) 

and  many  (hall  feek  to  enter  in  ,  and  not  be  able^    (  Luks  M    24  ) 

and  the  very  Children  of  the  Kingdom  flnll  be  flvic  ouc ,  (  M^tih. 

13.41.)   and  they  that  have  heard  the  Word,   and  received  it  with 

Joy,  (  A^atth.  13.   20.)    and  have  heard  the  Preacher  gladly,  and 

done  many  things  afccr  him  ,  fhall  yet  pcrifh,  (  A^.uk^C.  2.0   )    It  is 

lime  for  us  to  look  about  us  ,   and  fake  heed  of  loytcring.     When 

they  that  feek  God  daily ,  and  delight  to  know  his  wayes ,  and  ask 

of  him  the  Ordinances  of  Juftice  and  take  delight  in  approaching  to 

God,  and  that  mfafting  and  afflidmg  their  Souls  ,   (  If^.i.  56.  2,  3  ) 

arc  yet  (hut  out  with  Hypocrites   and  Uiibclievers  :     When  they 

that  have  been  enlightened ,  and  have  tafted  of  the  Heavenly   gift , 

and  of  the  good  Word  of  God  ,    and  of  the  Powers  of  the  World 

to  come,  and  were  made  partakers  of  the  Holy  Gboft,  may  yet  fall 

away  beyond  recoTcry ,  and  crucifie  to  tliemfelves  the  Son  of  Gi>d 

afrefh  ,  (  Hei^.  6.  4,  5,  6   )    When  tlicy  t!;at  have  received  the  konu- 

kdgc  of  the  Truth,  and  were  fandificd  by  the  blood  of  the  Cove- 

fjant ,  may  yet  fin  wilfully ,   and  tread  undcr-foot  the  Son  of  God, 

and  do  defpite  to  the  Spirit  of  Grace  ,  till  there  is  nothing  left  them 

but  the  fearful  cxpcdation  of  Judgement,  and  fire  that  fhall  devoar 

the  adverfaries ;    (  Hek  10.   26,   27,  28,  29  )  Should  n)t  this  ron£.e 

^  us  out  of  our  iazinefs  and  fecurity  ?  How  far  hath  many  a  man  fol- 
lowed Chrift  ,  and  yet  forfaken  him  ,  when  it  comes  to  the  felling  of 
all  ,  to  bearing  the  Crofs ,  to  burning  at  a  (take  ,  or  to  the  renoun- 
cing of  all  his  worldly  Interefts  and  Hopes  ?     Wliat  a  deal  of  pains  hath 

ct  many  a  man  taken  for  Heaven,  that  never  did  obtain  it?  How  many 
Prayers ,  Sermons ,  Falh"^,  Alms ,  good  dcfires ,  confeifions ,  forrow 
and  tears  for  fin  ,  &c.  have  ail  been  loft  ,  and  fain  fliort  of  the  King- 
dom ?  Methinks  this  (hould  affright  us  out  of  our  fluggi(hncfs  and 
make  us  ftrive  to  ouc-(trip  the  highci\  Formalifts? 


SECT.  xxr. 


Part  III.  The  Saints  Ei'erlaJlingReJl,  3pi 

SECT.  XXI. 

20,   /^dafider;    God  hath  refolved ,   that  Heaven  fliall  not  be  had        §21. 

V->  on  caficr  terms.    He  hath  not  only  commanded  it  as  a  du- 
ty, but  hath  tyed  our  Salvation  to  the  performance  of  it.    Reft  muft 
alwaycs  follow  Labor.     He  that  hath  ordained  in  his  Church  on  Earch, 
Tktt  he  that  will  not  Labour ,  poAll  not  Eat ;  hath  alfo  decreed  concer-    2  Thcf.  3.  8, 
ning  the  Everlafting  Inhcritrnce,   That  he  that  Strives  not ,  ps all  not    10*12. 
Enter,     They  muft  now  lay  up  a  Treafurc  in  Heaven  ,  if  tl;ey  will  finde 
it  there.    Math.  19.20    They  muft  Jed^  firjj  the  Kin^dcm  of  God, and 
hU   Rin^hteoufnefs ,   Matth-  6.  33.    They  muft  not  LAher  for  the  food 
which  peripjcth  ,  hut  for  that  jood  whnh  enditreth  to  EvtrUftinff  Life, 
Joh.  6  27.     Some  think  that  it  is  good  to  be  Holy  ,  but  yet  not  of  » 
luchabfoiuceneccfiity  ,  but  thata  man  may  be  faved  w.'ithout  it;   But 
God  hath  determined  on  the  contrary  ,  That  without  it  no  man  fjclt  fee  * 

hiifice^  Heb.  12.14.  Serioufncfs  IS  the  very  thing  wherein  confiftcth  ct  • 
our  Sincerity.  Ifthouarr  not  Seri- us ,  thou  art  not  a  Chrift^an.  If  is 
not  only  a  high  degree  in  Chriftianity  ,  but  of  the  very  life  and  efience 
of  it.  As  Fencers  upon  a  Stage  (who  have  all  the  skill  at  their  wca-  « 
pons,  and  do  eminently  and  mdurtriouOy  aft  their  parts,  but  do  not 
IVriouQy  intend  the  death  of  each  other  )  do  differ  from  Souldicrs , 
orCombi;ant6,  who  tight  in  good  fadnefs  for  their  lives;  Juft  fo  do 
Hypocrites  differ  from  feriou«.Chriftian?,  If  men  could  be  faved  wiil>- 
out  this  Serious  Dihgcnce  ,  they  would  never  regard  it;  A'.l  the  ex- 
cellencies of  Gods  wayes  would  never  entice  them.  But  when  God  hath 
refolved.  That  if  you  will  have  your  eafehere,  you  fhall  liavc  none 
hereafter  ,  is  it  not  wifedom  then  to  beftir  our  felves  to  the  utmoft  ? 


I 


Lk 


SECT.  XXII. 

ANd  thus ,  Reader,  I  dare  confidently  fay  ,  I  have  (hewed  thcc  s  22. 
fufficient  Rcafon  againft  thy  flothfulncfs  and  ncg'igence,  if  thou 
be  no:  a  man  refolved  to  (hut  thine  eyes,  and  to  deftroy  thy  (elf  wil- 
fully in  Jcfpite  of  Reafon.  Yet ,  left  all  this  Oiould  not  prevail  ,  I  will 
and  fobewliat  more ,  if  it  be  poftiblc,  to  pcrfwadc  thee  to  be  Serious  in 
thy  Endeavours  for  Heaven. 

I.  Corfidei',  God  is  in  Good  earneft  with  you  ;  and  why  then  » 
fl'jould  not  you  be  fo  with  him?  in  his  Commands,  he  means  as  he 
fpeaks ,  and  will  verily  require  your  real  Obediences  In  his  thratnings 
he  is  Serious,  and  will  make  them  all  good  againft  the  Rebellious. 
In  his  Promifcs  he  is  ferious ,  and  will  fulfill  them  to  the  Obedi- 
ent ,  even  to  the  leafl  tittle  ;  In  his  Judgements  he  is  feriou*;,  as  he  will 
snake  his  Enemies  know  to  their  terror  j  Was  not  God  in  good  ear- 


392> The  Saints  Everhfiing  Rejl.  Chap. 


ncd  when  he  drowned  the  World  ?  When  he  confumed  Sodom  and 
Gtmorrah  ?  When  he  fcattered  chc  Jev>s  ?  Hath  he  not  been  in  good 
fadnes  wi:h  us  lately  in  f^^/^wd",  and  YrfAiw^and  Germany?  And  ve- 
ry (hordv  will  he  lay  hold  on  his  Hnemie*  particulary  man  by  man  , 
and  make  them  know  that  he  l«5  .n  good  csrneH  :  F.lpf cially  when  ic 
comes  to  the  g'eac  reckoning  diy.  Andjs  u  time  then  tor  us  to  dally 
with  God? 


2.  Jcfus  Chrift  was  ferious  in  Purchafing  our  Redemption.  He 
was  ferious  in  Teaching  ,  when  he  ncglcc^ied  his  meat  and  drink, 
Jeh.  4.  32.  He  was  ferious  in  Praying,  whi.n  he  conrirucd  all  nght 
at  it ,  LmI^  6.  12.  He  was  ferious  in  doing  Go<m1  ,  when  his  kindred 
cameand  laid  hands  on  him,  thinkinfj  he  had  been  bcfide  himfclfc, 
A:fark^'i.  20,  21.  He  was  furious  in  fuffering  ,  when  he  faOcd  fourty 
days,  was  tempted,  betrayed,  fpifn,  buffeted,  crowned  with  thorns, 
fweac  water  and  blond,  was  crucified,  nicrced  ,  died:  There  was  no 
Jeftinginallthis:  Andfhould  not  we  be  Serious  iq  feeking  our  own 
Salvation  .'' 


3.  The  Holy  Gh.oit  is  Serious  in  fol:citing  us  for  our  Happinefs, 
his  Motions  are  frequent,  and  prefling  ,  and  importunate:  He  ftri- 
vcth  with  our  hearts,  Ge>i.  6. '3.  He  is  grieved  when  we  rcfirt  him  , 
£phef.4..  30.  And  Ihould  not  we  then  be  ferious  in  obeying  his  Mot- 
ons,  and  yielding  to  his  fuire? 


For  my  own  ^   God  is  feriour  in  hearing  our  Prayers  ,  and  delivering  us  from 

part^  rnyfir-^  cur  dangers ,  and  removing  our  troubles,  and  beff  owing  his  Mercies. 
'&pre^inp2at  When  we  are  afflidcd  he  is  afflided  with  u«;,//<«  63  p.He  rcgardeth  every 
jfOod  be  mt'  groan  &  figh:  He  puttcth  every  tear  into  his  bottle:  He  condolcth  their 
Icriiw  in  hear-  mifery  when  he  is  forced  to  chaftife  them  ;  How  fhall  I  give  thee  ftp  ,  0 
ing  and  bdping  fphraim  ?  (  faith  the  Lord  ;  )  How  pull  I  rnxke  thee  as  %Admah  ,  and 
me^  I  (J)a!lpe-  ^  Ztfioim}  mj  he  Art  u  tMVKed  within  me  ^  tny  repentin][s  are  hidled  to- 
b\  norwouldl  ^^^"'^ t  "^'*  ^^'O  "c  heareth  even  the  rebellious  oft  rimes ,  when 
be  w'tthm  hn  "they  call  upon  him  in  their  raifery ;  when  they  crv  to  him  in  their  trou- 
tender  regard-  ble ,  dcdclivercth  them  out  of  their  diftrcfs,  PJa/.  78.  37,  38.  Pfai. 
Jul  providence  joy,  10, 1 1 ,  12,  1 3 ,  19,  28.  Yea,  the  next  time  thou  arc  in  trou- 
°wfl7-^'^And  **  '  ^^^"  ^''^  ^^S  ^^^  ^  feriou?  regard  of  thy  prayers ,  and  grant  of  thy 
Pj'uld'lthcn  (iefires.  And  Oiall  we  b?  fo  fleight  in  tlie  work  of  God  ,  when  we  ex- 
negkt}h\m^  ped  lie  fliould  be  fo  regardful!  of  us  >  Shall  -vehavereall  Mercies  down- 
weight:  and  fhall  we  return  fuch  fupcrficiall  and  frothy  fervicc  ? 

5.   Confidcr  ;    The  Mmillers  of  Chrirt  are  ferious  in  Inftrufting 
««  and  Exhorting  you;  and  why  fhouldnotyou  beas  ferious  in  obeying 
their  Inftrudions  ?  They  arc  ferious  in  ftudy;  ferious  in  Prayer;  Se- 
rious in  perfwadmg  your  Soul*  to  the  Obedience  of  Chrift ;  They  beg 

of 


Part  III.  The  Saints  BverUJling  Rejl,  3^3 


of  God;  they  beg  of  you  ;  they  hope  j  they  wait,  and  long  more  for 
the  Convcifion  and  Salvation  of  your  Souls,  tl)€n  they  do  for  any 
worldly  good;  You  are  their  boaftmg,  their  Crown  and  Joy  ,  iThe^. 
2.  19, 20.  Your  ftedfaftnefs  in  Chrift  they  value  as  their  lives,  i  The^. 
5.  8.  They  arecontcnc  to  be  offered  up  in  the  fervice  of  your  Faith, 
/'/:.•/.  217.  Iftlxy  kili  rhcmfclvcs  wirh  Oudy  and  Pieacliing  ,  or  if  they 
fuffcr  Msrcyrdom  for  preaching  thcGofpcIj'Jicy  chink  their  lives  arc  well 
bcilo'.ved,  thattheir  pieaching  do  but  prevail  for  the  faving  of  your 
Souli.  And  fh  ill  otiier  men  be  (0  painfull  and  carefuli  for  your  Salva- 
tion ,  and  fhould  you  befocarelcfsand  negiigeru  of  your  own  ?  Is  it 
no:  a  Serious  Charge  that  is  given  to  Minifhrs  in  2  Ttw.  4.  i?  And  a 
ferious  Parern  that  1$  given  them  in  Ad:  20,  20, 3 1  ?  Surely  no  man  can 
be  bound  to  be  more  ferious  and  painfull  for  the  welfare  of  another,  then 
Le  is  bound  to  be  for  himfeif. 

6.  How  ferious  and  Diligent  arc  all  the  Creatures  in  their  fervice  to  a 
tliee?  What  haft  makes  the  Sun  to  compafs  the  World  ?  and  how  truly 
dotii  it  return  at  its  appointed  hour  ?  So  do  the  Moon  and  other  Pla- 
nets. The  fprngs  are  always  flowing  for  thy  u(c ;  The  Rivers  flill  run- 
ning ;  The  Spring  and  Harveli  keep  their  times.  How  hard  doth  thy 
Ox  lobour  for  thee  from  day  to  day  /  How  painfully  ar.d  fpccdily  doth 
thy  Horfe  bear  thee  in  travell  ?  And  fliall  all  thefc  be  laborious,  and 
thou  only  negligent  ?  Shall  tiiey  all  be  fo  ferious  in  ferving  thee,  and  ycc 

thou  be  fo  flight  in  thy  fervice  to  God  '  ?  '  ^''^'^  f  abri- 

tium  in  deflru 
^'>r.  Vitiorum  part.  <,.  c.  2.  A.  Vhi elegnrtem  (t'l.m  hijloriam  refert  ex  Linen  de  ocuh  Morait  d> 
Afiv^rho  F.pifiojum  igtiavum  rqrchaidete^  <^  enter  eos  coiloquio '-,  Et  ex  Augujiim  folcm  ignavum  ex 
p'obr^ntcm  infeit' 

7.  Confider;  The  fervanrsof  the  world  and  the  Devil  are  ferious  a 
and  diligent;  they  ply  their  work  continually  with  unweariedncfs  and 
ddigh'- ,  as  iJ  thty  could  never  do  enough;  They  make  hafte  ,  and  march 
funouflv  ,  as  if  cney  were  sfraid  of  coming  to  Hell  too  late.  They  bear 
down  Mmiftcrs,  and  Sermons ,  and  Counfel  ,  and  all  before  them. 
And  Qiall  they  do  more  for  the  Devil ,  then  thou  wilt  do  for  God  ? 
Or  be  more  diligent  tor  D.imnation  ,  then  thou  wilt  be  for  Salvation  ? 

Haft  not  thou  a  better  Mn.fter?  and  fweetcr  Employment?  and  greater   ^  Aaidicft 
Encouragements?  and  a  better  reward  J^?  erukfceyepof- 

.  .  ...  f'O'^  qui  nm 

tarn  aili^cnter  la'yyant  ad  impctraudum  eaudium  Cx'i-,  pent  muhi  intpiorum  lahorant  ad  inipetrandw 
pxnam  inferni.  Fabritius  in  Dcjiiuitom  Viuorum  ,  par.  5.  c.  2.  B.  r.oin.  6.21. 


8.  The  time  was  when  thou  waft  ferious  thy  fcif  in  thy  fervice  to  Sa- 
tan and  the  FlcQi ,  if  it  be  not  fo  yet:  Doft  thou  not  remember  how 
eaqcrly  thou  didft  follow  thy  fports  ?  or  how  violently  thou  waft  ad- 
dtdedtocultoms  ,  or  evil  company ,  orfiaTull  dehghcs  ?  or  howear- 

G  g  g  neftjy 


;P4  The  Saints  EverUjltng  Rcjl.  Chap.  6. 


neftly  thou  waft  bent  afccr  thy  protits  or  rifing  in  the  wor  Id  ?  And  wilt 
thou  not  now  be  morccarncft  and  violent  for  God  ?  ff^hAt  f  refit  Imciji 
thoH  tioenintitofe  things ,  Whereof  thou  Art  now  apjAWcd?  jor  the  end  cf 
thofe  things  u  dcttth  ;  Bnt  noTo  being  made  free  from  Jin  ,  a»d  become  the 
fervMMts  of  God  ,  je  htvejonr  fruit  unto  holinefs^  And  the  end  EverUjiing 
Life^  Rom.  6.  21,22. 

9.  You  arc  yet  to  t!iisday  ing^od  earneft  about  the  matters  of  this 
life;  If  ycu  are  fick  ,  wbatferi!  us  Groans  and  Complaints  do  you  ut- 
ter? All  th-  rowrtlbtll  <]'J;ckly  knowit ,  if  your  pain  be  great.  Ifyou 
are  poor  ,  luMi'^^fti'd  *io  )  mi  labour  for  your  living  ,  1-et  your  Wife  and 
Children  ^(wefvi  itarve  or  famifh?  If  one  fall  d(iivn  in  a  fwoon  in  the 
houlc  ,  c'VOrett ,  or  in  the  Cor.preg-.uion  ,  how  fcrioully  wiii  you  run 
to  relieve  and  recover  tl-.em?  And  isnot  thcbuficeUof  your  Salvation 
of  far  greater  moment  ?  Arc  you  nor  poor  ?  and  ihould  you  not  then 
be  labourers?  Are  yoii  nor  in  fig'ic  for  your  lives?  and  is  it  time  to 
fleep?  Are  you  not  in  a  race?  and  is  not  the  prize,  tlie  Crown  of 
Glory  ?  and  (hou'.d  you  [hen  ^\i  (hi! ,  or  take  your  ealc  ? 


10.  There  isno  feriing  in  Heaven,  nor  in  Hell.  The  S:?inrs  have  a 
realHappincf',  and  the  Dinincd  a  real  Mifery  ;  the  Saints  are  fenous 
and  high  in  their  |^y  and  Praifc  ;  tivA  cl^e  D:.mned  aie  fe'ious  and  Jeep 
in  their  Sorrow  and  Complaints.  There  are  no  remifs  or  fleepy  praifes 
in  Heaven ;  nor  anv  rcmils(»r  (Icepy  Lamentations  in  Hell;  Ail  men 
there  are  in  good  ladnels  And  ihould  wc  not  then  be  Scri-^us  roA'> 
Reader ,  I  dare  promife  tJsee ,  the  thoughts  of  thefc  things  will  fhortly 
be  Serious  riioVghts  with  thy  felf.  When  thou  comelt  to  death  or  Ju:<ge- 
ment^O  what  deep  heart  picrcinj^  th.ofg'  tswilt  thoufi:U'c  of  Eternity  1 
Methinks  I /ore-fee  thee  already  albniihod,  to  think  how  thou  couldlt 
polllblv  make  fo  light  of  thefc  things !  Me  ihinks  I  even  hear  thee  cry- 
ing out  of  thy  llupidicy  and  madacis .' 


SECT.  XXIII. 

S'  -5'  \  Ndnow,  Recii^."- ^  having  laid  thee  down  thefe  undeniable  Argu.- 

jLjL  menr$,  I  do  here  in  the  Name  of  God  demand  thy  Refclution; 
What  fayli  thou?VVilt  thou  yield  obedience,  or  not?  I  amconfiJenc 
thy  Conlcience  is  convinced  ot  thy  Duty:  Direft  thou  now  go  on  in 
thy  common  carelefs  courfc ,  againfl  the  plain  evidence  of  Rcafon  ,  a^id 
Commands  of  God  ,  and  agdinft  the  hght  ofthy  own  Confeience  ?  Da- 
rcft  thou  live  as  Wofly?  and  fin  as  boldly  ?  and  pray  as  feldom  and  as 
coldly  as  before  ?  Dareft  thou  now  as  carnally  fpend  the  Sabbath  ?  and 
flubber  over  the  Service  of  God  as  flightly  ?  and  think  of  thine  Everla- 
fting  ftatc  as  carcIcOy  as  before  ?  Ordoft  thou  not  rather  rcfolve  to  gird 

up 


Part  III .  The  Saints  EvcrUJling  Refi.  3P y 


up  the  loins  of  thy  minde  ?  and  to  fee  thy  felfv^holiy  about  the  work  of  i  Pec.  i.  13. 

thy  Salvation?  and  to  do  it  with  all  thy  ftrength  and  might?    and  to 

break  over  all  the  oppoficions  of  the  world  ?  and  to  llighc  all  their 

fcorns  and  perfccutions  ?  tocaftoff  the  weight  that  hangcth  on  thcc, 

and  the  fin  that  doth  fo  eafily  bcfct  thee ,  and  to  run  with  patience  and    Hebr,  12.  1,2. 

fpeed  the  race  that  is  before  th<:e  ?  I  hope  cbcfe  are  thy  full  Rcfolutioni: 

If  thou  be  well  in  thy  wits ,  I  am  fure  they  are. 

Yf:c  bccaufe  I  know  the  n range  (•>bl>inacy  and  rockinefs  of  the  heart 
of  man  ,  and  becaiifc  I  would  fain  drive  this  nail  to  rhe  head  ,  and  leave 
tliefc  pcrrfwafions  fallned  in  thy  heart ,  that  lo  ,  if  it  be  pofiible  ,  thou 
mghitll  be  awakened  to  thy  Duty,  and  thy  Soul  might  live;  I  fliall 
therefore  proceed  with  thee  yet  a  little  further :  And  I  once  more  in- 
rrcat  thee  co  ftir  up  thy  attention  ,  and  go  along  with  me  ia  the  free  and 
fober  ufe  of  thy  Realon  ,  while  I  propound  to  thee  thele  following 
Qiieftions:  And  I  command  thee  from  God,  that  thou  ilifle  not  thy  Con- 
fcicnce;  and  refitt  not  conviftion  ,  b-.it  Anfwci"  them  faithfully  and  o- 
bey  accordingly. 


SECT.    XXIV. 

I.  i^f/?.  IF  you  could  grow  Rich  by  Religion  ,  or  get  Lands  and  »    §.  24^ 

Lordfliips  by  being  diligent  in  godlincfs  :  or  if  you  could 
get  honour  or  preferment  by  it  in  the  world  :  or  could  be  recovered 
irora  ficknefs  by  it ,  or  could  live  for  crer  in  profperity  on  earth;  What 
kind  of  lives  would  you  then  lead  .''  and  what  pains  would  yon  take  in  the 
Service  of  God  ?  And  is  not  the  Reft  of  the  Saints  a  more  excellent  Hap- 
pinefs  then  all  this  ? 


2.  ^Ij^'fl.  If  the  Law  oftheLanddid  punifh  every  breachof  the  Sab- 
bath, or  every  omiilion  of  family-duties,  or  fecret  duties ,  or  every 
cold  and  heartlefs  prayer ,  with  death ;  If  it  were  Ftlony  or  Treafon  to 
beungodly  and  negligent  in  Wor (hip  ,  and  looTe  in  your  lives;  What 
manner  of  pcrfon  would  you  then  be  ?  and  what  lives  would  you  lead  ? 
And  is  not  eternal  death  more  terrible  then  temporal. 


3.  ^utfl.  If  it  were  Gods  ordinary  courfeto  punidi  every  fin  with  a 
fome  prelent  Judgement ,  fo  that  every  time  a  man  fwears ,  or  is  drunk, 
or  fpcak?a  lye ,  or  back-biteth  his  neighbour  ,  he  fh'>u'd  be  ftruck  dead, 
or  blinde ,  or  lame  in  the  pUce ;  If  God  did  punifli  every  cold  prayer, 
or  neglert  of  duty  with  fome  remarkable  plague  ;  what  manner  of  per- 
fons  would  you  then  be/'  If  you  rtiould  fuddenly  fall  down  dead  like 
A*titniM  and  SaphirA  with  the  fin  in  your  hands  ;  or  the  plague  of  God 
(hould  feizeupon  you  as  upon  the  IfracUtes  ,  while  their  {wct^t  roorfels  IValm  78  30. 
tvere  yet  in  their  mouthc'-;  If  but  a  Mark  fhould  be  fct  in  the  Forehead  of 

Ggg  2  every 


3p6  The  Saints  EvcrUpng  Rcji.  Chap. 6. 

every  one  that  neglcd-d  a  duty  ,  or  committed  a  fin  ;  What  kinde  of 
lives  would  you  then  Jcad  ?  And  is  noc  Eternal  Wrath  more  terrible 
then  all  this  ?  Give  but  lleafon  leave  co  fpcak. 

4    ^2j^fl-  If^one  <»f  your  ou!d  acquaintance  and  companions  in  fin, 
fhould  come  from  :he  dead,  and  :ell  you  ,  that  he  luffcrcth  tfie  Torments 
ofHe'l  for  ihofe  fins  that  you  arc  guilty  of,  and  for  neglcdmg  thole 
dutiL's  which  yOMncg'cd  ,  and  for  living  fuch  a  carelefs ,  worldly,  un- 
godly lifeai  \o\x  now  nve  ,  and  lhoi;!d  (iie.ctoreadvileyou  to  cake  ano- 
ther courfe  ;  i»  you  fhouid  n)e','C  fuch  a  one  irj  your  ChAmbcr  when  yon 
are  going  to  cc J  .  snd  he  fhcu  d  fay  to  you  ,  Oh  take  heed  of  this  car- 
nal unholy  life  1  Set  your  fclKo  feek  the  Lurd  with  ali  your  mightj  re- 
glednot  ycur  Soul ,  Prepare  for  Eternity  ,  that  ycu  come  noc  to  t!ie 
place  of  Torment  that  I  am  in  ;   Ho.v  would  this  take  with  you.'  ?«nd 
J  ^     ^,-^^^      wliat  manner  ofpcrlbns  would  you  afterwards  be  ?  It  is  written  in  the 
Brunor.K  ar.n   f^^ik  o(  BruKo^ ,  that  a  Dodor  cf  great  note  for  karning  and  godlinet'?, 
Ccmwentar.  in  being  de.id  ,  and  being  brought  toihc  ChurCh  to  be  burjcd  ,  vUiilethcy 


3.    .  .        . 

f.CtnihiJ^zS-   which  voice  tl'.e  peoolerun  all  out  ofCiun\h  affrighted  On  tlie  morrow 

wlien  they  came  again  to  perform  the  Obfrquies ,  to  the  f»ime  w<^rd$ 

as  before  ,  th.e  Corj'sarofc  again  ,  and  cried  with  a  hideous  voice  'foJ}o 

Dei  fuMcio  Jtidicatm  ffim  ,  I  am  Judged  ac  tlie  righteous  Judgement  of 

()od:  Wliercupon  the  people  run  away  agiin  amazed.  1  he  th:rd  day  al- 

nioll  all  the  City  came  together,  and  when  they  came  ic>  the  fame  words 

as  before, the  Corps  tofe  again, and  cried  with  a  more  do'cfull  vt  ice  then 

befoic,  JhJIo  1)61  Jtt  ,:cio  Cond(m>i^tHs  JMm  ^  I  am  Condemned  at  the 

Jvifli  Judgement  of  God.    Thecoi;fiderarion  whereof,  that  a  manrepu- 

"  Q^iiierf,)h   ^^^  I'o Upright .  fti'iuldyet  by  hi?  own  confelHon  b?  d.inineJ  ,  cniifed 

cau'.jrfif'Tjn-    Brtino  ,  and  the  rci\  of  his  companions ,  to  enter  into  the  (}ri(?t  order  of 

qua '!}j  err  per      iht  Carth'.ifijr.s  ■    If  the  voicc  of  thedcad  men  cou'd  aftVigl^t  them  into 

vipii)j  xiv.tif.   Sii'>erIlition  ,  fhould  not  the  warnings  of  God  atfrighc  thee  ioto  true 

Noil  otfervatk  «     5-  J^fp-  "^  If  you  Knew  that  this  were  the  \^(\  day  you  had  to  live 

quantum  tem-  in  the  worid  ,  how  would  yon  fpend  this  day?  If  you  were  ivrc  when 

Torii  traifurit.  y^^  g^  jq  {^gj  ^  tl,gr  you  fhou'd  never  rife  agiin  ,   wmild  not  youf 

iabllllTti  thoughts  of  another  life  be  more  ferious  that  night  ?  If  you  knew  when 

fcrditH ;  c«m  you  are  praying ,  that  you  fhould  never  pray  more  ,   would  you  not  be 

interim  fortaffj  morccameft  and  importunate  in  that  prayer?  Or  if  you  knew  when  you 

7lleipf:qMi  all-  grc  preaching  Or  hearing,  or  exhorting  your  finful acquaintance,  that 

'^V^idlMt\  this  were  the  laft  opportunity  you  fhould  have,  would  you  not  ply  it 

Mmw  dies  fit. 

Omniatatiuamrmrtalesumetif ,  Omnia  taniuam  immmales c$ncupifcitk  y  Seneca  de  Brevk.  vit.c.  4. 

more 


Part  III.  The  Saints  Evcrlafiiag  Refi,  397 


more  clofcly  then  ufually  you  d6  ?  Why  you  do  not  know  but  i[  may 
be  the  laft  j  and  you  are  fure  your  laii  is  near  ac  hand. 


6.  ^ejl.  Ifyou  had  feen  the  general  dcfTolutlon  of  the  world,  and  c« 
all  the  pomp  and  glory  ot  it  confuted  to  a(hes  j  IFyou  faiv  alj  on  a  fire 
about  you  ,  fumptuous  buildings  ,  Cities,  Kingdoms,  Land,  Water, 
Earth,  Heaven,  all  flanriing  about  your  ears  j  If  you  had  feen  all  men 
that  laboured  for  ,  and  fold  their  Souls  for,  gone;  friends  gone,  the 
p'ace  of  ^our  former  abode  gone  ,  the  hirtory  ended,  and  all  come 
down,  what  would  fuch  a  fighc  as  this  perfwade  you  to  do  ?  VVhy  fuch 
a  fight  thou  flialt  certainly  fee.  I  put  my  Queltion  to  thee ,  m  the  words 
of  the  Apoflle  ,  2  '■'Pet.  1 1 .  Seeing  rifl  thefe  things  Jhmllbe  di^olved  ,  rvhttt 
mii'it'^er  ol  f>er(oits  ought  je  to  be  in  all  holy  co»verjation  an^ godlinefs  ,  loo-  ^      ' 

kjn^f'^^ ,  dud  hafiini  nrJo  the  coming  of  the  daj  of  God ,  vpherein  the  hea- 
vens hnfi'T  en  fire  ,  fjall  he  dijjolved  ,  and  the  elements  pjaU  melt  -ivtth  fer- 
vent he.it  ?  As  if  he  fliould  fay  ,  We  cannot  pollibly  conceive  or  exprefs 
what  manner  of  per  fons  we  (hould  be  in  all  holinefs  and  godlmefs,  when 
wedobut thinkofthcfudden,  and  certain,  and  terrible  diflolution  of 
all  things  below? 


7.  ^^ejl.  What  If  you  had  fecn  the  procefs  of  the  Judgement  of 
t\w  great  day  ?  If  you  had  (cen  the  Judgement  fee  and  the  Books  ope- 
ned ,  and  the  molt  Hand  trembling  on  the  left  hand  of  the  Judge  ,  and 
Chrift  lumfclf  accufing  them  of  their  rebellions  and  negleds,  and  re- 
membring  them  of  all  their  fornPier  flighiings  of  his  grace  ,  and  ac  laft 
fondemniug  them  to  perpetual  perdition,?  If  you  had  ,  feen  the  godly 
ftanding  on  the  right  hand,  andjefus  Chrift'acknowlcdging  their  faith- 
ful! obedience ,  and  adjudging  them  to  the  pofll-llion  of  the  Joy  of  their 
Lord  ?  What  manner  of  perfons  would  you  have  been  after  fuch  a  fighc 
as  this?  Why  this  fighc  thou  (lialc  one  day  fee,  as  furc  as  thou  livelf. 
And  why  then  (hould  noc  the  foreknowledge  of  fuch  a  day  awake  thee 
to  thy  duty  ^ 


8.  Slu^fl-  What  if  you  had  once  feen  Kell  open,  and  all  the  damned  a 
there  in  their  eafclefs  Torments ,  and  had  heard  them  crying  ouc  of  their 
flothfulnefs  in  the  day  of  their  vification  ,  and  wifhing  that  they  had  but 
another  life  to  live  ,  and  that  God  would  but  trie  them  once  again  ?  One 
cryingouc  of  hisneglert  of  ducic  ;  and  another  of  his  loitering  and  tri- 
fling when  he  fhould  have  been  labouring  for  his  life  ?  What  manner  of 
perfons  would  you  have  been  afccr  fi-ch  a  fight  as  this  ?  What  if  you  bad 
feen  Heaven  opened  ,  as5*fr/>/;<r«did  ?  and  all  the  Saints  there  triumph- 
ing in  Glory  ?  and  enjoying  the  End  of  tbcir  labours  and  fufferings? 
What  a  life  would  you  lead  after  fuch  a  fight  as  this .'  Why  you  will  fee 
this  with  your  eyes  before  it  be  long. 

Ggg3  9:  ^ej}  , 


5pg  The  Saints  Everlafifn^  Refi,  ChJp.6. 

9-  Sj^'fi-  What  ifyou  had  lain  In  Hcli  but  one  year ,  or  one  day,  or 
«*  hour  ,  and  there  felt  all  ihol'c  Tormfr.t5  thar  now  you  do  but  hear  of? 
andGodihould  turn  you  into  the  world  a^ain  ,  and  trie  you  with  ano- 
ther life's  time ,  and  fay  ,  I  will  fee  whether  yet  thou  wilt  be  any  better: 
What  manner  of  perfons  would  you  he  >    If  you  were  to  live  a  rhoufand 
years ,  would  you  not  ghdly  live  a*  Ih  iftly  as  the  precifell  S  lines  ?  and 
fpend  all  thofeyear«  in  prayer  and  duty,  fo  you  mi£;ht  but  Icapc  the' 
Torment  which  you  luffered  ?  H)w  fcrioully  then  would  you  fpeak  of 
Hell  I  and  pray  acjxinft  ir  !  and  hear  and  read  ,  and  wa:th  ,   and  obey  ! 
How  earnelUy  would  you  admonifh  the  carelefs  to  t.ike  heed  ,  and  look 
about  them  to  prevent  their  ruine  !  And  will  you  not  take  Gods  Wo-d 
for  the  truth  of  thii,  except  you  feci  it  ?  Is  it  not  your  wi  ledum  to  do  as 
much  now  to  prevent  it ,  tsyou  would  do  to  remove  it  when  it  is  too 
late  ?  Is  it  not  more  wifedom  to  fpend  this  hfe  in  labourm,;^  for  Ht:.' ven, 
while  yc  have  it ,  then  to  lie  in  torment ,  wiQiing  for  more  time  in  Vain  ? 


§    25. 


■la  .^f/?-  What  if  you  had  been  poffeded  but  one  year  of  the  Glo- 
ry of  Hc.iven?  and  there  j>yncd  with  the  Saints  and  Ange!s  in  the  bc- 
holdmg  of  God  ,  and  Tinging  his  Prailc  ?  and  afterwruds  Hiould  be  tur- 
ned into  the  world  agfiin?  What  a  life  would  3  ou  lead?  Whit  pams 
wouldyoutakerather  then  be  deprived  of  fuch  incomparable  Glory? 
Would  you  think  any  coft  too  great ,  or  diligence  too  much  >  If  one 
of  thofe  chat  arc  now  in  Heaven  ,  fhould  come  to  live  on  the  earth  a- 
gain,  what  perfons  would  they  be?  What  a  ftir  would  they  make  ? 
How  ferioufly  would  they  drive  on  tlie  bufmefs  of  the  r  Salvation  ?  The 
Country  would  ring  of  their  exceeding  Holy  and  Srrid:  Conversations. 
They  would  as  fsrexccil  the  Holielt  Perfons  on  Eirth  ,  as  they  excell 
the  carelefs  world.  Before  they  would  lofe  that  BleHcd  Elhrc,  iliey 
would  follow  God  with  cries  both  day  and  nighc ,  and  throw  away  all, 
and  fufifer  every  day  a  death.  And  fliould  not  we  do  as  much  to  obtaio, 
it ,  as  they  would  do  to  keep  ic  ? 


SECT.  XXV. 

ANd  tl?us  I  have  faid  enough  ,  if  not  toftirup  the  lazie  finnncr  to 
a  ferious  working;  out  his  Salvation  ,  yetat  leaft  to  filence  him, 
and  leave  hinn  unexcufl'ablc  at  the  Judgement  ot  God .  If  thou  canft,  af- 
ter the  reading  of  all  this ,  go  on  m  t!ie  fame  neglcd  of  God  and  thy 
Soul.and  draw  out  the  rdtof  thy  life  m  the  fame  dull  and  carelefs  courfe, 
as  thou  hall  hitherto  done  •  and  if  thou  haft  fo  far  conquered  and  ftupi- 
fied  thy  Confcience  ,  that  it  will  quietly  fuffer  thee  to  forget  ail  this,  and 
to  trifle  out  the  reft  of  thy  time  ui  the  bufincfs  of  the  world,  when  in  the 
mean  while  thy  Salvation  is  in  danger,  and  the  Judge  is  at  the  door;  I 
have  then  no  more  to  fav  to  thee:  It  is  as  good  fpeak  to  a  Poft  or  a  Rock. 

Only 


Part  111.  JheS  Aints  Everlafting  Reft,  399 


Only  as  we  do  by  our  friends  when  they  are  dead ,  and  our  wordi  and 
adions  can  do  them  no  good ,  yet  to  teftifie  our  aftcdjons,  we  weep  and 
mourn  for  [hem  ;  fo  will  1  alfo  do  for  thcle  deplorable  Suul*.  It  makes 
my  heart  fad  ,  and  even  tremble  to  chink ,  how  they  will  itand  fad  and 
trembling  before  die  Lord  1  And  how  confounded  and  fpeeclilefs  they 
will  f  c  ,  when  Chritt  fliall  reafon  with  them  concerning  their  negligence 
and  llotii  1  When  he  (hall  fay  ,  as  the  Lord  doth  in  Jer.  2-5,9,  n ,  12, 
13.  lyhat  inicjuity  loA've  jonr  fathers  (or  you  )  found  in  me ,  that  yr\are 
gcKcfiir  fom  me  ,  and  have  Walked  after  vanity  ?  &c  Did  I  ever  wrong 
you  ?  or  do  you  any  harm  ?  or  ever  difcourage  you  from  followinj^  my 
Icrvicc  :  Was  my  way  lo  bad  that  you  could  not  endure  it  ?  or  my  fer- 
vicefobare  thatyoucouldnotrtoop  toit  I*  D;d  I  Hood  to  the  ful tilling 
of  the  Law  for  you,  and  could  notyouiloop  to  thcfuin  lingof  the  eafie 
condinons  of  my  Gofpel  ?  VVa»ihc  world  or  Satan  a  better  friend  to 
you  then  I  ?  or  bad  they  done  for  you  more  then  I  had  done  ?  Try  now 
whether  they  will  fave  you  ,  or  whether  they  will  rccomp.nce  you  for 
the  iofs  of  Heaven ;  or  whether  they  will  be  as  good  to  y<?u  as  I  wou'd 
haveb.'en  1  O  what  will  the  wretched  Tinner  anfwer  to  any  of  thi>  1  But 
though  nwn  will  not  hear  ,  yet  we  may  have  hx)pe  in  fpeaking  to  God. 

Lord,  fmitc  thefc  Rocks  till  they  gu(b forth  waters  i    Though 

thefeeats  are  deaf  ,  fay  to  them,  Fphata^  be  opened:  Though  thefc 
Sinners  bo  dead  ,  let  that  power  fpeak,  which  fomecime  faid  ,  La^^ruf^ 
arifc  \  We  know  they  will  be  wakened  at  the  lad  Refurredion  :  0,but: 
then  it  will  be  o.nly  to  tlieir  forrou. !  O  thou  that  d'ldft  weep  and  groan 
inspirit  over  a  dead  Z/^cr^^  ,  pity  thefe  dead  and  fenflefs  Si/u!s ,  u\\ 
they  are  able  to  weep  and  groan  for ,  and  pity  themlelves  1  As  thou  haft 
bid  thy  Servant  fpeak  ,  f ;  fpeak  now  thy  felf :  Ti.ey  will  hear  thy  voice 
fpeakiiig  to  their  heircs,  that  will  not  he^re  mine  fpeaking  to  their  cars'. 
Long  hall  thou  knocked  at  thefe  hearts  in  vain;  now  break  the  doors, 
and  eater  in  ,  and  pafs  by  all  their  long  refUhnce. 


SECT.  XXVI. 


Y 


I.  ^^({t.  what  manner  of  pcrfonsfhould  thofe  be  ,  whom  God 
hath  cholen  out  to  be  VefTels  of  Mercy  ?  And  hath  given  them  the  very 
cream  and  quinteflcncc  of  his  blefiings?  when  the  rett  of  the  world  are 


o 


Et  I  will  add  a  few  more  words  to  the  Godly  in  fpecial  ,  to  (hew  §.  2^ 
_  tl'.em  w!iy  they  above  all  men  (hould  be  laborious  for  Heaven;  and  « 
that  there  is  a  great  deal  of  Reafon  ,  that  though  all  the  world  befidea 
do  fit  Hill  and  be  carelcls ,  yet  they  fhould  abhor  that  Jazinefs  and  neg- 
ligence ,  and  (hould  lay  out  all  their  itr ength  on  the  work  of  God  To 
this  end  I  defire  them  alfo  to  anfwer  foberly  to  thefc  few  Intcrroga* 
torics. 


400  The  Saints  B'vtrU[ling  Reft.  Chap.  6. 


parted  by,  and  pat  off  with  common,  and  temporal,  and  left-hand  Mer- 
ciei?  They  who  have  the  Blood  of  Chnlt  given  them,  and  the  Spiric 
forSanAitication  ,  ConfoUnon  ,  and  Prcfervation  ,  and  the  p.irdon  of 
fns ,  and  "Xdoprion  toSonfnip,  and  tl»e  guard  of  Anr,!r!s,  and  the  Me- 
diation of  the  Soii  of  God  ,  and  the  Ip-'o^l  L'»vcof  the  Father  ,  and  the 
promifeanJ  feal  ijf  Eve-hftin^  Kcjt  J  Do  bu:  teilmcin  good  facncfs, 
whi:  Kinde  ol'livcs  thefe  men  (hould  live  ?  • 


2.  ^ufji.  What  manner  of  perfons  fbould  tliofe  be ,  who  hnve  fcic 
the  fmarc  of  their  netjligence  ,  fo  it  uch  as  the  Godly  have  done  ?  In  the 
new  birth  ,  in  their  (everal-xroundsand  trouble  of  Confcience,  inthc-T 
doubts  and  fears,  in  their  fharp  artiidions  on  body  and  Ihte .-  They  rhac 
have  groaned  and  cried  out  fo  oft  ,  under  the  fence  and  cffcd-s  of  their 
negligence  ,  and  are  like  enough  to  feel  it  again  if  tl)ey  do  not  reform  it, 
furc  one  wculd  think  ihcy  (liould  be  fo  llothfull  no  more. 


'  3-  ^^fl-  What  manner  of  perfons  fhould  thcfc  be  in  holy  c^iligerce, 
who  have  been  fo  long  convinced  of  the  evil  of  lazincfs,  :in^  havcconfef- 
fed  on  their  knees  a  hundred  and  a  hundred  times,  boih  in  publu  k  and  m 
private  ?  and  have  told  God  in  prsyer,  how  unexcufably  they  have  here- 
in offended  r  Should  they  thus  confcfs  their  fin,  and  yet  commit  it  ?  as  if 
they  told  God  what  they  would  ^o  ,  as  well  as  what  they  have  done  ? 

4-  Mit^fi'  What  mannecof  perfons  fhould  thole  be  in  painfull  God  • 
linefs  ,  who h?.ve bound  themfelvesto  God  by  fo  many  Covenants  ns 
we  have  done?  and  in  fpecial  have  covenanted  fo  oft  to  he  more  pain- 
full and  faithfullin  his  fervice?  At  every  Sacrament ;  on  many  days  of 
Humiliation  and  Thankfgiving  ;  in  moft  q'[  our  deep  dii^refTcs  and  dan- 
gerous ficknefles ;  we  are  ftill  ready  to  bewail  our  neglc(fts ,  and  to  en- 
gage our  felves ,  if  God  will  but  trie  u'  ,  and  trull  us  once  again  ,  how 
diligent  and  laborious  we  will  be  ,  and  how  we  will  impri>vc  our  time, 
and  reprove  offenders ,  and  watch  over  cur  felves,  and  ply  our  ivork, 
and  do  him  more  fervice  in  a  day  then  we  did  in  a  moneth  ;  The  L'^rd 
pardon  our  perfidious  Covenant-  breaking  !  and  grant  that  our  ov/n  En- 
gagements may  not  condemn  us. 


5-  ^'fi'  What  manner  ofperfons  (hould  they  be  ,  who  arc  fo  near 

to  God  as  we  ?   who  are  his  Children  ,  in  his  Familie ,  ftill  under  his  Eic; 

Ltv'.t.  lo.i,  2.  the  Objedsofhis  greateft  Jealoufie  ,  as  well  as  Love?  Nadd?iX\<i  Ah- 

*  h»  can  tell  you  ,  that  the  flames  of  Jealoufie  are  hotte't  about  his  Alter: 

Aft.$.4.5,&c.  -^"^  t/'.c^^jandthefifcy  thoufandand  feventy  Bctkp?cr)iitcs^\  Stm  6  iQ. 

though  dead,  do  yet  tell  you,  that  Juftice  as  well  as  Mercic  is  moll  adivc 

about  the  Ark.  And  Ananias  ^v\6  hfs  wife  can  tell  you,  that  profeliion  is 

no  cover  for  tranfgrefTion.  Jncl^cnKKt  he^q^i,;ntth  at  the  hon^f  ofCod^  i  Pet. 

4.17.  And  the  dfjiroyini  Angel  doth  he?  in  <it  the  Sanfiurj  ^Eitk.  9.5,^. 


Part  III.  The  Saints  EverlaflingRefi,  401 


6.  J^efl.  What  manner  of  men  (hould  they  be  in  dutic ,  who  have  » 
received  lo  much  encouragement  as  we  have  done  by  ourfuccefs?  Who 
havetafted  fuch  fweetnefs  in  diligent  obedience,  as  doth  much  more 
then  countervail  all  the  pains:  Who  have  fo  oft  had  experience  of  the 
wide  difference  between  lazie  and  laborious  Durie  ,  by  their  different  If- 
fues  ?  Who  have  found  all  our  lazie  Duties  unfruitful! ;  and  all  our  driv- 
ings and  wreftlings  with  God  fuccesfull  ,  fo  that  we  were  never  impor- 
tunate with  God  in  ram  :  We  who  have  h^id  fo  many  admirable  Natio- 
nal and  Perfonal  Dcliyerances  upon  urgent  fecking;  and  have  received 
almoft  aJl  our  fehd  comforts  in  a  way  of  dofe  and  conflant  Dutie;  How 
(hould  we  above  all  naen  ply  our  work  ? 

7.  J^e^.  What  manner  of  men  (hould  they  be ,  who  arc  yet  at  fuch  « 
great  uncertainties ,  whether  they  are  Sandified  or  Juftified  ,or  whe- 
ther they  are  the  Children  of  God  or  no,  or  what  (hall  Everiaftingly 
become  of  their  Sduls,  asmoftof  the  godly  that  I  meet  with  are?  They  « 
that  have  difcovered  the  excellencie  of  the  Kingdom  ,  and  yet  have  not 
difcovered  their  intereft  in  it ,  but  difcern  a  danger  [of  pen(hing  and  lo- 
fii^gall,  and  have  need  of  that  advice  ,  Hek.  4.  i.  and  have  fo  many 
Doubts  to  wref^le  with  daily  as  we  have  j  Haw  (hould  fuch  men  beftir 
themfelves  in  time  ? 

- •'"  ^^^'  "^^^  d^ 

"  8.  ^efi.  What  manner  of  perfons  (hould  they  be  in  Holinefs  who-^'JJ^^^^^'^JjJ 
have  fo  much  of  the  great  work  yet  undone  as  we  have  ?   So  many  fins   ^„^  acdfn,  T^ 
in  fo  great  ftrength  ;  Graces  weak,   Sandification  imperfed  ,  Cor-   Deo^itswgi- 
ruption  (till  working  our  raine  ,  and  taking  advantage  of  all  our  omidi-   '^"^^''i  fol'ieite. 
ons.    When  we  are  as  a  Boat-  man  on  the  water  ,  let  him  row  never  fo  e»^^  ^iv^'^^n' 
hard  a  moneth  together ,  yet  if  he  do  but  flack  his  han^ .  and  think  to   "t-^^Tadjuml 
cafehimfelf,  his  Boat  goes  fafter  dowa  the  ftream  then  before  it  went   umfreqnentia. 
up  :  fo  do  our  Souls  when  we  think  to  eafe  our  felves  by  abatiag  our   eratmes  ^ 
pains  in  dutie.  Our  time  is  (hort :  Oar  enemies  mighty :  Our  hindraaces  »/?«'^w  ^on^  ope^ 
many :  God  feems  yet  at  a  great  diftance  from  many  of  as;  Our  thoughts  [^//^^^{i/r^^ 
of  him  are  du!],3nd  ftrarge,  and  unbelieving:  Our  acquaintance  and  com-   „f  af«/w  oranti 
munion  with  Chrift  is  fmall :  And  our  defircs  to  be  with  him  arc  as  auxiCmmtri' 
fmall.  And  (hould  men  in  our  cafe  (land  ftill  ?  ^'"'^'S  labnrans 
retiibunone  bo 

9   ^e(l.  What  manner  of  men  (hould  they  be  in  their  diligence, ciPivfTHt-.''FuI- 
whofe  lives  and  duties  are  of  fo  great  coocernement  to  the  faving  or  dc-   gcncius  de  Vcri 
ilroying  of  a  multitude  of  Souls?  When  if  we  flip  ,  fomanyarc  ready  P^'^^i^fi-ci^.  , 
toftumble;  And  if  we  ftumblc  ,  fo  manytrc  ready  to  fall;    "If  we*^'""!^!?' 
"  pray  hard  for  them,  and  admoni(h  them  daily  and  faithfully  and  plain-   MJht'xn}/^ 
"ly  ,  and  exhort  them  with  bowels  of  pitie  and  love,  and  go  before   qui  tctam  cam 
them  in  a  holy  inoffenfive  Converfation  ,  it  is  twenty  to  one  but  we  may   e^oiffir.  Stncc, 
be  inftruments  of  faving  many  of  them  from  everlafting  perdition  ,  and  ^^'■^'  '^^'^'    ^ 
bringing  (hem  to  the  poffcflioa  of  the  Inheritance  with  us :  On  tliecon-  ^^'* 

H  h  h  trary  , 


The  Saints  Ei'crlajli?!^  Reft,  Chap. 6. 


trary ,  ifwc  filenrly  neglcft  them  ,  or  finfully  offend  them  ,  wc  may  be 

occafiop.5  of  their  pcrpecu.U  torment:  And  what  a  fad  thought  is  that 
toan  honert  and  mcrcifull  heart  !  That  me  may  not  dellroy  the  Souls 
for  whom  Chnlt  difd;  That  wc  may  not  rob  them  of  their  hvcrlafling 
Happinefs^andG'd  of  vhe  Praife'^  that  in  Heaven  they  would  give  him ; 
what  manner  ot  Perlor  s  (hould  wc  be  in  our  Duties  and  Examples } 

lo  ^ffi  Laft  y  ,  What  manner  of  pcrfons  fhould  they  be,  on 
whomihcGlory  of  the  great  (jcd  doth  fo  rriucli  depcnJ  .'  Men  wi.j 
judgcofthelr'.rfifr  by  thcCiuldren,  and  of  the  Miller  by  the  Servants. 

«»  We  bear  his  Image,  and  therefore  men  will  meafure  him  by  his  rcpreferi- 
tation.  He  is  nowhere  in  the  world  fo  lively  reprclenttd  ,  as  ui  his  Sa  nts: 
And  fhallthey  fee  him  forrhasa  Pjcron  of  V:cioufncfs  or  lulenefs?  Ail 
the  world  is  not  capable  of  hont  uring  or  difhonnnrmg  God  fo  much  as 
we  :  And  the  Icai^  of  his  h.onour  is  of  more  worth  then  all  our  lives.  I 
haveharped  all  this  while  upon  the  Apoftlcs  firing.  2  Fct.  3.  11.  And 
now  let  me  give  it  the  lart  touch  :  Seeing  then  that  all  thefe  things  fore, 
mentioned  arc  fo,  I  charge  thee  that  art  a  Chrirtian,  in  my  MalUrsnamc 
tocofifidcr,  and  refolvethe  Q^ellion  :  ^.hut  manner  of  perfe*is  9ught 
yveto  httn  All  H»lj/  ConverfitthnayidGoahnefs}   And  let  thy  Life  Ai- 

1.  fwer  the  Qiicltion  as  well  as  cl^y  Tongue. 


SECT.  XXVII. 

§•.^7-  _,T  Have  been  larger  upon  this  life  ,  then  at  fir  ft  T  intended;  Partly  bc- 
G^d'is  the  be-*  *-^"^^  of  the  general  neglcA  of  Heaven,  that  all  forts  are  r,uilry  of,  Part- 
ginning  of  lybccaufeof  mens  Salvation  depends  upon  their  prefcnt  S'riving  a  \d 
wifdom:  Euc  Seeking;  »  Partly  becaufi"  the  Di'<flrine  of  free  Grace  mifunderUood,  is 
tht  Law brin-»  lately  foabufed  to  the  cherifliif'g  of  Octh  and  fecurity  :  Partly  becaufe 
geth  ^*^^'^-  many  eminent  men  of  late  do  juJge,  7  hat  to  worl^or  /alfou^  for  Lie  and 
knowledge  of  Salvation  u  Aiercenary  ,  Lei/il ^  /ind'Dayi^eroru  ;  Which  doftrint  (as 
the  Law ,  is  I  have  faid  before  )  were  it  by  the  owners  reduced  into  prad  ce  ^  would 
the  beginning  undoubtedly  damn  them;  b?caufe  thev  that  feck  not  fhall  not  fiade:  and 
ot  wifdora  ;  jj^gy  ^jjj^  ftrive  not  to  enter,  ftiall  be  fliut  out;  and  they  that  labour  not, 
wife  wiltiout  ^aH  "Ot  be  crowned  :  And  partly  becaufe  it  is  grown  the  cuftom  of 
thcLaw-They^thisdiftraftedagc,  inftead  of  driving  for  the  Kingdom  and  contending 
therefore  rhac  for  the  Faith  ,  to  flrive  with  each  Other  about  P  uncertain  Gontrover- 

rcfufc  rhc  Law  flgg  and  to  contend  about  the  circumftantials  of  the  Faith ;  wherein  the 
are  Fools,and 

confequendy  Atheifts  &  ung'^dly  How  then  do  fome  Herefies  fav,  rh.ir  the  Law  is  o  il,  bccanfc  Paul 
faith,  By  the  Law  is  the  knowledj>e  otfin  ?  To  whom  T  anfwcr,  The  Law  did  not  make  lin  ;  but 
fticw  it.  fs  no:  rhe  Law  good,  when  ir  ttachcth  and  ehaftiferh  ,  and  is  given  as  a  Schoolmaflcr  to 
Chrift  ?  That  while  wc  are  guided  by  the  fear  ofCalligation,  we  may  be  converted  to  the  pcrkfiion 
•which  is  through  Chrift  Clemens  A'lX  Sfromat-  lib.  2.  p  Q^^nrca  imfyudentcr  famnt  qui  dwijjima 
^  iB^^cTo^oT-l't  ^rm'o  propomiit^  gee.  Vid.  Iwingliiim  de  vet  a  ij  falsi.  Kdig.  defcandalo.  p.  402. 
I^onu  14.  ij.Tit.s.  9.  1  Tinwi.4-  i  Tim.  6.  5.  Phil.  2. 14. 

Kingdom 
/ 


P^rtlll. 


The  Saints  EverUfitng  Reft, 


402 


r 
I 


Kingdom  of  God  doth  no  more  confift  then  in  meats  or  drinks ,  or  Que- 
ftions  about  the  Law  ,  or  Genealogies.  Sirs,  fliali  we  who  are  Brethren  ee 
fall  cut  by  the  way  home  ?    and  fpend  fomuch  of  our  time  about  rhe 
fmallcr  matters,  which  thonfands  have  been  faved  without ,  but  never 
any  one  faved  by  them  ?  wh'le  Chrift  and  our  Eternal  Reft  arc  almoft  i 
forgotten  f  The  Lord  pardon  and  heal  the  folly  of  his  People. 


CHAP.  VII. 


T^he  third  Vfe.^Terf^vading  all  men  to  trj  their 
Title  to  this  ^ft ;  And  direUing  them  hoyv 
totrj  y  that  thej  maj/^rm. 


SECT.  L 

Now  proceed  to  the  third  life  which  we  fliall  raife  hence; 

and  becaufe  it  is  ofexceeding  great  im  portance  to  thy  Soul, 

I  intrcac  thee  to  read  it  the  more  diligently  ,  and  weigh  it 

the  more  ferioufly. 

Is  there  fuch  a  glorious  Reft  fo  near  at  hand  ?  and  (hall  '■ 
none  er  joy  it  but  the  People  ofGod  ?  What  mean  the  moft  of  the  world 
then,ro  live  (o  contentedly  without  sfTurance  of  their  intereit  in  this  Reft? 
and  to  negeld  the  trying  oi  their  title  to  ic  ?  When  the  Lord  hath  fo  ful-  a 
Jy  opened  the  Bleffsdnefs  of  that  Kingdom,  which  none  but  a  little  flock 
ofob.^dient  Be'icvcrs(hall  pofTcfs,  and  fo  fully  exprefs  thofe  torments 
which  all  the  re!t  of  the  world  mult  eternally  fuffcr  ;  a  man  would  think 
now.  That  they  that  believe  this  to  be  certainly  true,  fhould  never  be 
at  any  quiet  in  themfelves ,  till  they  knew  which  of  thcfemuftbe  their 
own  ftate,  and  were  fully  affjred  that  they  were  Heirs  of  the  Kingdome. 
Moft  men  that  I  meet  with  lay  ,  they  believe  this  Word  of  God  to  be  et 
true;  How  then  can  they  fit  ftill  in  fuch  an  utter  uncertainty  ,  whether 
ever  they  fhall  live  in  Reft  or  not  ?  One  wfould  think  they  fliould  run  up 
and  down  from  Minifler  to  MiniHer,  enquiring,  How  fhall  I  know  whe- 
ther I  (hall  live  in  Heaven  or  Hfll  ?  And  that  they  (liould  even  think 
themfelves  half  in  Hell ,  till  they  were  fure  to  fcape  it ,  and  fobe  pof- 
fefTed  of  Reft.  Lord,  what  a  wondcrfuH  ftrangc  madaefs  is  th.s?  that  men  « 
who  look  daily  when  IicL-.cfs  furamons  them  ,  and  death  cals  them  away,* 

H  h  h  2  and 


The  S dints  Everlajlin^  Refl,  Chap.y. 


and  kaow  chey  mud  prefeocly  cater  upon  unchangeable  Joy  or  Pain  , 
(hould  ycc  live  as  uncertain  what  Hiall  be  their  doom  ,  as  if  they  had  nc- 
Ycr  heard  of  any  fuch  State  ?  yea  and  live  as  quietly  and  as  merrily  in 
this  uncertainty  ,  as  if  all  were  made  furc,  and  nothing  ailed  them,  and 
there  were  no  danger  ?  Are  thcfe  men  alive  or  d\iad  ?  Are  they  waking, 
or  arc  tfcey  aflcep?  What  do  they  think  on  ?  Where  arc  their  hearts  ?  If 
"-  they  hi%c  but  a  weighty  Suit  at  Law ,  how  carefull  are  they  to  kaovr 
whether  it  will  go  with  them  oragainft  them  ?  If  they  were  to  be  tryed 
for  their  lives  at  an  earthly  Judicature,  how  careful  would  they  be  to 
'  know  whether  they  (hould  be  favcd  or  condemned?  efpecially  if  their 

care  might  furely  favc  them  ?  If  they  be  dangeroufly  fick,  they  will  en- 
quire of  the  Phyfician  ,  What  think  you  Sir ,  (hall  I  fcape  or  ro  ?  But 
for  the  bufinefs  of  their  Salvation  ,  they  arc  content  to  be  uncertain.   If 
»  you  ask  moft  men  a  reafon  of  their  hopes  to  be  faved  ,  they  will  fay  it  is 
bccaufe  God  is  merciful  I ,  and  Chrift  died  for  Tinners ,  and  the  like  ge- 
nerall  reafons  ;  which  any  man  in  the  world  may  give.as  well  as  they  : 
but  put  them  to  prove  their  fpeciall  intereft  in  Chrift ,  and  in  the  fpecia! 
faving  Mercy  ef  God  ,  and  they  can  fay  nothing  to  the  purpofe  at  all;  or 
at  leaft  nothing  out  of  their  hearts  and  experience  ,  but  only  out  of  their 
5,  reading  or  invention.  Menare  defirousto  know  all  things,  fave  God 
and  themfclves :  They  will  travell  over  Sea  and  Land,  to  know  thefi'U- 
ation  of  Countries,  and  the  Coftoms  of  the  World:  They  will  go  to 
SchoolsandUniverfKies,  and  turn  over  multitudes  of  books ,  and  read 
and  ftudy  from  year  to  year  to  know  the  Creatures,  and  to  be  excellent 
in  the  fciences ;  They  will  go  Apprentice  fevcn  years  to  learn  a  Trade 
which  they  may  live  by  here  j  And  yet  they  never  read  the  book  of  Con* 
.    fcience  ,nor  ftudy  the  ftateofthcir  own  Souls ,  that  they  may  make  furc 
of  living  for  ever.  IfGod  (hould  ask  them  for  their  Souls,  as  hedidC^/a 
for  his  brother  /4hl ,  they  could  return  but  fuch  an  Anfwer  as  he  did; 
IfGod  or  man  (hould  fay  to  them  ,  What  cafe  is  thy  Suol  in  ,  man?  Is 
it  regenerate,  and  fanftificd ,  and  pardoned  or  no?  Is  it  in  a  ftate  of 
life ,  cr  a  ftate  of  death  ?  He  would  be  ready  to  fay  ,  I  know  not ;  Ami 
roy  Souls  keeper  ?  I  hope  well;  I  truft  God  with  my  Soul ,  and  trouble 
notmy  felf  with  any  fuch  thoughts;  I  (hall  fp  eed  as  well  as  other  men 
cxternaU         do  ;  and  fo  I  will  put  it  to  the  venture;  I  thank  God  I  never  made  any 
fhapc  and  ft-  doubt  of  my  Salvation.    Anfw.  Thou  haft  the  more  caufe  to  doubt  a 
gure  that        great  deal  ,  becaufc  thou  never  didft  doubt ;    and  yet  more  becanfe  thou 
Chriftiani  dif^  ^a(\  [^j.^,,  fo  carelefs  in  thy  confidence.  What  do  thefe  expreflior.s  difto- 
rr"n:  arit^they  ^er ,  but  a  wilfull  negleft  of  thy  own  Salvation  ?   As  a  Shipmafter  that 
were  like  the"  (honld  let  his  Veffel  alone ,  and  mind  other  matters ,  and  fay  j  I  will  ven- 
worldrf  in         turc  it  among  the  rocks,  and  fands,  and  gulfs,  and  waves ,  aud  winds ;  I 
minde  and      ^^ilj  never  trouble  my  felf  to  know  whether  it  (hall  come  fafc  to  the  har- 
thought,  in      j,qj.  .  i  ^jn  t^uft  Qq^  ^^jth  it ;  it  will  fpeed  as  well  as  other  mens  Veffels 
and  iflftabiH-  a  ^^-  Indeed  as  well  as  other  mens  that  arc  as  carelefs  and  idle ,  but  not  fo 
ty,incredulity,  wcll  as  Other  mens  that  *rc  diligent  aad  watchfull.  What  horrible  abuic 

of 


Part  III.  The  Saints  EverliJliHg  Refi.  403 


of  God  is  this ,  for  men  to  pretend  that  they  trnft  God  with  their  Souls,   coafufion  and 

for  to  cloak  their  own  wilfull  negligence  I  If  thou  didft  truly  Truft  God.a  perturbacioa 

thou  wouldcft  alfo  be  ruled  by  him ,  and  truft  him  in  that  way  which  he  JJhercwiVh 

hath  appointed  thee ,  and  upon  thofc  terms  which  he  hath  promifed  to  the  minde*  of 

help  tkeeon.  He  requires  iheeto  give  all  Diligence  to  «iake  thy  Calling   all  others  are  1 

and  Elcdion  furc  ,  and  fo  to  truft  him,  2  Ptt.  i .  i  o.   He  hath  lined  thee   diftempered, 

out  a  way  in  Scripture  by  which  thou  maift  come  t©  be  fure ;  and  charged    ^^  *°"^^  ^'^'"'^ 

thee  to  fearch  and  try  thy  fcif,  till  thou  certainly  know.    Were  he  not  ^  "xhcfc'^^hat 

foolifhtravellcr  that  would  hold  on  his  way  when  he  doth  not  know  fo  think  )d» 

whether  it  be  right  or  wrong ,  and  fay  ,  I  hope  I  am  right ;   I  will  not   differ  them- 

doubtofi*;  I  will  go  on  and  truft  God?  Art  n«t  thou  guilty  of  this   fdves  from  th« 

folly  in  thy  travels  to  Eternity  >  Not  confiderinc  that  a  little  ferious  en-   ^°'".   ^^^  |f 
•  Jill         I  ii_  ■    \     r         L  ji    opinion  and 

quiry  and  trial  whether  thy  way  be  right,  might  lave  thee  a  great  deal  outfide,  and 

of  labour  which  thou  beftoweft  in  vain  ,  and  muft  undo  again  ,  or  clfe  fomeexter- 

thou  wilt  mifs  of  Salvation,  and  undo  thy  felf:  If  thou  (houldeft  fee  attn^^U  goed 

manindefpair,  or  that  were  certain  to  be  damned  forever  when  he  is   deeds,  but* 

dead,  wouldc.t  not  thou  look  upon  luch  a  man  as  a  pitifull  objedr'  Why    ilJi^ide^bcing 

thou  shat  iiveft  in  wilfull  unce'-tainty ,  and  doft  not  know  whether  thou   intanglcdia 

(halt  be  ftved  or  no,  art  in  the  next  condition  to  fuch  a  pcrfon;  for  ought    earthly  fnares, 

thou  knoweir  to  tke  contrary ,  thy  cafe  hereafter  may  be  as  bad  as  his.  I   "^hey  have  noc 

Know  not  what  thou  thinkeftof  thy  own  ftate:  but  for  my  part  ,  did  I   p^/'"'^!*^*]^ jj^ 

not  know  what  a  deip;rate,  blind,  dead  piece  a  carnall  heart  is,  I  (hould   heavenly  Peace 

wonder  how  thou  doft  to  forget  thy  mifery  ,  andto  keep  off  continual   of  die  Spirit  in 

horrors  from  thy  heart ;  And  efpecially  in  thcfe  cafes  following.  ^  tht-ir  hearrs  j 

I.  I  wonder  how  thou  canft  etcher  think  or  fpeak  of  the  dreadfall   becaufe  they 

God ,  without  ex  ceeding  terror  and  aftonifliment ,  as  long  as  thou  art  q^qq^^  ^^^ 

uncertain  whether  he  be  thy  Father  or  thy  Enemy  ,  and  knoweft  not   approved 

but  all  his  Attributes  may  be  employed  againft  thee,  If  his  Saints  rauftt»themfelvc8 

re  Joyce  before  him  with  trembling  ,  and  ^rvehim  in  fear ;  If  they  that   worthy  or 

are  fure  to  recerve  the  unmoveablc  Kingdom  ,  muft  yet  fcrvc  God  with   ^^^  ^^'^• 

reverence  and  godly  fear,  bifcaufe  he  ^  a  confHmitti  fire;  How  then   pf  "^2  5  i"b  a'. 

ftiou|d  the  remembrance  of  him  be  terrible  to  then  that  know  not  but   Heb.  12'.  as!  * 

this  tire  may  for  ever  confume  them  ?  29. 

2.  How  doft  thou  think  without  trembling  upon  Jcfus  Chrift  ?  when  » 
thou  knoweft  not  whether  his  blood  hath  purged  thy  Soul  or  not  ?  and 
whether  he  will  condemn  thee  or  acquit  thee  in  Judgement;  nor  whether 
hebcfecfor  thyrifingorthy  fall,  X«i^?  2.  34.  nor  whether  he  be  the 
corner-Scone  and  Foundation  of  thy  happinefs ,  or  a  ftone  of  ftumbling 
to  break  thee  and  grind  thee  to  powder ,  Mat.  21.  44.  Mcthinksthou 
(houldeftftillbeinthattuneas  ^o^  3 1.23.  DefirH^ionfromGodUater' 
tor  to  me,  and  by  reafon  of  his  Hi^hrtefs  I  cannot  endnre. 

3.  Howcanft  thou  open  the  Bible,  and  read  a  Chapter  ,  or  hear  a  <« 
Chapter  read,  butitfhould  terrific  thee  ?  Methinks  every  leaf  (hould 

be  to  thee  as  Belfha^zars  writing  upon  the  wall ,  except  only  that  which   £^^  5. 5,  ^. 
draws  thee  to  try  and  reform:  If  thou  read  the  Promifes,  thduknowft 

Hhhj  not 


The  Saints  E'verUJiing  Rejf.  Chap,  y 


not  whether  ever  they  ftiall  be  fulfilled  to  thee ,  becaufe  thou  art  uncer- 
tain of  thy  pcrformanc*  of  the  Condition:  If  thou  read  the  Threat- 
nings,  for  any  thing  thou  knowcft,  thou  doft  read  thy  own  fcntence.  I 
donot  \vo«derifthouarc  an  enemy  to  plain  preaching,  and  if  thou  fay 
©fit,  and  oftheMinifter  and  Scripture  it  fclf,  a$  */^/;^^  of  the  Prophet, 
/  hAte  him  ,  for  he  doth  not  prophifie  good  concerning  vie  ,  but  evil. 
I  King.  22.  8. 
J  4.  I  wonder  how  thou  canft  without  terror  approach  God  in  p'^aycr, 
e»r  an\  duty.  VVlien  thou  calleft  him  thy  Father  ,  thou  knowcll  not  whe- 
ther thou  fpeak  true  or  falfe :  When  thou  needeft  him  in  thy  ficknefs,  or 
other  extrcm  ty,  thou  knoweft  not  whether  thou  hatt  a  friend  to  goto, 
or  any  enemy.  When  thou  rcceiveft  the  Sacrament ,  thou  knovvclt  not 
whether  thou  take  thy  blelling or  thy  bane.  And  who  would  wjlifully 
live  fucha  life  as  this? 

5  What  corafortcanft  thou  findein  any  thing  which  thou  poflcfTeft? 
Methinkj,  Friends,  and  Honours,  andHoufe,  andL^inds,  iViould  do 
thee  little  good  ,  till  thou  know  that  thou  haft  the  love  of  God  with-all, 
and  (halt  have  Reft  with  him  when  thou  leaveft  thefe.  Offer  to  a  prifo- 
'  ner  before  he  know  hi?  fentence  ,  either  Mufick  ,  or  Clothes ,  or  Lands, 
or  Preferment ,  and  what  cares  he  for  any  of  thefe?  till  he  know  how 
he  (hall  fcape  for  his  life,  and  tlien  he  will  look  after  thefe  comforts  of 
life  ,  and  not  before ;  for  he  knows  if  he  muft  die  the  next  day  ,  it  will 
be  ffBall  comfort  to  die  rich  or  honourable.  Mcthinks  it  fliould  be  fo 
with  thee,  tiH  thou  know  thine  eternal  ftate  ;  Doft  not  thou  .is  Ez.el^M. 
l8i  Bat  thy  brcAd  with  ^naking  ,  axd  dyiKkjhy  drf):I^Vcith  trerrblirig  and 
earefulfiefj?  and  fay,  Ala?,  though  I  have  thefe  to  refrefli  my  body  now, 
^  yet  I  know  not  what  I  fhall  have  hereafter  !  Even  when  thou  heft  down 
to  take  thy  reft  ,  mcthinks  the  uncertainty  of  thy  Salvarion  fhould  keep 
thee  waking ,  or  amaze  thee  in  thy  dreams ,  and  troub'e  Uiy  fleep ;  and 
thou  fhouldeft  fay  as  fob  in  a  fmalier  diftrcfs  then  thine  ^  Job  j.  13,  14. 
fyhenlfiny  ,  Mj  htdfhall comfort  me  ,  my  couch [lo. ill  eafe  mj  complAir.ti 
then  thou  fcarefi  me  through  dreams ^  And  terrifiifi  me  through  viftons. 

6.  Doth  it  not  gric\  e  thee  to  fee  the  people  of  God  \o  comfortable, 
tvhen  thou  haft  none  thy  felf.<*  and  to  think-of  the  Glory  which  they 
fhall  inherit,  v/hen  thou  haft  no  affurance  thy  fclfofcver  enjoyinj^it? 

7.  What  (hifc  doft  thou  make  to  thmk  of  thy  dying  hour?    ThoU 
*  knoweft  it  is  hard  by  ,  and  thers  no  avoiding  it,  nor  any  medicine  found 

out  tha:  can  prevent  it :  Thouknoweftit  is  the  7vi«/»/ /error ,  Job  18. 
14.  and  the  very  inlet  to  thine  unchangeable  ftate :  The  godly  that  hauc 
%  fome  affurancc  of  their  future  welfare ,  have  yet  much  ado  to  fubmit  to 
it  v;illingly,  and  finde,  that  to  die  comfortably  is  a  very  difficult  work. 
How  then  canft  thou  think  of  it  then  without  aftonifhment,  who  haft 
got  no  affurance  of  the  Reft  to  co«e?  If  thou  fhouldeft  die  tlais  day  (and 
"^ho  krioros  rvhdP  a  day  may  bring  forth  >  Prov.  27. 1 ,)  thou  doft  not  kn©W 
whether  thou  (halt  go  ftraight  to  Heaven  or  to  Heli :  And  canft  thou 

be 


Part  III.  The  Saints  Evcrlaftrng  Refi.  404 


be  merry  till  thou  arc  got  out  »f  this  dangerous  ftatc  ?  Mechinks  that  in 
Dent.  28.25,26,  27.  Ihould  be  tfcie  looking  glafs  of  thy  heart. 

8,  vyhaElliiftdoll  thou  make  to  prefcrve  thy  heart  from  horror, » 
when  thou  remembreil  the  great  Juilgcment  day,  and  the  Everlafting 
flames?  Doft  thou  no:  tremble  as /'^'/i.vwhen  thou  heareft  of  it?  and 
as  the  Elders  of  the  Town  trembled  when  Samuel  cimz  in  it,  faying  ,   AdsJ  24.25.  1 
CoweQ:  thou  feaeeayij ?  So  methinks  thou  {houldfl:  do  when  the Miniftcr      *  Sam.  16.4. 
comes  intotlic  Pulpit ;  And  thy  heart,  when  ever  thou  meditateft  of 
that  day  ,  ftiould  meditate  terror  ^  7/^*/i.  33.  18,  And  thoufhouldcft  be 
even  a  terror  to  thy  fclf ,  and  all  thy  friends ,  Jcr.  20.  4.  If  the  keepers 
trembled,  and  became  as  dead  men,  when  they  did  but  fee  the  Angels, 
ji-fat.  28.  3, 4.  h9W7  canft  thou  think  of  living  in  HcU  with  Devils ,  till 
thouhaftgot  fome  found  aiTurance  that  thou  flialt  efcape  it  it?    Or  if  a 
thou  feidom  think  of  thefe  tilings,  the  wonder  is  as  great,  what  (hifc 
thou  mu.kcft  to  keep  chofethoHghts  from  thy  heart;  and  to  live  fo  qui- 
etly in  fo  dolcfull  a  ftatc?  Thy  bcJ  is  very  fofc,  or  thy  heart  is  very  hwird,  « 
if  thou  canft  Hc^ep  foundly  iu  this  uncertain  cafe. 

I  have  Chewed  thee  the  danger ;  lee  me  next  proceed  to  fliew  ihce 
the  Remedy. 


$.  2. 


SECT.  II. 

1  F  this  general  uncertainty  of  the  world  about  their  Salvation  were  ^ 
J  conftrained  or  r'.mediiefs,   then  muft  it  be  born  as  other  unavoidable 
raifeiics ,  and  it  were  unmeet  either  to  reprove  them  for  it ,  or  exhore 
them  from  it:  But,  alas,  the  Common  Caufe  is  Wdfultiefs  and  Negli- 
gence; Men  Will  not  be  pcrfwaded  to  ufe  the  Remedy,  though  it  be  eafie, 
and  at  hand ,  prefcribcd  to  them  by  God  himfclf,  and  all  nccefTary  helps 
thereunto  provided  for  them.   Tlie  great  oseans  to  conquer  this  Uuccr-  u 
tainty  is  Self-Examination,  or  the  ferious  and  Diligent  trying  of  a  mans 
heart  and  f^atc  by  the  rule  of  Scripture.   This  Scripture  tels  us  plainly.    The  New 
who  fha!l  be  faved  ,  and  who  (hall  not :  So  that  if  men  would  but  firfl*  Creature  in  all 
fearch  the  Word  to  finde  out  who  be  thefe  men  that  (hall  have  Reft,  .S^V^!'^^ 
and  ivhat  be  their  properties  by  which  they  may  be  known;  and  then   j:.q^  the'^men 
next  fcarcli  carefully  their  own  hearts ,  till  they  finde  whether  they  arc   of  tliis  world 
thofe  men  or  not ;  how  could  they  chufc  b«t  come  to  feme  Certainty  ?    by  the  Reno* 
But ,  alas,  cither  fuen  undcrftand  not  the  nature  and  ufe  of  this  duty ,  or,ctV-^5'°|^  °^  ^'^^ 
elfe  they  will  not  be  at  the  pains  to  try.  Go  through  a  Congregation  ^^tt^^Yx^wtk^ol^^ 
*'  athonfand  men  ,  and  how  few  of  them  (hall  youmee:  with,  that  ever   tlieir  thonghf  r, 
*'  bcftowed  one  hour  in  all  their  lives  in  a  dofe  Examinotion  of  their  ti»  and  the  Love 
tie  to  Heaven?  Ask  thy  oavn  Confcience,  Reader;  When  was  the  time,   of  God,  and 
and  where  was  the  place,  that  ever  thou  folemnly  tookeft  thy  heart  to   ^}^^  lifavealy^ 
ta?k  as  in  the  fight  ofGod  ,  and  esamincfl  it  fey  Scripture  Interrogato-   ui.Hat^  5. 
rics ,  whether  it  be  Born  again  and  Renewed  ,  or  not  ?    Whether  it  be 

Hhh  4  -  Holj:, 


The  Saims  EverUjlingReJi,  Chap.y. 


Holy,  or  not  ?  Whether  it  be  fct  raoft  on  God ,  or  on  creatures  ^  or 
Heaven,  or  on  Earth  ?  anddidft  follow  on  this  Examination  till  thou 
haft  difcovered  thy  Condition  ,  and  fo  paft  fcntcncc  on  thy  felf  accor- 
dingly ? 

But  becaufethisisa  Work  of  fo  high  Concernment,  and  fo  common- 
ly neglcded,  and  mans  Souls  do  fo  much  languifli  everywhere  under 
this  negleft  ;  I  'vill  therefore  f  though  it  be  Digreflive)  i.  Shew  you, 
That  it  is  poffible  by  trying  to  come  to  a  Certainty.  2.  Shew  you  the 
hindrances  that  keep  men  from  trying  ,  and  from  AfTurance.  3  I  will 
lay  down  fomc  Monves  to  perfwndeyou  to  it.  4.  I  will  give  you  fomc 
Directions  how  you  (hould  performe  it.  5.  And  lalily  ,  I  will  lay  you 
down  feme  Marks  out  of  Scripture,  by  which  you  may  try,  and  focomc 
to  an  infallible  Certainty,  Whether  you  are  the  People  of  God  for  whora 
this  Reft  RcmaincthjOrno.  And  to  prepare  the  way  to  ihele  ,  I  will  a 
little  firft  open  to  you ,  what  Examination  is,  and  what  that  Certainty 
is ,  which  we  may  cxped  to  attain  to. 


SECT.  III. 

$•3'  M  ^TpHis  Self-Examination,  is,  Am  encjHirj/  intt  the  courfe  of  cur  Uvet^  but 
DiJiritioM  of  a  ^  pfore  effxeiallj  into  the  intvard  A^ls  of  optr  Souls,  and  trjing  of  their 
Exdtmnat.  Sinceritj  bj  the  fVordof  god ,  and  accordin^^/j  J  Nidging  efonr  Real  and 

Rtlative  Eftate. 
J,       So  that  Examination  containeth  fcverall  Ads :  i.  There  mufJ  be  the 
Tryal  of  the  Phyfical  Truth  or  Sincerity  of  our  ads  j  That  is,  An  enqui- 
ry after  the  very  Being  of  them  :  As  whether  there  be  fuch  an  aft  as  Be- 
lief, or  Dcfire,  or  Love  to  God,  within  us,  or  not  ?  This  mull  be  difco- 
""  vered  by  Confcience ,  and  the  internal  fence  of  the  Sou' ,  whereby  it  is 
able  to  feel  and  perceive  its  own  Ads ,  and  to  know  whether  they  be 
Real  or  Counterfeit, 
a      2.  The  next  is.  The  Tryal  of  the  Moral  Truth  or  Sincerity  of  our 
Ads :  Whether  they  arc  fuch  a?  agree  with  the  Rule  and  the  Nature  of 
*  "^^^^^r^   e»  their  Objeds.    »  This  is  difcurfivc  work  of  Reafon ,  comparing  our 
Dh^n*es  Vbc-t»^^^  ^'^^  '^^  ^"'^  5  ^^  implyeth  the  former  knowIedr,e  of  the  Being  of 
ycndfea^arc  Qur  Ads  j  and  it  implyeth  the  knowledge  of  Scripture  in  the  point  rn 
fo  foully  mi-      queftion  ;  and  alfo  the  Belief  of  the  Truth  of  Scripture.    This  Moral, 
ftakcnin  »his,ttSpiritual  Truth  of  our  Ads,  is  another  thing,  far  different  from  the  Na- 
p  to  t^H  the      jjjj.^j  ^j,  phy(^f.a|i  Xruth ,  as  far  as  a  Mans  Being  diffcreth  from  his  Hone- 
fidently°  ^tha'ca^y*  ^"^  ^^^  lovcth  his  wife  and^r  the  notion  of  an  harlot,  or  only  to 
every  man        fatisfie  his  luft  ;  Another  loveth  his  wife  with  a  true  Conjugal  Affedion; 
that  hath  tr  u  The  former  is  True  Phyfical  Lqve,  or  true  in  point  ©f  Being  ;  but  the 
faich  doth         latter  only  is  True  Moral  Love.    The  like  may  be  faid  in  regard  of  all  the 
k"nrton!y       Ads  of  the  Soul  J  There  is  a  Believing,  Loving.  Trufting,  Fearing,  Rc- 
Vm  he  hath     pycing,  all  true  in  point  of  Being,  and  not  cGunterftitj  which  yec 

are 


Part  in.  TheSdints  EvcrUpng  Refi.  405 


arc  all  falfein  point  of  Morality  and  right-being  and  fo  no  gracious    fairh,  butrhat 
Ads  at  all.  it  is  true  and. 

laving  ?  Ercn 
judicious  tcflardui  is  pe  rcmptory  here  j  and  his  learned  neighbour  Chameir  averer^,  Hanc  op'rationem 
Sf'tritMi  SanSi  fentiri  abuno  qmiue  in  quo  fiat ,  vec  relinquere  querqu/tw  ignarum  fui.  To.  5.  <^e  Ftdei  Obje- 
Hd.lib.  15.  c.  2.3.  But  our  Englifh  Divines  in  this  point  arc  the  moft  I'ound  of  any  in  the  world; 
being  more  exercifed  ,  I  think ,  about  doubting  tender  Ccnlcitnces ;  "^ou  fee  PraAiec  difcovcreth 
fome  truth  ,  which  meer  difpuiing  lofcth.  Idem  Chamicr.  PcQlmc  /if/erit ,  fiemwcni  credere  in  Chri' 
jium,  qkj  mn  credatfibi  remij^a  ejje pcccata  ,  fe  e£e  'jufiificatum.  Ihid.  c.  5.  (f^  fc]m  ,  achuc^  T.3. 1. 
13.  c.  6.^.14.  S'lphinc  cognojcere  (  nos  c(]e  priCuiJlivatcs  J  ir.telligas  rctnfdrcuafc  habere^  ^  cer- 
tam  ejfe  ,  ccnccdo.  Hoc  ctiim  fides  babet  vera  ,  nee  eft  verafi  n?n  haber.  When  a  Papifl  difco\  ers  one 
or  two  I'uch  ,  O  how  it  hardens  tlicm  againfl  all  our  do<^iine  ,  and  makes  rhem  read  all  the  rcfl 
with  invincible  prejudice  ■■,  Lven  as  we  fufpei't  the  more  all  theirs,  becaufe  of  thofc  errors  that  we 
palpably  difccrn.  Nee  rueliw msgnw  Calviuw^  Inftit.  1.  3.  c.  2.  §.  16.  Fideliinmeftnifi  qui  fua  fa- 
tutif  fecuritari  nnixui  ^  Viabolo  ([^  inorti  c^ifideiitcr  injultet.  Sic  alibi  pajjiin  ^  ([t  iffe^  ^  Luthcrui  ^  {<sr 
alii p/urimiy ere  fidelii  mn  eft  nifi  qui  [olid a  perfuafione  Deuni  ftbi  propitium  benevolunique  patrem  cJJ^peV' 
fuafttf^  decjm  benignitate  omma  fibi  pollicctMi  nifi  qui  Divine  erga  ft  benev(ilenti£  prcmijpmbut  fretw  ^in- 
dubitatemfalut'n  e?:pciUtionem  prsfumit.  Id.lh'id.  At  hxc in  §.  17.  mollificat  Cakir.iu  ,  kaud  fanetafnen 
judicanifidei  naturam  in  ccrtitudine  kite  pofitam  cjJc  ^  ctfi  concedn  earn  tentatitnibui  (^  inqiiietudine  ali- 
quando  efte  itnpctitam. 

3.  The  third  thing  contained  in  the  Work  of  felf-Examination,  is,  j. 
The  Judging  or  Concluding  of  our  Real  Eftatc  ,  that  is,  of  the  habitu- 
al temper  or  difpofuion  of  our  Hearts,  by  the  quality  of  their  Ads; 
Whether  they  arc  fuch  Ads  as  prdvc  a  Kabit  of  Holinefs  ?  or  only  fomc 
flight  Difpofition  ?  or  whether  they  are  only  by  fomc  Accident  enti- 
ced and  inforced  ,  and  prove  neither  Habit  nor  Difpofition?  The  like 
alfo  of  our  Evil  Ads.  Now  the  Ads  ^hich  prove  a  Habit  muft  be,. 
I.  Free  and  chcarful ;  not  conrtrained ,  or  fuch  as  we  had  rather  not  do,  ^ 
ifwecouldhclpeit  J  2.  Frequent,  if  there  be  opertunity  ;  3.  Through  1 
and  ferious.  Where  norcallo  ,  That  the  Trial  of  the  Souls  Difpofition  ;^    ^ 
by  thofc  Ads  which  make  after  the  End  (  as  Defire,  Love,  &c.  to  God, 
Chrift,  Heaven  )  isalwayes  moreNeccflary  and  more  Certain  y  then  the 
trill  of  its  Difpofuion  to  the  Means  only. 

4   The  laft  Ad  in  this  Examination,  is,  To  Conclude  or  Judge  of  our  « 
Relative  Eftatc  ,  from  the  former  Judgement  of  our  Ads  and  Habits. 
As  if  we  finde  fincere  Ads ,  we  may  conclude  that  we  have  the  Habits:  « 
fo  from  both  wc  may  Conclude  of  our  Relation.   So  that  our  Relations  «  ;' 

or  Habits  are  neither  of  them  felt ,  or  known  immediatly ;  but  rauft  be 
gathered  from  the  knowledge  of  our  Ads  which  may  be  felt.As  for  Ex- a 
ample,  i.  lenquire  whether  I  Believe  in  Chrift,  or  Love  God?  2.  If  I 
finde  that  I  do,  then  I  enquire  next,  whether  I  do  it  finccrely,  according 
to  the  Rule  and  the  Nature  of  the  Objcd  ?  3.  If  I  finde  that  I  do  fo,  then 
I  conclude  that  I  am  Regenerate  or  Sandified.  4.  And  from  both  tbefc 
I  conclude  that  I  am  Pardoned ,  Reconciled,  Juftified  and  Adopted  into 
Sonfliip  and  title  to  the  Inheritance.  All  this  is  done  in  a  way  of  Reafo-  ct 
rung  thus :  j 

I .  He  that  Believes  in  Spiritual  fincerity ,  or  he  that  Loves  Cod  in 

Spiritual  .    ' 


TJk  Saints  EverLtfling  Refl,  Chap. 7. 

Spiritual  finccriiy  ,  is  a  Regenerate  M.in  :  But  I  do  fo  Believe  and  Lore; 
Therefore  I  am  Regenerate. 

2.  Ha  that  Believes  in  fmcerity  ,  or  he  that  is  Regenerate  (for  the 
Condufion  will  follow  upon  either  )  is  alfo  Pardoned,  Juftifitd  and 
Adopted  :  But  I  do  fo  Believe,  or  I  am  Regenerate :  Therefore  I  am 
J  JuftiAed,  &c. 


SECT.  IV. 

'np^Hus  you  fee  what  Examination  is.  Now  let  us  fee  what  this  Certain- 

A(\    '    ^*  ^     A  ty  or  AfTurancc  is.  And  indeed,  It  is  nothing  clfe  but  the  Know- 

>rM  "^^      »  ledge  of  the  forementioncd  Conclufions  (thntweare  Undified  ,  Ju- 

ftified  ,  ftiall  be  Glorified  )  as  they  arifc  from  the  premifcs  in  the  work 

of  Examination. 

So  that  here  you  may  obferve,  how  iminediatly  this  Afllirance  foi- 
"  4oweth  the  Condufion  in  Eximination  ;  and  fo  how  neceffary  Examina- 
tion is  to  the  obtaining  of  Aflurance  ,and  howconducible  thereunto. 

Alfo  that  we  are  not  fpeaking  of  the  Certainty  of  the  Objeft  ,  or  9^ 
thcthinginitfclfconfidcred;  but  of  the  Certainty  of  the  Sub jed,  or  of 
the  thing  to  our  Knowledge. 

Alfo  you  may  obferve  ,  that  before  we  cin  come  to  this  Certa'r.ty  of 
«  the  Condufion  ,  \_  That  we  arc  Juftified,  and  fhill  be  Glorified  ~]  there 
muft  be  a  Certainty  of  the  Premifes.  And  in  refped  of  the  Major  Pro- 
pofition  [^He  that  Believeth  fincerely,  flviil  be  Juftified  and  fived]  rherc 
is  requirfite  in  us,i .  A  Certainty  of  Knowledge,  That  fuch  a  Propofition 
is  written  in  Scripture:   2.  A  Certainty  of  AfiVnc  or  Faith  ,  That  this 
Scripture  is  the  Word  of  God  and  True.  Alfo  inrefpedt  of  the  Minor 
*  Propofition  Q  But  I  do  fiacerely  Believe,  or  Love,  &C.  ~\  there  is  requi- 
lite,  I.  A  Certainty  of  the  Truth  of  our  Faith  in  point  ol  Being:  2.  And 
a  Certainty  of  its  Truth  in  point  of  Morality,  or  Congruence  with  the 
Rule,  on  its  Right  being.    And  then  foiloweth  the  Affurance ,  which  is 
the  Certaiaty  that  the  Condufion  [^  Therefore  I  am  Juftified ,  &c.  Qfol- 
loweth  neceflarily  upon  the  former  Premifes. 
b  Vid.  Grcgo.  ^^      b  Here alfo  you muft  carefully  diilinguifli  betwixt  the  fcveral  degrees 
''^i'li'^s'  ^^"''  of  Aflurance.  All  Aflurance  is  not  of  the  highelt  degree.  It  differs  in 
tuJi  A  '^  '^'''ftrength  according  to  the  different  degrees  of  Apprchcnfion  in  all  the 
fore-mentioned  Points  of  Certainty  which  arc  neccfl^iry  thereunto.  He 
'  that  can  truly  raife  the  fore-faid  Condufion  Q  That  he  is  julVified ,  &c.^ 
from  the  Premifes ,  hath  fome  djgrec  of  Aflurance  j  though  he  do  it 
with  much  weaknefs ,  and  daggering  and  doubting.    The  weaknefs  of 
our  Aflijrancc  in  any  one  point  of  the  Premifes  ,  will  accordingly  wea- 
ken our  Aflurance  in  the  Condufion. 
c  K-  Some  when  they  fpeak  of  Certaintry  of  Salvation ,  do  mean  only  fuch 
a  Certainty  as  exdudeth  all  doubting,  and  think  nothing  elfe  can  be  cal- 
led 


Part  III.  TheS  Aims  EverUJimg  Refi.  406 

led  Certainty  ,  but  this  high  degree.  Perhaps  forae.  Papifts  mean  this, 
when  they  deny  a  Certainty.  Some  alfo  maintain  ,  that  S.  Raul's  Plero-  ct 
phory,  or  Full  AlTurance  ,  is  this  Higheft  degree  of  Aflurarce ;  ard  that 
fome  Chriftians  do  in  this  life  attain  to  it.   But  Paul  cals  it  full  AfTurance 
in  comparifon  of  lower  degrees,  and  not  bccaufc  it  is  perfeft.  For  if  Aflu-  m 
ranee  be  pcrfed,  then  alfo  our  Certainty  of  Knowletigc,  Fauh  ard  cienfe 
in  the  Premifcs  muft  be  perfed  ;  And  if  fonne  Grace  perfcA  ,  why  noc 
b11?  andfowetmn  Nov.aians^  Chiitharifts^  Ptrfcdicr.ijls.  Perhaps  in  « 
fonie  their  Certainty  may  be  fo  great,  tliacit  may  overcome  all  fenfiblc 
doubting  ,  or  fer  fible  flirrings  of  Unbelief ,  by  reafon  of  the  fwect  and 
powerful  Ads  and  cfffds  of  that  Certainty ;  And  yet  it  doth  not  over- 
come  ail  Unbelief  and  Uncertainty  ,  fo  as  to  expel  or  nullifie  thefii ;  but 
a  certain  meafure  of  them  jemaineth  iiiil.  Even  as  when  yon  would  heat  a 
coiu  water  by  tl^e  mixture  of  hot ,  you  may  pour  in  the  hot  fo  long  till 
no  coldnefs  is  felt,  and  yet  the  water  may  be  far  from  the  higheft  de- 
gree of  heat.  So  Faith  may  fuprcfs  the  fenfible  ftirrings  of  unbelief,  and 
Certainty  prevail  againft  all  the  trouble  of  uncertainty  ,  and  yet  be  far 
ffora  the  higheft  degree. 

So  that  by  this  whicli  is  faid,  you  may  anfwer  the  Queftion  What  Cer- 
tainty is  to  be  attained  in  tins  Life?  And  what  Certainty  it  is  that  we 
prcfs  men  to  labour  for  and  expid?  c  That  it  is  noc 

Furthermore  J  You  muft  be  furc  to  diftinguifh  betwixt  Aflirancc  it  "proprtly  any 
felf,  and  thejoy,  and  Str^nth  ,  and  other  fweet  Efifeds  which  follow  Af-  aft  of  faith  ac 
furance ,  or  which  immediately  accompany  it.  i"  n\  h    •  a* 

It  is  poiiible  that  there  may  be  AfTurance ,  and  yet  no  comfort ,  or   fyjnp  A^])"  to 
little.  There  are  many  unskilful,  but  felf  conceited  Difputers  of  late,  fit-tt  Believe  that 
tcr  to  mannage  a  c'ub  then  an  Argument ,  who  tell  us ,  That  it  muft  be   my  fms  are 
the  Spirit  that  mull  Affureus  of  our  Salvation,  and  not  our  Marks  and   r^rdoned,  or 
Evidences  of  Grace,  That  our  comfort  muft  not  be  taken  from  any  thing     j  jfa  f  .  jj 
inourfclves;  That  our  c  Jurtification  muft  be  immediately  believed,   fenfeforMe, 
and  not  proved  hv  our  Signs  of  Sandification  ,  &c.    Of  thefe  in  order,   or  that  I  am  a 
I  It  is  as  wife  a  C^ieftion  to  ask  ,  Whether  our  AfUirance  come  from* believer,  or 
the  Spirit,  or  cur  Evidences ,  or  our  Faith,  &c.  as  to  ask  Whether  it  be  ?^^i.^^r  j^^ 
our  meat ,  or  our  ftomach,  our  teeth  ,  or  our  hands,  that  feed  us  ?  Or   ^i^at'i  ^^vc 
whether  \i  be  our  Eye- fight ,  or  the  Sun-light  by  which  we  fee  things  ?   faidinthe  Ap- 
Tlicy  are  diftind  Caure$,all  nccciTary  to  the  producing  of  the  fame  cffcd.   pcnJix  to  my 

So  thar  by  what  hath  been  faid  you  may  difcern  ,  that  the  Spirit,  andjj^P''.°/'''V^  °f 
Knowledge,  and  Faith,  and  Scripture,  and  inward  Holinefs,  and  Reafon,  ^efer^you^'oi-  ^ 
and  inward  Sence  or  Confcience,  have  all  feveral  parts,  and  neceffary  latisCifiicn  to 
ufes  in  producing  our  Affurances;  which  I  will  (hew  you  diftindly.  ju  dicious  M. 

I.  To  the  Spirit  belong  thefe  particulars:   i.  He  hath  indited  thofe?^'i^offo«a'e 
Scriptures  which  contain  the  promife  of  our  Pardon  and  Salvation.  2.i-^"°""^"^''^* 
He  givcth  us  thehabit  or  power  of  Believing.    3.  He  helpcch  us  alfo  toj'"  j^^^^^^^^^'g'. 
Believe  Adually,  That  the  Word  is  true,  and  to  receive  Chrift  and  ^'87,88,  85;,, 
the  priviledgcs  offered  in  the  Promifc.    4.  He  worketh  in  us  thofe^^o,  (zirc. 

Graces, 


The  Saims  Everlafling  Kejl,  Chap.  7. 


*  I  ufe  rha  Grace*,  and  cxclteth  thofe  Gracious  Ads  with  us ,  which  arc  the  ^  Evi- 
wovdEviJeHC!  dencet  or  Marks  of  our  intcrcft  to  pardon  and  Life:  He  helpeih  us  to  per- 
vuhar"  encc  ^'^  form  tholcac^s  which  God  hath  made  to  be  the  Condition  of  Pardon 
ast^icfamci  ***  and  Glory.  5.Hehe!pcchusto  feel  anddifcover  thefe  Adsinour  fclves. 
with  Signs,  S  6.Heh:Ipec.hus  tocomp.irc  them  with  the  Rule  ,  and  finding  out  their 
andnocinthc  qualificnf.ons  to  Judge  of  their  Sincerity  and  Acceptation  with  God. 
proper  fenfc-  _  ^^  htlpeth  our  R-a(on  to  conclude  richtly  of  our  States  from  our 
as  c'le  Schools    '.«,,,  i         ji     „l.      l  a  i      r-  t    r 

do.  ?  Acts.  He  enlivenecn  and  heightneth  our  Apprehenlion  in  thcfe  particu- 

lars, that  our  alTurancc  may  accordingly  be  ftrong  and  lively.   9    He  c  x- 
^   citcth  our  Joy,  and  filleth  with  comfort  (when  he  pieaferh)  upon  th.s  Af- 

furancc.  None  of  all  thcfe  could  we  perform  well  of  our  felves. 
tt       2.  The  Part  which  the  Scripture  hath  in  this  Work  is,  i .  It  sffurdeth  us 
i    the  Major  Propofitions ,  {^  That  whofoever  Beiicvcth  fircerely  (liall  be 
^    faved.  ]  2  It  is  the  Rule  by  which  our  Ads  tfiurt  be  tried,  that  we  may 

judge  of  their  Moral  Truth, 
c         3.  The  Part  that  Knowledge  hath  in  ic ,  is  toknowthatthcfurcfaid 
Propofition  is  written  in  Scripture. 

4.  The  work  of  Faith  is  to  Believe  the  Truth  of  that  Scripture  ,  and 
to  be  the  matter  of  oneof  our  chief  Evidences. 
^        5.0urHolinefs,and  trueFaith,as  they  are  Marks  and  Evidence*,  are 
the  very  Meditun  of  our  Argumeut  from  which  we  conclude. 

6.  Our  Confciencc  and  internal  Senfc  do  acquaint  us  with  both  the 
**     Being  and  Qualifications  of  our  inward  Ads,  which  are  this   Alcdium, 
^    .      ^  and  which  arc  called  Marks. 

that  faying  of  7-  OurRcafonor  Difcourfe  is  Nececfr2ry  to  form  the  Argument, 
<:<ijefdn(risnot*andraifetheConclufion  from  thcPremiles;  and  to  compare  our  Ads 
fo  much  CO  be    with  the  Rule,  and  judge  of  the  Sincerity,  c^c. 

valuedasby  ^  e  So  that  you  fee  our  Aflurancc  is  notan  Eff«d  of  any  one  fingic 
tt^sit'is  c'-y-  ^^^^^  *'^^^^-  "^"^  ^^  neither  meerly  of  Faith,  by  Signs,  or  by  the  Spirit. 
titHdine  fJei  a  Form  all  this  you  may  gather,  I.  f  What  the  Seal  of  the  Spirit  is ,  to 
qwlibct  fat  c(r-  wic,  the  Works  or  fruits  of  the  Spirit  in  us;  2.  What  the  tcftimony  of 
ro/:f  fcrfftfre  «/o-ct  the  Spirit  is,  (for  if  it  be  not  fome  of  the  forcmcntioned  Ads,  l-yec 
JT '"(/"'"  know  it  not-.;  3.  WhatcheTeftimonyofConfcienceis. 
abf]Heform)di'^  And  f  if  I  be  not  miftaken  )  the  Tcftimony  nf  the  Spirit,  and  the  Te- 
ne  ulterJM  par-  ftimony  of  Confcience  arc  two  concurrent  Tcftimonics  or  Caufes ,  to 
tk.    Except 

he  rake  CertitHdofidei'm  a  very  large  improper  fen fe.  f  E^adG<tr.j(vrV  ,  Shadows  without  Sub- 
ftances»  pag'  83,84.  who  opens  this  folidly  as  he  ufcth  in  other  things.  Sed  cave  de  dolh'ini. 
qiiam  plurimorum  Thulogorum  ,  qui  Tiflimonium  Sp,  3an^i  intdligunt  efii  per  hpecicrHtn  infufioncrny 
^  non  per  meUellni  em:ndativam  illuminatkiicm.  Itu  fvir  alioquin  magnw  J  ChamkiM  Tom. 
3.  lib.  13.  cap.  17.  ^.^.  ait  C  baud  tHtc  J  Hoc  (  Sp.  Tcjiimmum  J  dico  cjfe  Vcrbum  Dei:  Et 
it  A  appelUriin  ScrtptHTH :  inqu'ib'M  KevdAthnes  JIU-,  qn£  fiebnnt  Prophtt'n^  per  interimm  i^  arca- 
mim  motum  SpiritiH  perpetuo  appellantur  mimne  Verbum  D:i :  nee  dijferebat  ab  ijia  energut  ,  n'ifi  modo: 
qu'iAvi^-  inprophctiferMtextrawdinariui^  ut  in  ^ddibm  ordhuirm.  But  you  may  trijfi  cherly  fee  the 
nature  of  the  Spirits  Tejihmmy  in  the  m)]}  excellent  Difcourfes  of  txve  learned  men  in  another  cafe 
i.  c.  Rob.  Baron.  Apolog.  />/t^.  733.     And  Amyraldm  in  Thsf  Sal.  Vol.  i.  p.  122. 

produce 


Part  II!.  The  Saints  EverUfiing  Refi.  407 


produce  one  and  the  fame  Effcft,  and  to  afford  the  Premifes  to  the  fame   • 
conclufioa,  and  then  to  raife  our  Joy  thereupon.    So  that  they  may  well 
be  faid  to  wicnefs  together.     Not  one  laying  down  the  entire  Condufi-  * 
on  of  it  felfjQ  That  we  arc  the  children  of  God]  And  then  the  other  at- 
tefting  the  fame  entirely  again  of  it  felf :  But  as  concurrent  Caufcs  to  the   5  The  diftin- 
fame  Numerical  Conclufion.  f^^^^^  1^^^ 

But  this  with  Submifllon  to  better  Judgements,  and  further  Search.       oUetthudofi- 
By  this  alfo  you  may  fee  that  the  S  common  diftindlion  of  Certainty  »^ei,  ijxerti- 
oi  Adherence,  and  Certainty  of  Evidence,  muft  betaken  with  a  grain   tudo  Eviden- 
ortwoof  fak.  For  there  is  no  Certainty  without  Evidence,  no  more   '"'  l<^^"y 
then  there  is  a  Condufion  without  a  Medium.  A  fmall  degree  of  Cer-^JJ^Jj^^^y^-J^ 
tainty,  hath  {omt  fmall  g'impfc  of  Evidence.  Indeed  ,    i.  The  Aflent  to   different  fcnfe 
the  truth  of  the  Promife;  2.  And  the  Acceptation  of  Chrift  offered  with   from  thisasis 
kis  benefits,  are  both  before  and  without  any  fight  or  confidcration  of  "'^«i- 
Evidence;    and  are  themfelves  our  bcrt  Evidence,  ^  being  that  Faith   J  "Therefore 
whick  is  the  Condition  of  our  Juilification;  but  before  any  man  can  in  the   our^fir"ft^om- 
leaftAflurance conclude,  that  heis  thechildeofGod,  and  Juftificd ,  he  forr, much Icfs 
muft  have  fome  AiTuranceof  that  Mark  or  Evidence.   For  whocancon-ctour  Juftifica- 
clude  Abfolutely,  that  he  fhall  receive  the  thing  conteined  in  a  Conditio-   "^'^y, '^  procu- 
nal  Promife  ,  till  he  know  that  he  hath  performed  the  Condition?  For   (fgi^tofEvi- 
thofe  that  fay  ,  There  is  no  Condition  to  the  New  Coveaant  ,  I  think  dcnees :  But 
them  not  worthy  a  word  of  confutation.  our  AlTurancc 

And  for  their  AfTertion  ',  QThat  we  are  bound  immediately  to  Be-u'*- 
licve  that  we  are  Judified,  and  m  fpecial  Favour  wi*h  God  ;  ~\  It  is  fuch   '  Their  com- 
as  no  man  of  comperent  knowledge  in  the  Scripture,  aad  belief  of  its   ["rhac  luflify- 
truth,  can  once  imagine.  For  if  every  man  mufl  believe  this ,  then  raofte»ing  Faith  is 
muft  believe  a  lye  ,  (  for  they  never  (hall  be  Jwftified : )  yea  all  muft  at  nothing  els 
firft  believe  a  lye ;  for  they  are  not  Juftificd  till  they  believe  :  and  the  be-   J^""^  ^  pcrfwa- 
heving  that  they  are  Juflifiedisnot  the  faith  which  Juftifieth  them.  If  i^f^eTt^ic'' 
only  fome  men  muft  believe  this ,  how  (hall  it  be  known  who  they  be  ?  Loveof  God ' 
The  truth  is,  Q  That  we  are  Juftified  ]  is  not  properly  to  be  Believed  acetous  J  is  the 
all:  for  nothing  is  to  be  believed  which  is  not  written:  but  it  is  nowhere   Root  of  this 
wri  ten  that  you  or  I  are  Juftified  :  only  one  of  thofe  Premifes  is  written,  ^"'^  "'^"y , 
from  whence  we  may  draw  the  Condufion  ,  That  we  are  Juftificd  ,  if  fo  joTuHifi*  us, 
be  that  our  own  hearts  do  afford  os  the  other  of  the  Premifes.    So  thaCjjand  to  Affure 
Our  Adnal  Juftification  is  not  a  matter  of  nseer  Faith ,  but  a  conckfion   us  that  we  arc 
from  Faith  and  Confcience  together.  If  God  have  nowhere  promifed  to  ceJ"ft'fied,  are 
any  man  Juftification  immediately  without  Condition ,  then  no  roan  can  ^h/nL'^  and"*^ 
fo  btlieve  it :  But  God  hath  nowhere  promifed  it  Abfolutely ;  There-   p,-ocur'ed  by 

different 
way es,  and  ar  fcveral  times  ufaally.  Pejfune  etiam  Da^'if.  Keckerm.  Syjlem.  Thetl.  /•  g.  cj-  ^.7. 
afferit ,  quod  ftatim  eo  momevtn  qHO  abfsluth  ejufmodi  fit,  cordibw  Ele^9)Mm  Dew.  immht't.  Nunci- 
um  illiHm  fententi.t  l(ttte.,\\z.  Spirnvm  SanHum.,  qui  eos  degfdtia  Dei  certts  reddat  ^  titquc  itA  covfci' 
enri£  facem  iffis  candl'n.  It  a  ^  p.  417.  feq.  Et  eodem  mado  plurimi  tranfmarin.  Theolog.  Vid, 
A^uin.  ad.  I.  Sent.  dij}.  I7,4rr.  1,2^5.  ^.112.  ^  Scotnm  ad  i.  Sent.  dif.  2^.q.unku.  Bs/wvwf,. 
i..5i'/jf.  <f.  17.  Bid  in  2.  Sent.  dift.  27.  q.  3. 

fore. 


7he  Sdms  EvirUpng  Rejf,  Chap.  7, 

«  forCjC^f.  Norhiihhe  declared  to  any  man ,  that  is  not  firft  a  Believer, 
ihathclovcthbim  with  any  more  then  a  common  love  ;  Tbcrcforcno 
more  can  be  believed  but  a  common  love  to  any  fuch   For  the  Eternal 

I  Love  and  Elcdion  is  manifieft  to  no  man  before  he  is  a  Believer. 


SECT.  V. 

,§•  5-.  2.  Y"T  Aving  thus  (Viewed  you  wliat  Eximination  is ,  and  what  AfTu- 
i-'^et  I  Hiieve  X  JLrancc  is;  I  come  to  the  fctond  thing  promifcd  ;  To  (hew  you, 
vines  have  ••  That  fuch  an  Infallible  Certainty  ofSalvation  may  be  attained,aiid  ought 
fonieofthem  to  be  laboured  for  ,  (  though  a  Perfcd:  Certainty  cannot  here  beattam- 
madc  thcdif-  cd:  )  And  that  Eximmation  is  the  means  to  attain  it.  In  which  I  (hall  be 
fcrence  be-  ^  j^g  briefer,  bccaufe  many  Writers  ^  againfl  the  Pipifts  on  this  point  have 
the' Fapi^ils"  ^^'^  enough  already.  Yet  fomewhat  I  will  fay,  i  ■.  B  caufe  it  is  the  com- 
fccm  v,i-  »  mon  conceit  ef  the  lgn»Tant  Vuigar,  That  an  infallible  Certainty  cannot 
dcr  then  it  ^  be  attained;  2.  And  many  have  taught  and  printed  ,  That  it  is  only  the 
IS,  &  do  thefc  Xeltimony  of  the  Spirit  that  can  afTurt  us;  and  that  this  proving  our  Ju- 
of^cnv  °£x  ft'fit'^fi^"  by  <^ur  Sanrtification  ,  and  fearching  after  Marks  and  S;gns  in 
hrc  unicoaYti-  OUT  fclves  for  the  procuring  ofAfTurancc  is  a  dangerous  and  deceitful  way, 
(uh^Hantum-  ^Thus  wc  have  the  Papifts  ,  the  Antinomians,  and  the  ignorant  Vulgar 
viitnirmo^  a  confpiring  againft  this  Dodrine  of  Arturance  and  Examination.  Which 
plenfjHe  repu-^   j  majntainagainfl  Iiem  by  thefc  Arguments. 

vnflTFapa-  ti      ^'  Scripture  tells  us  we  may  know  ,  and  thn  the  Saints  before  us  have 
tus^  ij  LHthe-   known  their  Jufiification  ,  and  .Hiture  Salvation;  2  Ccr.  5.1,  Row.  836. 

ran'fmus  de-   •    foh.  21.  1 5.  I  foh  5.  I9    (^4.  15.  Cr  3.  I4,  24.  C^  2.  3 ,  5.  Rctn>^.l$, 

yendet.  Mitrt't-    j^^  ^5  8phef.  3.  I  2.  I  refer  you  to  the  places  for  brevity. 
^usinuwApi^de «     ^'  ^^^^  ™^^'  ^  Certain  of  the  Premifes,  then  may  we  alfo  be  certain  of 
ca.Sulv.  And   the  undeniable  Conclufion  of  them-  But  here  we  may  be  certain  of  both 
f J  have  fomc      the  Prcmifes.    For,  i .  ThMt  \\>hofcever  belitvcth  i/i  Clnifi  fjall  mt  ^erlflj^ 
ofour  D^'^^nt^^  (fut  f jail  have  cverUfting  life ,  is  the  voice  of  the  Gofpel ;  and  therefore 

Ta  ^^^  °/'T'     '■^^^  ^^  ^^^  ^^  ^^^^  ^^'  ^  '^^  ^^  ^'^  ^"^^^  Believers  ,  may  be  known  by 
\x\G^n  41.  "^     Confcience and  internal  Senfe.  I  knowall  the  Quefiionis  in  this.  Whe- 
Ltiamfi  nihil      ther  the  Moral  Truth  or  Sincerity  ofour  Faith  and  other  Graces  can  be 
pr£teycapecca-  known  thus ,  or  not  ?  And  that  it  may  I  prove  thus. 
turn  ejfctindo-a    i.  From  the  natural  ufe  of  this  Confcience,  and  internal  Senfe;  which  is 
^'ia'^u^Tba'    ^^  acquaint  US  not  Only  with  theBcing.but  the  Qualifications  of  the  Ads 
bcnm  caujat      of  Gur  Souls.  A.I1  voluntary  Motions  arc  Senfiblc.  And  though  the  heart 
cur  ab  Ealffia  is  fo  dcceitfuH,  that  no  man  can  certainly  know  the  heart  of  another,  and 
injiddi  nss  fe-    virich  much  difficulty  clearly  know  their  own;  yet  by  diligent  obfervation 
jurgeremus.     ^  ^^^  exajnination  known  they  may  be  ;  for  though  our  inward  fcnfe  and 
Confcience  maybe  depraved,  yet  not  ex-^irpared,  or  quite  extinguiflied. 
2.  The  Commands  of  Believing,  llepcnring,  cj-f.    were  m  Vain, 
efpecially  as  the  Condition  of  the  Covenant ,  if  we  could  riot  know  whe- 
ther we  perform  them  or  not. 

3-Thf 


Part  III .  The  Saints  Bverlajling  Refi,  40  8 


S-TheSccipture  would  never  make  fuch  a  wide  difference  between  the  « 
Godly  and  theW  ckcd,  the  children  of  God  and  the  children  oftheDc-  ; 
vil,  and  fee  forth  rhchappincfsof  the  one,  and  the  mifcry  of  theother  To 
largely,  and  make  this  Difference  to  run  through  all  (he  veins  of  its  Do- 
drine,  if  a  man  cannot  know  which  of  thefc  twatrtates  he  is  in. 

4.  Much  lels  would  the  Holy  Gholt  urge  us  x.o  give  all  diligence  to  ntake  « 
eur  Calling  and  EleSlion  fnre,  if  it  could  not  be  done,  2  Pet.  i.  10.  And  ^ 
that  this  is  not  meart  of  Objcdive  Certainty , but  of  the  Sub]edive,wh!ch 
appeareth  in  thi'ijThat  the  Apoitle  mencionech  not  Salvation  or  any  thing 
to  conne,  but  Calling  and  Eledion,  which  to  Believers  were  Objedively 
Certain  before,  as  being  both  paft, 

5.  And  to  what  purpofe  (houid  we  be  fo  earneftly  urged  to  examine,  « 
and  prove,  and  try  our  feives,  Whether  we  be  in  the  Faith,  and  whe- 
ther Chrill  be  in  us,  or  we  be  Reprobate??  i  Cor.  .11   28.  and  2  Cor.  13. 
5;  Why  fliould  we  fearch  for  that  which  cannot  be  found  >  *■ 

6  How  can  we  obey  thofe  precepts  which  require  us  to  Rcjoyce  al-  a 
way%  1  T/xJ?  5.  16.  tocall  God  our  Father,  Lfik^  n.  2.  toliveinhis 
Praifes,  PLtl.^g.  1,2.  3,  4,  5.and  tolongfor  Chnrts  Coming,  /ffv.  22. 
17,  20.  zThef.  I  10  and  to  comfort  our  felves  with  the  mention  of  ir, 
I  T^f/^4. 18.  v/hicli  areall  the  Confequentsof  AfTurance?  Who  can  do 
any  of  chefc  heartily,  that  is  not  in  foiae  meafure  fure  that  he  is  the 
Childe  of  God  f 

7.  T  ere  are  fome  duties  that  either  the  Saints  only ,  or  chiefly  ,  are  » 
commanded  to  perform  ;  And  how  fhall  that  be  done,  if  we  cannot  know 
tliat  we  arc"  Saints  ?  Ppd.  1 44.  5 .  &  1 32.9.  &  3  o.  4.  &  3  r  23,  &c. 

Thus  I  have  proved  that  a  Certainty  may  be  attained  :  an  Infallible,  n 
though  not  a  perfcd:  Certainty:  fuch  as  excludeth  deceit,  though  it  ex- 
ciudcth  not  all  degree  of  doubting.  If  Betiarmine  by  his  Conjedural  Cer-  ^^ 
tainty,  do  mean  thislnfallib'e,  though  imperfeft  Certainty,  (  as  I  doubt 
de  doth  not,  f  then  I  would  not  much  contend  v/ich  him  ;  And  I  acknow- 
ledge that  it  is  not  properly  a  Certainty  of  meer  Faith,  but  rnixt,  * 

SECT.    VI. 

3  npHe  third  thing  that  I  promifed,is,  to  (hewyou  whatare  theHin-        c   5 

JL  drances  which  keep  men  from  Examination  and  AfTurance,  1  fhall    Hindrances  of 
1.  (hew  you  what  hinders  them  from  Trying  ,  and  2.  What  hindereth    tvaminarion. 
them  form  Knowing,  when  they  do  Try,  That  fo  whea  you  fee  the  Im-  • 
pediments ,  you  may  avoid  rhcm.  T 

And  I.  We  cannot  doubt  bat  Saran  will  do  I  is  part,  to  hinder  us  from  ^'  ^^^'^'* 
fuch  a  neccffary  duty  as  this ;  Ifall  the  power  he  huh  can  do  it,  or  a'l  the 
means  and  Inllruments  which  he  can  rJifeup,he  will  be  fure  above  all  dui- 
tics  to  keep  you  off  from  this. He  is  loth  the  Goldy  fhoud  have  t  lat  jov,  et 
and  AfTurance,  and  Advantage  againft  Corruption  ,  which  the  faithful! 
performance  of  Self  Ex.imination  would  procure  them.  And  for  the  Uii- 
godiy  he  knows,  if  they  (houldoncc  fall  clofe  to  this  Examining  tasK,th.7 

.  would. 


The  SAtnts  EverUflin^  Reft,  Chap.  7. 


would  findc  out  kis  deceits,  and  their  own  danger  ,  and  fo  be  very  likely 
„  to  efcapc  him ;  If  they  did  but  faithfully  performc  this  duty ,  he  were  li- 
kely to  lofemoft  of  the  Subjects  of  his  Kingdom  ,  How  could  he  getfo 
many  millions  to  Hell  willingly',  if  they  knew  they  went  thither  ?    And 
how  could  they  chufc  bu:  know  if  they  did  throughly  try  ?  having  fuch  a 
„  clear  light  and  furc  rule  in  the  Scripture  to  difcover  it  ?    if  the  beaft  did 
know  chat  he  is  going  to  thy  llanghter,  he  would  not  be  driven  fo  cafily 
to  it;  but  would  Itrive  for  his  life  before  he  cotnes  to  die,a«  well  as  he  doth 
at  the  time  o\  his  death.  \i  BaUum  had  feen  as  much  of  the  danger  as  his 
Afs.inftead  ofhis  driving  on  fo  furioully,  he  wonid  have  been  as  loth  to 
proceed  as  he.  IfthcSj'rMwj  had  known  whether  they  were  gomg.as  well 
as  Elifija  did,  they  would  have  ftopt  before  they  had  found  themfelves  in 
the  hand  of  their  Enemies,  2  King.  6.19,  20.  So  if  Tinners  did  but  know 
wether  they  arc  hafting ,  they  would  ftop  before  they  are  engulfed  in 
tt  damnation.    If  every  fwearer,  drunkard,  whoremonger,  lover  of  the 
world,  or  Hnregcnerate  perfon  whatfoever,  did  certainly  know  that  the 
way  he  is  in  will  never  bring  btra  co  Heaven ,  and  that  if  he  die  in  it ,  he 
fhall  undoubtedly  pcrifh,  Satan  could  never  get  him  to  proceed  fo  rcfol- 
vedly:  Alas,  he  would  then  think  every  day  a  year  till  he  were  out  of  the 
daager;  and  whether  he  were  eating,  drinking,  working,  or  what  ever  he 
were  doing ,  the  thoughts  ofhis  danger  would  be  ftill  in  his  mindc  ,  and 
this  voice  would  be  ftill  in  his  cars  ,  "Except  thou  Repent  nud  be  converted 
J,  thtu  pjdlt  fur  tly  peri Jh.  The  Devil  knows  well  enough,  that  if  he  cannot 
keep  men  from  trying  their  ftates,  and  knov;ing  their  mifcry,  he  fhall 
hardly  be  able  to  keep  them  from  Repentance  and  Salvation:  And  there- 
fore he  deals  with  there  as  JacI  with  Si/era;  (he  gives  him  fair  words, and 
judg.  4.19.      food,  and  laytth  hire  to  fleep,  and  covereth  his  face,  and  then  (he  comes 
2'  •  ypon  him  foftly,  &  rtrikes  the  nail  into  his  temples:  And  as  the  Philtjimes 

hide  16   21     with.$'4>wp/o»,whofirft  put  out  his  eyes ,and  then  made  him  grind  in  their 
:t  milli.  If  the  pit  be  not  covered,  who  but  the  blinde  will  fall  into  it.Mf  the 
fnarc  be  not  hid ,  the  bird  will  efcape  it  :  Satan  knows  how  to  angle  for 
Souls,  better  then  to  (hew  them  the  hook  and  line,  and  to  fright  them  a- 
way  with  a  noife,  or  with  his  own  appearance. 
J,     Therefore  lie  labours  to  keep  them  from  a  fearching  Miniftry  ;   or  to 
keep  the  Minifter  form  helping  them  to  fearch;  or  to  take  off  the  edge  of 
the  Word ,  that  it  may  not  pierce  and  divide;  or  to  torn  away  their 
«  thoughts;  or  to  poflcfs  them  with  prejudice.-  Satan  is  acquainted  with  all 
■  the  Preparations  and  Studies  of  the  Minifter,  he  knows  when  he  hath 
provided  a  fearching  Sermon  ,  fitted  to  the  ftatc  and  neccffity  of  a  hea- 
rer; and  therefore  he  will  keep  him  tway  that  day  ,  if  it  be  poflible  ,  a- 
bove  all,  or  elfccaft  him  aflccp,or  fteal  away  the  Word  by  the  cares  and 
talk  of  the  world,  or  fomc  way  prevent  its  operation ,  and  the  finners 
obedience. 

This  is  the  firft  Hindcrancc. 

SECT.  VII. 


Part.  H  li  'The  Saints  EverlafiingReji,  409 


SECT.  VII.. 

^•\}\]  Icked  meri  ialfo  arc  great  impediments  to  poor  finners  when  1 
VV   they  (liould  examine  and  difcover  their  ellaccs.    i.  Their  ex-  " 
amples  hinder  jmiich.  *  When  an  ignorant  finncr  leech  all  his  friends  andit  .^^'  ''^  'l"^^" 
neighbours  do  as  he  doth,  and  live  quietly  in  the  fame  flate  v^ith  him- ^'ce'eb.r,mt 
kh\  yea  the  Rich  and  Learned  as  well  as  others,  this  is  an  exceeding  m.iximc  deci- 
great  temptation  to  him  to  proceed  iivhis  fecurity.  2.Alfo  themerryx^'-f-  ^'ih.l ergo 
company  and  pleafant  difcourfeof  thefe  men  doth  take  away  the  thoughts  ^'•'g''-*^'"*/''^'^- 
of  his  Spiritual  State  ^  and  doth' make  the  underftanding  drunk  with  ncDcorimr^tn 
their  fenfua!  delight :  fo  chat  if  the  Spirit  had  before  put  into  them  any  jcju.mu,-  ai- 
jcaioul;eof  thcmieives ,  or  any  purpole  to  try  themfelvcs,  this  Jovial  ■'c'^'^''''f''''^ 
con.pany  doth  Ibon  quench  them  all.   3.  Alfo  their  continual  difcourfej^  ^S^*»^"' 
of  nothing  but  matters  of  the  world,  doth  damp  all  thefe  purpofes  ^^^  ^e'iiM-me'ii' 
fch-trying,  and  m,al«e  chem  loi  gotten.  4  'Ihelr  railings  alfo,  and  (covn-^  fed  qui  Uu,-. 
ing  at  godly  perlons,  is  a  very  great  impediment  to  multitudes  cf  Souls,  "^'Marc^  m^- 
and  poflVffech  them  with  inch  a  prejudice  and  diflikcofthe  vvay  to  Hea-  f!^^oubyjrfi.tl.s 
vcn,  that  they  fettle  rcfolvedly  in  the  way  they  arc  in.  f  s[.  Alfotheir;'';p^'^^"^'^.J|^^^^^^ 
conUant  perfwafions,  allurements,  chrcats,  (^c.   hinder  much.     Godxti-cm  conpom- 
doth  fcarceever  open  the  cyeso;  a  poor  linner,  to  fee  that  ail  is  naught  ^'*  3  optinu     ■ 
with  him,  and  his  way  is  wrong,  but  prelisntly  there  is  a  multitude  of  *'^'J^  "',/K' 
SatansApohles  ready  to  flatter  him,  anddawb,  and  deceive,  and  fettle  nxfi^^ji^'!^ 
him  again  in  the  quiet  pofTclVion  of  his  former  Mafter.   V/liat,  fay  they,  qimuni;  ex- 
do  you  make  a  doubt  of  your  Salvation,  who  have  lived  fo  well,  z^nd  om^dxm.dtj, 
done  r.o  body  harm,  and  been  beloved  of  all?  God  is  mcrcifull :  andif  •^'''"^•"  '^^-'■'J 
fuch  as  you  (hall  roc  be  laved,  God  help  a  great  many  :  What  do  you  adCmi^tidL 
thirk  is  become  of  all  your  forefathers.?  and  what  will  become  of  all  iunvrjimi  .- 
your   friends  and  neighbours  that  hve  as  you  do.?  Will  they  all  be  iriJc'ijhttMi.t 
damned^  Shall  none  be  ikved  think  you,  but  a  few  llrid  precifians?  coiceyv.iuo 
Come,  come,  if  ye  hearken  to  thefe  Puritan  books  or  Preachers,  ^"^^^y  '^^'i"Q'^yll)^l'i^i'^,n. 
Will  drive  you  to  defpair  fhortiy,  or  drive  ^ououtof  your  wits :  they  'j^)u(idi>/.fl^\i' 
n-.uftbavcibmethingto  fey^.- they  would  have -all  Irke  themfclves:  Ktz  gehomm''^ 
not  all  men  finnerS'?  and  did  not  ChriR:  die  to  fave  finners  ?  Never  mr.gkicvar.ti 
trouble  your  head  with  thefe  thcudus,  but  believe  and  you  ihali  do  ^!!'fj\["Jj.^J  ' 

well *  Thus  do  they  tollow  the  Soul  that  is  elcapmg  from  Satan,  nem  ita  c^uiiti 

with  refiiefs  cries,  till  they  have   brought  him  back  •  Oh,  Iiowmany  m  >pj'i.  .litim 
thoufanc.^.have  fuch  charms  kept  aflcep  in  deceit  and  fecurity,  till  Death  I'lfc  Mi'4-^t  ■ 
ndHdl  have  awaked  and  better  informed  them  /The  Lord  cals  to  the  ^''^^%]l,ll'lll' 
.  nncr,  andcclshim,  f  The  Gate  is  fir  ait  -^  the  yi\jj  is  narrow  ,  and  few  Scmo  fi'oi  tan- 

'  .  ',  j/  ■, CJ   '1  ■■  turn crrat^ fed 

eh:  CYYcr^i  ctuf.t  c^  .v(d<ir  (II.  Seneci  dc  vilabc:t.  cap.  i.  f  Read  on  this  fubjeft  'Mr.  Toiaz-g  his 
}3oo!ss,  whidi  hi'ndle  it  fully.  '  Ofthxw  opciwn  dcdiyitl  m  pyilimiXini  ediain,  &  aiiqud  dote  m'.bikn 
facciCin.  .^id  al'iid.  ijn-ifiri  IHii.m:  o:pofiL  ■,  c^  >Hjlcv'o'ls:tl:te  vi^  i  mordcicr  ojlend'i  ?  Savcci  dc  vtt.t 
htfit.cap.'i.  .'Yoarctfanwig  thc'very  H;atiicns  goodnefs  hal  ffiU  th;  moft  enemies,  t  L-ik,jj  .44. 
2.  Cor.  j3..5.iiaLPct.  1. 10." 

'/  lii  pid' 


4 1  o  The  Saints  EverUjlwg  Rtji.  Chap.  7. 


jindit :  Trj  Mrtd  examine  whaher  thou  be  in  the  faith  or  no  :  give  all  dili- 
gence to   make  fure  in  time : And  the  world  cries  out    clean 

contrary,  Never  doubt, Never  trouble  your  felves  with  tbefe  thoughts. 

1  intreacthe  (inner  that  is  in  this  flrait,  to  conlider,That  it  is  Chrift 

and  not  their  fathers,  or  mothers,  or  neighbours,  or  friends  that  muO 
judge  them  at  laft  ;  find  if  Chrill  condemn  them,thcfc  cannot  fave  them  : 
and  therefore  common  Reafon  may  tell  them,  that  it  is  not  from  the 
words  of  Ignorant  men,  but  from  the  Word  of  God  that  they  mult 
»  I  Kinc^.ii.  fetch  their  comforts  and  hopes  of  Salvation.  When  Ahah*  would  en- 
5,  e^  quire  among  the  multitudes  of  flattering  Prophets,  it  was  his  death. 

They  can  flatter  men  into  thefnare,  but  they  cannot  tell  how  to  bring 
them  out.  Oh,  take  the  counfel  of  the  holy  Ghoft,  Ephef.  5.6,7.  Let 
n«  m^in  deceive  yoH  with  vain  rvords^  for  becaufc  of  the fe  things  cometh  the 
yfrath  of  Cod  upon  the  children  of  difobedience  :  Be  not  ye  therefore  partakjrs 
Tviththeni'  And  Ads  l^^o.Save  jonr  felves  from  thij  untoward  generation. 


SECT.    VIIL 

(-.8.  ^   3  •  T)  Ut  the  greateft  lunderances  are  in  mens  own  heart?. 

»  Q,\is  M,:^^        AJ     I.  Some  are  fo  Ignorant  that  they  know  not  what  Self-exa- 

Sakraarfti    i    mination  is,   not  what  a  Minifter  means  when  he  perfwadeth  them 

■^'^-''rr\     to  Try  themfelves  :  Or  they  know  not  that  there  is  any  NecefTity  of 

to'bakvc->  bit^  i^»  b"^  think*  every  man  is  bound  to  Believe  that  God  is  his  Father, 

i3mMio         and  that  his  fins  are  pardoned,  whether  it  be  trueor  falfe;  and  thac 

^.ujitor.  whc-  ic  were  a  great  fault  to  make  any  Qucrtion  of  it-.  Or  they  do  not  think 

tlxr  he  btlieve^  ^  ^^^^  AiTurance  can  be  attained  ^  or  that  there  is  any  fuch  great  differen- 

'^Andfh^s^^ojth  ces  betwixt  One  man  and  another^  but  that  we  are  all  Chriflians,  and 

(lie  faith ) /5 ;!  therefore  need  not  to  trouble  our  felves  any  further :  Or  at  leaft  they 

t(»»f;j>(>-/ji?.t-eticnow  not  wherein  the  difference  lies  ^  nor  how  tofetupon  this  fearch- 

f^Tcl%      ing  of  their  heart?,  nor  to  find  out  its  fecret  motions,  and  to  judge  ac- 

hjc!v.o±'so    cordingly.     They  have  as  grofs  Conceits  of  that  Regeneration^  which 

t'oM  by  ibii       they  mull  fearch  for  ,  as  Nieodemtu  hid  ,  John  3.5.    And  when  they 

1  tcir'i^ ivoy  fhould Try  whether  the  Spirit  be  in  them,  they  are  like  thofc  in  ABs 

m.m  u  bourn  10  ^  ^  2,    That  k^ew  not  tvhether  there  were  a  holy  Ghofi  to  be  received  or  no. 

cbMloveth  2      -'  ^^"^^  arefuch  Infidels  that  they  will  not  believe  that  ever  God 

fe)?,.i«.'///./Mo«*  will  make  fuch  a  difference  betwixt  men  in  the  life  to  come,  and  thcre- 

qjiijiior'Jhsbc-  fore  will  not  fearch  themfelves  whether  they  differ  here  :  Though 

iief,  (ifttrMve  judoemeot  and  Refurreftion  be  in  their  Creed,  yet  tficy  arc  not  in  their 

&My  Chnjls        -J:  .9 

common  lo-.'C^     *an.ii.  ,      ,         ,  .  .  1    -^ 

he  might  ilm  3      3-  Somc  are  fo  Dead-hearted,  that  they  perceive  not  howneerlyit 
beliLveitjbiita  doth  coflccrn  them  •,  let  us  fay  what  we  canto  them,  they  lay  it  not  to 
jpecid  bveto  Jjc^rt,  but  give  US  the  hearing,  and  there's  an  end. 
S^  4.  Some  arc  fo  poffefTcd  with  felf-love  and  Pride,  that  they  will  noc 

"i  io  ipuch  as  fuf^^cft  any  fuch  danger  to  themfelves,      Like  a  proud 
"  "  "  Tradefman 


Part  III.  The  S dints  Everlafttng  Reft,  ^  1 1 

Tradefraan  who  fcoms  the  motion  when  his  friends  defire  him  to  caft  up 
his  Books  becaufe  they  areafraidhe  will  Break.   As  foine  fond  Parents  « 
that  have  an  over-weening  conceit  of  their  own  Children,  and  therefore 
will  not  believe  or  hear  any  evil  of  them  -^  fuch  a  fond  Self-love  doth  hin- 
der men  fufpeding  and  trying  their  ftates. 

$.  Some  are  fo  guilty  that  they  dare  not  try  :  They  are  fo  fearful  thac  ^ 
they  fhall  find  their  eftates  unfound,  that  they  dare  not  fearch  into 
them.     And  yet  they  dare  venture  them  to  a  more  dreadful  Trial. 

6.  Some  are  fo  far  in  love  with  their  fin,  and  fo  far  in  diflike  with  ^ 
the  way  of  God,  that  theydare  not  fall  on  the  Trial  of  their  waves,  left 
they  be  forced  from  the  courfe  which  they  love,  to  that  which  they 

-loath. 

7.  Some  are  fo  Refolved  already  never  to  chans^e  their  prefent  flace,  7 
.^thattheynegled:  Examination  as  a  ufelefs  thing  :  Before  they  will  turn 

fo  precifc  and  feck  a  new  way,  when  they  have  lived  fo  long,  and  gone  fo 
-far,  they  will  put  their  Eternal  ftate  to  the  venture,  come  of  it  what 
'will.    And  when  a  man  is  fully  refolved  to  hold  on  his  way,   and  not  to  , 
turnback,  be  it  right  or  wrong,  to  what  end  (hould  he  enquire  whe- 
ther he  be  right  or  no  ? 

8.  Moft  men  are  fo  taken  up  with  their  WQrldly  affairs,  and  are  fo  bufic  ^ 
in  driving  the  trade  of  providing  for  the  flclh,  that  they  cannot  fct  them- 
fdves  to  the  Trying  of  their  Title  to  Heaven  :They  have  another  kinde 
ofhappinefs  in  their  eye  which  they  are  purfuing,  which  will  not  fuffer 
them  to  make  fure  of  Heaven. 

'     9   Mod  men  are  fo  clogged  with  a  Lazinefs  and  Slothfulnefs  of  Spirit,  ^ 
that  they  will  not  be  perfwaded  to  be  at  the  pains  of  an  hours  Examinati- 
on of  cheir  own  hearts.  It  requircth  fome  labour  and  diligence  to  accom- 
plifh  ir  throughly,  and  they  will  rather  venture  all  then  fct  about  it. 

10.  But  the  moft  common  and  dangerous  impediment,  is  that  falfe  io 
Faith  and  Hope,  commonly  called  Prefumption,  which  bears  up  the 
hearts  of  the  mott  of  the  world,  and  fo  keeps  them  from  fufpeding  their 
danger. 

Thus  you  fee  what  abundance  ofdifficultiesmufi:  be  overcome  before  a 
man  can  clofely  fet  upon  the  Examining  of  his  heart,  I  do  but  name 
*thcm  for  brevity  fake. 


SECT.   IX. 

ANd  if  a  man  do  break  through  all  thefe  Impediments,  and  fet  "pon'^j^'?^,^'',^^"^^^^ 
the  Duty,  yet  AfTurance  is  not  prefently  attained .-  OfthofefcWj^mai'lthSo 
who  do  enquire  after  marks  and  Means  of  AfTurance,  and  beftow  fome  examine,  fionj 
-pains  to  learn  the  difference  between  the  found  Chnltian,andtheun-  attaining 
found,  and  look  often  into  their  own  hearts  •  yet  divers  are  deceived  and  ^^'°""  ^^j" 
do  mifcarry,  efpeciaily  through  thefe  following  Caules.  caufe  main-  tq 

1  ii  2  I.  There  betlcccivcd, 


.4i'2  The  Sdints  E'verlaflingRefi.  .    Chap.  7. 

i  1 .  Th.rc  is  fucb  a  Confufion  and  darknefs  in  che  Soul  of  man,  efpeci- 
ally  of  an  unregenerate  man,  that  he  can  fcarcely  tell  what  he  doth,  or 
what  is  in  him.  As  one  can  hardly  finde  any  thing  in  a  houfe  where  no- 

•  tjiing  keeps  his  place,  but  all  is  caft  on  a  heap  together  ,  fo  is  it  in  the 
heart  where  all  things  are  in  difordcr,  efpjcially  when  darknefs  is  added 
to  this  diforder  ;  To  that  the  heart  is  like  an  obfcure  Cave  or  Dungeon, 
wliere  there  i?  but  a  little  crevife  of  light,  and  a  man  muft  rather  grope 
then  fee.  No  wonder  if  men  millake  in  fearching  fuch  a  heart,  and  fo  mif- 
carry  in  judging  of  their  eflates. 

2.  And  the  rather,  becaufe  moft  men  do  accuflom  thcmfclves  to  be 
grangers  at  home,  and  are  little  taken  up  with  obfcrvingthe  temper  and 
motions  of  their  own  hearts  :  All  their  Rudies  are  employed  without 
them,  and  they  areno  where  lefs  acquainted  then  in  their  own  breads. 

2  3.  Befides  many  come  to  the  work  with  foreftalling  conclufions : 
They  a;e  refolved  what  to  judge  before  they  Try  ;  They  ufe  the  duty  but 
to  Hrengthen  their  prefent  conceits  ofthemfelves,  and  not  to  finde  out 

a  the  truth  of  their  condition  :  Like  a  bribed  Judge,  who  examines  eac^ 
party  as  if  he  would  Judge  uprightly,  when  heis  refolved  which  way  the 
caufe  (hall  go  before  hand.  O:  as  pcrverfe  Difputers,  who  argue  only  to 
maintain  their  prefent  opinions,  rather  then  totrythofe  opinions  whe- 
ther.they  are  right  or  wrong.  Juftfo  do  men  examine  their  hearts. 
A  4.  Alfo  men  are  partial  in  their  own  Caufe  :  They  are  ready  to  think 
their  great  fins  fmall,  and  their  fmall  fins  to  be  none  j  their  gifts  of  na- 
ture to  be  the  work  of  Grace,  and  their  gifts  of  common  Grace,  to  betlte 
fpecial  Grace  of  the  Saints.  ITbey  are  ftraightwaies  ready  to  fay.  All 
Mat.  19.  io.  thefe  have  I  kept  from  mj  youth  :  And  I  am  rich  And  increafcd^  &c.  Rev. 
3.17.     The  firfl:  comraonexcellency  that  they  meet  within  themfelves 

1  doubt  not  ^^^^^  ^^  ^^'^^^  ^^^^^^  ^y^^j  ^^^^  ^'^^y  ^"^^  prefently  fatisfied  that  all  is  well, 
but  a  Piote-     and  look  no  further. 

flantupona^  -5.  Befides,  moft  men  do  fcarchbutby  the  halves.  If  it  will  not  eafily 
do^maticall  and  quickly  be  done,  they  are  difcouraged,  and  leave  off.  Few  fet  to 
licfofliistV  '^  ^"^^  follow  it,  as  befee.ns  them  in  a  work  of  fiich  moment.  Hemuft 
nets  and  priu-  glvc  all  diligence  that  means  to  make  fure. 

ciples,niioht^  6.  Alfo  men  try  themfelves  by  falfc  Marks  and  Rules-,  not  knowing 
^mTfi^u  wherein  the  truth  of  Chrillianity  dothconfill-  fome  looking  beyond, 
them,  and'^ct  ^"^  ^^^^  ^0^1  of  tlie  Scripture  fiandard. 

come  far  il.ort-  7-  Moreover  there  is  fo  great  likenefs  betwixt  the  lowed  degreeorfp3- 
of  falvation.  cial  Grace,and  the  liighell  degree  of  common  Grace,  that  ir  is  no  wonder 
wouSd^tl  o'^  ^^~''  unskilful  be  miftaken.  It  is  a  great  Queftion,  Whether  the  main 
mmcQ^ Abid-  difference  between  fpecial  Grace  and  common,  be  not  rather  gradual, 
hm  have  car-  then  fpecifical :  If  it  fhould  be  fo  (as  fome  think  j  then  the  difcovery  will 
rieda  Jew(in  be  much  more  difficult-  However,  to  difcern  by  what  principle  our 
i5"^'^V^^*  "affcdions  are  moved,  and  to  what  ends,  and  with  what  finccrity,  is  noc 
Numb.il.i±.  '^^'*y  cafie;  there  being  fo  many  wrong  Ends  and  motives  which  may 
M-  *9'  et  ^^^'"^^  ^^'  ^^^^  A^s.  Every  Grace  in  the  Saints  hath  its  counterfeit  in  the 
Hypocrite.  S-Alfq 


part.  I  1 1.  TheSaints  EverlaftifigRefl.  41^ 


8.  Al'b  men  ufe  to  Try  tbcfnfelvcs  by  unfafe  Marks :  either  looking  g 
for  a  high  degree  of  Grace  inftead  of  a  lower  degree  in  Sincerity ,  as  luany 
doubting  ChriCtians  do^  or  elfc.  enquiring  only  into  their  outward  « 
Anions ;,  or  into  their  inward  affedions  without  their  ends,  motives  and 
other  qualifications :  The  fure  Evidences  of  Faith,  l.o\'t.&c.  that  are 
Eflential  parts  ofoarChriftianityi  and  that  be  necreft  to  the  heart. 

9.  LaRly,  Men  frequently  mifcarry  in  this  work  by  fccting  on  it  iia  «) 
their  own  ilrength.  As  fome  cxped  the  Spirit  fhould  dok  without  them,  t 
fo  others  atte:Tipt  it  themfelves  without  feeking  orexpedingthehelpof 
the  Spirit  :  both  thcfe  will  certainly  mifcarry  in  their  AfTucance.    How 
far  the  Spirits  AlTiflance  is  neccflary,  is  fliewed  before, and  the feveral 
Ads  which  it  muft  perform  for  us. 

C  H  A  p.    V  III. 

Further  Caufes  of  doubting  among  Chrijlians. 

SHCT.    L 

r^:^t5i^S  Ecaufe  the  Comfort  of  a  Chriftians  life  doth  fo  much  con-       <j.  i ; 
f-u  r'xi  j'l-B  fift  in  his  AfTiurance  of  Gods  fpecial  Love,  and  becaufe  Some  further 
the  right  way  of  obtaining  it  is  fo  much  controverted  of  Hjndcrancvs 
relate,  I  will  here  proceed  a  little  further  in  opening  to  you  f^j^lj^cSi- 
^  fome  other  Hinderances  which  keep  true  Chriftians  from  -jjis  wkhouc 
*^  Comfortable  certainty, bcfides  the  forementioned  Errors  AHmance  aai 
in  the  Work  of  Examination  :  Though  I  would  dill  have  you  remembcr'J^Qi^f^i-';' 
andbefenfible,  That  the  negled  or  flighty  performance  of  thatgreac 
duty,  and  not  following  on  the  fearch  with  Serioufnefs  and  Conflancy, 
is  the  rnoft  common  Hinderance,  for  ought  I  have  yet  found. 

I  fhall  add  now  thefe  Ten  m.ore,  which  I  find  very  ordinary  Impedi- 
ments, and  therefore  defire  Chriftians  more  carefully  to  conlider  and  : 
•beware  of  them.  ,  ee 

I.  One  common  and  great  Caufeof  doubting  and  uncertainty,  is,  ^ 
The  wcaknefs  and  fmall  mcafure  ofour  Graces.  A  Little  Grace  is  next 
to  None.  Small  things  are  hardly  difcerned.  He  that  will  fee  a  fmall* 
needle,  a  hair,  a  mote,  or  atome,  mufl:  have  clear  light  and  good  eyes : 
but  Houfes,  and  Towns,  and  Mountains  are  eafily  difcerned.  Mod 
Chriftians  concent  themfelves  which  a  fmall  meafure  of  Grace,  and  do 
not  follow  on  to  fpiritual  ftrcngch  and  manhood.  They  Believe  fo 
weakly,  and  I^ove  God  fo  little,  that  they  can  fcarcc  find  whether  they 

lii  3  Believe 


*^f  -^t^^^gfepfc^ 


414  '^^^^  ^^''^^^  BvnlafltTfg  Reft.  Chap.  'g. 

a  Believe  and  Love  ar  all.    Like  a  man  in  a  fwoon,  whofc  pulfe  and  breath, 
ing  is  fo  weak  and  obfcarc,  that  it  can  hardly  be  perceived  whether  they 
move  at  all,  and  confequcntly,  whether  the  man  be  alive  or  dead. 
Remedy.  The  chief  Remedy  for  fucli  would  be.  To  follow  on  their  duty,  till 

*  their  Grates  be  increafed  .-Ply  your  work  :  Wait  upon  God  in  the  ufeof 
his  prefcribcd  means,  and  he  will  undoubtedly  blefsyou  with  Increafe 

^  andftrengch.  OhthatQiriftiansWouldbeftowmoftof  that  time  in  get- 
ting more  Grace,  which  they  bcftow  in  Anxious  doublings  whether 
they  have  any  or  none  :  And  that  they  would  lay  out  thofe  Seri- 
ous Affeftions  in  Praying ,  and  feeking  to  ChriR  for  more  Grace , 
"which  they  bellow  in  fruitlefsComplaintsof  their  fuppofed  Gracelefnefs  I 
I  bcfeech  thee,  Chrillian,  take  this  advice  as  from  God  :  And  then,when 

**  thou  Believelt  ftrongly,  and  Loveft  fervently,  thou  canft  not  doubc 
whether  thou  do  Believe  and  Love  or  not :  No  moretlicna  man  that  is 
burning  ho:  can  doubt  whether  he  be  warm;  or  a  man  ihatis  ftrong 
andluftycan  doubt  whether  he  be  alive.     Strong  Aflfcftions  will  make 

**  you  feel  them.  Who  loveth  his  friend,  or  wife,  or  child,  or  any  thing 
flrongly,  and  doth  not  know  it?  A  great  meafureof  Grace  is  feldom 
doubted  of :  Or  if  it  be,  you  may  quickly  find  when  you  feek  and  try. 


SECT.  IL 

$.2.'  2-  A  Nother  Caufe  of  uncomfortable  living  is,  That  Chriftians  look 
(C/»  «  -/Vmore  at  their  prefent  Caufe  ofCorafort  or  Difcomfort,then 
rou  fttpmng  they  do  at  their  Future  Happinefs,  and  the  way  to  attain  it.  They  look 
a,id  fexrching  ^  ^jfj-g^  Signs  which  may  tell  them  wl^.at  they  arc,  more  then  they  do  at  Pre- 
hope'wfth-n  ^^P^^  which  tell  them  what  they  ftiould  do.  They  are  very  defirous  to 
you,a;jdkftov^^^ow  whether  they  are  Juflified  and  beloved  or  not ;  but  they  do  not 
muchp.iiiti  JO  think  what  courfe  they  iLiould  take  to  be  Juftihed,  if  they  be  not.  As  if 
aafwcr  yoirr  [jj£|j-  prefent  Cafe  mult  needs  be  their  cverlalling  Cafe  :,  and  if  they  be 
'iZnadwl  '^^^  unpardoned,  there  were  no  Remedy.  Why  1  befeech  thee  confider 
to  m.t^'ethTbii-  this,  Oh  doubting  Soul ;  What  if  all  were  as  bad  as  thou  doft  fear  ?  and 
fi^tcf  dvay  i  IS  "none  of  thy  iins  were  yet  pardoned  ?  Is  not  rhc  Remedy  at  Iiand  ?  May 
by  go:ngto  ^^^  ^W  this  bc  done  in  a  Moment  ?  Doft  thou  not  know  that  thou  maift 
^noifomuh^  have  Chrifl  and  pardon  when  ever  thou  wilt  .^  Call  notthisa  loofeor 
umixhh^Hc-  Grange  Dodrine.  Chrifl  is  willing  if  thou  be  willing.  Heoffereth  him- 
p.o/i^  irhenitr  felf  and  all  his  benefits  to  thee  ;  He  prcifeth  them  on  thee,  and  urgeth  thee 
yo.i  have  b.-  ^q  accept  them  :  He  will  condemn  thee  and  deftroy  thee  if  thou  wilt  not 
^'r'rw  butDn  ^^^^P^  them.  Why  doit  thou  therefore  Hand  whining  and  complaining 
all  out  of  doubt  thatthouartnot  Pardoned  aud  Adopted,  when  thou  fhouldft  take  them 
by  .tptefem   »  being    offered  thee  .>  Were  he  not  mad  that  would  lie  weeping,  and 

faith.  The  door  wringing  his  hands,  becaufe  he  is  not  pardoned,  when  his  Prince  ftandsty 
IS  open  -J  cn'er 

and  lrj2 :  1'ou  nuiy  inOft  eafily  build  a  irnvfikricl^'  ofcomfoii,  by  Tti^'mg  Chyifl,  then  np.vr ynit,  I'lJ  dwell- 
i't^i  a/ki  clar,- iill/M^ls  thtU  are hought  .ig^injt yoitr timrc.  ^monAi, dej tried S$u!.  nag.  j<;^. 

all 


Parr.  III.  The  Saints  Everlafthg  Refi.  41  ^ 


all  the  while  offering  him  a  pardon,  and  intreating, and  threatniiag,  and 
perfwading,  and  correding  him,  and  all  to  make  him  take  it?  Whac 
would  you  fay  to  fuchaman?  Would  you  not  chide  him  for  his  folly, 
and  fay.  If  thou  wouldft  have  Pardon  and  Life,  why  doll  thou  not  take 
it  ?  Why  then  do  you  not  fay  the  like  to  your  felves  ?  Know  ye  not  that 
Pardon  and  Adoption  are  offered  you  only  on  the  Cpndition  of  your  Be- 
lieving? "  And  this  Believing  is  nothing  clfc  but  the  Accepting  of  sc 
*'  Chrift  for  thy  Lord  and  Saviour,  as  he  is  offered  to  thee  with  his  bene- 
*'fits  in  the  GofpehAnd  this  Accepting  is  principally  fif  not  only  J  the  A6t 
"of  thy  Will.  So  that  if  thou  be  willing  to  have  Chrift  upon  his  own 
"terms,  that  is,  to  Save  and  Rule  thee,  then  thou  art  a  Believer.- Thy 
willingnefsisthy  Faith.  And  if  thou  have  Faith,  thou  hall  the  fureft  of  all 
Evidences.  Juftifying  Faith  isnot  thy  Perfwalion  ofGodsfpecialLove  a. 
to  thee,  or  of  thy  Juftihcation  •,  but  thy  Accepting  Chrill  to  make  thee 
Juft  and  Lovely.  It  may  be  thou  wilt  fay,  I  cannot  Believe^  Itisnotfo 
eafie  a  matter  to  Believe  as  you  make  it.  Anfw.  Indeed  to  thofc  thac  » 
arcnot  willing,  it  is  not  eafie  :  Godonly  can  make  them  willing  :  But  to 
him  that  is  willing  to  haveChrift  for  King  and  Saviour,  I  will  not  fay  Be- 
lieving is  eafie,  but  it  is  already  performed  ^  for  this  is  Believing.  Let  me  jj 
therefore  put  this  Queftion  to  every  doubting  complaining  Soul :  What 
is  it  that  thou  art  complaining  and  mourning  for?  What  makes  thee 
walk  fo  fadly  as  thou  doft  ?  Becaufe  thou  haft  not  Chrill  and  his  benefits  ? 
Why,  art  thou  willing  to  have  them  on  the  forementioned  Condition, 
or  art  thou  not  .?  If  thou  be  willing,  thou  haft  him  :  Thy  Accepting  is 
thy  Believing  :  To  as  many  as  Receive  him  fthac  is.  Accept  him  j  to  them 
he  gives  power  to  become  the  Sons  of  GodyCvcn  to  them  thait  Believe  on  his 
N.xme,  Joh.i.i  2.  But  if  thou  art  not  willing,  why  doft  thon  Complain  .? 
Me  thinks  the  tongue  fhould  follow  the  bent  of  the  Heart  or  Will ;,  And 
ihey  that  would  not  haveChrift,  fhould  be  fpcakingagainft  him,  at  leafl 
againft  his  Laws  and  wayes,  and  not  complaining  becaufe  they  do  not  en- 
joy him.  Doft  thou  groan  and  make  fuch  moan  for  want  of'that  which 
thou  wGuldft  not  have  }  Ifindcedthouwouldft  not  haveChrift  for  thy 
King  and  Saviour,  then  have  I  nothing  to  fay  but  to  perfwade  thee  to  be 
Willing.  Is  it  not  roadnefs  then  to  liecomplaining  that  we  have  not  Chrift, 
when  we  may  have  him  if  we  will  .?If  thou  have  him  not,  take  him,  and 
ccafe  thy  complaints  :  Thou  canft  not  be  fo  forward  and  willing  as  he 
is  :  And  if  he  be  Willing,  and  thou  be  Willing,  who  fliall  break  the 
Match  ?  I  will  not  fay  as  Mr.  ^4/fw.tr/7j»moft  horridly  doth.  That  we  Tiowhrnof 
ought  no  more  to  Qi^eftion  our  Faith,  which  is  our  firft  and  foundation-  <:^^>''ifls  Rlinxl-, 
Grace,  then  we  ought  to  Queftion  Chrift  the  Foundation  of  our  Faith.  ^C'?^^:9$- 
But  this  I  fay.  That  it  were  a  more  wife  and  direft  courfc  to  accept  Chrift 
offered  fwhich  is  Believing  j  then  to  fpend  fo  much  time  in  doubting 
whccher  we  have  Chrift  and  Faith  orno. 

SECT. 


41 5  7he  Sdints  Everlajfin^  Refl.  Chap,  8. 

0 

SECT.    III. 

.^  ,  3.      \  Korhor  Caufe  of  many  ChriQians  trouble, is,  Their  miftaking 

**         -/jLAfTuiancc  for  tlic  Joy  that  fometime  accompanicth  ic  ^  orac 

lea'^l  confounding  them  together.  Therefore  when  they  want  the  Joy  of 

AlTurar.ce,  they  are  as  much  call  down  as  if  they  wanted  affarancc  it  felf. 

M  VrdBvi'*^^'  ^^^^^  ^^''■'^  \v^\\y  That  as  we  cannot  have  Grace  but  by  the  work  of 

1  think  one  of  ^hc  Spirit,  fo  muR  there  be  a  further  Ad  to  make  us  know  that  we  have 

the  hoiicft,       that  Grace :,  and  when  we  know  we  liave  Grace,  yet  mufl  there  be  a  fur- 

choiceil  men     tiiei-  ^^  ^f  t^^  Spirit  to  give  us  Comfort  in  that  Knowledge.   Some 

//■Sb^cd^'^    Knowledgcor  Affuranccot-our  Regenerate  and  Julliiied  Eftate  the  Spirit 

dtfcrjljL'th'th:   gives  more  ordinarily  ;  but  that  fenfible  Jov  is  more  fcldom  an  J  extraor- 

tcmp.r  ofhis     dinary.    We  have  caufe  enough  to  keep  off  doubtings  and  dilkcfs  of  S.pi- 

fpuii  thus ;       ,-if^  upon  the  bare  fight  of  our  Evidences,  though  we  do  not  ftel  anv  fur- 

chri  nJl^^  ther  Joys.    This  thefe  complaining  Souls  underlhndnoc^  and  therefore 

tatioii  hj've,     though  they  cinnot  deny  ihc^r  willmgnefs  to  have  Chi  ifl:,  nor  many  other 

butSu.ivictcs     the  like  Graces,  which  are  infallible  Signs  of  their  Jullification  and  Adop- 

^I'mtu.il  I         i\ol^^  yet  bccaufe  they  do  not  feel  their  fpirits  rcpleniftied  with  ion^fo"ts, 

Jnhi'^L^"^-      ^^^V  throw  away  all,  as  if  they  had  nothing.   As  ifachildefhouKlno 

**  longer  take  himfelf  for  a  fon,  then  he  fees  the  fmiles  of  his  fathers  tkce,  or 

heareth  the  comfortable  exprellionsofhis  mouth  :  And  as  if  the  lather 

did  ceafe  to  be  a  Father  when  ever  he  ceafechthofe  fmiles  and  fp^eches. 


SECT.    IV. 

^•4-  4.  A  Nd  yet  further  is  the  trouble  of  thefe  poor  Souls  incrcafedjin 
•^  ^  y\that  They  know  not  the  ordinary  way  of  Gods  conveying  thefe 
^"f^W^dT'  ^P^^^^  (lomforcs.  When  they  hear  that  they  are  the  free  gifts  of  the 
ecnce  ve  "  Spirit,  they  prefently  conceive  themfelves  to  bemeerly  paliivethci-ein, 
foonermect  and  that  they  have  nothing  to  do  but  to  wait  when  God  will  bellow 
with  comfort,  them  :  Not  undcrftanding,  that  tliough  thefe  Comforts  are  Spiritual,  yet 
th^:nm  idle  gj-g  ji^^y  Rational,  raifcd  lipon  the  Underitandingsapprehenfionof  the 
Oar^c  re  ^'  Excel'ency  of  God  our  Happinefs,  andofour  Intercit  in  him  ;,  and  by  the 
th-refore  rolling  of  this  blefled  Objed  in  our  frequent  Meditations.  The  Spirit 
fhouldbcto  *'doth  advance  and  not  deftrov  our  Rcafon  .- Itdoth  red:ifieit,and  then 
p'^'^Jl.  c  "^^  't'^^  't^  ordinary  InRrument  for  the  conveyance  of  things  to  our  Af- 
<Tood^ftarc  ^  fcdions,  and  exciting  them  a'  cordingly  ;•  and  not  lay  it  afide,  and  Affed 
andth:nto  US  without  ii.  Therefore  our  Joys  are  raifed  difcourfively  •,  and  the 
keep  ch  mIc  at  Spirit  Hrl^  rcvealcrh  our  (  aufe  of  Joy,  and  then  hclpcth  us  to  Rejoyce  up- 
Evidenjes  ^^  chofc  revealed  grounds  j  So  that  he  who  Rejoyccth  groundedly,- 
Preface  to  '  ^"O^^tih  why  hc  Rcjoyceth,  or  Jinarily.  "  Now  thefe  miRakcn  Chnftt- 
Souh  conHid.  "  ans  lie  waiting'  when  the  Split  doth  cafl  in  thefe  Comforts  into  their 
*'  hcarcsjwhile  chey^fic  ftiil  and  labour  not  co  excite  their  own  AfFedions; 
..     "  Nay, 


J-) 


^1 


part  III.  The  Saints  Everlajihg  Re jl,  417 


Nay,  while  they  Reafon  againft  the  Comforts  which  chey  wait  for.  Thefc  a 
men  muft  be  taught  to  know,  That  the  matter  ohheir  Comfort  is  in  the  ^[fit^u 
Promifes,  and  thence  they  muft  fetch  it  as  oft  as  they  cxped  it ;  And  ihat  'complJ^for 
if  they  fee  themfelves  daily  and  diligently  to  Meditate  ohhe'Yruih  ot^  want  of  monj- 
thofe  Promifes,  and  of  the  rare  excellency  contained  in  them,  and  of  their  '^^'-^  -'  f'^^/i 
own.  title  thereto,  in  this  way  they  may  exped  the  Spirits  alliftancc  for  if^^^jj^^, 
the  raifing  of  holy  Comfort  in  their  Souls.  But  if  they  lie  Hill  bewailing  maviakeTvkxt 
their  want  of  Joy,  while  the  full  and  free  Promifes  lie  by  them,  and  never  bcnnll :  hie 
take  them,  and  rip  them  up,  and  look  into  them. and  apply  them  to  i heir  '/oi  better  ta^e 
hearts  by  fcrious  Meditation,  They  may  complainfor  want  of  Comfort  '^'■''''''f;'-''^/»c 
long  enough  before  they  have  it,  in  Gods  ordinary  way  of  conveyance  faYw.mf 
God  worketh  upon  Men  as  Men,  as  Reafonable  Creatures :  The  Joy  of 
the  Promifes,  and  the  Joy  of  the  Holy  Ghoft,  are  one  Jov. 

And  thofe  Seducers  who  in  their  Ignorance  mif  guide  poor  Souls  in 
this  point,  do  exceedingly  wrong  them  :  while  they  perfwade  them  fo  to 
exped  their  comforts  from  the  Spirit,  as  not  to  be  any  Authors  of  them 
themfelves,  not  to  raife  up  their  own  hearts  by  Argumentative  means, 
telling  them  tliat  fuch  Comforts  are  but  hammered  by  themfelves,  and 
not  the  genuine  Comforts  of  the  Spirit.  How  contrary  is  this  to  the 
DodrineofChrift! 


SECT.   V. 

5.     A  Nother  Caufc  of  the  trouble  of  their  Souls,  is,  Their  espeding  jj     $.  ^. 

ZJka  greater  meafure  of  AfTurance  then  God  doth  ufually  bellow 
upon  his  people.    Mod  think  as  long  as  they  have  any  doubting  they  ^,°^^f^^^''^ 
have  no  AfTurance  •'  They  confider  not  that  there  are  many  degrees  o'iv^^rcmQ'lc^it 
Infallible  Certainty  below  a  pcrfed  or  an  undoubtin^  Certainty.    They  a:.ii  Md}:i.g 
mufi  know,  that  while  they  are  here  they  fliall  Know  but  in  part :  They  cvn^.-stiTl 
(hall  be  imperfed  in  their  Knowledge  ot  Scripture,  which  is  their  Rule  in  'j'-  g  '^-j^'  •'i''*/» 
Trying  ,  and  impe;  fed  in  the  Knowledge  of  their  own  obfcure  deceitful  ///p^;»7'y%  u 
hearts.    Some  Ihangencfs  to  God  and  themfelves  there  will  Hill  remain  :  com:  tog-.-hcr. 
Some  darknefs  will  overfpread  the  face  of  their  Souls .-  Some  Unbelief  will  Irj  m  y  pour 
be  making  head  againll:  their  Faith  ;  And  fome  of  their  grievings  of  the  "'t"/'^,('ff'^^ 
Spirit  will  be  Grieving  themfelves,  and  making  a  Breach  in  their  Peace  ^c'tfiors  ufi 
and  Joy .  Yet  as  long  as  their  Vaith  is  prevailing,  and  their  affurance  doth  tkra  :  ue  (ire 
tread  down,  and  fubdue  their  Doubtings,  though  not  quite  expel  chem,  now  m  the 
they  may  walk  in  comfort,  and  maintain  their  Peace.  But  as  long  as  they  ^'^^'f^ff'^. 
are  refolvcd  to  lie  down  in  iorrow  tiU  their  AfTurance  be  perfed,  their  ^/•^'^^/p/';^-'  " 
daies  on  Earth  muft  then  be  dales  of  forrow.  br:.7ff.ift  mafl 

fcrve,tu  ft.ry 
the  ftomac^i   till  the  Isjng  of  Sm/iH  rvitb  all  bis  frim.is  Jit  down  together.   S'lmonds  Deferted  Suid, 
pag.  507. 

Kkk  SECT. 


4 1 8  The  Saints  Everlafting  Re/t,  C h ap.  8 . 


SECT.  vr. 

$.6.  ^-  A  Gain,  many  a  foul  lies  long  in  trouble,  by  taking  up  their  Com- 
r,ofomcihink  *  jfAforts  in  tliC  beginning upon  unfound or  uncertain  grounds.  This 
chey  are  Gods    may  bc  the  cafe  ofa  gracious  Soul,  who  hath  better  grounds,  and  doth  not 

ff^'c^rr^'^h  ^^^ '■^^™  '  ^      ''^^'^  ^'^^^^^  ^^^^^'  S^°^  ^^  ^^^^  ripcncfs of  Undcrftanding, 
cparty^orfuch  ^"^  ^orc\Q  to  finde  out  the  infufficiency  of  their  former  grounds  of  Com- 
ajlrift  opini-    ^rc,  they  caO  away  their  Comfort  wholly, when  they  fhould  only  caft 
04;  nndrphcn  away  their  rotten  props  of  it,  and  fearch  for  better  to fupport  it  with. 
*!P-  ^o^^^     "  ^^  ^^  ^''^'^"  Comfort  and  their  Safety  were  both  of  a  nature,  and  both  built 
thcychan^r     ^"  ^^^^  ^^'^^  Foundation,  they  conclude  againll  their  Safety ,  becaufe  they 
thiir  Comfort,     have  difcovered  the  miAake  of  their  former  Comforts.    And  there  are 
Som:  ih.jt  couldamany  much-applauded  Books  and  Teachers  of  late  who  further  the  delu- 
have  >io  Com-    {^q^  of  poor  Souls  in  this  point,  and  make  them  believe,  that  becaufe  their 
r^crnimnz^'^^  former  Comforts  were  too  Legal,  and  their  perf\varions  of  their  good 
be  Orthodox,    cftate  were  ill  grounded,  therefore  themfelves  were  under  the  Covenant 
^s  foon  as  they  of  works  Only,  and  their  fpiritual  Condition  asunfoundas  theirCom- 
'>avc  titmd  to   forts  ;  Thefe  men  obferve  not.  That  while  they  deny  us  the  ufe  of  Marks 
ie£i7)I-je        to  know  our  own  (late,  yet  they  make  ufe  of  them  themfelves  to  know 
■oinfurt  in  .1-     the  ftates  of  Others :  Yea  and  of  falfe  and  infufRcient  Marks  too.   For  to 
mndancc  \     **argue  from  the  Motiveofourperfwafionofa  good  dtate,  tothegood- 
pnt/y /fcz-o.^e:''    ne^  or  badnefs  of  that  eftate,  is  no  found  arguing  :  It  foUoweth  not  that 
^?/.7«irf:///  /-    ^  ^^^  -g  unrecencrate,  becaufe  he  judged  himfelf  regenerate  upon  wronjj 

on,  and pxitly  j        -r-  1         .         •    1     1  1  1  11  ■  ^ 

becaufe  they       gfounds  :  For  perhaps  he  might  have  better  grounds,  and  not  know  it; 
ihin.\  their        or  elfe  not  know  which  were  good,  and  which  bad.  Safety  and  Comfort 
■^^^ci«opi-«ftand  not  a!  waics  on  the  fame  bottom.   Bad  grounds  do  prove  the  AfTu- 
ll^^^.f^f^^tf  ^^"^*^  ^^'^  which  was  built  upon  them,  but  notalwaics  theERatebad. 
hdi'and^^     Thefe  Teachers  do  'but  tofs  poor  Souls  up  and  down  as  the  waves  of  the 
herefti-e  ihcy     Sea, making  them  believe  that  their  Eflate  is  altered  as  oft  as  theirconceits 
ejeyce.  So,      of  it  alter.   Alas,  few  C  hriftians  do  comc  to  know  either  what  arc  foUd 
■lanyHypo-    et grounds  of  comfort  ,or  whether  they  have  any  fuch  grounds  themfelves 
Ulifimlycih     ^"  ^^^^  Infancy  of  Chrirtianity.  But  as  an  Infant  hath  life  before  he  know- 
«/y  iti  their      ^th  it,  and  as  he  hath  mifapprehcnfions  of  himfelf  and  moft  other  things 
)pi>i:on:yhave  for  certain  years  [ogeihcr,  and  yec  it  will  not  follow  that  therefore  he 
jeircmfort     i^^^\^  j^^  jjf^  q^-  rcafon  :  So  is  it  in  the  cafe  in  hand.  Yet  this  fhould  per- 
j.o0/]..y  lUic  f^^^Q  {j^^jI^  Miniflers  and  Believers  themfelves  to  lay  right  grounds  for 
their  comfort  in  the  beginning,asfar  as  may  be.  For  elfe  ufually  when 
they  finde  the  flaw  in  their  Comforts  and  AfTurance,  they  will  judge  it 
to  be  a  flaw  in  their  Safety  and  Real  Eflates.  Juft  as  I  obferve  mofl  pcr- 
**  fons  do  who  turn  to  Errours  or  Herefies :  They  took  up  the  Truth  in  the 
beginning  upon  either  falfeordoubtfuU  grounds;  and  then  when  thcic 
grounds  are  overthrown  or  fliaken,  they  think  the  Dodrine  is  alfo  over- 
thrown, and  fo  they  let  go  both  together  ^  as  if  None  had  fol  id  Argu- 
ments, becaufe  they  had  not  ^  or  nottc  could  mannage  them  better  then 

Jhey. 

f 


Part  III.  The  Saints  EverUfting  Reft.  41  p 

They .  Even  fo  when  they  perceive  that  their  Arguments  for  their  good 
Eftate  were  unfound,  they  think  that  their  Eftate  muft  needs  be  as  un- 
found. 


SECT.  VII. 

7'  \/{  Oreover,  many  a  Soul  lieth  long  under  Doubting,  Through 
iVithe  great  Imperfcdion  of  their  very  Reafon,  and  exceeding 
weaknefs  of  their  Natural  Parts.  Grace  doth  ulually  rather  turn  our 
Parts  to  their  moll  neceflary  ufe,  and  imploy  our  Faculties  on  better  Ob- 
jed^s,  then  add  to  the  degree  of  their  Natural  Strcnpdi.  Many  honcfl: 
Hearts  have  fuch  weak  heads,  that  they  know  not  how  to  perform  the 
Work  of  Self-Trial  ;  They  are  not  able  rationally  to  argue  the  Cafe  : 
They  will  acknowledge  the  Pi  emifes,  and  yet  deny  the  apparent  conclull- 
on.  Or  if  they  be  brought  to  ackno^vledge  the  Conclufion,  yet  they  do 
but  fladuatc  and  ftagger  in  then  Corxellion,  and  hwldit  fo  weakly,  that 
every  AfTault  may  take  it  from  them.  U  God  do  nor  fome  other  way 
fupply  to  thefc  men  the  defed  of  their  Reafon,  I  fee  not  how  they  (hould 
have  clear  and  fetled  Peace. 


A 


tt 


§.7- 


SECT.  VIII. 

Nother  great  and  too  common  Caufc  of  doubting  and  Difcom-       $.8. 

.fort,  is,  The  fecret  maintaining  of  fome  known  fin.  *Whena*^    ,    ,, 
man  livcth  in  fome  unwarrantable  pradice,  and  God  hath  oft  touched  Halls  sJJ/a- 
him.  for  it,  and  Confcience  is  galled,  and  yet  hecontinuethit  ;  Itis  no  qi^y  61. pig. 
wonder  if  this  pcrfon  want  both  AfTurance  and  Comfort.  One  would  1^9'; '/^''^> 
think  that  a  Soul  thut  lieth  under  the  fears  of  Wrath  and  is  fo  tender  as  ^o  q['  f''^^^f 
tremble  and  complain,  fhould  be  as  tender  of  finning,  and  (carcely  adven-  ^-  tenmrnd  Uy 
ture  upon  the  appearance  of  evil  :  And  yet  fad  experience  telleth  us  that  whhfi,>,  and 
it  is  frequently  ocherwile  :  I  have  known  too  many  luch,  that  would  tt'i'/ bipl.ry'mg 
complain  and  vet  (in,  and  accufe  thcmfelve«  and  vet  fin  Itill,  yea  and  de-  '^'■j'I"'^^<^^ 
Ipair,  and  yec  proceed  in  finnmg  ;  and  all  Arguments  and  m.eans  could  al/ow  a  "ccret 
not  keep  them  from  the  wilful  committing  of  that  fin  again  and  again,  liberty  in.  the 
which  yet  they  did  think  rhcmfelves  would  prove  their  deitrudion.    Yea  henvtto  fin., 
fome  will  be  carried  away  with  thole  lins  which  feem  moft  contrary  iQ^omiivhig  at 
their  dejeded  temper.  I  have  known  them  that  would  fill  mens  ears  with  "^^^  7fu'lm^ 
the  conllant  lamentations  of  their  miferable  ftate,  anddefpairingaccufa-  femngupon 
tionsagainft  themlelves,  as  if  they  had  been  the  moft  humble  people  in  the  momfic.^uo'i 

with  carii?ft 
e>ide.jvours ;  though  they  be  co-tvinctdy  yet  they  are  not  perfwaded  to  arife  with  all  their  might  aga}>:fl  the 
lordi  cntm  s,  but  d'>h:swoii'  ncglig''iiily,  which  «  anaQCurfcd  thing,  forthii  Cod  cajidhihcm  n'Ofipn- 
jham:  Simonds  Dcfcncd  Seiil,  &c.  pag.  fii,  ?iz. 

K  k  k  2  world  ^ 


420  The  Saints  EverUfling  Refi.  Chap.  8. 


world  •,  and  yet  be  as  paffionacc  in  the  maintaining  their  innocency  when 

another  accufeth  them,  and  as  intollcrably  peevifh,  and  tender  of  their 

o'A'n  Reputation  in  any  thing  they  are  blamed  for, as  ifthcy  werethc 

proudcfl  perfons  on  Earth-  Hill  denying  or  extenuating  every  difgrace- 

ful  fault  that  they  are  charged  with. 

a      This  chenfhing  of  fin  doth  hinder  AfTurancethefe  four  waies.    i.  It 

-    ^  ,  .     ,.i  doth  abate  thedegreeofour  Graces,  and  f  j  nukes  them  more  undifccrna- 

Jpii^edivhcth'^^^^'    2.  It  ol^fcureth  that  which  it  deflroyech  noc^  for  it  bearerh  fuch 

//  b:  poffibl.  for  fway ,  that  Grace  is  not  in  AAion,  nor  feen  to  ftir,  nor  fcarce  heard  fpeak 


agoAly  m.mto  for  tlic  noifeof  this  corruption.    3.  It  purtcchoutor  dimmeth  theeye 
btfccimftn-     ^^^  S>Qn\.  that  it  cannot  fee  its  own  condition  ;  and  it  benummcth  a 


?««? ,  a>id  more 


eof 
and 


yviJimgi.oof-  fl"pi.'ieth,thac  it  cannot  feel  its'own  cafe.  4.  But  efpecially  it  provoketh 
fcn-iybcaufe^  God  to  withdraw  himfoif,  his  Comforts  and  the  x\fiiftance  of  che  Spirit, 
vfGodsgraci-  without  which  we  may  (earch  Jong  enough  before  we  have  Aflurance. 
mscozcunt,  Q^^  |^3(.j,  i^jjg  ^  feparation  betwixt  Sin  and  Peace  :  Though  they  may 
faUtblyrcfcuc  ^'^^'^^''^^  together  in  rcmifs  degrees;  yetlomuchasSmprcvailcch  intne 
himoittof  Soul,  fo  much  will  thePeaceof  that  Soul  be  dcfedive.  As  long  as  t4iou 
tl'.itfirt!'  But  do'l  favour  or  cherifli  thy  Pride  and  felf-eltecm,thy afpiringprojefts 
"^^fTi  hV^""'  ^"^  ^^^^  of  the  world,  thy  fccret  lufts,  and  pleafing  thedeiiresofthe 
tZ^Jit.rJ'-^T  ^^^i  or  any  the  like  unchriftianpradice,  thou  experteftAflfurance  and 
the  holy  Ghofi)  comfort  in  Vain.  God  will  not  encourage  thee  by  his  precious  Gifts  in  a 
evcmo  a  Re-  courfe  of  finning.  This  worm  will  be  crawling  and  gnawing  upon  thy 
M^'^R^^  ^T  ^  Confcience  :  It  will  be  a  fretting,  devouring  canker  to  thy  Confolations. 
of  fiSc.  ^  Thou  maift  fteal  a  fpark  of  falle  Comfort  from  thy  worldly  profperity  or 
Lett.  28.  delights  ^  or  thou  maid  have  it  frora  fome  falfe  Opinions,  or  from  the  6.^- 
fag.i6.  lufions  of  Satan  ;  But  from  God  thou  wilt  have  no  more  Comfort,  then 
thou  makeft  Confcience  of  linning.  HoweveranAntinomian  may  tell 
haxie  m°n  after  ^^^^>  ^h^it  thy  Comforts  have  no  fuch  depcndance  upon  thy  Obedience , 
the  CO  nmitnug  "or  thy  difcomforts  upon  thy  difobedience  ,  and  therefore  may  fpeak  as 
efgro(i  fid  10  much  Peace  to  thee  in  the  courfe  of  thy  (inning  as  in  thy  moll  confciona- 
^'^  ^7'^'^"!}i  ^'^  walking,  yet  thou  (halt  Hnde  by  experience  th.ic  God  will  not  do  fo. 
mdb'elicwl  ^^^^y  ^^^  ^'^^  "P.^^'^  ^^^^^ '"  ^'^  Heart,  and  put  the  tumbling  block  ofhis 
Tv'nhoui  bum-  Jniquicv  before  his  face,  and  coraeth  to  a  Minifter,  or  to  God  to  enquire 
bitngthm-  for  AfTurancc  and  Comfort,  God  will  anfwer  that  man  by  himfelt,and 
^'^^y^f  f'  inftead  of  comforting  him,  he  will  fet  his  face  againrt  him.  Be  mil  An- 
Tve  lire  once  in  ■f'""^'^  ^^^  according  to  the  multitude  ofhis  Idols  ^  Read  E^ek^  14.3 ,4, 5 ,6, 
Chrift,  we  77^,9- 
eughl  ,:ot  to 

queflion  ourjl-tte  in  hhi,  &c.  But  yet  a  guilty  confcience  will  be  cl.morons  a  id  full  ofObjcflioit^,  and  God 
will  not  jpcak  pOitc?  to  it  till  it  be  humbled.  God  will  let  b.i  l;e(t  Childre^i  l^norv^  what  U  w  to  bi  loo  bold 
mth  fifh  &c.    Dr.  Sibbs,  Souli  Qot^fliU)  VrefacQs 


SECT. 


Part.  Ill  Ihe  Sihts  E'verUfting  Reft.  421 

SECT.  IX. 

9-     A  Nother  very  great  and  common  Caufe  of  want  of  AfTurance  and  j^     $.9. 

jr\Comfort,is,Whcn  men  grow  Lazie  in  the  fpiritual  part  of  Duty, 
and  keep  not  up  their  Graces  in  conftant  and  lively  Adion.  As  D  Sifh 
faith  truly.  It  is  the  lazy  Chriilian  commonly  that  lackethAflurance. 
The  way  of  painful  duty,  is  the  way  offulleft  Comfort.  Chrift  carrieth 
all  our  Comforts  in  his  hand :  If  we  are  out  of  chat  way  where  Chrift  is 
lobe  met,  we  are  out  of  the  way  where  Comfort  is  to  be  had. 

Thefc  three  waies  doth  this  Lazinefs  debar  us  of  our  Comforts.  a 

I.  By  flopping  the  Fountain,  and  caufing  Chrift  to  withhold  thisi^^^  d^.  S/t&c 
blefiing  from  us.  Peirents  ufe  not  to  fmile  upon  children  in  their  ncgk^susoubcn^fllff, 
anddifobedience.  So  far  as  the  Spirit  is  Grieved,  he  will  fufpcnd  his  Con-  p-  4805481* 
folations.    Aflurance  and  Peace  are  Chrifts  great  Encouragements  to  » 
faithfulnefs  and  obedience  :  And  therefore  (though  our  Obedience  do 
not  merit  them,  yet  j  they  ufually  rife  and  fall  with  our  Diligence  in  Du- 
ty.   They  that  have  entertained  the  Antinomian  dotages  to  cover  their 
Idlenefs  and  Vicioufnefs,  may  talk  their  non-fence  againft  this  at  pleafurc; 
but  the  laborious  Chnftian  knows  it  by  experience.  As  Prayer  muft  have  a 
Faith  and  Fervency  to  procure  its  fuccefs,  befides  the  Bloodftied  and  In- 
terccflionofChrift,  ('y^7».5.i5,i6.)fomuft  allother  parts  of  our  Obe- 
dience. He  that  will  fay  to  us  in  that  Triumphing  day,  [yf//Z)<?;;£'G'W 
and  Faithful  Servant, Sic.    Enter  thou  into  the  foynf  thy  Lord -^  wiilalfo 
clap  his  Servants  upon  the  back  in  their  molt  Affedionateand  Spiritual 
Duties,  and  [dL)\Weli  Done  Good  and  Faithful  Servant^  take  this  Fore-tafie 
■of  thy  Everlafiing  foy.  If  thou  grow  feldom  and  cuftomary,  and  cold  in 
Duty,  efpecially  in  thy  fecret  Prayers  to  God,  and  yet  Hndeft  no  abate- 
ment in  thy  joys,  1  cannot  but  fear ,  that  thy  joys  are  either  Carnal  or 
Diabolical. 

2.  * '  Grace  is  never  apparent  and  fenfible  to  the  Soul,  but  while  it  is  in  a 
"Adion  :  Therefore  want  ot  Adion  muft  needs  caufe  want  of  AfTu- 
rance  :  Habits  are  not  fek  immediatly,  but  by  the  frecnefs  and  facility  of  « 
their  Ads ;  Of  the  very  Being  of  the  Soul  it  felf  nothing  is  felt  or  perceiv-  5, 
cd  Cif  any  more  Be)  but  only  its  Ads.  The  fire  that  lieth  ftill  in  the  flint  ^^ 
is  neither  feen  nor  felt  ^  but  when  you  fmicc  it,  and  force  it  into  Ad,  it 
is  cafily  difccrned.  The  greateft  Adion  doth  force  the  greateft  Obferva-  a 
tion  ^  whereas  the  dead  or  unadive  are  not  remembred  or  taken  notice 
of  Thofe  that  have  long  lain  Hill  in  their  gravcs,are  out  of  mens  thoughts  ei 
as  well  as  their  light  ^  but  thofe  that  walk  the  ftrcets,  and  bear  Rule 
among  them,are  noted  by  all  •,  It  is  fo  with  our  Graces.  That  you  have  a  u 
Habit  of  Love  or  Faith,  you  can  no  otherwifc  know,but  as  a  confequence 
by  reafoning :  but  that  you  have  the  Ads  you  may  know  by  feeling.   If  « 
you  fee  a  man  lie  ftill  in  the  way,  what  will  you. do  to  know  whether  he 
be  drunk, or  in  a  fwoon,  or  dead  .''  Will  you  not  ftir  him,  or  fpeak  to  him, 

Kkk  3  to 


420 T^g  Sairtts  EverUfliHg  Refi.  Chap.  S. 

to  fee  whether  he  can  go?  Or  feci  his  pulfe,  or  obferve  his  breath  ? 

Knowing  that  where  there  is  lifc,therc  is  fome  kind  of  motion  ?  1  earncllly 

befeech  thee,  Chnllian,  obferve  and  praftife  this  excellent  Rule  ;  Thou 

now  knoweltnot  whether  rhou  have  Repentance  ,  or  Faith  or  Love  or 

05='         Joy  :  Why  be  moreinthe  Ad:ingofthefe,and  thou  wilt  eafily  know  it  : 

«  Draw  forth  an  Objed  for  Godly  forrow,or  Faith,  or  Love,  or  Joy  • 

and  lay  thy  heart  flat  unto  it,  and  take  pains  to  provoke  it  intofutabie 

Sauls  coijl:a,   » Aion  •  and  then  fee  whether  thou  have  thefe  Graces  or  no.  As  D'  Sibhs 

p.  480,  481.     obferveth,  There  isfomctimes  Grief  for  fin  in  us  when  yre  thin'^there  is  none' 

it  wan-s  but  ftirring  up  by  fome  quickning  word  :  The  like  he  faith  of 

Love  ;  and  may  be  faid  of  every  other  Grace.  You  may  go  feeking  for 

**  the  Hare  or  Partridge  many  hours,  and  never  rind  them  while  they  lie 

clofe  and  ftir  nOt,  but  when  once  the  Hare  betakes  himlelf  to  his  legs,  and 

the  Bird  to  her  wings,  then  you  fee  them  prefcntiy.    So  long  as  a  ChrilK- 

an  hath  his  Graces  in  lively  Adion  ;  fo  long,  for  the  moft  part,  he  is  a(Tu- 

redofthem.    How  can  you  doubt  whether  you  love  God  in  the  Ad  of 

Loving?  Or  whether  \ou  believe  in  the  very  Ad  of  Believing?  Iftherc- 

fore  you  would  be  afTured,  whether  tliis  facred  Hre  be  kindled  in  your 

hearts,  blow  it  up  ^  get  it  into  a  flame,  ard  then  you  will  know  :  Believe 

till  you  feel  that  you  do  believe  ^  and  Love  till  you  foci  that  you  Love. 

J       3 .  The  Adion  of  the  Soul  upon  fuch  excellent  Objeds,  doth  natural- 

^^  mSl^  fe  1    ^^  ^^'"S  Confolation  with  it.     The  very  Ad  of  Loving  God  in  Chrift 

"lurcomfoTt  *  ^^^^  ^'■'"^  unexpreHible  fweetncfs  with  it  into  the  Soul.  The  Soul  that  is 

in  doing  that  etbeft  furnirtied  with  Grace,  when  it  is  not  in  Adion,  is  l:ke  a  Lute  well 

which  be-        ftring'd  and  tun'd,  which  while  it  licth  ftill  doth  make  no  more  Mufick 

longs  unto       ^hm  a  common  piece  of  wood  ;  but  when  it  is  taken  up  and  handled  by 

befole  t'hey       ^  ^^''^^  Lutani't,  the  melody  is  mod  delightful.  *  Some  degree  ef  comfort 

longed  for,     »  f^"^'"^^'  ^ ^^^  comfortable  Dodor  j  follows  every  good  Allion^as  heat  accom- 

and  went  faKies  fire  ^  and  as  hcams  and  infimnces  ijf tic  from  the  Sun  ^  which  is  fotrue, 

without.  I  jj^j,.  yg^y  Heathens  upon  the  difcharge  of  a  good  Confcience  have  found 

Sotih  cLfiai  ^^'"^^'^'"^  ^"^  peace  anfwerable  ;  This  is  Pr<emifitm  ante  pramium,  A  Re- 

pag.  4?.  Tpard  before  the  Reward  *  , 

*  Preface  to  ^  As  a  man  therefore  that  is  cold  fhould  not  (>and  ftill  and  fay,  lamfo 
Soich  coiifl'.d.  ^gi^  that  1  have  no  mindc  to  labour^  but  labour  till  his  coldncfs  be  gone,  and 
mibiJ&m  ^^^^  excited  .-  So  he  that  wants  AfTurancc  of  thetruth  of  his  Graces,  and 
ilhi  qw<e parva  the  comfort  of  AfTurancc,  muft  not  ftandftill, and  lay, //jw/o^ow^r/^/ 
&  fiagiUx        and  HHComfortable  that  I  have  no  minde  to  duty  ;   but  ply  his  duty ,  and  ex- 

/"5'  ^  ^"'      crcife  his  Graces,  till  he  findc  his  Doubts  and  Difcomforts  to  vanifh. 

ipfis  flagitiis 

?wxiii,  i?igCHS  gaudium  fubit,  incoMKffiim  c^  aquabile ;  tarn  Fax  &  Concordia  a^'mij  &  mamtudo  cum 
mi'ifuctudim:.  Omniiemm  ex  mbccillitrJc  fcrtt^n'tf,  S  n^c.de  vit- bat.  c.  ^.  cir  c  4.  "Perhaps  you. 
think  that  the  only  comfort  you  can  have,  is  by  rcccivinL!,  Ibmc  benefit,  fome  mcicy  from  God  •,  you 
are  much  miftakcn.  The  Comfort  of  letting  your  hearts  out  to  God  is  a  greater  cojufort  then  any 
Comfort  you  have  in  receiving  any  thing  from  God.    Mr.  Bifnunghs  on  Hof.  i.  1 9.  /;.  6o6- 

sect: 


Part    TIL  The  Saints  Everlajling  Reft.  42? 

SECT.    X. 

10.  T  Aftly,  Another ^srdinary  Nurfe of Doubtings and D'Tcomfort,  J,    , 

A- is,  The  prevailing  of  Melancholy  in  the  body  ;,  whereby  the  -^onlfh     ' 
brain  is  continually  troubled  anidarkncd,  the  Fancy  hindred,andRea-  fitmj,u  mc^ 
Ton  perverted  by  the  dillempering  ofitsinftruments,and thcSoulisllill  l^MHM^qmx 
clad  in  mourning  weeds.  It  is  no  niore  wonder  for  a  Confcientiousman»"*/f^ /''»<'>■''>$ 
that  is  overcome  with  Melancholy  to  doubt,  and  fear,  and  defpair,  then  '^p^^lam-^'^TT 
it  is  for  afick  man  to  groan,  or  a  childe  to  cry  when  he  is  beaten.  This  \s^ma  erijm  eft  w- 
the  cafe  with  moft  that  I  have  known  lie  long  in  doubting,  and  diftrefs  of  -voln^  atm 
Spirit.  With  fonie  their  Melancholy  being  raifed  by  CrofTes  or  diftemper  ^.f^^^'*  j^'^-_ 
of  body,  or  fome  other  occafion,  doth  afcerwards  bring  in  trouble  of  J^^i^a  ??'''^, 
Confcience  as  its  companion,  f  With  others  trouble  of  minde  is  their  ^^i\<Hor[wm7afn-' 
trouble  ;  which  long  hanging  on  them,  at  lafl:  doth  bring  the  body  alfo  Ofmfalcom- 
into  a  Melancholy  habit :  And  then  trouble  increafeth  Melancholy,  and  pi<^-<i(>m<;  idea 
Melancholy  again  increafeth  trouble,  and  fo  round.  This  is  a  moft  fad  ^'^^J''*-' &c.^ 
and  pitiful  ftate  :  For  as  the  difcafe  of  the.body  is  chronicle  and  oh{^mdiit,'^q:;arupayiicf 
and  Phyfick  dothfcldomfucceed.  where  it  hach  far  prevailed  j  fOwith-  dcmorbo. 
out  the  Phyfician,  the  labours  of  the  Divine  are  ufually  in  vain.    Yo\xJ^'''^or  & 
may  filence  them,  but  you  cannot  comfort  them  :  You  may  make  thcm^'^^'^^^ff'^^^^^^^ 
confefs  that  they  have  fome  Grace,  and  yet  cannot  bring  them  to  the  pmhdmhit^ 
comfortable  Conclufions.    Or  if  you  convince  them  of  fome  work  of  the  MdMchoU- 
Spirit  upon  their  fouls,  and  a  little  at  prefect  abate  their  fadnefs,  yet  as  '^'''^  facimt. 
foon  as  they  are  gone  home,  and  look  again  upon  their  fouls  through  this  "'PP^'^^' 
perturbing  humour,  all  your  convincmg  Arguments  are  forgotten,  and 
they  are  as  far  from  Comfort  as  ever  they  were.  All  the  good  thoughts 
of  their  eftate  which  you  can  poflibly  help  them  to,  are  feldom  above  a 
day  or  two  old.    As  a  man  that  looks  through  a  black,  or  blew,  or  red  <* 
glaft,  doth  think  things  which  he  fees  to  be  of  the  fame  colour  ^  and  if 
you  would  perfwadv!  him  to  the  contrary  he  will  not  believe  you,  but 
wonder  that  you  fhould  offer  to  perfwade  him  againft  his  eye- fight  !  So  a 
melancholy  man  fees  all  things  in  a  fad  and  fearful  plight,  becfture  his  Kea- 
fon  looketh  on  them  through  this  black  humor,  with  which  his  brain  is 
darkned  and  diltempered.    And  as  a  mans  eyes  which  can  fee  all  things  et 
about  him,  yet  cannot  fee  any  imperfedion  in  themfelves ;  fo  it  is  almoft 
impoftible  to  make  many  of  thefe  men  to  know  that  they  are  Melancholy. 
B  ut  as  thofe  who  are  troubled  with  the  Ephialtes  do  cry  out  oF  fome  body  a 
that  lyeth  heavy  upon  them,  when  thedifeafeisintheir  own  blood  and 
humors  •,  fo  thefe  poor  men  cry  out  of  fin  and  the  wrath  ot  God,  when 
the  main  caufe  is  in  this  bodily  diftemper.     The  chief  part  of  the  cure  of 
thefe  men  muft  be  upon  the  body,  becaufe  there  is  the  chief  pare  of  the  j 
difeafe. 

And  thusl  have  (hewed  you  the  chief  caufes,  why  fo  many  Chriftians 
do  enjov  fo  lirrle  AlTurancc  and  Confolation, 

CHAR 


424 


The^Saitits  EverUfliftg  Kejl, 


Chap.  9^ 


CHAP.    IX. 


Containing  an  Exhortation ,  and  Motives  to 
Examine. 


SECT.    r. 

$,  I."        4flfefc^85^  Aving  thus  difcovercd  the  Impediments  to  Examinati- 
on, 1  would  prrel'ently  prOLced  to  dircd  you  to  the  per- 
formance ot"  it    but  that  I  am  yet  jeal<ju«  whcihcr  I 
have  fully  prevailed  with  your  wils  ^  and  A-hcther  you 
are  indeed  Rcfolvcd  to  fet  upon  the  Duty.  1  have  found 
^^f^S^^T^^rfK:    bv  long  experience  as  well  as  from  -cr'p.ure,  That  the 
main  difficulty  iy^th  in  bringing  men  to  be  willing,  and  to  fet  thenifelvcs 
in  good  earneil  to  the  fearching  of .  heir  hearts. 

Many  love  to  hear  and  read  of  Marks  and  Signs  by  which  they  may 
Try  ;  but  few  will  be  brought  to  fpend  an  hour  in  ufing  them  when  they 
have  them.  They  think  they  fhould  have  their  Doubts  rtfolved  as  foon 
as  they  do  but  hear  a  Minifter  name  fome  of  thcfe  Signs ;  and  if  that  would 
do  the  work,  then  AfTurancc  would  be  more  common  :  but  when  [hey 
arc  informed  that  the  work  lies  moft  upon  their  own  hands,  and  what 
pains  it  muft  coft  them  to  fearch  their  hearts  faithfully,  then  they  give  up, 
and  will  go  no  further. 

This  is  not  only  the  cafe  of  the  ungodly,  who  commonly  perilh  through 
this  negled ;,  but  multitudes  of  the  godly  themfclves  are  like  idle  Beggars, 
who  will  raiher  make  a  pradice  of  begging  and  bewailing  their  milery, 
then  they  will  fet  thcmfelves  to  labour  painfully  for  their  relief:  So  do 
many  fpend  daies  and  years  in  fad  complaints  and  doubting*;,  tliat  will  not 
be  brought  to  fpend  a  few  hours  in  Examination.  I  inrreatall  thefe  per- 
fons,  what  condition  foever  they  arc  of,  to  confider  the  weight  of  thefc 
following  Arguments,  which  I  have  propounded  in  hope  to  perfwadc 
them  to  this  Duty. 


$.2; 
Motive  I. 


SE€T.    II. 


I.  'T^Obedcceived  about  your  Title  to  Heaven,  is  exceeding  eafie  ^ 

X  and  not  to  be  deceived,  is  exceeding  difficult.  This  I  make  mant- 

feft  to  you  thus.  i.  Mul- 


Part  III.  The  Saints  EverUpng  Re fl,  425 


I 


I.  Multitudes  that  never  fufpeded  any  falfliood  in  their  heart?,  have^Mat.y.ii,!^^ 
yet  proved  unfound  in  the  day  of  Trial  -^  and  they  that  never  feared  any  ^•>  ^^• 
danger  toward  them,  have  perifhed  for  ever  :  Yea  many  thar  have  been  Luk  ^*-.^^^/; 
confident  of  their  integrity  and  fafety.  I  (liall  ad  joyn  the  proofs  of  what  I  Luk.is.ii'i  x 
fay,  in  the  Margin  for  brevity  fake.   How  many  poor  fouls  are  now  in  Revcl.3.17. 
hell,  that  Httle  thought  of  coming  thither?  and  that  were  wont  to  dc-  Sc^'^'^^*'" 
fpife  their  counfel  that  bid  themTry  and  make  fure  ?  And  to  fay,  They  ti  ^■^.^JP'^' 

',  itriz-i-N-'  /'•'J    1  he  rich  man 

made  no  doubt  of  their  lalvation  ?  in  Luk.i^r.&c 

2.  Yea,  and  many  that  have  excelled  in  worldly  wifdom,  yet  have  been 
befooled  in  this  great  bulinefs  :  and  they  that  had  wit  to  deceive  their  Ahkophch  Gc- 
neighbours,  were  yet  deceived  by  Satan  and  their  own  hearts.   Yea,  men  '"^^h-'i^amas 
of  flrongcrt  head- pieces ,  and  profoundeft  learning,  who  knew  much  of  Pharff*'?'?* 
thefccretsofNaturCjOfthecourfes  of  the  Planets,  and  motions  of  the  fukes,&c. 
Spheres,  have  yet  been  utterly  miftaken  in  their  own  hearts.  R,oni.i.ii. 

3 .  Yea,  Thcfc  that  huve  lived  in  the  clear  light  of  the  Gofpel^  and  heard 
the  difference  between  the  Righteous  and  the  Wicked  plainly  laid  open  ,  /"^•^-^  ^^  die 
and  many  a  Mark  for  Trial  laid  down,  and  many  a  Sermon  preiling  them  1  .".^cT  ft 
to  examine,  and  directing  them  how  to  do  it, yet  even  thefe  have  been  ,  M.n.7.ii. 
and  daily  arc  deceived.  Kom.i.n. 

4.  Yea,  iliofe  that  have  had  a  whole  life's  time  to  make  fure  in,  and  ^  Cor.9.z7. 
have  been  told  over  and  over  that  they  had  their  lives  for  no  other  end, 
but  to  provide  for  everlaRing  Rcfi,  and  make  fure  of  it,  have  yet  been  de- 
ceived, and  have  wafted  that  life-time  in  forgetful  fecurity. 

5-  Yea,  thofe  that  have  Preached  af:;ainft  the  negligence  of  others,  and  "*  OmwmpcM 
prciTed  them  to  Try  themfehcs,  and  (hewed  them  the  danger  of  being  'j^'O'"''^  :'y,{i- 
miitaken,  have  yet  proved  railiaken  themlelves  *.  fmt  ilbi  i-)'is^ 

And  is  it  not  then  time  for  us  to  rifle  our  hearts,  and  fearch  them  to  the  qm  iifdcmju^>: 
very  quick.''  obnox'n  •  foUm 

hypcrifi':.  Vii- 
yp,  &  iw.i  mfi  cxq!d(!t'ijfimo  Injliliiio  cxxrivne  dcprehaidml  qui  e.tdcmfimt  inebriati.  Rupertus  Meldciii-.is^ 
Paixncf.  Votin.  prop.Kc  Eccl.  fol.  B.  i,  3 .  Laqmriir  .td  vcrbl  mhuli, oy. 


SECT.  III.  $.5.' 

2.  "TTO  be  miftaken  in  this  great  Point  is  alfo  very  common,  as  well  as  Motive  2» 

1  eafit  :  So  common  that  it  is  the  cafe  of  moft  in  the  world.  In  the  * 
old  world  we  find  ofnone  thar  were  in  any  fear  of  Judgement  ;  and  yet  S^I'^^V^'"' 
how  few  perfons  were  not  deceived  ?fo  in  »$'oi;^ow  :  (b  among  the  Jews  : 
And  I  would  it  were  not  fo  in  Ena^Und  1  Almoft  all  men  amongll  us  do 
verily  look  to  be  faved  :  Youihallfcarcefpeak  withoncofa  thoufand 
that  duch  not  :  and  yet  C/;Wy?  rellcth  us,  That  few  find  the  firait gate  and 
narrow  way   th^t  leads  to  life.  Do  but  reckon  up  the  fcveral  forts#f  men  ^j 
that  arc  miftaken  in  thinking  they  have  title  to  Heaven,  as  the  Scripture      j^  j- 
doth  enumerate  them,  and  what  a  multitude  will  they  prove  1     i.  Jll  Hof.'^.Vl 
that  are  igmrant  of  the  Fundamcritals  of  Religion.    2.  All  Heretichj^  who  iia.!- .  i  t  . 

L  1 1  maimain 


^2^  The S aims  BverUflingRefl*  Chap.  9. 

rCoi.^.-^.  rnAintain  falfe  doEirines  AcainFi  the  Foundation^  or  against  the  necejfary 
Ik -^19^°  wf>»w/  c/ /iff.  3.  j4/I  that  Live  ir.  the  frAd:ice  of grofs  fin.  ^.  Or  that  love 
1  C01.6.9.&  and  regard  the  rmalUftfin.  '^,  All  that  harden  them/elves  againfl  frequent 
1  ^.  ?o.  reproof  Pro. 2 9. 1 .    6.  A 11  that  minde  the  Flefh  more  then  the  Spirit.  Rom. 

Eph.  5- 4'?:fJ-  8.  6,  7,13.     Or  the  world  more  thcnGod,Vl\\\s.lS,l  9.  1  Joli.2.15,16. 

Tam.4!»,^'  7-  All  that  d^as  the  mofi  do  Xuk.  1 1. 21, 2^,25-  ijoh.5.19.  ^All 
Hcb.i  i.14.  '^^^  ^'''^  dcriders  at  the  Godly,  and  difcourage  ethers  from  the  tvay  ojGodhy 
Joh.3.3.  their  reproaches,  Prc.i.22,6cc.3.34.  &  19.  29.    9.  Allthat  are  unholy  .- 

a  Tim.3.^.  ^„(l  fljat  never  were  Regenerate  and  horn  anew,  i  O.  Allthat  have  not  their 
M  "k  ^"  ^  '^^'^  hearts  fet  upon  HeavenM^^-  6.21.  i  i .  All  that  have  a  Form  ofGod- 
h  ..t.io.-'?'  linefs  without  the  Power.  12.  And  all  that  love  either  parents,  or  rvife  ^  or 
Johiz.zj.  ehildre-A,  or  houfe,  or  lands,  or  Ufe^  more  then  Chrifi-^  Luk.  14.26.  Every 
one  of  cliefe  that  chinkcch  he  hath  any  Title  to  Heaven,  is  as  furely  mifta- 
lien  as  the  Scripture  is  true. 

And  if  fuch  multitudes  arc  deceived,  ihould  not  wc  fearch  the  more  di- 
ligently,  left  we  fhould  be  deceived  as  well  as  they  ? 

SECT.  IV. 

^•4-       ^'  "VT^'^^'^S  ^^^^  dangerous  tnentobethusmiQaken.  TheConfe- 

^  XNquents  of  it  are  lamentable  and  defperate.  If  the  Godly  be  mifta- 
ken  in  judging  their  ikte  to  beworfe  then  itis,  theconfequents  of  this 
miftake  will  be  very  fad  :  But  if  the  ungoldy  be  miftaken,  the  Danger  and 
Mifchief  that  followeth  is  unfpeakable. 

*  .     I.  It  will  exceedingly  confirm  them  in  the  fervice  of  Satan,  and  faften 

^  them  in  their  prefent  way  of  death.  They  will  never  feek  to  be  recover- 
ed, as  long  as  they  think  their  prefent  Hate  may  fcrve.  As  the  Prophet 
faith,  i/4.44.20.  A  deceived  heart  will  turn  them  afide,  that  they  can»ot 
deliver  their  own  foul,  nor  fay.  Is  there  not  a  lie  in  my  right  hand  ? 

J  2.  Itwilltakeawaytheefficacyofmeans  that  fhould  do  them  good  : 
Nay,  it  will  turn  the  beft  means  to  their  hardening  and  ruine.  If  a  man 

tt  mirtake  his  bodily  difeale,  and  think  it  to  be  clean  contrary  to  what  it  is, 
will  he  not  apply  contrary  remedies  which  will  increafe  it  ?  So  when  a 
Chrirtian  fhould  apply  the  Promifcs,  his  miftake  will  caufc  him  to  apply 
the  threatnings :  and  when  an  ungodly  man  (hould  apply  the  threatnings 
and  terrors  of  the  Lord,  this  miftake  ofhiseftate  will  make  him  apply  the 
Piomifes ;  And  there  is  no  greater  ftrengthner  of  fin,and  deftroyer  of  the 
foul,  then  Scripture  mifapplied.  ^^  worldly  delights ,  and  the  deceiving 
**  -words  of  fmners.^  may  harden  men  mofi:  defperately  in  an  unfafe  'way  :  But 
' '  Scripture  mifapplied,  will  do  it  far  more  ejfetJaally  and  dangeroujly. 

.  3 ,  it  will  keep  a  man  from  compaflionatmg  his  own  foul :  though  he 
be  a  fad  objed  of  pity  to  every  underftanding  man  that  beholdeth  him  , 
yet  will  he  not  be  able  to  pity  himfelf,  becaufe  he  knowcth  not  his  own 

e»  niifery.  As  I  have  fccn  a  Phyfician  lament  the  cafe  of  his  Patient  when  he 

hath 


I 


Part  I II.  The  Saints  EverUfting  Re fi,  ^27 

hath  difcerned  his  certain  death  in  fomc  fmall  beginning,when  the  Patient 
himfelf  feared  nothing,  bccaufe  he  knew  not  the  mortal  nature  of  his  di- 
feafe.    So  doth  many  aMinil^erorgodlyChriftianlamentthe  cafeofa 
carnal  wretch,  who  is  fo  far  from  lamenting  it  himfelf,that  he  fcorns  their  ^asr  <±. 
pity,  and  biddeth  rhem  be  forry  for  rhemfelves,  they  (hall  notaufwer  for  Ads  ii.ti. 
bim  ^  and  taketh  them  for  his  enemies  bec^ufe  they  tell  him  the  truth  of 
his  danger.  Asa  manthatfeethabeaft  going  to  the  flaughter,  doth  pity  ct 
the  poor  creature,  when  it  cannot  pity  itfelf,  becaufe  it  little  thinketh 
that  death  is  fo  near  .-Soisit  with  thefe  poor  finncrs :  and  ail  long  of  this 
miftaking  their  Spiritual  ftatc.   Is  it  not  a  pitiful  fight  to  fee  a  man  laugh- 
ing himfelf,  when  his  underiknding  friends  Hand  weeping  for  his  mifery  ? 
P^///mentioneth  the  voluptuous  men  #f  his  time  and  the  worldlings  with  Phil.?.  17,18. 
weeping :  but  we  never  reade  of  their  weeping  for  themfelves.    Chriji 
fiandcth  veeefmg  over  Jerhfalem,  tvhcn  they  k^oyv  not  of  any  evil  that  yp-tf  to-  ^^' 

wards  them,  nor  give  him  any  thanks  for  his  pity  or  his  tears. 

4.  It  is  in  a  cafe  of  grcateft  moment,  and  therefore  miftaking  muft  needs  -J 

be  moft  dangerous.  If  it  were  in  making  an  ill  bargain,  yet  we  might  re-  c» 

pair  our  lofs  in  the  next :  Scipio  was  won:  to  fay.  It  was  an  unfeemh  ah-  '^'^'^^'^  ^-^  '!^''^ 

r     j.i-       •HAT  r        r       t  i    J      ^  .1        t  r  ■'        ^HtUUn  due- 

jm-d  thwg  in  AliLitary  cajes  toj  ay^  I  had  not  thoptght^  or  I  yvas  not  arc  are  ^  .,..  ^^.^  p^f^^ 

The  matter  being  of  fo  great  concernment ,  every  danger  fhould  be  rm. 
thought  of,  that  you  may  be  aware.  Sure  in  this  weighty  cafe,  where  our 
cverlafting  Salvation  or  Damnation  is  in  queftion  ,and  to  be  determined  , 
every  miftake  is  infufferable  and  inexcufable  which  might  have  been  pre- 
vented by  any  coft  or  pains.  Therefore  men  will  choofe  the  moft  able  « 
Lawyers  and  Phyficians,  becaufethe  miftakesofone  may  lofc  them  their 
filiates,  and  the  miftakcs  of  the  other  may  lofe  them  their  lives  :  But 
miftakes  about  their  fouls  are  of  a  higher  nature. 

5.  If  you  fliould  continue  your  miftakes  til!  dcath,therc  will  be  no  time  r 
after  to  corred  them  for  your  recovery.  Miliake  now,  and  you  are  un- 
done for  ever.  Men  think  to  fee  a  man  die  quietly  or  comfortably,  is  to  « 
fee  him  die  happily  :  But  if  his  comfort  proceed  from  this  miftakc  of  his 
condition,it  is  the  moft  unhappy  cafe  and  pitiful  fight  in  the  world.   To 
live  miftaken  in  fuch  a  cafe  is  lamentable,  but  to  die  raiftaken  is  defperate. 

Seeing  then  that  the  cafe  is  fo  dangerous,  what  wife  man  would  not 
follow  the  fearch  of  his  heart  both  night  and  day  till  he  were  aflured  of 
his  fafety  ? 


SECT.  V. 

4*  ^"^Onlider  how  fmall  the  labour  of  this  duty  is  in  comparifon  of  the 

V^forrow  which  folio weth  itsnegled.  A  few  hours  or  dayes  work,  «t 
if  It  bcclofely  followed,and  with  good  diredion,  may  do  much  to  refolve 
the  Queftion.    There  is  no  fuch  trouble  in  fearching  our  hearts,  nor  any 
fuch  danger  as  rcay  deter  men  from  it.  What  harm  can  it  do  to  you  too 

"       Lll  z  Try 


41 8  Tbe  Sdptts  EverUftirtgRefi.  Chap.  p. 

»  Try  or  to  know  ?  It  will  take  up  no  very  long  time  :  or  if  ic  did,  yet  you 
have  your  time  given  you  for  that  end.  One  hour  fo  fpent  will  comfort 
you  more  then  many  otherwife.  If  you  cannot  have  while  to  make  fure 
of  Heaven ,  how  can  you  have  while  to  eat,  or  drink,  or  live  ?  You  can 
endure  to  follow  your  callings  at  Plow,  and  Cart,  and  (hop,  to  toil  and 
fweat  from  day  to  day,  and  year  to  year  in  the  hardeft  labours :  and  can- 
not you  endure  to  fpend  a  little  time  in  enquiring  what  fhall  be  your  ever- 
lalling  ftate  ?  What  a  deal  offorrow  and  after-complaining  might  this 

"fmall  labour  prevent  ?  How  many  miles  traveljbefides  the  vexation,raay 
a  Traveller  favc  by  enquiring  of  the  v/Ay  ?  Why  what  a  fad  cafe  are  you 
in,  while  you  live  in  fuch  uncertainty  ?  You  can  have  no  true  comfort  in 
any  thing  you  fec,or  hear,  or  poffefs.  You  arc  not  fure  to  be  an  hour  ouc 
of  hell ;  and  ifyou  come  thither  you  will  do  nothing  but  bewail  the  folly 
of  this  negled.  No  excufe  will  then  pervert  Juftice, or  quiet  your  confci- 

a  ence.  If  you  fay,  I  little  thought  of  this  day  and  place  ^  God  andconfci- 
ence  may  reply,  why  didil  thou  not  think  of  it  ?  Waft  thou  not  warned  ? 
Hadft  thou  not  time  ?  Therefore  muft;  thou  perifh  becaufe  thou  wouldft 
not  think  of  it.  As  the  Commander  anfwered  his  Souldier  in  P/ntarch  , 
when  he  faid,  Non  volens  erravi,  I  erred  a^Airj[l  mj  will  j  he  beat  him,  and 
replyed,  iVo«  volens  fosnxs  dato^ThoH  fjalt  be^unlfhcdAlfo  againfi  thj  will. 


SECT.  VL 

^.6.  5  •  "TPHou  canft  fcarce  do  Satan  a  greater  pleafure.nor  thy  felf  a  greater 
I*  J  injury.  It  is  the  main  fcope  of  the  devil  in  all  his  temptations  to 
deceive  thee,  and  keep  thee  ignorant  of  thy  danger  till  thou  feel  the  ever- 
lafting  flames  upon  thy  foul  :  And  wilt  thou  joyn  with  him  to  deceive 
thyfelf  ?  If  it  were  not  by  this  deceiving  thee,  he  could  not  deftroy  thee  ; 
And  if  tliou  do  this  for  him,  thou  dolt  the  greateft  part  of  his  work,  and 
art  the  chief deltroyer  and  Devil  to  thy  felf.  And  hach  he  deferved  fo  well 
of  thee,  and  thy  felf  fo  ill,  chat  thou  fhouldft  afTift  him  in  fuch  a  dcfign  as 
thy  damnation  ?  To  deceive  another  is  a  grievous  fin,  and  fuch  as  perhaps 
thou  wouldft  fcorn  to  be  charged  wich  :  And  yet  thou  thinkeft  it  nothing 
'itm.2.6.  i8,  ^o  deceive  thy  felf.  Saitli  Solomon,  Asa  m.id  mAnmho  cafleth  fire-brands^ 
J  9-  arrows  and  death  ;  fo  is  the  man  that  dcceiveth  his  neighbonr^  and  faith  ^  Am 
not  linfport  ?  Surely  then  he  that  makech  buc  a  fport,  or  a  matter  of  no- 
thing to  deceive  his  own  foul,  may  well  be  thought  a  mad  man,  cafting 
fire-brands  and  death  at  himfelf^  Jfanj  man  thinkjjimflfto  be  fome thing 
i»hen he  14  nothing,  he  diceiveth  himfelf,  faith  Patil  ^  Gil. 6  3.  Certainly 
among  all  the  multimdcs chit  periCh,  chis  is  the  commoneft  caufeof  their 
undoing  ^  that  they  would  not  be  brought  to  Try  their  ftate  in  time.  And 
is  it  not  pity  to  think  that  fo  many  thoufands  arc  merrily  travellir»g  to  dc- 
Ilfudjon,  and  do  not  kno  >vic^  and  ail  for  want  of  chis  diligent  fcajch  ? 

SECT. 


Part.  III.  The  Saints  Everlaftwg  Re  fl.  ^29 

SECT.  VIL 

6.  "TpHe  time  Is  nccr  when  God  will  fearch  you  ■  and  chat  will  beano-  c»     ^  - 

Jl  cher  kinde  of  Tryal  thenthis.  Ifit  be  but  in  this  life  by  the  fiery 
Tryal  of afliidion  , it  will  make  you  wi(h  again  and  again,  that  you  had  1C0r.11.30, 
fpared  God  that  work,  and  your  felves  the  forrow  ^  and  that  you  had  try-  31- 

ed  and  Judged  your  feives,  that  fo  you  might  have  efcaped  the  Tryal  and 
Judgement  of  God.    He  will  examine  you  then  as  Officers  do  offenders , 
with  a  word  and  a  blow  :  And  as  they  would  have  done  by  Paul,  Exa-  ^^^  ^^^'  ^'^' 
mine  him  by  fcourging.  It  was  a  terrible  voice  to  Ad^m,  when  God  C9\%*' 6)nid profucrlt 
to  him,  Adam^  ivbere  art  thou  ?  hafi  thsH  eaten  ?  &c.  And  to  Cam  ,  when  Kcofi  fociis  d?- 
God  asketh  him,  When  is  thj  brother  ?  To  have  demanded  this  ofhimTelf  circumllambis 
had  been  eafier.   Men  think  God  mindeth  their  {late  and  wayes  no  more  {'i^ l^J^"!^' 
then  they  do  their  own.  They  conftder  not  in  their  hearts  (faith  the  Lord ,  ,7^,  cim  cw« 
Hof.  7. 2.  J  that  J  remember  all  their  yvickednifs ;  now  their  own  doings  have  Judex  c,imin.:s 
befet  them  about,  they  are  before  my  face.     Oh  what  a  happy  preparation  a'^"''^"'^"'"  '^- 
would  it  be  to  that  laft  and  great  Tryal,  if  men  had  but  throughly  Tryed  l^.^^^J^l^f'^r^', 
themfelvcs,,  and  made  fure  work  before-hand  ?  When  a  man  doth  but  fo-  pci^J'chJfli' 
berly  and  believingly  think  of  that  day,  efpccially  whenhefhall  fcethe  tribunal  ftjU- 
Judgement  feat,what  a  Joyful  preparation  is  ic,  if  he  can  truly  fay ,  1  knc^w  '"'^^  i "  ''"^ 
the  fentencc  (hall  pafs  on  my  fide  ^  I  have  Examined  my  felf  by  the  fame  P'''°^f^''''^  <^^ 
Law  of  Chrift  which  now  muft  Judge  me,  and  I  have  found  that  I  am  quit  ,1^  ^^  jpf^''^ 
from  all  my  guilt,  and  am  a  Juflitied  perfon  in  Law  already.   Oh  Sirs ,  If  pcrtoncmus pc- 
you  knew  but  the  comfort  of  fuch  a  preparation,  you  would  fall  clofe  to  ftims  7i.e  nt  ali- 
the  work  of  Self-examining  yet  before  you  flept.  '^^f'^  ?u)b;sm- 

°  ■*  ''  pO'Limiii.  Cart. 

Haimon.  vo.i. 

SECT.  vin. 

7.  T   Aflly ,  I  defire  thee  to  confider,  What  would  be  the  fweet  effects  of  «   • '    ' 
jL  this  Examining.  If  thou  be  Upright  and  Godly,  it  will  lead  thee 

flraight  toward  Aflurance  of  Gods  Love  :  If  thou  be  not ,  though  it  will 
trouble  thee  at  the  prefent,  yet  doth  it  tend  to  tliy  happinefs,  and  will  lead 
thee  to  Affurancc  of  that  happinefsat  length. 

I .  The  very  Knowledge  it  felf  is  naturally  dcfirable.  Every  man  would  « 
fain  know  tilings  to  come  •,  efpecially  concerning  themfelves.- If  there  a 
Were  a  book  written  which  would  tell  every  man  his  deftiny  ,what  (hall  be- 
fall him  to  his  lail  breath,  how  defirous  would  people  be  to  procure  it  and 
read  it  ?  How  did  Nebuchadnez^zars  thoughts  run  on  things  that  after 
fhould  come  to  pafs  ?  and  he  worfhippedZ)4«;V/,  and  offered  Oblations  D.in.i  19,4,'. 
to  hi  11,  bccaufe  he  fore-told  them.  When  Chrilt  had  told  his  Difciples,  47' 

That  one  of  them  fhould  betray  him  ,  How  defirous  are  they   to  know  jviac.\4. 

vho  it  was ,  though  ic  were  a  matter  of  forrow  ?  Howbufily  do  they 

Lll  3  en- 


-vo  The  Saints  EverUfttHg  Reft,-  Chap.  9. 


enquire  when  Chrifts  Predidions  fhould  come  to  pals,  and  whac  were  the 
Signs  of  bis  coming?  With  what  gladnefs  doth  the  i'^w^riM^  woman 
]'jh.  4.19.       run  into  the  City,  faying,  Come  and  fee  a  man  thM  hath  told  me  ail  thM 
ever  I  hid;  though  he  told  her  of  her  faults?  When  Ahaziah  \\y  lick  , 
how  defiious  was  he  to  know  whether  he  fhould  live  or  die  ?  Darnel  is 
called  a  man  greatly  beloved,  therefore  God  would  reveal  to  him  things 
i  \ln^s  1. 1.     that  long  after  mull  come  to  pafs.     And  it  is  fo  defirablea  thing  to  hear 
11111.9.15. and  prophecieSjandtoknow  what  ihall  befall  ushereafter :  Andisit  notthen 
i3iiji9-  ^Q^  cfpeciallydefirable  to  know  what  ihall  befall  our  Souls?  And  what 
place  and  ftate  we  muft  be  in  for  ever  ?  Why  this  you  may  know,  if  you 
will  but  faithfully  Try. 
tf     2.  But  the  Comforts  of  tliac  Certainty  of  Salvation  which  tfiis  Trial 
doth  conduce  toward,  are  yet  far  greater :  If  ever  God  beftow  this  blef- 
fing  of  Affurance  on  thee,  thou  wilt  account  thy  felf  the  happieft  man  on 
earth,  and  feel  that  it  is  not  a  Notional  or  empty  mercy.  For,    i.  Whac 
*  fwcet  thoughts  wilt  thou  have  of  God  ?  All  that  Greatnefs,  and  Jealoufie, 
^  and  Juftice,  which  is  the  ter:  our  ofothers,  will  be  matter  of  Encourage- 
ment and  Joy  to  tbee  :  As  the  Son  of  a  King  doth  rejoyce  in  his  I  athers 
"  Magnificence  and  Power  ,which  is  the  awe  of  Subjecf^s,  and  terrour  of  Re- 
bels.  When  the  Thunder  doth  roar,  and  the  Lightening  flafti  ^  and  the 
Earchquake,and  the  Signs  ofdrcadful  Omnipotency  do  appear ,thou  canft 
fay ,  All  this  is  the  effed  of  my  Fathers  power. 
5      2.  How  fweet  may  every  thought  of  Chrift,and  the  blood  that  he  harh 
ihed,  and  the  benefits  he  hath  procured,  be  unto  thee  who  haft  go:  this 
Aflurance  ?  Then  will  the  Name  of  a  Saviour  be  a  fwect  Name  •  and  the 
thoughts  of  his  gentle  and  loving  nature,  and  of  the  gracious  delign  which 
he  hath  carried  on  for  our  Salvation,  will  be  pleating  thoughts ;  Then  will 
it  do  thee  good  to  viewhiswoundsby  theeyeof  Faith,and  toputthy 
finger,  as  it  were,  into  bis  fide,  when  thou  canft  call  him  as  Thomas  did  , 
Aly  Lord,  and  mj  God ! 
^      Every  paflage  alfo  in  the  word  will  then  afford  thee  Comfort  :  How 
fweet  will  be  the  Promifes  when  thou  art  Aire  they  are  thine  own  ?  The 
Gofpcl  will  then  be  glad  Tidings  indeed.  The  very  threatnings  will  occa- 
fion  thy  Comfort,  to  remember  that  thou  haft  efcaped  them.  Then  thou 
wilt  cry  with  David^O  how  J  love  thy  Law  !  It  isftvceter  then  hoyjey^More 
■precious  then  Gold^Scc.  And  as  Luther^  That  thou  wilt  not  take  all  the  world 
for  one  leaf  of  the  Bible.  When  thou  wart  in  thy  fin,  this  Book  was  to  thee 
as  Aiichaiah  to  Ahah,  It  never  fpoke  Good  of  thee,  bnt  Evil ;    And  there- 
fore no  wonder  if  then  thou  didft  hate  it  :  But  now  it  is  the  Charter  of 
Rom.io.  1 5-     thy  Ever  la/ling  Rcfi,  How  welcome  will  it  be  to  tiiee  ?  And  how  beau- 
tiful the  very  feet  of  thofe  that  bring  it? 

4.  What  boldnefs  and  comfort  then  maift  thou  have  in  prayer  ?  When 
thou  canft  fay.  Our  Father,  in  fuli  AfTurance  -,  and  knowcft  that  thou  arc 
welcome  and  accepted  thorow  C;hrift,and  that  thou  haft  a  Promife  to  be 
heard  when  ever  thou  askcft,  and  Knowcft  that  God  is  readyer  to  grant 

thy 


Part    III.  The  Sawts  Everlafthg  Reft.  4^1 


thy  requerts  then  thou  co  move  them  ^  With  what  comfortable  boldnefs 

maift  thou  then  approach  the  Throne  of  Grace  ?  Efpecially  when  the  cafe    ^^;  ^°'  -y 

is  weighty  ,  and  thy  necefiity  great,  this  AfTurancein  prayer  will  be  a  "''' 

fweet  priviledge  indeed  ;  A  defpairing  Soul  that  feeleth  the  weight  of  Sin 

and  Wrath,  efpecially  at  a  dying  hour,  would  give  a  large  price  to  be 

partaker  of  this  Priviledge,  and  to  be  fure,that  he  might  have  pardon  and 

life  for  the  asking  for. 

5.  This  AfTuiance  will  give  the  Sacrament  a  fweet  reliih  to  thy  Soul , 
and  make  it  a  refrefhing  fcart  indeed. 

6.  It  will  multiply  the  fwectnefs  of  every  mercy  thou  received :  when 
thou  art  fure  that  all  proceeds  from  Love,and  are  the  beginnings  and  ear- 
neft  of  Evcrlafling  Mercies  ;  thou  wilt  then  have  more  comfort  in  a  mor- 
fel  of  bread,  then  the  world  hath  in  the  greateft  abundance  ofajl  things, 

7.  How  comfortably  then  maill  thou  undergo  all  Afflidions  ?  When 
thou  knoweft  chat  he  meaneth  thee  no  hurt  in  it,  but  hath  promifcd,  That 

All  (hall  wor\togcther  for  thy  Good ;  when  thou  art  fure  that  he  chafteneth  Rom.  8.1S. 
thee,  bccaufe  he  loveth  thee,  and  fcourgeth  thee ,  bccaufe  thou  art  a  Son  ^i^^"^-"  '^'J' 
whom  he  will  receive,  and-thatout  of  very  faithfulnefs  hedothaftiid    '''•75-7  =  ' 
thee,  What  a  fupport  muft  thisbetothy  heart  ?  And  how  will  it  abate 
thebitternefsof  the  Cup  ?  Even  the  Son  of  God  himfelfdoth  feem  to  take  c* 
comfort  from  this  AfTurance,  when  he  was  in  a  manner  forfaken  for  our 
fins,  and  therefore  he  cryes  out.  My  God, my  God,  why  haft  thon  forfaken 
me  ?  And  even  the  Prodigal  under  his  guilt  and  railcry  doth  take  fome 
Comfort  in  remembring  that  he  hath  a  Father. 

8.  *  This  AfTurance  will  fweeten  to  thee  the  fore-thoughts  of  death,  isrun^jj.,,^^. 
and  make  thy  heart  glad  to"fore-think  of  that  entrance  into  Joy  ;  when  *  It  is  a  terri- 
a  man  that  is  uncertain  whether  he  is  going,  muft:  needs  dye  vvith  horrour.  ble  thing  for 

9.  It  will  fweeten  alfo  thy  fore-thoughts  of  Judj^cmenr,  when  thou  art ,     ^^^^^^ 
fure  that  it  will  be  the  day  of  thy  Abfoiution  and  Coronation.  Jookfuch  a 

10.  Yea  the  very  thoughts  of  the  flames  of  Hell  will  adminifter  matter  d.uigei-  in  the 
of  confolation  to  thee,  when  thou  canft  certainly  conclude  thou  art  faved  ^^^'^  >  ^s  for 

from  them.  Sows  may'  at 

I  r .  The  fore-thoughts  of  Heaven  alfo  will  be  more  incomparably  de-  ^^z  blow '  kill 
lightful,  when  thou  art  certain  that  it  is  the  place  of  thine  Everlaftinghim,andJainn., 

abode.  him  ^  or  ma 

12.  It  will  make  thee  exceeding  lively  and  ftrong  in  the  work  of  the  l-|J'"jJ"V^''^^^^^ 
Lord  :  With  what  courage  wilt  thou  run ,  when  thou  knowefl:  thou  fhalt  his  Gravc,ancl 
have  the  prize  ?  and  fight  when  thou  knowell  thou  fhalt  conquer  ?  It  will  to  Hell, 
make  thee  alwayes  abotindin  the  work,  of  the  Lord,  when  than  krioweftthat  M'^''''--*  s<-^f"- 
thj  labour  U  not  in  vain.  >  °"  ^"l"^'  ^^^ 

13-  It  will  alfo  make  thee  more  profitable  to  others.  Thou  wilt  bea  i'cor.:^58. 
moftchearfulencouragerofthem  from  thine  own  experience.   Thou  wilt 
be  able  to  rcfrelh  the  weary,  and  to  ftrcngthen  the  weak,  and  fpeak  a 
word  of  Comfort  in  fcafon  to  thy  troubled  foul :  Whereas  now  without 
Affurance  ,  in  itead  ofcomfortingothers,thouwiltraclTcr  have  need  of 

fup- 


43  z  ^^^^  Saints  E vcrla fling  Re fi,  Cbap.  9. 

Tupporc  thy  (elf ;  So  that  others  arc  lofcrs  by  thy  Uncerwinty  as  well  as 
thyfelf. 
4       14.  AfTurance  will  put  life  into  all  thy  AffcAions  or  Graces.   i.Itwiil 
**  help  thee  to  Repent  and  melt  over  thy  iins,  when  thou  knoweft  how  dear- 
ly God  did  love  thee  whom  thou  haft  abufed.  z.ItwillenflamethySoul 
Pfal.ii6. 1,      with  Love  to  God,  when  thou  once  knowcft  thy  near  Relation  to  him  , 
;.nd  18. 1,1.     and  how  tenderly  he  is  affcfted  toward  thee.  3.  It  will  quicken  thy  dcfires 
after  him,  when  thou  art  once  Aire  of  thy  Intereft  in-fiim.  4.  It  is  the  moft 
excellent  Fountain  of  continual  Re  joycing.  Hah.  3.17,18,19.   5 .  It  will 
I  Thef.4. 17,  contirmthy  Truft  and  Confidence  in  God  in  the  greateftftraits,  PfaLSg. 
^  '  26.&:46.  i,2,3,erf.  6.1twillfillthy  hearcwithThankfulnefs.  y.Itwill 
rfal  1 18  i8.    ^^^^^  ^^^  *"  ^^^^  '^'B^^  delightful  work  of  Praife.  8.  It  will  be  the  moft  ex- 
lfa.i5.i.         cellent  help  to  a  Heavenly  Mind.  9.  It  will  exceedingly  tend  to  thy  Per- 
icverance  in  all  this.  He  that  is  fure  of  the  Crown  will  hold  on  to  the  End , 
when  others  will  be  tired  and  give  up  through  difcoura^emenc. 
^       All  thcfe  fweet  Effeds  of  AITurance  would  make  tliy  Life  a  kinde  of 
Heaven  on  Earth.    Seeing  then  that  Examination  of  our  ftates  is  the  way 
to  this  AITurancejand  the  Means  without  which  God  doth  not  ufually  be- 
ftow  it,  Doth  it  not  concern  us  to  fall  clofe  to  this  Searching  Work  > 


SECT.  IX. 

^»  9*  T  Would  not  have  beftowcd  this  time  and  labour  in  urging  you  with  all 
X  thefe  fore-going  Conliderations ,  but  that  I  know  how  backward  man 
is  to  this  Duty.  And  though  I  am  certain  thac  thefe  Motives  have  weight 
of  Reafon  in  them  ,  yet  experience  of  mens  unreafonablenefsin  things  of 
this  Nature,  doth  make  me  Jealous,  left  you  fhould  lay  by  the  Book  when 
you  have  read  all  this,  as  if  you  had  done,  and  never  fct  your  felves  to  the 
pradicc  of  the  Duty.  Reader,  Ti  ou  fecft  tlieCafe  in  hand  is  of  greateft 
moment :  It  is  to  know.  Whether  thou  flialt  Everlaftingly  live  in  Heaven 
a  or  Hell  ?  If  thou  haft  lived  hidierto  in  dark  uncertainty,  it  is  apitifull  cafe : 
butif  thou  wilfully  continue  fo,  thy  madnefs  is  unexprelVible  .-  And  is  ic 
not  wilfully  ,  when  a  through-!  ryal  might  help  thee  to  be  refolved  ,  and 
thou  wilt  notbe  pcrfwaded  tobeac  fo  much  pains  ?  What  fayeft  thou 
now  ?  Art  thou  fully  refolved  to  fall  upon  the  Work  ?  Shall  all  this  labour 
that  I  have  bcftowed  in  perfwading  thee  be  loft  ,  or  no  •>  If  thou  wilt  not 
obey,  I  would  thou  hadlt  never  read  thefe  lines ,  that  they  might  not  have 
aggravated  thy  guilt,  and  filenccd  thee  in  Judgement.  1  here  put  this  fpe- 
cial  Rcqucft  to  thee  in  behalf  of  thy  Soul:  Nay, I  lay  this  charge  upon  thee 
in  the  Name  of  the  Lord ,  That  thou  defer  no  longer,  but  take  the  next 
Opportunity  that  thou  canft  have,  and  takethy  Heart  to  task  in  good 
earneft,  and  think  with  thy  felf.  Is  it  fo  Eaf]e,fo  Common,  and  fo  Dange- 
rous tobcmiftaken  ?  Are  there  fo  many  wrong  wayes  ?  Is  the  Heart  fo 
guileful  ?  Why  then  do  I  not  fearch  into  every  corner  ?  and  ply  this  Work 

till 


Part  HI.  TheSMntsEvmapngHefl.  ._  435 


till  I  know  my  ftace  ?  Muft  I  fo  fhortly  undergo  the  Tryal  at  the  Bar  of 
Chrift  ?  And  do  I  not  prefently  fall  on  Trying  my  fclf  ?"Why  what  a  cafe 
were  I  in  if  I  fhould  then  mifcarry  ?  May  I  know  by  a  Httle  diligent  Enqui- 
ry now  ?  and  do  I  ftick  at  the  labour  ?  And  here  i^  thy  felf  to  the  Duty. 

■ '  O^jff^.But  it  may  be  thou  wilt  fay,  I  know  not  how  to  do  it.  Ayifiv. 

That  is  the  next  Work  that  I  come  to,  to  give  diredions  herein  ;  But, 
Alas,  it  will  be  in  vain  if  thou  be  not  refolved  to  praftice  them.  V/i!c  thou 
therefore  before  thou  goeft  any  further  here  promife  before  the  Lord,  to 
fet  thy  felf  fto  thy  power  j  upon  the  fpeedy  performing  of  the  Duty  ac- 
cording to  thcfc  Directions  which  I  fliall  lay  down  from  the  Word  ?  I  de- 
mand nothing  unreafonablc  or  impoHible  of  thee  :  It  is  but  That  thou 
wouldelt  prefently  bellow  a  few  hours  time,  to  know  wliat  (hall  become 
of  thee  for  ever.  If  a  Neighbour,  or  common  Friend,  defire  but  an  hours  • 
time  of  thee,  in  conference,  or  in  labour,  or  any  thing  that  thou  maift  help 
them  in,  thou  wouldft  not  fure  deny  it ;  How muchiefslhouldft  thou  de- 
ny this  to  thy  felf  in  fo  great  a  Cafe }  I  pray  thee  take  this  Requeft  from  ^ 
me,  as  if  upon  my  knees  in  the  Name  of  Chrill  I  did  prefer  it  to  thee :  And  1  cannot  buc 
I  will  betake  me  uponmy  knees  to  Chrift  again,  to  beg  that  he  will  per-  f^^'^fi^T 
fwade  thy  heart  to  the  Duty  :  And  in  hope  that  thou  wiltpradicc  them,  it)cne  pai%e 
I  will  here  give  thee  fome  Diredions.  in  Scrma,  to 

,  fliew  lorae 

Chiiftians  to  their  fliame,  what  Heathens  did.  [  The  foul  is  daily  to  be  called  to  account.  It  was 
the  cuftoni  of  Safi/^,  that  when  the  day  was  paft,  and  he  betook  himfelt  to  his  reft  at  night,  he 
would  ask  his  Soul,  jyhit  ezilofih'ine  hajlthouf'calcd  to  day?  ii4)M  zacc  h.t(l  tbou-  rcfiftcd  ?ln.rehai 
part  art  thou  better  ?  ]  Anger  will  ceafe  and  become  more  moderate,  when  it  knows  it  Inuft  every  day 
come  before  the  Judge.  \Vhat  praftice  is  more  excellent  then  thus  to  fife  or  examine  over  the  whole 
day.  ?  How  quier,and  round,and  fweet  a  fl:cp  muft  needs  foUo.v  this  rcckonins;  with  our  felves  ••  When 
the  Soul  is  cithct  commended  or  admoniflied  ;  and^  as  a  fecret  Obferver  and  Judge  of  it  felf,  is  ac- 
quainted with  its  own  Manners  ?  1  ufe  this  power  my  fejff  J  and  daily .  accufe  my  felf,  or  plead  my 
Caufc  before  my  felf.  When  the  Candle  is  taken  out  of  my  fit'ht,  and  niy  Wife  holds  her  Tongue, 
then  according  to  my  ciiftom,  I  fearch  over  the  whole  day  with  my  felf :  I  mealure  over  again  my 
Doings  and  my  Sayings :  I  hide  nothing  fionv  my  felf  :  I  over^afs  nothing  :  for  why  fhould- 1  fear  any 
of  my  Errors,  when  I  can  fay,  [  Sec  that  thou  Jo  lo  no  more  •,  I  now  forgive  thee  :  In  fuch  a  Difpu- 
tation  thou  fpeakcft  too  contcntioufly  :  Engage  not  hereafter  in  Difputes  with  them  that  are  ignorant. 
They  that  have  not  learned  will  not  leavn.  Such  a  man  thou  didft  admonilh  more  freely  then  tliou. 
ougheft  5  and  therefore  didft  not  amend  him,  but  offend  him  :  Hereafter  fee,  not  only  whether  it  be 
Truthwhichthou  fpcakeft,  butwhetherhe  to  whom  itis  fpoken  can  bear  the  Truth.]  Stncc.  de  Ira 
/it.  3.  w/>.  3<?.«>i£r.  4^7,  4^8.  If  a  Heathen  can  keep  a  daily  reckoning  with  his  foul,  methinks  a 
Chriftian  might  follow  on  the  work  of  Exaijiinarion  once  till  he  know  "his.  Condition  ?  And  when 
that  is  done,  h^Oiall  find  dais  ^aily  Rcckonl^iig  well  managed,  to  be  of  unconc€ivablc  advantage,  for 
fubduing  Corruption,  and  for.  growtk  in.^Qfac.e. 


Mmm  CHAP, 


434  The  Saints  EverUfiingRefl.  Chap.  lo, 

CHAP.    X. 

QQntaining  T)ireBion5  to  Examination ,  and 
fome  Mar k^  for  tryal. 

SECT.    I. 

<,  j;       K^^S^SS'^'^'  "^^  ^^"^  ^^^^  ^^  '^y  ^^wn  the  Direftions  neceflary 
"    for  pteparation  to  this  Ducy,bccaufc  you  may  gather  them 
from  what  is  faid  concerning  the  Hinderances  :  For  the 


Contraries  of  thofc  Hinderances  will  be  moft  neceflary 
Helps.  Only  before  you  fee  upon  ir,  I  advife  you  more- 
over to  the  Obfervation  of thefe  Rules,  i .  Come  not  with 
"  too  peremptory  Conclufionsofyour  felves  before-hand.  Do  not  Judge 
i  too  confidently  beforeyouTry.  Many  Godly  dej'eded  Souls  come  with 
this  Prejudging  to  the  work,  concluding  certainly  that  their  ftatc  is  mife- 
rablc  before  they  Iiave  Tryed  it  :  And  raoft  wiC'ked  men  on  the  contrary 
fide  do  conclude  moft  coafidcntly  that  their  ftateis  good^  or  tolerable  ac 
the  leaft ;,  No  wonder  if  chefe  both  mifcarry  in  Judging, when  they  pafs  the 
Sentence  before  the  Tryal. 

2.  Be  fure  to  be  fo  well  acquainted  with  the  Scripture ,  as  to  know 
what  is  the  Tenour  of  the  Covenant  of  Grace,  and  what  are  the  Conditi- 
ons of  Juftificatfon  and  Glorification  ,  and  confequently  what  are  found 
Marks  to  Try  thy  felf  by,  and  wherein  the  Truth  of  Grace,  and  Eflencc  of 
Chriftianity  doth  confiif. 

3 .  And  it  will  not  be  unufefull  to  write  out  forae  of  the  chief,  and  thofc 
Scriptures  withail  which  hold  them  forth,  and  fo  to  bring  this  Paper  with 
you  when  you  come  to  examination.. 

4.  Be  a  conftant  Obferver  of  the  temper  an((jnotions  of  thy  heart  ; 
Almoft  all  the  difficulty  of  the  work  doth  lye  in  the  true  and  clear  difcern- 

«  ing  of  it.  Be  watchfull  in  obferving  the  Adings  both  of  Grace  and  Cor- 
•iuption  •  and  the  circumftances  of  their  Adings  ^  as  how  frequent  ? 
How  violent }  How  ftrong  or  weak  were  the  outward  incitements  ?  How 
great  or  fmall  the  impediments  ?  What  delight,  or  loathing,  or  fear,  or  re- 
luftancy  did  go  with  thofe  Ads  ?  By  thefe  and  the  like  Obfcrvations  you 
may  come  to  a  more  infallible  Knowledge  of  your  felves. 

5.  Ecfurc  you  fet  upon  the  work  with  a  ferious  ,  rouzed  ,  wakened 
Soul,  apprehenfive  of  h,ow  ^^at  concernment  it  is. 

6.  And  laftly »  Refolveto  judge  thy  fclf  impartially  ^  neither  better 
a  Bor  worfe  then  thou  art,  but  as  the  Evidence  (hail  prove  thee. 

"  SECT- 


Part  1 1 1.  The  Saints  EverUfting  Reft.  45  ^ 


SECT.    II. 

BEing  thus  provided,  thenfcttothc  bufinefs  :  and  therein  obfervc        ^  ^^ 
thcfe  Diredions  following  J  (which!  will  mention  briefly,  that  ly- 
ing clofe  together,  you  may  be  able  to  view  and  obferve  them  the  more 
cafily. ;  .  ^ 

1 .  Empty  thy  mindc  of  all  thy  other  cares  and  thoughts,  that  they  do  J 
not  diftradt  or  divide  thy  minde :  This  work  will  be  enough  at  once  of  ic  ^ 
felf,  without  /oyning  others  with  it. 

2.  Then  fall  down  before  God,  and  in  hearty  prayer  defire  the  Af- 
fiflancc  of  his  Spirit,  to  difcover  to  thee  the  plain  truth  of  thy  Conditi- 
on ,•  and  to  enlighten  thee  in  thy  whole  progrefs  in  the  v/ork. 

3 .  Make  choice  of  the  moft  convenient  Time  and  Place.    I  fliall  not  J 
ftand  upon  the  particular  Diredions  about  thefe ,  becaufe  I  fhall  *ention 
them  more  largely  when  I  come  to  dired  you  in  the  duty  of  Contempla- 
tion :  Only  thus  in  brief.    1 .  Let  the  Place  be  the  moft  private,  that  you 
may  be  free  from  diftraftions.   2.  For  theTime,thus,  i.  When  you  are  » 
moft  folitary,  and  at  leafure ;  Vou  cannot  caft  accounts,  efpecially  of  fuch 

a  nature  as  thcfe,  either  in  a  croud  of  company,  or  of  imploymcnt. 

2.  Let  it  be  a  fet  and  chofen  Time,when  you  have  nothing  to  hmdcr  you. 

3 .  But  if  it  may  be,  let  it  be  the  prefent  Time,  efpecially  if  thou  have  been 
a  ftranger  hitherto  to  the  work.    There  is  no  delaying  in  matters  of  fuch 

weight.   4.  Efpecially  when  you  have  a  more  fpecial  call  to  fearch  your  ' 

felves ;  as  in  publick  calamities,  in  time  oflickncfs,  before  Sacrament,  cfrc. 

5.    When  God  is  Trying  you  by  fomc  Afflidion,  and  (  as  J^o^  faith  )  is  Job.io.  tf. 

fearching  after  your  fin,  tlien  fet  in  with  him  ,  and  fearch  after  them  your  , 

felves.    6.  Laftly,  You  fhould  fpecially  takefuchaTimewhcn  youare  | 

moft  fit  for  the  work  :  When  you  are  not  fecure  and  ilupid  on  one  hand  ^ 

nor  yet  under  deep  Dcfertions  or  Melancholy  on  the  other  hand  :  for  elfe 

you  will  be  unfit  Judges  of  your  own  flates.  | 

4.  When  you  have  thus  chofen  the  fitteft  lime  and  Place,  then  1 
draw  forth, either  from  thy  Memory  , or  in  writing,  the  forcmention-  ! 
ed  Marks,  or  Gofpel-conditions  ,or  Defcriptions  of  the  Saints  ;  Try 

them  by  Scripture ,  and  convince  thy  foul  thoroughly  of  their  infallible 
Truth. 

5.  Proceed  then  to  put  the  Qucftion  to  thy  fclf  :  But  be  fure  to  ftate  ;'  j 
it  right.  Let  it  not  be,  Whether  there  be  any  Good  in  thee  at  all  ?  ('for  To  "  j 
thou  wilt  err  on  the  one  hand  : )  Nor  yet.  Whether  thou  have  fuch  or  | 
fuch  a  degree  and  meafurc  of  Grace  ?  ffor  fo  thou  wilt  err  on  the  other 
hand  :  )  But ,  Whether  fuch  or  fuch  a  Saving  Grace  be  in  thee  at  all  in 
finccrity,  or  not  ? 

6.  I  f  thy  heart  draw  back ,  and  be  loth  to  the  work  ^  fuffer  it  not  fo 
to  give  thee  the  flip:but  force  it  on:Lay  thy  command  upon  it;  Let  reafoA 
intcrpofe^and  ufc  its  authority  .-Look  over  the  fore-going  Argumcnts.and 

Mmm   2  prefs 


43  ^ r^f5f/y^//ry(fJ4)?/^^^g^,  Ghap.:icx> 

prefs  them  home  .-  Yea,  lay  the  Command  of  God  upon  it ;  and  charge  it 

to  obey  upon  pain  of  hisdifpleafure  :  Set  Confcience  awork  alfo  :  let  it  do 

its  office,  till  thy  lazic  heart  be  fpnrrcd  up  to  the  work  :  For  if  thou  fuffer 

it  to  break  away  once  and  twice.Cr/.  it  will  grow  Jfojiead-ftrong.  that 
thouc.nanotmafterir.      .    h' ...^;n.,  n.rn^'.oV*  >f^P  Anh^     o. 

'7.  Let  not  thy  heart  trifle  away  the  Time,  when  It  fhould  be  diligent- 
ly at  the  work:  Put  theQueHionto  itfcrioufly  :  Is  it  thus  and  thus  wi^i 
•TTie,  or  no  ?  Force  it  here  to  an  Anfwcr .-  fuff:r  it  not  to  belilent ,  nor  to 
*:  jangle  and  think  of  other  matters :  If  the  Quellion  be  hird,  through  the 
darknefs  of  thy  heart  ;  yet  do  not  give  it  over  fo :  but  fearch  the  clofcr  : 
andiludy  the  cafe  the  more  exactly  :  And  if  it  be  pbflible,  Ice  not  thy 
heart  give  over,  till  It  have  Refolvcd  the  Queflion,^  and  told  thee,  off  or 
on, in  what  cafe  thou  art :  Askitftridlyfas  J'*?/^/'^  examined  his  Bretbren, 
dn.'^l.j.)  howit  ftandsaffeded  :  Do  as  D.tvid,  ]Pfal.77.6,  Afy  fpirlc 
wade  Diligent  Search :  If  thy  Heart  ftrive  to  break  away  before  thou  arc 
refolved  -,  wreftle  with  it  till  thou  hartprevailed,and  fay, I  will  not  let  thee 
go,  till  thou  haf^  AnFwered.  He  that, can  prevail  with  his  own  Heart,! 
Ihlll  alfo  bea  prevailer  with  God. 

'B'.  If  thou  finde  the  work  beyond  thy  {irength,f0  that  after  all  thy 
pains  thou  art  never  the  more  refolved  ;  then  fcek  out  for  help  ,-  Goto 
fome  that  is  Godly,experienced,  able,  and  faithfull ;  and  tell  him  thy  cafe, 
and  defire  his  bell  advice  and  help.  Not  that  any  can  know  thy  heart  f^ 
well  as  thy  felf :  But  i-f  thou  deal  faithfully,  and  tell  him  what  thou  know- 
eft  by  thy  felf  ^  he  can  tell  thee  whether  they  be  found  Evidences,  or  not ; 
^nd  fhew  thee  Scripture  how  to  prove  them  fo  ;  and  dired  chec  in  the 
right  ufeof  fuch  Evidences ;  and  flisw  thee  how  to  conclude  from  them. 
Yea,  when  thou  canft  get  no  further,  the  very  Judgement  of  an  able  God- 
*  ly  man  (hould  rake  much  with  thee,as  a  probable  Argumentjas  the  Jadge- 
mcnt  of  a  Phyfician  concerning  the  ftate  of  thy  body  :  Though  this  can 
afford  thee  no  full  certainty,  yet  it  may  be  a  great  help  to  ftay  and  direft 
thee.  B  ut  be  fure  thou  do  not  make  this  a  pretence  to  put  ofFthy  own  du- 
ty of  Examining;  But  only  ufe  it  as  one  of  the  lall  remedies,  when  thou 
£ndeft  thy  own  endeavours  will  not  ferve.  Neither  be  thou  forward  to 
open  thy  cafe  to  every  one  .-  or  to  a  carnal,  flattering,  unskilfullperfon  : 
But  to  one  that  hath  wifdom  to  conceal  thy  fecrcts,  and  tendernefs  to 
comp^niionate  thee,  arid  skill  to  direft  thee,  and  faithfulnefs  to  deal  truly 
andplainly  with  thee. 

p.  When  by  all  this  pains  and  means  thou  haft  difcovered  the  truth  of 
thy  ftate,  then  pa  fj^the  Sentence  on  thy  felf  accordingly.  A  mecr  exami- 
nation willdo  thee  little  good,  if  it  proceed  not  to  a  Judgement.  Con- 
clude asthou  findeft  :  Either  that  thou  art  a  true  Believer  :  or  that  thou 
art  not.  But  pafs  not  this  Sentence  ra(hly  ;  nor  with  felf-flattery  ,  no? 
from  Melancholy  terroars  and  fears:  But.do  it  groundedly  and  deliberate- 
ly ,^?..id  truly,  as  thou  findeft  according  to  thy  Confciencc,.  ^  Do  not  coj}' , 
elude,  as  fome  do,  [lama  ^oodChrijfkn.  1  or  as  Qthers  do,  riamaKe' 
•  f  rotate  ^ 


Part.  I II.  7heSai0s  E^rlafiipgReft.  ^-y 


■probate ,  or  an  Hypocrite,  andp^all  be  damned^  ]  when  thou  haft  no  ground 
for  what  thou  fayft,  bur  thy  own  fancy, or  hope5,or  fears^  nay, when  thou 
art  convinced  by  Scripture  and  Realon  of  the  contrary :  and  haft  nothing 
to  fay  againft  the  Arguments.  I.etnotthy  Judgement  beany  way  by. 
afledjOr  bribed  •  andfo  fore-ftalied  from  fentcncing  aright. 

I  o.  Labour  to  get  thy  heart  kindly  Affeded  with  its  difcovercd  condi- 
tion ,  according  to  the  fentence  pajQTed  on  it.  Do  not  think  it  enough  to 
hnow  :  but  labour  to  fed,  what  God  hath  made  thee  fee.  Ifthoufinde 
thy  felf  undoubtedly  gracelelSjOh  get  this  to  thy  heart  ^  and  think  what 
a  dolefull  Condition  it  is :  To  be  an  Eacmy  to  God  1  to  be  unpardoned  / 
unfanSiHed  /  and  if  thou  (houldft  fo  ^it ,  to  be  Eternally  damned  I  One 
would  think  fuch  a  thought  (hould  make  a  heart  of  ftone  to  quake!  On- 
the  contrary  :  If  thou  finde  thy  felf  renewed  and  fandified  indeed  •,  Oh 
get  this  warm  and  clofc  to  thy  heart.  Bethink  thy  felf  j  WhatablefTed 
ftate  the  Lord,  hath  brought  thee  into  /  TobehisChilde  1  his  Friend  !  to 
be  pardoned,  juftificd,  and  fare  to  be  faved  !  NVhy  what  n^ecdeft  thou  fear 
but  finning  againft  him  ?  Come  war,  or  Plague,  or  ficknefs,  or  death,  thou 
art  fure  they  can  but  thru  ft  thee  into  Heaven. 

Thus  follow  thefe  Meditatiuns,  till  they  have  left  their  imprcfiionon 
thy  heart. 

1 1.  Be  fure  to  Record  this  Sentence  fo  paffed,  write  it  down  .-  or  at 
leaft  write  it  in  thy  Memory  :  At  fuch  a  time  upon  through-Examinati" 
on,  I  found  my  ftate  to  be  thus  or  thus :  This  Record  will  be  very  ufefull 
to  thee  hereafter.  If  thou  be  ungodly  :  what  a  damp  will  it  be  to  thy 
prefumption  and  fecurity,  to  go  and  read  the  Sentence  of  thy  mifcry  un- 
der thy  own  hand  ?  If  thou  be  godly ;  what  a  help  will  it  be  againft  the 
next  Temptation  to  doubting  and  fear,  to  go  and  read  under  thy  hand 
this  Record  ?  Mayft  thou  not  think  ^  If  at  fych  a  time  I  found  the  Truth 
of  Grace,  is  it  not  likely  to  be  now  the  lame  ?  and  thefe  my  doubts  to 
come  from  the  Enemy  of  my  Peace  ? 

12.  Yet  would  I  not  have  thee  fb  truft  to  onedifcovery,  as  to  Try  no 
more  :  Efpecially  if  thou  have  made  any  foul  defedion  from  Chrift,  and 
play'd  the  backflider  •,  See  then  that  thou  renew  the  Search  again. 

13-  Neither  would  I  have  this  hinder  thee  in  the  daily  Search  of  thy 
wayes  ^  orofthy  increafe  in  Grace,  and  fellowfhip  with  Chrift  :  It  is  an 
ill  fign,  and  defperate  vile  fin,  for  a  man  when  he  thinks  he  hath  found 
himfelf  Gracious,  and  in  a  happy  ftate,  to  let  down  his  watch,  and  grow 
negligent  of  his  heart  and  wayes,  and  fcarce  look  after  them  any  more. 

14-  Neither  would  I  have  thee  give  over  in  difcouragement,  if  thou 
canft  not  at  once  or  twice,  or  ten  times  trying,  difcover  thy  Cafe  ;  But 
follow  it  on  till  thou  haft  difcovered.  If  one  hours  labour  will  not  ferve , 
take  another ;  If  one  day,  or  moncth,  or  year  be  too  little  •,  follow  it  ftill. 
IfoneMinifter cannot dired thee fufficiently,  goto  another.  Thelflue 
will,an(vver  all  thy  Pains.  There  is  no  fitting  down  difcouragcd  in  a 
work  that  muft  be  done. 

Mmm   3  15-  daftly. 


^^g  T'he  Saifits  EverUfling  Reft.  Chap.  I o. 

1 5.  Laftly,  Above  all  take  heed,  If  thou  hndethy  fclf  to  be  yet  unrc- 
generate,that  thou  do  not  conclude  of  thy  Future  eftate  by  thy  prcfcnt : 
nor  fay,  Bccaufe I  am  ungodly,  I  fhall  dye  fo :  or  becaufc I  am  an  Hypo- 
crite, I  fhall  continue  fo.  No  :  thou  haft  another  work  to  do  :  And  that 
is.  To  refolve  prefently  to  cleave  toChrift,  and  breakoff  thy  Hypocrifie, 
and  thy  Wickednefs.  If  thou  finde  that  thou  haft  been  all  this  while  out 
of  the  way,do  not  fit  down  in  defpair^but  make  fo  much  the  more  haft  to 
turn  into  it.  If  thou  have  been  an  Hypocrite,  or  ungodly  perfon  all  thy 
life,  yet  is  the  Promife  offered  thee  by  Chrift  ^  and  he  tendercth  himfclf 
to  be  thy  Lord  and  Saviour  .-  Neither  canft  thou  pofllbly  be  fo  Willing  to 
Accept  of  him,  as  he  is  te  Accept  thee.  Nothing  but  thy  own  unwillmg- 
nefs  can  keep  thy  foul  from  Chrift ,  though  thou  haft  hitherto  abufcd 
him,  and  difTcmblcd  with  him. 

Objeth  But  if  I  have  gone  fo  far,  and  been  a  profeflbr  fo  long,  and  yet 
find  my  felf  an  Hypocrite  now  after  all  ^  what  hope  is  there  that  I  fhould 
now  become  fincere  ?  Anfw.   Doft  thou  heartily  Defirc  to  be  Sincere? 

*  Thy  Sincerity  doth  lye  efpccially  in  thy  Will :  As  long  as  thou  art  unwil- 
ling, I  confcfs  thy  cafe  is  fad  :  But  if  thou  be  willing  to  receive  Chrift  as 
he  is  offered  to  thee,  and  fo  to  be  a  Chriftian  indeed,  then  thou  art  fincere. 
Neither  hath  Chrift  rcftrained  his  Spirit,  or  pron^ifes,  to  any  fet  time  -jOr 
faid  to  thee.  Thou  fhalt  finde  grace,  if  thou  fin  but  fo  much,  or  fo  long ; 
But  if  thou  be  heartily  Willing  at  any  time,  I  know  not  who  can  hinder 

*  thy  happinefs.(Yet  is  this  no  diminution  of  the  fin  or  danger  of  delaying.) 

Thus  I  have  given  you  thefeDiredions  for  examination,  which  con- 
fcionably  pradifed,  will  be  of  fingular  advantage  and  ufe  to  difcover  your 
ftatcs :  But  it  is  not  the  bare  reading  of  them  that  will  do  it.  I  fear,  of  ma- 
ny that  will  approve  of  this  advice,  there  will  but  few  be  brought  to  ufe 
it.  However  ,  thofc  that  are  wiling,  may  finde  help  by  it  :  and  the  reft; 
will  be  leftmoft  uncxcufable  in  Judgement. 


SECT.  III. 

X  j^         T  Will  not  digrefs  further  to  warn  you  here  of  the  falfe  Rules  and  Marks 

i  of  T  ryal  which  you  muft  beware ,  having  opened  them  to  you  fully er 

when  I  preached  on  that  fubjed:.   But  I  will  briefly  adjoyn  fomc  Marks 

to  try  thy  Title  to  this  Reft  ,  by  :  referring  you  for  a  fuller  difcuvcry  to 

the  Defcription  of  the  People  of  God  in  the  firft  part  of  the  Book.    But 

be  fure  you  fearch  thoroughly,  and  deal  plainly,  or  elfe  you  will  but  lofc 

■*       your  labour,  and  deceive  your  felvcs. 

Markj.  I  •  Every  Soul  that  hath  Title  to  this  Reft,  doth  place  his  chiefeft  Hap- 

pinefs  in  it  •  and  make  it  the  chief  and  ultimate  End  of  his  Soul ,  This  is 

the  firft  Mark  ;  which  is  fo  plain  a  Truth,that  I  need  not  ftand  to  prove  it. 

«t       Tor  this  Reft  confiftcth  in  the  full  and  glorious  enjoyment  of  God  :  And 

he  that  makcth  not  God  his  chief  Good  ,  and  ultimate  End  ,  is  in 

heaf 


Parr   I M.  The  Saints  BverUfling  Refl.  4^ 

heart  a  Pagan  and  vile  Idolater  ^  and  doth  not  take  the  Lord  for  his  God. 

Let  me  ask  thee  then ;  Doft  thou  truly  in  Judgement  and  Affedion  ac-  ^ 
count  It  thy  chiefeft  Happinefs  to  enjoy  the  Lord  in  Glory  ?  or  dofl  thou 
not  ?  Canft  thou  fay  with  David^  Pfal.i6.$.  The  Lord  is  my  Portion  ?  pj;"^j_  ^  ^ 
A  nd  as  Pfal.  73.2).  Whom  have  I  in  Heaven  hut  thee  ?  and  whom  in  earth  &  1 41.  .^ .'    ' ' 
that  I  defirs  incomparifc-a  of  thee  ?  If  thou  be  an  Heir  of  Reft  ,  it  is  thus  Lam.  5.14. 
with  thee.   Though  the  flefli  willbepleadingfor  its  own  delights,  and 
the  world  will  be  creeping  into  thine  affcdions ,  and  thou  canll  not  be  ^^'^'-''^'''foiDco^ 
quite  freed  from  the  Love  of  it  ^  Yet  in  thy  ordinary  ,  fctled  ,  prevailing  TDfTc?  n'  -  ^ 
Judgement  and  Affedions,  thou  preferreft  God  before  all  things  in  the  q:umlvrin- 
world.  ?  (^ip'i^b  &  Tan- 

*  I .  Thou  makeft  him  the  End  of  thy  Defires  and  Endeavours  :  Th^  q-^'i'^iafi^e,^  ut 
very  reafon  why  thou  hcareft  and  prayeft  ,  why  thou  defireft  to  live  and  bieuT/a  /^^ 
breath  on  earth,  is  chiefly  this, that  tkou  moycft  fcek  the  Lord,  and  make  §.8./;.  427.'  * 
furc  of  thy  Reft.  Thou  feekeft  firft  the  Kingdom  of  God  ,  and  its  Righte-  ido  convcrflo 
oufnefs :  Though  thou  doft  not  feek  it  fo  delii  oufly  and  zealoufly  as  thou  '^fi  ^T)cir,n  ut 
fhouldft ;  yet  hath  it  the  chief  of  thy  delires  and  endeavours  •  and  nothing  ^  «f'^J£^ 
elfc  is  delired  or  preferred  before  it,  yi/rff.6.3  3.  So  that  thy  very  heart  ^  we  lenoun- 
is  thus  far  fet  upon  it.  Mat. 6.1 1 . Col.  3.1,2,3,  ced  the  World 

2.  t  Alfo  thou  wilt  think  no  labour  or  fuffering  too  great  to  obtain  it .  J^'^*^"^  ^^^  ^cre 
And  though  the  flefh  may  fometime  flirink  or  draw  back,  yet  art  thou  re-  cXenant  fnd 
folved  and  content  to  go  through  all  * ,  Mat.j.  13.2  Tim.  2.5.  Rom.S.  Piomifc)  Buc 

JJ.Lfik.l^.26j2y.  2  Tim.2.11.  Lukjl^.ZA-  nowwe  truly 

3.  Alfo  if  thou  be  an  Heir  of  Reft,  thy  valuation  of  it  will  be  fo  high  ^{"Jf^V""  ^^^ 
and  thy  Affedion'to  it  fo  great,- that  thou  wouldft  not  exchange  thy  Ti-  ^j^  a,ijj"  ^^^' 
tie  to  it,  and  hopes  ofit,  for  any  worldly  good  whatfoever.  Indeed  when  formancc  of' 
^he  foul  is.  in  doubts ofenjoying  it,  perhaps  it  may  poftibly  defirc  rather  that  covc- 
thc  continuance  of  an  earthly  happinefs,  then  to  depart  out  of  the  body  "^1^0  Whca 
with  fears  of  going  to  Hell'.  But  if  he  were  fure  that  Heaven  fhould  be  his  a^^  proted 
own,  he  would  dcfire  to  depart,  and  to  be  With  Chrift,  as  being  the  bcft  by  God, 
Itate  of  all  •.  And  if  God  would  fet  before  him  an  Eternity  of  earthly  pica-  forfakinc,  all 
fures  and  -contents  on  one  hand  ,  and  the  Reft  of  the  Saints  on  the  other  tim  wehave, 
hand,  and  bid  him  take  his  choice  ^  he  would  refufe  the  world, and  choofe  Lord  •  °and  do 
thisReft,P/^/.l6.9,io.i?o;».8.23.2Co/-.5.2,3.P/;<7.3.20.  Thusifthou  ftandfaftand 
be  a  Chriftian  indeed  ,  thou  takeft  God  for  chy  chiefeft  Good,  and  this  livcinlmbc- 
Rcft  for  the  moft  amiable  and  defirable  ftate  :  and  by  the  forefaid  means  **^^  ^"*^  ^^^''» 
thoumairtdifcovcr,t.  S^.l^to: 

•*  The  prcfisrrino;  God  before  all,  and  forfaking  all  in  heart  and  rcfolution  for  him,  is  eflential  to  our 
Chiiftianity,  and  no  man  can  be  favcd  without  it  ;  and  therefore  it  was  ever  folemnly  profcfled  and 
promifed  in  Baptifm  in  the  primitive  Church,  is  youmay  [ce\n  Cypr.Ep.7.&  ^^.&  I.  dchabVirg, 
Conflu.Apnr.clcm.L^.c./^.  TenuLde  Cornn-.  Milit.Aqiam  .idittir!.,ibidcr/i,  fed  &  aliqaantoprius  in.  Ecclefia, 
£n^4attlii^is  mx7ui  comeflarriar  nos  rcrmndare  Di.ibolo  &pompie  &-  Angelii  c']us.lta  in.  li.dcfpc^ac.  Ex  hoc 
c.ufalur  quxcunf,  pigriti.i  vd  dcli5l.itio  c,-catiit\e  r.tt'io/t.ihs  hiicbk.i :  qma  ft  h.iberct  Amonrn  id  Bcum  f.itk 
in^cnfiim  ,  torporcm  ilium  cxci(.terct,&  pcrfcttc  Amando  Veum^fibi  dibit e  defervirct.Et  ciimpecc^iini  quod- 
CHnq],ca,ufatitriii  tepcditatc  Dilciiionifi  pjtct  quod  mem  a,  h..^.pa,vi-penfio.,vcl  non.-cm\itio  Icgis  Dchdr-  pcc- 
catum  quodcunq-y  aflmle,  ad  illam  confcqiiitur.  Vbi  quncfo  e(i  majoi  ifigrdtiludo  quam  Amorcm  termmire 
fimliter  m  creaturaiib]cCla,&  Veum  quern  dcbcmiis  m.iximo  omms  diligereinon  diligere  ?  Wickleif.Trialog. 
iib-t.cap.ic.fol.ji.  But 


■^^o  lh:  Snir4s  Bveridftln^Reft.  Chap.  lo. 

Butifthoubeyet  intheflefh,nnd  an  unfandirted  wrctcli,  then  is  it 
•**   clean  contrary  with  thee  in  allthefc  rcfpefts  -.Then  doft  thou  in  thy 
Heart  prefer  thy  worldly  happinefs  and  flefhly  delights  before  God:  And 
though  thy  tongue  may  fay,  that  God  is  the  chief  Good,  yet  thy  Heart 
"  doth  not  fo  cQeem  him.   For,  i.  The  world  is  the  chief  End  of  thy  Defires 
i  and  Endeavours.  Thy  very  heart  is  fet  upon  it.Thy  greatefl  Care  and  La- 
bour is  to  maintain  thy  elhte,  or  credit,  or  flcflily  delights.  But  the  life 
to  come  hath  little  ofthycareor  labour.    Thou  didft  never  perceive  fo 
much  excellency  inthatunfeen  Glory  ofanother  world,  as  to  draw  thy 
heart  fo  after  it,  or  fet  thee  a  labouring  fo  heartily  for  it.    But  that  little 
xVi^{^mo'i  all  P^'"^  which  thou  beftoweft  that  way, it  is  but  in  the  fccond  place,and  not 
is  this :  If  he    the  firft: :  God  hath  but  the  worlds  leavings  ^  and  that  time  and  labour 
do  imbrace       which  thou  canH:  fparefrom  the  world  ;,  on  thofe  few  cold  and  carelcfs 
Clvift  (and     thoughts  which  follow  thy  conftant,  earnefl:  and  delightful  thoughts  of 
ChrifH  -as       carthly  things :  Neither  wouldfl:  thou  do  any  thing  at  all  for  Heaven. 
Chrift  is  of-     If  thou  knewell  how  to  keep  the  world  ;  But  lell:  thou  ("houldft  be  turned 
fcrcd  him  in    into  hell ,  when  thou  canft  keep  the  world  no  longer,  therefore  thou  wile 
the  Gofpcl  5    ^Q  fomething. 

Sdf  w'thc'  2.  Therefore  it  is  that  thou  thinkeft  the  way  of  God  too  ftrid,  and 
Kcii;iinent  and  wilt  not  be  pcrfwaded  to  the  conftant  labour  ofconfcionable  walking  ac- 
Gov eminent  cording  to  the  Gofpcl  rule  :  and  when  it  comes  to  trial,  that  thou  mufl: 
ofCbift,  and  forfake  Chrift  or  thy  Worldly  happinefs,  and  the  wind  which  was  in  thy 

cfteem'^and  ^^^  ^^^^  ^^'■^  '"  ^^V  ^^^^ '  ^^^"  ^^^^  ^^'^^  venture  Heaven  rather 
i-iizc  lum,thac  then  Earth,  and  fas  dcfperate  Rebels  ufc  to  fay  j  thou  wilt  rather  trull 
he  counts  all  Gods  Mercy  for  thy  Soul,  then  mans  for  thy  body  j  and  fo  wilfully  deny 
th^as  ;^dung  thy  obedience  to  God. 

cotnparifbn  of'  3.  And  certainly  if  God  would  but  give  thee  leave  to  live  in  health 
him,  and  can  and  wealth  for  ever  on  Earth,  thou  wouldft  think  it  a  better  ftate  then 
forfake  father  Rcft  :  Let  them  feek  for  Hcavcn  that  would,thou  wouldft  think  this  thy 
^"j  ^u^^^7\  chiefeft  happinefs.  This  is  thy  cafe  if  thou  be  yet  an  unregcnerate  psrfon, 
jSv  hlm"^  and  haft  no  Title  to  the  Saints  Reft, 
and  can  take 

up  his  Crofs,  and  undergo  any  affliftion  that  flull  be  laid  on  him,  rather  then  forfake  and  part  with 
Chrift,  they  that  have  thus  brought  him  in  their  hearts  (to  contraft  it  in  one  word)  to  refign  thera- 
lelves  to  the  Government  of  the  Law  of  God,  and  fct  thcmfclves  in  every  thing  to  walk  with  him, 
and  to  approve  themfcWes  to  him  j  have  evidence  that  God  hatlj  brought  them  into  Covenant, 
D.  Stonib,  RifJ)t'mans  ?lc,i.  Scr,^.  p.  14. 


SECTJ 


Part  III.  The  Saints  EverUflhgRefl,  /^/^i 


SECT.  IV. 

THe  fecond  Mark  which  I  (hall  give  thee,  to  try  whether  thou  be  an  ^     (^   .  ^ 
Heir  ofRcft,  is  this.  ct     '      ' 

*  As  thou  takeft  God  for  thy  chief  Good,  fo  [Thou  dofi  heartily  accept  If ^^'^'"i"^^* 
ofChrijifor  thy  only  Saviour  and  Lord  to  bring  thee  to  this  Rejl.   The  for-j^-^;'^^^  Bunm- 
mcr  Mark  was  the  fum  of  the  firft  and  great  Command  ofthe  Law  of  Na-  cio»  per  fidcm 
ture,  [_Thofipjalt  love  the  Lord  with  all  thy  hearty  or  above  ^//.JThis  fecond  yccl^iunt ; 
Mark  is  the  fum  ofthe   Command  or  Condition  of  the  Gofpel,  which  '^^  l^fo  don-.m-' 
faith,  iSelieveinthe  Lord  fefus^  andthou  Jhalt  be  faved.']  And  the  V^^^o^'^l^uiHi^l^^ino 
mance  of  thefe  two  is  the  whole  fura  or  Effencc  of  Godhnefs  and  ChriRi-  potcjiatm,  ut 
anity .  Obfer  ve  therefore  the  parts  of  this  Mark,  which  is  but  a  deiinition  <&  ut-  cum  m- 

of  faith.  ^'^'^'  ^  i^ 

niimcium  fi!i- 

ormn  Dc:  pCiiincmt.  Fulgent.?;^,  dc  ir!.cvr.  &■  gy.it.  c.i^.  J^mdc?;im  ewimm  qumuln  Chnfium  nondum  cle- 

gcramus  f-  &•  idea  mn  dUigcbttmns  ?  Nam  qui  cum  non  clc^itiquomdo  diligit  ?  Aus;.Tr.ta.8^.i«  Jo.vt. 

a 

1 .  Dofl  thou  finde  that  thou  art  naturally  a  loft  condemned  man  for  t  Chrlftin 
thy  breach  ofthe  firft  Covenant  >  and  doft  believe  that  Jcfus  Chrift  is  the  J^j^bc'^fuff^^ 
Mediator  who  hath  made  a  fufficient  fatisfadion  to  the  Law  f  and  hearing  iionoured"in^ 
in  the  Gofpel  that  he  is  offered  without  exception  unto  all ,  dort  heartily  his  Kingly 
confent  that  he  alone  fhall  be  thy  Saviour  ?  and  doft  no  further  truft  tOtJ^o^^^^-     ^'^' 
thy  Duties  and  Works,  then  as  conditions  required  by  him,  and  means  f'^'j'*^?^^^^ 
appointed  in  fubordination  to  him  ?  not  lookmgatthemasin  thcleaft  y^^^^h  honour- 
mcafure  able  to  fatistie  the  Curfe  ofthe  Law,or  as  a  Legal  Righteoufnefs,  cd  in  his  Pro- 
nor  any  part  of  it  ?  But  art  content  to  truft  thy  Salvation  on  the  Rcdemp-  phetical  and 
tion  made  by  Chrift  ?  fi"'^U.fnoc 

2.  Art  thou  alfo  content  to  take  him  for  thy  only  Lord  and  King  f  P^fo'^^j^uch^n^ 
to  govern  and  guide  thee  by  his  Laws  and  Spu-ic  ?  And  to  obey  him  even  his  Kingly, 
when  he  commandcth  the  hardeft  duties  ?  and  thofe  which  moft  crofs  the  &c.  Bimoughs 
defires  ofthe  flcfh  >  Isit  thy  forrow  when  thoubrcakeft  thy  relblution  °"^°.^f*^^.^* 
herein  ?  and  thy  Joy  when  thou  kcepeft  clofeft  m  obedience  to  him  ?  And  ^^j";^  '^obOfr^tta 
though  the  world  and  flefli  do  fometime  entice  and  over-reach  thee,  yet  mut/in/scd 

is  it  thy  ordinary  Defire  and  Refolu lion  to  Obey  ?  So  that  thou  wouldft  pruKimm  cjl'i 
not  change  thy  Lord  and  Maftcr  for  all  the  world  ?  Thus  it  is  with  every  ^^-  P^^x-w 
true  Chriftian.   But  if  thou  be  an  Hypocrite,  it  is  far  otherwife.  Thou*^!;";/"^^,^f' 
maift  call  Chrift  thy  Lord  and  thy  Saviour  :  But  thou  never  foundeft  thy  Scd  hitegmm 
felf  fo  loft  without  him,  as  to  drive  thee  to  feek  him,  and  truft  him,  and  lay  fadnstum  dc- 
thy  Salvation  on  him  alone.  *  Or  at  leaft  thou  didft  never  heartily  confent  ""''^  j.^^"  /^' 
that  he  Oiould  Govern  thee  as  thy  Lord  :  nor  didft  refign  up  thy  Soul  and  Jl^'J^jJ^^ 
Lite  to  be  Ruled  by  him  :,  nor  take  his  Word  for  the  Law  of  thy  Thoughts  i/itcrccfji'tipon- 
and  Adions.   It  is  like  thou  art  content  to  be  faved  from  Hell  by  Chrift  fo  inter  p.rrccs 
when  thou  dycft  :  But  in  the  mean  time  he  ftiall  command  thee  no  further  comSKmes. 
then  will  ftand  with  thy  credit,  or  pleafurc,  or  worldly  eftate  and  erds.  S.;/?.'1i;?'' 
And  if  he  would  give  thee  leave,  ihou  hadft  far  rather  live  after  the  world  ^xdm. 

N  n  n  and 


442  Tbe  Saints  Everlafling  Refi.  Chap.  lo. 


*  itaq;  Vellc  and  flefli,  then  after  the  Word  and  Spirit.  And  though  thou  maill  now 
Crcdcrc  eji  ^nd  then  have  a  Motion  or  Purpofc  to  the  contrary  -,  yet  this  that  1  have 
nit^a  CtcA^vc  n^s"tioncd  is  the  ordinary  defire  and  choice  of  thy  heart .-  And  fo  thou  arc 
Jiteitm  imj:-  no  true  believer  in  Chrift  .-  1-or  though  thou  confefs  him  in  word?,  yet  in 
?vzr/n-,  fed  q'-tu  works  thou  dofl  deny  him,  being  difobedienr,  and  to  every  good  Work  a 
in  volumate     Difapprovcr  and  a  Reprobate,  Tit.  1.17.  This  is  the  Cafe  of  thofe  that 

AuHr[,u'u!d  ^^^'  '^^  ^'^^  ^^^  ^^^^^"  '''^'""  ^^^^• 

Mxcl.'jc  fp.-  BiJt  efpecially  I  would  here  have  you  obferve,  That  ic  is  in  all  this  the 
yit.&  lucr.  jjConfentofyourHearcsor  Wils  which  I  lay  down  in  this  Mark  to  be  cn- 
jLtiati vc'Jc Re-  quired  after :  l"or  that  is  the  moft  efl'jntial  Aft  of  Jliftifying Faith*. 
ffr^'rxn^^'  Therefore  I  do  not  ask  whether  thou  be  AfTured  of  Salvation  .-  nor  yet 
ii'mc :  Fiiidj-  whether  thou  canft  believe  that  thy  lins  are  pardoned,  and  that  thou  art 
t7<r  cmm  Kcfi-  bclovcd  of  God  in  Chrifi: :  Thefe  are  no  parts  of  Juftifying  Faith .-  but  ex- 
pfcatu  hup-  cellent  fruits  and  confequents,  which  they  that  do  receive,  are  comforted 
jiiti  p^ohn'.r.t:i.^y  ^^^^^  ,  ^^^  perhaps  thou  mayll  never  receive  them  while[l:  thou  livcfi, 
qua'i  m.i!o  coi-  ^"^  V^^  ^^  ^  ^'"^^  ^^'^  of  Reft.  Do  not  fay  then,  I  cannot  believe  that  my 
"ctituur  ad  io?  fin  is  pirdoned^or  that  I  am  in  Gods  favour,  and 'therefore  I  am  no  true 
mifj.  DTwifs  Believer :  This  is  a  moll:  millakingconclulion.  The  Queftion  is,  Whether 
T^!.^"^,,^""'^*  thou  canO:  heartily  Accept  ofChritl:  that  thou  mailt  be  pardoned,  recon- 
m{ir<'<"a.  ^''^-^'  ^°  ^^^5  ^"^  ^^  ^^^'^^  •  ■^^'^  ^^^°"^  confent  that  he Onll  b;  thy  Lord 
VMcu-ir.:  who  hath  bought  thee  r  and  take  his  own  courfp  to  bring  chee  to  Hcavc^ 
vintm  qvfq-y  This  is  Juflifying  Saving  Vaith :  and  this  is  the  Mark  that  thou  muft  try 
cndufnwlM-^ll^y  fclf  by.Yet  (till  obrcrve,That  all  this  confent  muft  be  Hearty  and  Real: 
'dii  fi volu-rh  ?  "^^  feigned,or  withrefervations.f  it  is  notfaying,as  that  d:flembling  fon, 
<^i(od  fi  isbfuY-  Mat.z  1 . 3  O.I  go  fir^ivherj  he  went  not:  To  fay  ,Chrill:  fhall  be  my  Lord,and 
dim  eft  :.^iiid  yet  let- corruption  ordinarily  rule  thee  or  be  unwilling  that  his  commands 
cflcmm  Credere  i]iould  encroach  upon  the  incereH:  of  the  world  or  flefh.  If  any  have  more 
^^Jtlient-n'tod^^^  if  thou  hadftrdtlier  live  afccr 

Scitu,'?  con^  anyother  Laws,thenhis,if  it  wereat  thy  choice,  thou  art  not  his  Difciplc. 
finr'w  nuian  Thus  I  have  laid  you  down  thefe  two  Marks,  which  I  am  fure  are  fuch  as 
uUqyVo\cm\%  f  very  Chriftinn  hath,  and  no  other  but  fincere  Chriftians.  I  will  add  no 
%'iicsili-ja'.i'ik  ^OJ'C, feeing  the  fubltance  of  Chriltianity  is  contained  in  thefe. Oh  that  the 
tttt  t\K  Aug.  1-ord  would  now  pcrfwade  thee  to  the  clofe  performance  of  this  Self-try- 
^ctrafLli.i,  ingTask'.That  thou  maift  not  tremble  with  horror  of  Soul  when  the  Judge 
c^p.u-Fides  14  (jf  all  the  World  fhall  try  thee :  but  have  thy  Evidence  and  Affurance  fo 
^aia-jtli'c^itm  *'^^^y  ^^  hand, and  be  fo  able  to  prove  thy  Title  to  Ren,that  the  thoughts 
i,:i[t  q'lify^  crt- ^^(^  approaching  of  Death  and  judgement,  may  revive  thy  fpiiits,  and 
fiit,  &  cum  iiJl  thee  with  Joy, and  not  appall  thee,  and  fill  thee  with  Amazement ! 
ttciit  vokn'; 

credit.  Aue,.  ibid.. c.ip.'^ I.  l  Hcichy  yon  miy  know  whether  your  convcrfion  be  rig,ht  yea  or  no  :  As 
i-hit  \vhich  is  Cbrjflb  co-ncth  to  be  thine,  fo  that  which^ is  thine  comcth  again  to  be  Chrifts,  My 
Bcloi'cd  /s  mi/iC')  M-d  J  .^mh;s,  Burroughs  on  Hof.  Lcft.ij.p.^oi.  Vt  eli9,.t!iir  Calii,  ipfa priia  elig:t  : 
Jiej^  fiifcpitur  ant  dL^itur,  'ilfi  hoc ipja  in. cordc  hmi/in operetur.  iftam  Gmtixm  nnHm  Uominitn  deftde* 
rare  vlpo^cere^fcd  >iec  cognfcerc  potcriiy  tufi  cam  prim  ab  illo  acclplat-,qni  cam  nulL)>  piaccdoitibui  opcri- 
hits  ho:i:i  lr.rfiiur,&(.c.  Ful^cnt.t/c  l^crit.Tr.-ede'/.'-.i^jiC.'Evcn  the  Jcfuites  confcfsthat  ir  is  ex  Cbrijti  iratia. 
iionfoium  cjfe  fo/ium,  fed  &  fai-.m  vcllc  &  prccar:  lit  cred"rc  velimm  & purgxri.Y)lon.VciV(')Msde  Lege 
<>  $/vrfi<Jj/.2>cr.3.5.i;i.'>  &c.  Mm  they  ke  net  ihiOpfafan'it as  QQ/ipftit  maximxcx pme  in  ipfa  I'^elle, 

CHAP, 


Part  in.  The  Saints  Everlajling  Reft. 


443 


CHAP.    XL 


(h^  more  exaB  enqmrj  into  the  number  mdufe 
of  Marias  ythe  nature  of  Sincerity  ^MPitb  other 
things  of  great  moment  in  the  'worl^of  Self-^ 
Examination. 


SECT.   r. 

5^j|t^^v)  T  isamatter  offuch  unexprefiible  confequence  for  every 
A'/fc^B  _^^T:j  j^g^  j.^  make  fure  work  in  the  great  bufinefs  of  his  Salvati- 
on J  it  being  fo  Eafie,  fo  Ordinary , and  fo  Dangerous  to  be 
Miitaken,  that  I  think  fit  yet  to  add  fome  further  advice,  to 
^  -.,,,-^  help  men  in  the  Trial  of  their  ownftatcs.  ThereisnoChri- 
irtan  that  hath  any  care  of  his  Soul,or  any  Beliefand  true  fenfc  of  the  mat- 
ters of  Eternity,  but  muft  needs  be  very  Iblicitous  in  enquiring,  Hoiv  he 
way  krsoyp  v:hat  ixill  bcccme  ofhijnfcr  cz'cr  and  ever  ?  and  be  glad  of  a  clear  , 
undeceiving  Direftion  for  the  Difcovery  of  this.  As  I  lay  under  feven  ' 
years  doubting  and  perplexity  of  fpirit  my  fclf,  m.uch  through  my  igno- 
rance in  the  managing  of  this  \vork,fo  was  I  very  inquifitive  ftill  after  ligns 
of  Sincerity,  andl  got  all  the  Books  that  ever  I  could  buy, which  lay 
down  Evidences  and  Marks  of  true  Grace ,and  tended  to  difcover  the  Dif- 
ference betwixt  the  true  Chriftian  and  theHypocrite  or  Unfound;  I  liked 
no  Sermon  fo  well  as  that  which  contained  moll  of  thefe  Marks :  And  af- 
terward when  I  was  called  to  the  Miniftry  my  felf,  I  preached  in  this  way 
as  much  as  moft.  I  have  heard  as  many  complaints  of  Doubting  diftreffcd 
Souls  as  m;oft:and  had  as  many  that  have  opened  their  hearts  to  me  in  this 
point ;,  of  whom  many  have  proved  the  moft  humble,  fclf- denying  mor- 
tified Chriftians ;  and  many  that  were  deepeft  in  doublings  and  diftrefs, 
upon  tryall  of  their  lives,  I  found  alfo  deepeft  in  Pride,  Pcevifhncfs,  un- 
m.ortihed  Lufls^and  unfaithful  Walking, which  did  feed  their  troubles.Up- 
on  this  long  experience  of  my  fclfand  others,ard  moft  ferious  ftudy  ofthis 
point,  and  prayer  to  God  for  his  diredion,  I  think  it  but  my  duty  to  open 
yet  more  fully  for  the  benefit  of  others,  what  I  have  herein  difcovered 
which  is  neceffary  for  them  tounderfland  in  this  weighty  work  :  lor  one 
Error  here  may  put  the  hearts  and  lives  of  godly  people  quite  out  of 
frame,andmay  do  much  to  the  confirming  of  the  wicked  in  their  Prefum- 
ption  and  felf-deceit.  1  fhall  therefore  lay  down  what  I  conceive  to  be  the 
T'-uth  in  certain  Propofitions. 

Nnni  SECT, 


.^.  r 


444  ^^^  Sai/)fs  Bvnlaflwg  Rcjf*  Chap.  1 1 . 


$.2.  SECT.  11. 

•  • 
Pr6p.  I ,         Propof.  I .      yj  St /tare  ChrijlUn  ma)  attain  to  an  Infallible  Kmvflcdge  of 
'^  his  own  Sincerity  ia  Grace  ^  or  his  performance  of  the  Con^ 
ditions  of  the  Covenant  of  Life  ^and  con  fee}  nentlj  of  his  J  n(iif  cation,  Adoption, 
and  title  to  Glory  ;  and  this  without  any  extraordinary  Revelation. 

This  Propoficion  I  have  proved  before,  and  therefore  need  co  fay  no 
more  to  it  now.  I  lay  it  down  hac  by  way  of  Caution  to  prevent  miilakes, 
left  any  (hould  think  that  I  am  againft  an  attainment  of  AfTurance  here, 
bccaufe  of  fome  pafHiges  following. 


SECT.  III. 


«. 


Prof'  2-         Propof.  2.  Tp  His  Infallible  Knowledge  is  not  properly  a  Certainty  of 

A  Faith  J  (^n'  too  many  Divines  affrm.) 
Tf^cAir.clu  This  alfo  I  have  proved  before  in  opening  the  Nature  of  Affurance,  and 
<^u^'\!coYoi.  '"  f^^  Appendix ofmyAphorifms of Juftihcation^  Kn<il,\:  Wottcnde Re- 
^,  y'o^g.  (mi-  concil.  and  very  many  learned  Divines  of  late  have  confirmed  it  fully. 
hi)  ;88.  f4.'/c;^Proper  Certainry  of  Faith  is,  when  a  man  by  meer  Believing  is  lure  of  the 
qaxTbtologuri  jruth  of  the  thing  Believed  :  This  thcrclbreleancth  fully  on  a  Divine 
dctlem  "^'  Teftimony.  But  there  is  no  Divine Teftimony  revealing  that  fuch  or  fuch 
»  SuppoHnc^  a  mans  fins  are  pardoned,  or  he  Jullified.  ThcTeflimonyofthe  Spirit  is 
that  other  *  but  partly  by  Giving  us  the  Conditions  of  the  Promil'e,  which  is  our  Evi- 
jvaysoFReve-  dence,  and  partly  helping  us  to  fee  them,  and  conclude  from  them,  and 
ceSoi^'^  cake  comfort  therein.  And  fo  it  witneffeth  with  ourCunfcicnces, by 
/(//m/«/»7.w/)*caunngourConfciencesfpiritually  and  cflfedually  to  witncls.  But  this 
pemflnmaffi-  Teftimony  is  not  the  Objed  of  1-aith  :  It  is  only  Gods  Teftimony  in 
ciimfidei-  ca-  *  Scripture  which  affords  us  a  Certainty  of  Faith  properly  Divine  in  this 
^I'^^uf/^'^'^r'  point,  niiough  in  other  cafes  NaturallDifcovcries  may  be  truly  called 
mmcdiatay  ac  a  Divine  Tclhmony  m  a  larger  lenlc  •,  yetthisis  above  nature  :  J  Now 
prima.  Fidji  Gods  Word  doth  only  fay.  He  that  Rcpenteth  and  Believeth,  (hall  be  par- 
aiitemfiibjm-  doned,  and  Juftificd,and  favcd  :  but  nowhere  faith,  that  you  or  I  ftiall 
^d'lmk'im'  ^^  ^^v^*^*  Oh^eSl.  But  (you  will  fay  j  as  long  as  we  may  know  that  we 
piio.nL  7//i«j»^^^'^^'^'  *5  it  not  all  one?  ^w/w.  No-,  For  Gods  Word  tells  me  not  that 
ergo  qiix  haac  I  Bclicve,  therefore  this  muft  be  known  by  llefledion  and  Internal  fenfe, 
pcrfii.ijicicin     and  not  by  Believing.  He  that  Believeth  he  doth  Believe,  Believeth  him- 

on'lm!!ttt  ^^'^  ^"^  ^"^^  ^^^  '  ^^^'  ^^^  "^  ^^^^'^^  tellethhim  fo  :  fo  then  it  is  beyond 
ejfe  firmtido  doubt, that  AfTurance  (as  I  faid  before)  arifeth  from  the  CondufionjOnc 
mdjor,q  .m      of  whofe  Premifes  is  in  the  Word  of  God, and  muft  be  Believed  ;  the  other 

q:ta  prxmifj'ii-    is  in  our  own  Hearts,and  muft  be  felt  or  Known  :  and*  therefore  the  Con- 

rimcleb.'iori 

in:ft.  Suhpmprio  aulem  illi  npcnrntntaUbiiS  niiitw  judiciis,  per  privatam  homin.:  con-fcHntiam  penfitatis, 

J^«  cifn  '1.0 1  li'.'juam  li  d'tb.it  n  vocefitur^vi  fia  jJgn.x gcmim  &  fepe  tcnt.ttio.i  /  /i  tube  occtiltentHV^ne  .id 

prafe)u  foU.  iim  cffidt^cufit,  quU  «w//^  fi  fio/ij&c'lhQoiogi  13ritCAnni  m  Symd>J)ord<-,  SH'^mg-  ^'^  ^'"  ^• 

Jbcf  ^^^c,  clufion 


Part    III.  7he  Saints  Everlafling  Reft.  ^^^ 

dufion  is  mixc,  and  to  be  deduced  by  Rcafon,  and  is  not  an  Objed  pro- 
perly of  Divine  I  aith,  or  of  any  Faith  at  all.  1  here  is  but  an  Objeftion 
tliat  feems  to  me  to  have  any  appearance  of  ftrength  to  take  with  any  rea- 
sonable man  :  and  that  fome  think  cannot  be  anfvvered.  And  thus  they 
argue,  Whatfocver  wc  ask  of  God  through  Chrift  according  to  his  Will, 
we  muft  Believe  we  (hall  Receive  :  But  we  ask  Juftification  and  Glory 
of  God  according  to  his  Will  through  Chrill :  Therefore  we  muft  Believe 
we  fhall  Receive  them.  ^;?/.  This  makes  not  our  Jullification  and  Sal va-  « 
tion  to  be  upon  Certainty  of  Faith.  For,  i.  The  major  Propofition  doth  i 
only  exprefs  a  Conditional  Promife  of  Juftilication  and  Salvation,  and  no 
Ablblute  Promife.  Now  a  Conditional  Promife  puts  nothing  in  Being, 
till  the  Performance  of  the  Condition,  nor  gives  any  Certainty  but  on  fuch 
Performance.  The  Condition  here  exprefTed,  is,That  weask,and  that 
we  ask  according  to  Gods  Will  :  which  implies  many  other  Conditions : 
For  it  muft  be  in  Faith  and  Repentance,  and  to  right  Ends,  not  toconfume 
it  on  our  Infls  (faith  fames)  and  wc  muft  be  Certain  that  we  are  fincere  in 
all  this,  before  we  can  upon  this  ConditicJnal  Promife  have  a  Certainty. 
2.  So  that  the  minor  Propofition  here  (  That  we  thus  ask  according  to  i 
Gods  Will  in  true  Faith.e^T.) This  no  Scripture  fpcaks;  and  therefore 
muft  be  known  otherwife  then  by  Believing,  j.  Yet  wemay  befaid  to  j 
Believe  we  fhall  Receive,  in  reference  to  the  major  Propofition  or  Pro- 
mife in  Scripture,  which  is  an  Objed  of  our  Belief. 


SECT.  IV.  Read  of  this 


op.  3. 
id  of  th 
our  Rvittilli 


Propof.  3 .   'Tn  HoHgh  Infallible  A^nrance^  as ^forefaid^  way  he  here  4f-**DIvin!.s  in  the 

X  tained,  yet  perfeEi  Certainty  in  Decree  cannot ,  nor  may  Synod  ot  ro;/. 

iarvjuliy  he  by  any  man  expected-  j.:^  -^1.  •[])(.r,  ^ 

This  alfo  1  have  proved  before.  For  if  we  may  be  pcrfeft  in  the  Degree  &  ^.cxcel- 
ofx\frurance,why  not  of  all  Grace  as  well?  and  fo  have  no  fin  ?  Nay  there  lemly  and  mo- 
arc  fo  many  Graces  exercifcd  in  producing  our  AfTurance  (belidcs  Rea-  ^^ratdy  (as 
Ton  it  felfj  that  if  they  be  not  firii  perfed,  tt  is  impoftible  that  AfTurance  \^X 
(hould  be  perfed.  For  Example  .•  He  that  Believeth  not  in  Pcrfedion  the^The  Ccnduii- 
Truth  of  Scripture,  and  of  that  Promife,  That  [_Whofoever  EcUez'cth  P^all  on  follows  the 
htfaved]  2.  And  he  that  knoweth  not  inPcrfevlion,the{incerity  ofhis  ^'i^ .^p'^'^  ^^[•^.^'^^^ 
own  Faith  (''neither  of  which  any  man  breathing  doth  do)  cannot  pofiibly  \^^  u^li^iZ 
be  Pertcdly  certain  chat  he  is  Juftined,  and  (hall  be  favcd  :  For  who  can  VidcSmikui 
be  perfedly  Certain  of  the    onclufion,  who  is  but  Imperfeftly  Certain  of  logicm  ^Difp, 
the  Premifes  ?  And  yet  I  have  met  with  fome  men  that  think  themfelves  ^l-^'^i^:  3- 
very  learned  and  fpiritual,  that  confidently  Difpute  for  a  Perfection  in   ]^^lyrb!,tiii^' 
AfTurance.  If  any  man  fay  ^That  Bellarmine  meant  as  much  as  this  iTa^^'ftprxmifl'e  dteil' 
fed  Certainty,  when  he  grants  a  conjedural  Certainty  ;  ]  and  bcfure  w  debilitxtm, 
that  he  fpcaks  truly  ;  I  will  like  i?f//4/'ww^' the  Better,  and  his  oppofers  My'&'!'- 
in  this  the  woi-fe;  but  I  will  like  a  plain  necelTary  Truth  of  God  never  'XS'^' 

Nnn  3  the  conc!njjomni> 


^45  ^^^  Satftts  BverUfling  Rejl,  Chap.  1 1 . 

the  worfc.  Sure  I  am  chat  our  great  Divines  affirrriin^.  That  we  are  lure 
of  Salvation  by  a  certainty  of  1  aith,  hath  given  the  Papii[s  tcarfuli  ground 
to  baffle  them  and  play  upon  us,  and  triumph  over  them.  And  when  their 
own  Students  and  toUowers  find  it  fo,  it  hardens  them  againft  us  fearful- 
ly. And  as  fure  I  am,  that  no  man  is  Perfect  gradually  in  this  life  in  any 
Grace,  much  lefs  in  fo  higha  poirtashis  Aflurance.  Among  all  thole 
confcicnces  that  I  have  had  opened  tome,  I  never  met  with  an  humble, 
he.ivenly,  upright  Chriflian,  that  would  fay.  He  was  perfeftly  Certain  : 
f  Nay ,  and  but  fev/,  that  durfl  call  their  Pcrfwafion  a  Certainty,  but  ra- 
ther a  llrongHope  ;  )  But  fomc licentious,  fantaftical  Difputcrs,!  have 
heard  plead  for  fuch  a  Perfeft  Certainty  •,  whofe  Pride,  and  loofe  Living, 
and  unmortified  Pallions  and  corruptions,  told  the  ftanders-by,  that  they 
were  the  furtheft  from  true  Certainty  of  any. 


^5- 


SECT.   V. 


Prop.  4,         Propof  4.   CT^Hou^h   in  fame  Cafes  it  may  be  ufeful  to  name  fevcr^l 
-^  Marks   :  If et  the  trm  infallible  Aiarkj  of  Sincerity  ^-rvhich 
a  man  ma)  gather  Aj[urancefrom^  are  very  few,  andlje  in  a  narrower  room 
then  mofi  have  thought. 

As  I  would  not  pick  quarrels  with  the  moft  Godly  Divines,  who  lay 
down  many  Marks  of  Sincerity  in  their  Sermons  and  Books  ^  fo  would 
I  not  in  foolifli  tendernefs  of  any  mans  Reputation  be  fo  cruel  to  the  Souls 
of  poor  Chriftians  as  to  hide  the  Truth  from  them  in  fo  weighty  a  point, 
and  I  fpeak  againft  no  man  more  then  my  felff  heretofore.}  I  know  or- 
dinary Chriftians  cannot  difcern  how  thefe  multitudes  ofMarks  do  lye 
open  to  exceptions :  but  the  Judicious  may  eafily  perceive  it.  I  fhall  there- 
fore here  tell  you  the  Truth,  how  far  thefe  many  Marks  arecommenda- 
^  ble  and  convenient,  and  how  far  they  arc  condemnvible  and  d.ingerous. 
^  And,  I.  When  we  are  only  difcovering  the  Nature  of  fome/J;;,  rather 
then  the  Certainty  of  the  unholinefs  of  the  linner,  it  is  both  ealie  and  ufe** 
ful  to  give  many  figns,as  from  theEfferts,c^f.by  which  it  may  be  known, 
what  that  fin  is  ^  and  fo  men  may  know  liow  far  they  are  guilty  of  it. 
But  to  know  certainly  whether  that  fm  will  prove  the  damnable  Itate  of 
the  finner,  is  neither  cafiefin  moft:  cafes)  nor  to  be  done  by  many  Marks. 
^       2.  When  wearcdifcovcring  the  Nature  of  fomc  Duty  or  Grace,  fand 
not  the  very  point  wherein  the  Souls  fincerity  in  that  Grace  or  E^utyly- 
eth)  it  is  both  eaiieand  ufeful  to  give  many  Marks  of  them.  But  by  thefe 
no  man  can  gather  Aflfurancc  of  his  fincerity. 
7        3.  When  wc  arc  dcfcribing  a  high  degree  of  wickednefs,  which  is  far 
from  the  beft  ftate  of  an  unregenerate  man,  it  is  both  eafie  and  ufcfull  to 
give  plain  Marks  of  fuch  a  flate.  But  to  dilcoverjull  how  much  fia  will 
Hand  with  true  Grace,  is  another  matter. 
^        4.  When  wc  are  defcribing  the  elhte  of  the  llrongeft  Chriftians,  it  is 

eafic 


Part  III.  The  Saints  Everlafthg  Reft.  447 

eaBie.and  ufefull  to  Mark  them  out,  and  to  give  many  Marks  of  their 
ilrength  :  But  to  give  many  of  their  Truth  ^  and  to  difcover  the  leaft  de- 
gree of  true  Grace,  is  not  eafie.  So  I  have  fhewed  you  wherein  Marks  may 
tommendably  be  multiplyed :  But  to  lay  down  many  Marks  of  fincerity, 
and  fay,  By  thefe  you  may  certainly  know  whether  you  fhall  be  faved  or 
not ;  This  I  dare  not  do. 


SECT.    VI.  $.6. 

Propof.   5 .  'T*^  Here  ii  a  three- fold  Truth  to  he  enquired  after  in  Exami'f^^°P-  5  • 

1  nation  :   l.The  Truth  of  the  kdior  Habit.  2 .  The  Moral  ^^J|''  ^f^'^-^^ 
Trmh  of  it  as  a  Grace  er  Duty.    3 .  The  Moral  Truth  of  it  oi  a  Saving  <j?f  tTc\.&  z!  '^' 
Juftifying Cr/icf  or  Dntj :  or  as  the  Condition  offufiificatiorrand  Salvation,  c^^c.  accuwitif- 
It  is  the  lafi  of  thefe  three  only  that  the  great  bufincfs  in  Self-examination  Ij-  fme  dc  veri  & 
eth  on^  and  which  we  are  mwfe birching  after ;  The  twofirji  being  prefuppofed  ~'^'^_^'J'^^'^  "■'^V' 
as  more  caftly  difccrnablc^  and  lefs  controvertible. 

I  will  not  here  trouble  plain  Readers,  for  whofe  fakes  I  write,  with  any 
Scholallick  Enquiries  into  the  nature  of  Truthjbuc  only  look  into  fo  much 
as  is  of  flat  nccelllty  to  a  right  managing  of  the  work  of  Self-examination. 
For  it-is  unconceivable  how  a  man  (hould  rationally  judge  of  his  own  Coa- 
dition,  when  he  knows  not  what  to  enquire  after .-  or  that  he  fliould  clear- 
ly know  his  fincerity,  who  knows  not  what  fincerity  is.  Yet  I  doubt  ncc  » 
but  by  an  intcr?7alfeeimir^  a  ftrong  found  ChriPdan  who  hath  his  Faith  and 
Love,  and  other  Graces  in  Adion,  may  comfortably  perceive  the  iinceri- 
ty  of  his  Graces,  though  he  be  fo  ignorant  as  not  clear Ij  and  diftinHly  to  " 
know  the  Nature  of  fincerity,  or  to  give  any  jufl:  Defcriptionof  it :  Even 
as  an  unlearned  man  that  is  of  a  found  and  hcalthfull  body,  may  ftel  what 
Health  is,  when  he  cannot  defcribe  it,  nor  tell  <sf//?/»c7/y  wherein  it  doth 
f  onfift.  But  yet  as  he  hath  a  j^f^/f;'*^/ Knowledge  of  it,  fo  hath  this  igno- 
rant fincere  Chrillian  of  the  Nature  of  fmcerity.  And  withall,thisisa  « 
more  dangerous  ground  to  ftand  on, becaufc  our  fenfe  is  fo  uncertain  ia 
this  cafe  more  then  in  the  welfare  of  the  body  ;,  and  the  Affurancc  of  fuch 
a  foul  will  be  more  dcfedive  and  imperfed,  and  very  unconftant,  who 
goes  by  meer  Feeling  without  knowmg  the  nature  of  what  he  feelcth. 
Even  as  the  forementioned  unlearned  man  in  cafe  of  bodily  health,  if  he  et 
have  no  knowledge,  but  meer  feeling  ofthe  nature  of  health  ^  H-e  will  be 
caft  down  with  a  Tooth-ake,o-;  fome  harmlefs  difcwifc  if  it  be  painfull,  as  if 
he  fliould  prefently  dye,  when  a  knowing  man  could  tell  that  there  is  na 
danger,  and  he  would  make  light  of  a  Hedick  or  other  mortal  difeafc  till 
it  be  uncurable,  becaufe  he  feers  no  great  pain  in  it.  It  is  therefore  a  mat- 
ter of  Neceffity  to  open  mofl  clearly  and  diftindly  the  Nature  of  finceri- 
cy  or  Truth  ,  fo  far  as  concerns  the  cafe  in  hand.  I  told  you  be-  ^ 
fore  that  there  is  a  Metaphyficail  Truth  of  Being,  and  a  Morall.     I 

now 


448  The  Saints  EvcrUfling  Reft,  Chap.  1 1. 

tt  now  add  further,  that  here  arc  three  things  to  be  enquired  after :  i .  The 

TruthoftheAd  :  2.  Thetruthofche  Virtuoufncfs  of  the  Ad.  3.  The 

Truth  ofthejuftifying  or  favingnefs  of  the  Ad.   The  firft  is  of  Natural 

Confidcracion  .-The  two  lal^  of  Moral  Confi4eration.  As  for  example  : 

■  If  you  be  trying  the  lincerity  of  your  Love  to  God  .-  You  inull  i\ri\  knowr 

that  you  dolove  him  indeed  without diffcmbling.    2.  ThattliisLovebe 

fuchasisaDutyor  Good, which  God rcquircth.    3.  ThatthisLovc  be 

.  fuch  as  will  certainly  prove  you  in  a  Rate  of  Salvation.     Thefirllofthefc 

/.'£.•  Rivet.   ^  ('whether  you  Believe  and  Love  Chrid  or  not  j  mufl  needs  be  firft  known. 

hijp.fi.  dc  ccr-  And  this  muil  be  known  by  internal  Feeling,  joyned  wicli  a  confidcration 

tuulfdaus,  a  ^f  the  Elfects  of  Real  Love.  And  to  this  end  many  Marks  may  be  ufefull, 

m8?i49^        though  indeed  inward  feeling  muft  do  almoft  all ;  No  man  elfc  can  rcll  me 

Even  learned    whether  I  Believe  and  Love,  if  I  cannot  tell  my  feif.  It  i;  no  hard  matter 

rdidjis  is       to  a  Iblid  knowing Chrif^ian  to  difcern  this  ordinarily.   But  when  they  do 

^'^!'?  "^^^^?""  i^nowthis,  they  are  far  enough  from  true  AlTi-irancc,  except  they  go  to 

Graf  pa?.i4-T^^^  ^^^'   ^  "^^"  "^^V  ^^  ^  "^^'^^  ^^^t  ^'^^  "<^^  ^^  image, or  a  fhadow,  or 

T.'f/.  -ii'o.  "  3  corps :  and  yet  be  a  falfc  Thief,  or  a  Lyar,  and  no  True  Man  in  a  Moral 

whofc  words  I^fenfe.  This  I  lay  down  to  thefe  ufes. 

will  give  you,^  pjj.f^^  jhaj.  you  t-ake  heed  when  you  hear  or  read  Marks  of  Grace,  how 
ferwhan'vay'  ^^^  receive  and  apply  them  :  and  enquire  whether  it  benoconJythe 
othcrsgo,  in  Truth  of  the  Being  or  the  Ad  or  Habit  that  thofe  Marks  diicover, rather 
him.    If  any    then  the  z'irtHOHi^  or  the  faving  Being  or  Force. 

l^^p  l\^^  ^^t^  i  Secondly,  That  you  take  heed  in  Examination  of  taking  up'ac  this  firft 
(for  fckTis*  ^^P»  ^^  if  ^''I^c"  you  have  found  that  you  Believe,  and  Love,  and  Repent, 
and  that  moft  you  had  found  all :  when  yet  you  have  not  found  that  you  do  it  Savingly, 
ccratlnly  of  -  Thirdly,  To  take  heed  of  the  Dodrine  of  many  in  this  :  who  tell  you, 
him  that  be--  yhat,  Every  man  that  hath  Faith,  knows  he  hach  it  :  and  it  is  impollible 
bepcifwadcd  to  Believe,  and  not  to  know  we  Believe.  This  may  ordinarily  f  but  not 
of  the  Vera-  *  al  way)  be  true  about  this  firftTr;^//?,  of  the  meer  Being  of  the  Ad.  But 
city  of  God  is  it  not  a  wonder  that  they  fhould  not  confider,  that  this  is  but  a  prcllip- 
ajidChrift,  pofcd  matter,  and  not  the  great  thingthat  we  have  to  enquire  after  in 
noTchoofc"^'  point  of  finccrity  ?  and  that  they  may  know  they  ^f/iVw  long  enough, 
but  certainly  and  yet  not  know  their  Faith  to  be  Saving  ?  h  is  our  beyond-Sea  Divines 
conclude  with  that  fo  miftakc  in  this  Point  :  Our  J?;;^//)!^  Divines  are  founder  in  it, 
himfclfrhat  tj^^f,  any  in  the  world  generally  :  I  think,  bccaufc  they  are  more  pradi- 
pardonedTnd  ^*''  ^^^  ^^^^  ^^^^  ^^^^  wounded  tender  confcicnces  under  cure,  and  Icfs 
life  eternal  ^  empty  fpeculation- and  difpute.  The  lecond  Truth  to  be  enquired 
ihallbe  given  after,  is.  That  tilis  Ad  is  truly  Good,  or  a  Virtue,or  Grace  ;  For  every 
•him.Hc  there-  Ad  is  not  a  Virtue  ^  nor  every  Ad  that  may  fcem  fo.  1  will  not  rtand 
ivofclVeth        ^^^^^  curioufly  to  open  to  you,  wherein  the  Goodnefs  of  an  Action  doth 

hinifelf  uncer- 
tain of  the  pardon  of  hi;,  fm";,  and  ofhls  Saivacion,dcth  in  vain  boaft  that  he  is  a  Believer.  Certainly 
he  that  is  not  certain  of  the  pardonof  his  fins,  and  ofhis  Salvation.-.vhich  is  the  Conclufion  of  the  Syl- 
looilm  of  Faith,  is  cither  ignorant  cf  what  is  contained  in  the  maj:jr;  or  elfe  dotli  not  take  it  tor 
ccrta-n  (which  yet  is  the  word  of  God  and  Chi  1  ft  :  )  or  elfe  it  mutl:  needs  be  that  he  doth  not  feel  that 
h:  Believes  j  And  how  then  can  h;  be  called  a  Believer  ?  Thus  TcflardHS  cireih  with  too  many  more. 

coniift. 


Part  III.  The  Saints  EnjerUjiing  Reft, 


449 


confift.  Some^vhac  will  be  laid  in  the  following  Propofitionsopencd.  On- 
ly thus  much  at  the  prefent.  To  denominate  an  Action  properly  and  fully  « 
Good,  it  muft  be  fully  agreablc  to  Gods  Will  of  Precept,  both  in  the  Mat- 
ter,End,  Meafure,  and  all  Circumftances.  But  improperly  -ind  impcrfedt- 
ly  it  may  be  called  Good  or  Virtuous,  though  there  be  Evil  mixt,  if  the 
Good  be  moft  eminent :  as  if  the  fubftance  of  the  Adion  be  Good,  though 
the  Circumlhnces  be  Evill :  and  thus  weordinarily  call  Anions  Good  : 
But  if  the  Evill  be  fo  predominant,  as  that  the  Good  lie  only  in  Ends  or 
Circumlhnces,  and  the  fubftance  fas  it  werej  of  the  Adion  be  forbidden, 
then  wemay  notcallitaGood  Action,oraGrace,orDuty.  So  that  it  is 
not  perfect  proper  Goodnefs,  that  I  here  fpeakof :  but  the  fecond,  that 
is,  imperfect :  when  the  Action  is  commanded  and  Good  in  it  felf,  and 
the  Good  more  eminent  then  the  Evil ;  Yet  it  may  not  be  faring  for  all 
that. 

For  there  is  %  common  Grace  which  is  not  faving,  yet  Real^^nd.  fo  True  «• 
and  Good,  and  fo  Trne  Grace :  as  well  as  a  fpecial  Grace,  which  is  faving : 
and  there  are  common  Duties  commanded  by  God,as  Alms-deeds,Fafting, 
Prayer,e^c.  which  though  they  are  neceflary,  yet  Salvation  doth  not  cer- 
tainly accompany  them,  or  follow  them.   A  man  that  finds  any  Morale 
Virtue  to  be  in  himfelf  Truly,  and  to  be  truly  a  Virtue,  cannot  thence 
conclude  that  he  (hall  be  fared  :  Nor  a  man  that  Truly  doth  a  Duty  Tr«* 
ly  Good  in  it  felf    Many  did  that  which  was  good  in  the  fight  of  the  et 
Lord, but  not  with  an  upright  heart:  And  even  an  Ahabs  Humiliation  may 
have  fome  Moral  Goodnefs,  and  fo  forae  Acceptance  with  God,  and  bring 
fome  benefit  to  himfelf,  and  yet  not  be  Saving  nor  Juftifying. 

And  fome  Actions  again  may  be  fo  depraved  by.the  End  and  Manner,  ^^ 
that  they  deferve  not  the  name  of  Good  or  Duty.  As  to  Repent  of  a  fin- 
full  Attempt,  is,  in  it  felf  confidered,  a  Duty  and  Good  :  But  if  a  man  Re- 
pent of  it  only,  bccaufe  it  did  not  fuccecd,  or  bccaufe  he  mill  of  the  Gain, 
or  Pleafure,  or  Honour  which  he  expected  by  it :  Thus  he  makes  it  a  grea- 
ter fin  :  And  if  he  Repent  but  becaufe  his  pleafure  is  gone,  or  becaufe  he 
is  brought  to  poverty  or  difgrace  by  his  fin,  this  is  but  a  Natural  thing,and 
deferves  not  the  name  of  a  Virtue.  So  to  love  God  is  in  it  felf  Good,  and  a 
the  higheft  Duty.    But  if  any  man  Love  God  as  one  that  he  thinks  hath 
profperedhiminhisfin,and  helped  and  fuccecdcd  him  in  his  Revenge, 
unjuft  blood-lhed.  Robbery,  finful  Rifingand  Thriving,  thanking  God, 
and  loving  him  for  his  Pleafure  in  Luft,Drunkennefs,  Gluttony,  or  the 
like,  as  moft  men  that  Idolize  their  Elcfh-pleafure  do  :  when  they  have  isf^f^^'^, 
Eafe  and  Honour,  and  allatWill,  that  they  may  offer  a  fiill  Sacrifice  to  [mCH  dicim- 
their  Plefli,  and  fay.  Soul  take  thint  Eafe  ;  Then  they  Thank  God  for  it,  ^f>^  quo- 
and  may  really  Love  him  under  this  notion.  This  is  to  make  God  a  Pan-  S^f  mJJ 
dor  or  Servant  to  our  Eleih,  and  fo  to  Love  him  for  fervingand  humour-  •'^  soliditatcl^ 
ing  it.    And  this  is  fo  far  from  being  a  Virtue,  that  it  is  one  of  the  grcateft  ut  Rivcc.  dlfp. 
of  all  fins.  And  if  another  man  Love  God  in  a  better  notion  a  little,  and  de  Perfev. 
tovc  his  Lufts  more,  this  is  v\o  faving  L^ve,  (as  I  (hall  more  fully  ibew  f^^'f'  S-3*^ 

Ooo  you.)'°^' 


450 


ihe  Saints  'EverUflin^  Reft,  Chap.  1 1. 


you.  )  So  that  you  fee  a  man  hath  more  to  look  after  then  the  mccr  Ho- 
nefty,  Vi!^tuc,or  Moral  Goodnefsof  his  Adion :  Or  elfe  all  Adions  that 
are  virtuous  would  be  faving. 

The  third  thing  to  be  enquired  after,is  the  Sincerity  ofGrace  confider- 
cd  as  Saving.  This  is  much  more  then  the  two  former  :  And  indeed  is  the 
•*   great  matter  in  Self-examination  to  be  looked  after  :  Here  is  the  Work  .- 
Here  is  the  difficulty:  Here  it  is  that  we  are  now  enquiring,  how  far 
marks  may  be  multiplyed  ?  How  far  they  may  be  ufefu!  ?  and  wherein  this 
fmccrity  doth  confill  ?  The  two  former  will  not  denominate  a  man  a  fin- 
cere  Chril\ian,  nor  prove  him  Ju[liried,anJ  in  a  ftate  of  Salvation  without: 
this.  Wherein  thisconli'.bth, I  (hill  fhcw  you  in  the  following  Propofiti- 
ons  •.  Now  I  have  firft  (heaved  you  what  it  is  that  you  muft  enquire  after. 
(  And  I  hope  no  wife  Chriftian  will  judge  me  too  curious  and  exad  here, 
feeing  it  is  a  work  that  neerly  concerns  us,  and  is  not  fit  to  be  done  in  the 
dark.-  Ourcaufemuft  bethorowly  fiftcd  at  Judgement ,  and  our  game 
then  mud  be  plaid  aboveboard,  and  therefore  it  is  defperate  to  juggle  and 
cheat  our  fclvcs  now.  )  Only  before  I  proceed,  let  me  tell  you,  that  ac- 
cording to  this  ch;ce-fold  Tr:ith  or  Sincerity^  fo  there  is  a  three-fold  Self- 
delufionov  Hjpocriftc  (Taking  Fiypocrifie for  a  feeming  to  be  what  wc  are 
not,  cither  to  our  fclves  or  others :  though  perhaps  wc  have  no  dired:  dif- 
•  fembling  intent,  j   i.  To  take  onus  to  Repent,  Believe,  Love  Chrift,^r.; 
when  we  do  not  at  all,  this  is  the  groffeft  kind  of  Hypocrifie,  as  wanting 
the  very  natural  Truth  of  the  Ad. 
.       2.  To  feem  to  Believe,  Repent,  Love  God,  ore.  virtuoufly  ('accord- 
ing to  the  former  Defcription)  and  yet  to  do  it  but  in  fubferviency  to  oub 
Lulls  and  wicked  Ends,  this  is  another  fcrt  of  grofs  Hypocrifie ;  Yea  to 
do  it  in  mecr  rcfped  to  ficftily  profperity  (^  as  to  Repent  becaufe  fin 
hath  brought  us  to  ficknefs  and  Poverty  j  to  Love  God,  mecrly  becaufe 
he  keeps  up  our  fiefties  profperity,r>f . )  this  ftill  is  grofs  Hypocrifie. 

It  may  be  a  great  Quellion,  which  of  thefe  is  the  greater  fin  ^  To 
Repent  and  I^ovc  God  in  fuhJfervicncy  to  our  fin  •,  or  not  to-do  it  ac 
all.? 

Anfrv.  It  is  not  much  worth  tlie  thinking  on,  they  are  both  fo  defpc- 

rately  wicked :  Therefore  I  will  not  trouble  the  Reader  with  a  curious  re- 

folution  of  this  Q^eQion  :  Only  thus  ••  Though  to  deny  Gods  Being,  be  a 

«  blafphemous  denial  of  his  natural  Excellency,  and  fo  of  his  Attributes 

*  itafificere,     ^^ich  arc  the  h'rfi  platform  of  that  which  we  call  Morality  in  the  Crea- 

tmKefip'ifcen.'  ture^yec.to  deny  thcfc  his  Attributes,  and  withallto  afcribe  fin  and 

ilm  qitm  Fi-  pofitive  Wfckcdnefs  to  the  Blefled  Holy  God,fecms  to  me  the  greater  fin : 

tmMuilm    ^*^^^  ^^^  DiAholfim  efl  pejus  (^uo^dipffim  )  quatn  noneffe. 

^lptf<iidMt\      3-  ^^^  "^^'^  kind  of  Hypocrifie,  and  the  moft  common  is,  when  men 

prorfm  mcef-    want  the  fincerity  of  Grace,  ^s  faving  only^  but  have  both  the  Truth  of  ic 

fariiim  ftatui-    as  an  Acl  or  Hahit, znd  as  a  Virtue.  When  men  hsLVcfome  *  Repentance, 

M    '^"gT  ^^'^^'H^P^^^ove,  &c.  which  is  undifiembled,  and  hath  good  Ends- 

ATz'*^   ^^^'  ^-  y^^/^^  viQt  fAving.    Thij  i$  tlie  unfoundnefs  which  mofi  among  us 


«i 


Part  III.  The  Saints  Bverlapng  Reft.  4^  i 

in  the  Church  perifh  by,  that  do  periQi;  and  which  every  Chriftian 
fhould  look  moft  to  his  heart  in.  1  his  I  think  is  difcerned  by  few  that 
are  guilty  of  it :  Though  they  might  all  difcern  it,if  they  were  Willing  and 
Diligent. 


SECT.  VII. 

Prop of 6 


5-7. 


AS  it  is  only  the  Precepts  of  Chrifi',  that  can  ajfure  us  that  cyje  'vygt,  a 
AElion  Is  virtuous ^or  a  Dutr  more  then  another  :  So  it  is  en- 
Ij  the  tenour  of  the  Covenant  of  Grace  heftowing  fufiification  cr  Salvation 
npon  any  AB,  which  mak^s  that  AB  ( or  Grace  )  ji^0jying  or  Saving  •,  and 
canajfureusthat  it  isfo. 

By  the  Precepts  I  mean  any  Divine  DeterminatI  >n  concerning  our  » 
Duty,  what  we  Ought  to  Do  or  Avojd.  It  is  the  fame  facred  Inikumenr, 
which  is  called  Gods  Tellament,  his  Covenant  and  his  New  Law,  thefe- 
veral  names  being  taken  from  feveral  refpefts  (  as  I  have  opened  elfwhcre, 
and  cannot  nowliand  to  pn^ve  )  Ti  is  Law  of  God  haih  two  parts:  The  » 
Precept  and  the  Sanction.  The  Precept  nay  be  confidered,  either  as  by  « 
it  felf  [^Do  this  or  that  ~]  and  fo  it  maketh  Duty  ;  This  conftitutes  the  Vir- 
tue of  Actions  ^  (  Regulating  them  )  And  fo  the  fecond  kind  of  fincerity,  e« 
[Whether  an  Anion  Ire  good  or  Ifad]  muftbetriedby  the  Precepts,  asPre- 
cepts.What  God  requireth  is  a  Virtue; what  heforbiddeth  is  a  Vice:  What 
he  neither  Requireth  nor  forbiddeth,is  Indifferent,  as  being  not  of  Moral 
Conlideration. ,  For  the  Popifli  Doctrine  of  Divine  Counfels  is  vain.  ) 

2.  And  then,  thefe  Precepts  muft  be  confidered,  not  only  asthey  Hand  n 
by  themfelves.andconftitute  Duty  (imply,fayingQj)(j^^;V:  j  butalfo  as 
ihey  Hand  in  conjunction  with  the  Sarction,and  hyJ[^Dothis  or  that^and 
be  faved^or  elfe  Feri/h']  as  \_Believe  and  be  faved.elfe  not.\  And  in  this  re-.  „ 
fpcct  and  fence  they  conftitute  the  Conditions  of  the  Covenant :  and  fo 
they  are  the  only  Rule  by  which  to  know  what  is  faving  Grace.and  what 
iioc.And  only  in  this  refpect  it  is  that  they  Juliifieor  Condemn  men:Thcy  » 
may  Julhfie  or  C  onderan  the  Action,  as  bare  Precepts  and  Prohibitions  ; 
But  they  Jui^ifie  not.nor  condemn  the  Perfon  himfelf,but  as  Precepts  con- 
joyned  with  the  Sanction  :  that  is,  with  the  Promife  or  Threatnmg. 

So  that  it  is  hence  evident,that  no  humane  conjecture  can  gather  what  „ 
is  2.  faving  Grace  or  Duty,  and  what  not,either  from  a  bare  Precept  confi- 
dered  disjunct  from,  the  Promife  ;  or  from  any  thing  in  the  meer  nature 
and  ufe  of  the  gracious  Act  it  felf.    The  nature  of  the  Act  is  but  its  Apti-  cc 
lude  to  its  Office  :  But  the  Confequents  (for  I  will  not  call  them  effects) 
Juftification  and  Salvation,  proceed  from,  or  upon  them  only  as  Con- 
ditions c  n  which  the  free  Promife  befloweth  thofe  benefits,directly.Thofe  » 
therefore  which  make  the  I  ormal  reafon  of  Faiths  Jui\ifyir.g,to  lie  in  its 
Apprchcnfion,  which  they  call  its  inHrumentality,being  indeed  the  very 
Nature  and  Being  of  the  Act,  do  little  know  what  they  fay,  nor  how 

Ooo  a  de- 


45  2  ^^^  Saints  ^vtrUfling  Rffl*  Chap.  1 1 . 


derogatory  to  Chriil,  and  arrogating  to  themfclvcs  their  Doctrine  is,  as 
I  have  elfwherc  manifeRcd. 

I  conclude  then,  that  it  is  only  the  Scripture  that  can  tell  you  what  is 
Juftifying  or  Saving  Grace,by  proraifing  and  annexing  Salvation  thereto. 

§.8:  SECT.  viir. 

J^roptJ,    a    Propof.  7-  \j\T  Hittjoever    therefore  i^  the  Condition  "which  the  ^eve- 

V  V  Mant  of  Gr/tcc  requireth  of  man ^  for  the  attaining  of 
JiifiificAtion  and  Saiv^ttion,  and  upon  rvhich  it  doth  hejlow  them  ;  that  only 
is  a,  '^fffiifjing  and  Saving  Ati.  And  infer  ionr  Dnties  are  no  further  Jliarkj 
to  try  by^  nor  are  Juflifying  and  Savings  then  as  they  are  reducible  to  that 
Condition. 

This  is  it  which  I  havcafTcrtedinthelaft  foregoing  Chapter :  and  tliis 
is  the  reafon  why  I  laid  down  but  two  Marks  there.  Though  in  the  firft 
Part,  in  the  defcription  of  Gods  people,  1  laid  down  the  whole  defcripti- 
on,  which  muft;  needs  contain  fome  things  comraon,and  not  only  fpecial 
Properties  •,  yet  now  lam  to  give  you  the  true  Points  of  Difference,  I 
dare  not  number  fo  many  particulars.  The  Performance  of  the  proper 
*  Condition  of  the  New  Covenant,  promifingjuftification  and  Salvation, 
then,  is  the  only  Mark  of  Juftification  or  Salvation ,  Direct  and  infallible  : 
or  is  the  only  Juftifying  and  Saving  Grace  properly  fo  called.  Now  you 

ec  muft  underftand  that  the  Covenant  of  Life  hath  two  parts,  as  the  Condi- 
tion for  man  to  perform, if  he  will  receive  the  benefits.  The  firft  is  the  na- 
tural part  concerning  the  pure  Godhead,  who  is  the  Firft  and  the  Laft, 
the  Principal  Efficient  and  Ultimate  End  of  all :  Who  is  our  Creator  ,Pre- 
ferver,  Governour,  Happinefs  or  Reft.  This  is  \jrhe  taking  the  Lord  only 
f*r  our  God^  in  oppofition  to  all  Idols  vifible  or  invifible.    As  the  End  as 

•  fuch  is  before  and  above  all  the  means,  and  the  Father  or  meer  Godhead 
is  above  Chrift  the  Mediator  as  fuch  (as  he  faith,  foh.  14.28.  The  Father  u 
greater  then  I)  fo  this  is  the  firft  and  greater  part  of  the  condition  of  the 

J,  Covenant  :  ('And  fo  Idolatry  and  Atheifm  are  the  greateft  and  firft  con- 
demning (ins.)  The  fecond  part  of  the  Condition  is,  \That  rvctake  fefus 
Chrifl  only  for  the  Mediator  and  our  Redeemer^  andfo  as  our  only  Saviour 
Mnd  Supream  Lord,  by  the  Right  of  Redemption. ^Th\s  is  the  fecond  part  .• 
confifting  in  the  choice  of  the  right  and  only  Way  and  Means  to  God,  as 

tt  he  is  the  End  :  For  Chrift  as  Mediator  is  not  the  Ultimate  End,  but  the 
Way  to  the  Father.  Thefe  two  parts  of  the  Condition  are  moft  evident 
in  the  Word,  both  in  their  Diftinction  and  Neceflity.     The  former  was 

^  part  of  that  Covenant  made  with  Adam,  which  is  not  Repealed,  nor  ever 
will  be,though  the  reft  of  that  Covenant  may  be  laid  by.  It  was  afterward 
Hill  fully  cxprcfTed  ro  the  Church  before  Chrifts  coming  in  the  flefli  : 
In  all  the  peoples  covenanting  this  was  ftill  the  fumm,  that  [iThey  mkjhe 

^  Lord  only  to  be  their  Gj>d.2Buith^  later  part  was  not  in  the  Covenant 

witU 


Pare    1 1 1.  "The  Sahts  EverUfilng  Refi.  45^ 

with  Adutm '  Nor  was  ic  openly  and  in  full  plainncfs  put  into  the  Cove- 
nant of  Grace  in  the  beginning  .-but  ftill  implied,  and  more  darkly  inti- 
mated,the  light  and  clearnefs  of  Revelation  IHU  increafing  till  Chrifts  com- 
ing.   Yet  fo,  as  that  at  the  utmoft  they  had  but  the  difcovery  of  a  Savi-  « 
our,  to  be  born  of  a  Virgin,  of  the  Tribe  of  fn^ah  at  fuch  a  time  :Buc 
never  that  thi^  Jefm  was  the  Chrift.   And  fo  it  was  only  in  a  Saviour  fo 
to  be  revealed  that  they  were  t*  believe  before :  But  after  Chrifts  coming  » 
and  his  Miracles  ('and  RefurreAion  at  utmoft)  he  tcls  them  [_If  jebc" 
lieve  not  that  lam  he,  joptfhall  die  in  jour  fws]  So  that  to  them  to  whom 
he  was  Revealed  (at  leaft)  it  was  of  neceiiity  to  believe,  that  [_Thid  fe- 
fm  is  he,  and  mt  to  look,for  another']  Now  to  us  Chriftians  under  the  New  a 
Teftaraent  this  later  part  of  the  Covenant  ^concerning  the  Mediator  J  is 
moft  fully  exprcfled,  and  moft  frequently  inculcated .-  Not  as  if  the  for- 
mer part  Cconcerning  God  the  Creator  and  End)  were  become  lefs  ne- 
ceffary  then  beforc,or  ever  the  lefs  to  be  ftudied  by  Chriftians,or  preached 
by  the  MiniftersofthcGofpcl :  But  on  the  contrary,  ic  is  ftill  implied,  as 
being  fully  revealed  beforc,and  a  thing  generally  received  by  the  Church; 
yea  and  confirmed  ind  ftablifhed  by  the  adding  of  the  Gofpel  and  preach-  ^ 
ing  of  Chrift.For  the  end  is  ftill  fuppofed  and  implied,  when  we  determine 
of  the  Means :  and  the  Means  confirm  and  not  deny  the  Excellency  and 
Necefsity  of  the  End.  Therefore  when  P^iw/ (Ad.  1 7.  c^c  J  was  to  preach  « 
to  the  Athenians  or  other  Heathens,  he  firft  preacheth  to  them  the  God- 
head, and  feeks  to  bring  them  from  their  IdolSjand  then  preacheth  Chrift. 
And  therefore  ic  is  faid,  Heb.  11.   Be  that  comes  to  Gcd  (as  the  End  and  his  « 
Happinefs,  or  Creator  and  Preferver)  muft  (firft)  believe  that  God  is,  and 
that  heii(\n  the  Redeemer  j/«rf»'<«r^fr  of  them  that  diligently  feeK.him.knA  ^ 
therefore  the  Apoftle  *  preached  [Repentance  towardGod^and faith  towards  #  . ^ 
9ur  L*rd  fefm  Chrift']  The  firft  is  [The  turning  from  Idols  to  the  true  God] 
Cand  fo  Repentance  is  in  order  of  nature  before  Faith  in  the  Mediator,and  * 
more  excellent  in  its  nature,  as  the  End  is  chen  the  way :  but  not  before 
Faith  in  the  Godhead.)  The  fccond  is  the  only  high  way  to  God.  There-* 
fore  Paul  was  by  preaching  to  turn  men  from  darknefs  to  light  ('both 
from  thedarkncfsof  Atheifmand  Idolatry,  and  the  darknefs  of  Infideli- 
ty, but  firft ) /ro»»  r/?f^owf>'o/i'4/«?«  (and  worfhipping devils)  to  God: 
(that  fo  next  j  by  Faith  in  Chrift  they  might  receive  Rcmifsion  of  fin,  and 
Inheritance  among  them  that  areSandificd,  Ails  26.18.      And  Chrift  u 
himfelf  took  the   fame  courfe,  and  preached  thefe  two  parts  of  the 
condition  of  the  Covenant  diftinftly  •,  fohn  17.  3.     This  is  life  eternal 
to  know  thee  the  only  true  God,  and  ('then^   fff^  Chrift  whom  thouhufi 
fent.    (Words  of  knowledge  in  Scripture  commands  import  Affedion) 
And  foh.  14.  28.  The  Father  is  greater  then  I.    And  foh.i^.  6.  Jam  the 
fVay,  the  Truth  and  the  Life  :  No  man  cometh  to  the  Father  but  by  me.  And 
Joh.  14.  I.   Yebeltevein  God,  (there is  the  firft  part)  Believe  alfo in  me 
('there  isthefecond  part)  But  intended  brevity  forbids  me  to  heap  up 
xnorc  proof  in  fo  plain  a  Cafe* 

Ooo  3  To 


454  ^^^  Sainti  Bverlaping  Refi.  Chap,  ii, 

.To  this  laft  pare  of  the  Condition  is  oppofed  infidelity,  or  not-believing 
in  Chrift  •,  being  the  chiefeft  condemning  fin,  next  to  Atheifn  and  Idola- 
try, which  are  oppofite  to  the  firft  part.  On  thefc  two  parts  ot  the  Condi- 
tion of  the  Covenant,  hath  God  laid  all  our  falvacion,  as  much  as  concerns 
our  parti  fliUfuppofing  that  God  and  the  Mediator  have  done  and  will 
do  ail  their  part. 

Tiie  firlt  part  of  the  Condition  I  call,  T'/;f;j/<rxr4/;>4;'/ ;  being  from 

*  the  beginning,and  written  in  the  nature  of  every  reafonable  creature-,  and 
by  an  Emmency  and  Excellency  it  is  of  Naturall  Morality  above  all  other 
Laws  whatfoever.   Thefecondi  c&\\,The  fupernatur/tl  pan  of  the  Condi- 

.  tion;  as  being  not  known  to  any  man  by  the  raeer  light  of  Nature  ^  but 
is  fupcinacarally  revealed  to  the  world  by  the  Gofpd.  The  Hrft  part  alfo 

I  is  the  balls  or  geac  command  of  the  Decalogue  ;  {jThon  fhalt  have  none 
other  God  but  mc]  or  in  other  tei:m'i[_ThoH /halt  love  God  alcove  a/l.'J  The 
fecond  is  die  great  Comm.and  of  the  Gofpel  ^Believe  in  the  Lord  fefM]  or 
inocher  terms  [Love  Chrlfi  above  all  ]  (  For,  as  1  laid,  words  of  knowledge 

*  in  Scripture  imply  Affedion,efpecially  Will :  whereail  Ads  of  the  foul 
arc  compleat,  which  in  the  intclled  are  but  incompleat,  impcrfcd  and 
preparatory  :  the  Underftandingbeing  but  the  entrance  to  the  Will ,  and 
the  Will  being  an  excendedUnderRanding  :  Therefore  fometimc  Chrift 

"faith.  He  that  believethmt  ii  condemned:  Sometime,  He  that  loveth  any 
thing,  more  then  me, is  »<jt  worthy  of  me,  and  canmt  be  mj  Difciple.)  And 
he  joyneth  them  together  in  foh.16.2y.  Therefore  hath  the  Father  loved 
you,becaiife  youluvt  loved  me  ja,adh3.vcbelieved^&cc.li  Intelledual  belief 

et  orafifent  therefore,  where  ever  you  read  it  commanded,  implyech  the 
Wils  confent  and  love. 

And  thus  I  have  fhewed  you  what  the  conditions  of  the  Covenant  are : 
which  I  have  done  the  fullicr,  that  you  might  know  what  is  a  Saving 
Grace  or  Ad,  and  what  not.  For  you  may  eafily  conceive,  that  it  mult 
needs  be  fafer  trying  by  thefe  then  by  any  lower  Ad  or  Duty  :  and  as  all 

a  other  are  no  further  faving,  then  as  they  belong  to  thefe,  or  are  reducible 
to  them  ;  fo  you  can  no  further  try  your  felves  by  them,  but  as  they  -are 
reduced  to  thefc.  And  now  you  fee  the  reafon  why  I  mentioned  but  one- 
ly  two  Marks  in  the  foregoing  Chapter  :  and  why  I  lay  that  true  Marks 
arc  fo  few,  by  which  a  man  may  fafcly  try  his  Title  to  heaven.  And  yet 
you  (hall  fee  that  we  muft  yet  reduce  them  to  a  narrower  room,  when  we 
come  to  open  the  Nature  of  Sincerity.  In  preparation  to  which  I  muft  tell 

*  you  j  That  in  the  terms  of  thefe  two  Marks,  or  two  parts  of  the  conditi- 
on of  the  Covenant,  there  is  contained  fomewhat  common  (which  an  un* 
regenerate  man  may  perform)  and  fomewhat  fpecial  and  proper  to  the 
Saints.  Though  all  mufl:  go  together  and  be  found  in  thofe  that  will  be 
faved,yetthc  fpecifical  Form,  or  Conllitutive  difference,  by  which  as 
Savings  the  Ad  of  a  true  Believer  is  difcerned  from  the  Ad  of  an  unfound 
perfon,  doth  lye  but  in  part  of  it,  and  I  think  but  in  one  point.  Asa  man 

«  is  defined  Co  be  Qa  Reafonable  living  creacurij :  ]J  but  to  be  a  creature  will 

not 


Part  1 1 1.  TheS  aintsEverlafiingRejl,  '         ^55 

not  prove  him  a  man,  nor  to  be  a  living  creature  neither  :  becaufe  thac 
there  are  other  creatures,  and  living  creatures,  or  animate  befides  himfclC 
Bat  to  be  a  Reafonmble  Animal  or  living  creature ,  will  prove  him  a  man  • 
becaufe  Reafon  contains  his  fpecifique  form  and  conftitutivc  difference. 
Other  infcriour  creatures  may  have  bodies  and  flefhly  bodies,  as  well  as 
man,  and  ochers  may  have  life  (which  we  call  a  Soul)  (and  yet  man  muft 
have  thefe  too)  But  others  with  thefe  have  not  Reafon  ;  or  a  Soul  indued 
with  a  power  of  Reafoning.  So  in  thefe  Marks  ofGrace,  or  conditions  of  ^ 
the  covenant :  To  love  is  common  to  every  man  :  To  love  God  and  Chrift 
is  common  to  a  Chridian,  with  an  hypocrite  or  wicked  man  :  But  to  love 
Qhn^ Savingly  (t\\2,t\^^^sl  fhall  fhew  you  prefently,  Soveraignly  or 
Chiefij)  this  is  the  Form  or  conftitutive  Difference  of  Love  which  is  Sa^ 
ving.  i'o  Take  or  Accept,  is  common  to  every  man  :  To  Take  or  Accept 
ofCoiiand  Chriji,  is  common  to  a  true  Chriftian  and  a  falfc  ;  But  to  Take 
or  >4ccf/>r  of  God  and  his  Chrift  Sincerely  and  Saving/jf/is  proper  to  a 
found  Believer.  So  that  even  in  thefe  two  Marks,  the  Sincerity  oi  both  ly- 
eth  in  one  Point.  For  fuppofingtheTruthofthe  Ad,  and  the  Truth  of 
the  Virtue  in  general  (which  are  both  common,  as  I  have  told  you  .• )  the 
Truth  or  Sincerity  of  them,  as  Saving,  is  the  only  thing  to  be  enquired  af- 
ter. And  in  this  fenfe,  /  k^ww  btitvne  infallible  Adarkjf  fmcerity  :  feeing 
fincerity  lyech  in  this  one  point.  But  before  I  come  to  open  it  more  fully  3  . 
I  will  premife  (and  but  briefiy-name)  two  more  Propofitions. 


SECT,  IX.  $.9^ 

Propof.  8.  f^  0  d  hath  not  in  the  Covenant  promifedfHJiifcmon  or  Sal-  P^^h  ^' 

y^vation  upon  any  meer  AEl  or  ASis  eonfidered  tvithcut  that 
Degree  and  Sutablcnefs  to  their  objccis,  wherein  the  fincerity  of  them  oi  Sa* 
ving  doth  cenfifi. 

Icisfaid  'mdcQd^Thathethatbelievcthfjallbefaved^butthen'it  is  fup- 
pofed,  that  it  be  fincere  Believing  :  forany  Believing  is  not  here  meant  : 
For  many  that  Believed,  and  that  without  grofs  difiimulation,  (hall  pe- 
ri{h,asnot  Believingfincerely.  And  therefore  Chrift  would  not  truft 
himfelf  with  thofe  that  yet  Believed  in  him,  becaufe  he  knew  their  hearts, 
thattheydiditnotinfaithfulnefsandnncerity,yc^.2;23,24. But  I  (hail 
confirm  this  more  fully  afterwards. 


SECT.  X.  $'i^' 

Propof.  9.  ^Tp  Here  is  no  ont  AH  conftdered  in  its  meer  n/ttHre  and  kinde  Prop.  g. 

Ml  ypithout  its  meafptre  and  futablenefs  to  its  ebjeB^  which  ^  « 
true  Chriflian  may  perform^  but  an  unfound  \L  hriflian  may  perform  it  alfo. 

I  have  great  reafon  to  add  this,  that  you  may  take  heed  of  trying  • 

and 


r  The  Saints  E-jerUfli/tg  Reft.  Chap.  1 1 . 

T^  ... 

and  judging  of  your  felvcsby  any  racer  Aft,  confidcred  in  icfelf.  If  any 
doubt  of  this  we  might  fcon  prove  it,  by  producing  the  moftexcellcnc* 
Afts,  and  (hewing  it  of  them  in  particular.  Believing  is  as  proper  tothc 
'*  faved  as  any  thing,  for  the  Aft.  And  yet  as  for  the  allcnting  Aft,  f.imei 
tels  us  the  devils  Believe  :  And  as  for  Reding  on  Chrift  by  Affiance,  and 
cxpefting  Pardon  and  Salvation  from  him,  we  fee  beyond  qucdion,  thac 
many  thoufand  wicked  men,  have  no  other  way  to  quiet  them  in  finning  ^ 
but  that  they  arc  confident  Chrift  will  pardon  and  fave  them,  and  they 
undirtcmblingly  Quiet  or  Reft  their  fouls  in  this  perfwafion,  and  undif- 
fcmblingly  expeft  falvation  from  him  when  they  have  finned  as  long  as 
they  can.  And  indeed  herein  lyeth  the  nature  of  Prefumption  :  And  fo 
real  are  they  in  this  Faith,  that  all  our  Preaching  cannot  beat  them  from 
it.  If  the  Qucftion  be.  Whether  a  wicked  man  can  Pray,  or  Meditate,  or 
forbear  the  Aft  of  this  or  that  fin,  I  think  none  will  deny  it.  But  yet  all 
this  will  be  opened  fullyer  anon. 


5.11.  SECT.  XL 

^  n 

Prop.  10.  «  Propof.  10.  "^  He  SHpremacy  of  God  and  the  Mediator  in  the  Soul^  or 
^Ma.klfay  \^  the  precedency  and  frevalency  of  hii  Intereji  in  us y  above 

but  materially.  ^^^  Interefi  ofthefle/hy  or  ofinferionrgood^  is  the  very  point  mherein  *  W4ff- 
\vha°  thTsfince-  ^'w/Zj'  the  fmceritj  of  onr  Graces,  as  Saving,  doth  confifi  ;  andfo  is  the  One 
rityis,  when  1  Mark^by  rvhich  thofe  mufi  "lu^ge  of  their  Jiates, that  would  not  be  deceived. 
fay  as  fuch,  I 
mean  not  only  --  '  '       1 

no:ion  oropi.''Propof.  11.^  Or  the  Saving  objeHr being  refolvedofintheGofpel.here 
nion  that  God  jL  the  Sincerity  of  the  AEltOS  Saving^confiFieth^  formally  in 

is  the  chief  being  futcd  to  its  adequate  objeB,  (confidered  in  its  refpe^s^tvhich  are  ejfenti- 
^m'^'o^'^  ak"  ^itoitasftfchanobjefl.)  Andfo  to  Believe  in^  Accept  and  Love  God  as 
him  our  chief  God,  and  Chrift  as  Chrift,  uthefmcerityofthefeAcls.  Bm  this  lyeth  in 
tn\  :  but  Believing^  Accepting  and  Loving  God  as  the  onlj  Supream  Authority  or 
1 .  With  a  Ruler ^and  Good^and  Chrifi  as  the  only  Redeemer ^andfo  our  Soveraign  Lord, 
bdrc'f  tSc^^  •^^  i'^x'w^r,  our  Husband  and  our  Head. 

is^fuch^iAVi^ih  I  j'oy"  bt)th  thcfe  Propofitions  together  ,becaufc  the  explication  of  both 
a  predominant  will  bc  bcft  joyncd  together.  And  firft  I  will  tell  you  what  I  mean  by  fome 
Will  or  love,    of  the  terms  in  thefc  Propofitions. 

'tv^' hi!if  a  «  ^  •  ^^^^"  ^  ^P^^^  ^^^^^  Intereft  of  God  and  the  Mediator  in  the  Soul,  I 
n'ofl  prevalent  ^0  not  mean  a  meer  Right  to  m  f  which  we  call  fm  ad  rem)  for  fo  God 
imcreftm  our  and  the  Mediator  God-Man,  have  Intereft  in  all  men  :  asbc-ingundoubt- 
i.cirts.  Thefe  cdly  Rightful  Zor<jo/rt// i  whether  they  obey  him  or  not  ;  But  I  mean 
orniuftbe  "  ^^^"^^^  ^^"^^  \nitxt\i  in  m,  and  PofTe/lion  of  US  (which  we  call /^«5/« 
remcmbreJ  »'^>)  and  that  as  it  confifteth  in  a  voluntary  Entertainment  of  him  into 
for  the  under-  all  the  powers  of  the  Soul,  according  to  their  feveral  Capacities  and  OU 
ftanding  of  ^  ^^gj^  ^5  ^^  yfg  ^^  {■^^^  ^f  mgn  in  rcfpeft  of  their  friends,  [Such  a  man 
ihcnext.  '^  "-  hath 


Part  III.  The  Sdnts  Evei4afting  Refi.  ^5  7 


hath  fo  much  Intereft  in  his  friend,  that  he  can  prevail  with  him  before 
any  other.  ]  So  when  Gods  Incereftinus  is  greater  then  the  Intereft  of 
the  flefh,  that  he  hach  the  Precedency  and  Supremacy  in  our  Underftand- 
ings,  Wils  and  Affedions,  this  is  the  fincerity  of  ail  our  Graces  as  Saving  ; 
and  l"o  the  difcovery  of  our  Souls  fincerity.  I  (hall  yet  fuJlier  open  this 
anon. 

2.  I  here  conclude  the  InteredofFather,  Son  and  holy  Ghod,  both  as  ^ 
they  areconjund,  and  as  they  are  diftinft.  As  confldered  in  the  Eflcnce 
and  Unity  of  the  Godhead,  fo  their  Intereft  is  conjund  :  both  Father, 
Son  and  holy  Ghoft  beingour  Creator,  Ruler  and  Ultimate  End  and  chief 
Good.  Butinthediftindionof  Pcrfons,asit  wastheSoninaproper  fenfe  « 
that  redeemed  us,  and  thereby  purchafed  a  peculiar  Intereft  in  w,  and 
Dominnion  over  us,  as  he  is  Redeemer,  fo  dothiic  carry  on  this  Intereft 
in  a  peculiar  way  :  And  fo  the  Intereft  of  the  holy  Ghoft  as  our  Sandihcr 
is  fpf^cially  advanced  by  our  yieldmg  to  his  Motions,c^r. 

3  .By  the  Supremacy  of  God,and  the  prevalency  of  Chrifts  Intereft,!  do  » 
not  mean,  *  That  it  ahvajprcvaiiethfor  AH uaI ohedieMce dipiWi^  the  fug-  *  Kcmtl 
geftionsand  allurements  of  the  flefti.  A  manmay  poflibly  pleafurealef-**7''^«"''«^-^ 
fcr  friend  or  a  ftranger,  before  a  greater  friend,  for  once  or  more,  and  then  fj^'P-'-r'^'^ 
it  proves  not  that  the  ftrangcr  hath  the  greater  Intereft  in  him.     ^^^  ^  peccata,':amcn 
mean,  that  God  hath  Really  more  of  his  Eftcem,  and  Will,  and  Rationall  &  multa.  <&- 
Cthough  not  Pajfionate)  Love  and  Defire  ;  and  Authority  and  Rule  in  ''•''^g'??  cxmk 
his  Heart  and  Life.  '/torm^''^'^- 

4.  When  I  fpeak  of  the  Intereft  of  the  flefh,  I  chiefly  intend  and  include*  fp^!,'^^  'divini' 
that  inferiour  good  which  is  the  flefties  delight.  For  here  are  confidcra-ar/^  cra-.t^o, 
ble  diftindly ,  i  .The  part  which  would  be  pleafed  in  oppofition  to  Chrift  ;i  obliUUntur ;  ^ 
andthat,  with  the  Scripture,  I  call  the  Flelh.    2.  The  thing  which  thisa'^''^^'?.  ^-'^^  « 
fleOi  delires  as  its  happinefs  •,  and  that  is.  Its  own  pleafure,  delight  and  full  cTm/fc  vinci 
content.    3 .  The  objeds  from  whence  it  expedeth  this  delight  and  con-S p.mnnt!n^  c^c 
tent  J  and  that  is.  All  inferiour  good  which  it  apprehendech  to  conduce  SufFrag.Theo- 
mofttothatEnd;  as  being  moft  firitable  toits  felf.    By  the  flelh  rhen,aj°S- Brenienfi- 
I  mean.  The  foul ,  as  fenfitive,  as  it  is  now  fince  the  fall  become  unruly,  by  p"J^//^'"^ " 
the  ftrengtheningofits raging  defires,  and  the  weakning  ofReafon  that  thcf.^.vi'd: 
ihould  rule  it  •,  and  confequently  the  Rational  part,  thereby  feduced  :  or  Tk/.iOju, 
ifthe  Rational  fmif-informed  and  ill-difpofed J  be  the  leader  in  any  lin,  i^jij* 
before  or  without  the  fenfitive :  fo  that  I  mean,  that  which  inordinately 
inclin<;th  us  to  any  infcriour  good.    This  inferiour  good  confifteth  in  the  a 
Luft  of  the  flefli,  the  luft  of  the  eyes,  and  pride  of  Life,  as  fohn  diftinguifh- 
cth  them  :  Or  as  commonly  they  are  diftributed,  in  Pleafure,  Pi^orits  and 
Honour  •,  all  which  are  concentred  and  terminated  in  the  iin  wc  call  FUjh- 
f  leafing  in  the  general :  for  that  pleafure  is  it  which  is  fought  in  all  ^  or  it  « 
is  the  parfuit  of  an  inferiour  fleftily  happincfs,.preferred  before  the  Supe- 
riour  Spiritual  Everlafting  Happinefs.  Though  moft  commonly  this  plea-  « 
fure  be  fought  in  Honour,  Riches,  Eating,  Drinking,  Pleafant  dwellings. 
Company,  Sports  and  Recreations ,  Clothes,  Wantonnefs  or  Luftful 

Ppp  Un- 


"^^g"  The  Saints  Bverlajihg  Reft.  Chap.  1 1. 

~  UricJeanncfs,  the  fatisfying  of  Pafiions  and  Malicious  defires,  or  tht  like  • 

yetfometimeic  rifcch  higher,  and  the  finner  feeketh  his  happlncls  and 
content  in  Inrgenefs  of  Knowledge,  much  Learning  and  curious  Speculati- 
ons about  the  nature  of  the  creatures,  yea  and  about  God  himfelf.    Bur 

■  perhaps  it  will  be  found  that  thefe  are  neer  of  the  fame  nature  with  the 
former  fenlitivc  Delights,  lor  it  is  not  the  Excellency  or  Goodiefs  of 
Godhimfelfthatdeiighteth  them,  but  the  novelty  of  the  thing,  and  the 
agitation  of  their  own  Imagination,  Phantafie  and  incellcd  thereupon, 
which  is  naturally  defirous  to  be  aftuated,  and  employed,  as  receiving 
thereby  fomc  feeming  add"»tion  to  its  own  perfedion  ;  and  that  not  as 
from  God,  who  is  the  t?b  jed  of  their  Knowledge  •  but  as  from  the  meer 
enlargen^cnt  of  Knowledge  in  it  felf^  or,  which  is  far  worfe,  they  make 

"  theftudy  of  God  and  divine  things- which  they  delight  in,  but  fubfervicnc 
tofomebafeinferiourobjed;  Andfo  though  they  delight  in  ftudying 

*  and  knowing  God,  and  Heaven,  and  Scripture,  yet  not  in  God  as  God, 
or  the  chief  Good,  nor  in  Heaven  as  Heaven^  norout  ofany  ttue  faving 
love  to  God  :  but  either  becaufe,  as  fome  Preachers,  they  make  a  gainful!' 
trade  of  it,  by  teaching  others :  or  becaufc  it  is  an  honour  to  know  thefe 
things,  and  be  able  to  difcourfe  of  them,and  a  difhonour  to  be  ignorant  .• 
Oratbeft,  as  I  laid  before,  they  defire  to  know  God  and  Divine  Truths, 
out  of  a  delight  in  the  Novelty,  and  Ac:uating,  and  natural  Elevation  of 
the  UnderQanding  hereby  ;  k  is  one  thing  to  delight  in  Knowing, 
and  anotlier  to  delight  in  the  thing  Known.  An  ungodly  man  may  delight 
inftudyingand  knowing  feveral  Axiom:-or  Truths  concerning  God, 
but  he  never  chiefly  delighteth  in  God  himfelf.  As  a  ftudious  man  defircy 

"  to  know  what  Hell  is,  and  where,  and  many  Truths  concerning  it :  but 
he  defireth  not  Hell  it  felf,  nor  delightcth  in  it.  A  godly  man  defireth  to 
know  the  nature  and  danger  of  fin,  and  Satans- way  and  wiles  in  temprati- 
©ns  ;  but  he  doth  not  tlierefore  dcfire  fin  and  temptation  it  felf.  Soa 
wicked  man  may  defire  to  know  the  nature  of  Grace,  andChrift,  and 
Glory,  and  yet  not  deflre  Grace,  and  Chrift,  and  Glory.  It  is  one  thing' 

*  to  terminate  a  mans  defire  and  delight  in  bare  knowledge,  or  the  efleem, 
or  fclf-advancement  that  accrues  thereby  •,  and  another  thing  to  termi- 
nate it  in  the  Thing  which  we  defire  to  know;  making  knowledge  but  a 
means  to  its  fruition.    So  that  though  the  virtuoufnefs or  vitioufnefs of 

*  our  Willing,  and  feveral  Affections,  do  receive  its  denomination  and  fpe- 
^ficacion  very  much  from  the  object  (as  in  loving  God,  and  loving  finfull 
pleafure,Cv-«"  jbecaufe  there  isa  proper  and  Ultimate  termimis  of  the  fouls 
motion;  yecthe  Accsof  the  Underllandingmay  be  exercifcd  about  the 
beft  of  obje^^s.  Without  any  virtuoufnefs  at  all:  It  being  but  the  Truth 
aod  not  the  Go)dncfs  that  isicsofejcft  ^  and  that  Truth  may  be  in  the 
beftobjcd:  and  in  the  worft.  And  foit  is  the  famekinde  of  delight  that 
filch  a  man  hath  in  knowing  God,  and  knowing  other  things  :  for  it  is 
th?  fame  kndcofTruch  that  he  feeks  in  both.     And  indeed  Truth  is  not 

*:iic,  ttUiraatc  objcd  terminating  th,e  fouls  raocien   f  not.  as  it   is 


Pare  1 1 1.  The  Saints  Everlaftin^  Reft.  A>^p 

Truth,  ^  but  an  intermediate  prerequifite  to  Good ^  which  is  the  ulci- 
mately  terminating  objeft  :  And  accordingly  the  Acts  of  the  meer  under-  a 
landing,  are  but  preparatory  to  the  Acts  of  the  Will,  aHdfoai;ebut  im- 
perfect initial  Acts  of  the  Soul,  as  having  a  further  End  then  their  own 
proper  Object;  and  therefore  it  is  that  all  Phylofophers  place  no  Moral  « 
Habits  in  the  Underftanding,  but  all  in  the  Will  •,  for  till  they  come  to 
the  Will,  ( though  they  may  be  in  a  large  fenfe  Morally  good  or  evil, 
vertuous  or  vicious,  yet^  they  are  but  fo  in  an  impcrfeft  kinde  ai.d 
fenfe  -,  and  therefore  they  call  fuch  Habits  only  Intellectual. 

The  fumm  of  all  this  is,  That  it  is  but  theFlefhesPleafureand  Intereft  » 
which  an  ungodly  man  chiefly  purfueth,  even  in  his  delightfull  ftudying 
•of  Holy  things  :  Tor  he  fiudycth  Holy  things  and  Prophane  alike.  Or 
jif.'any  think  it  too  narrow  a  Phrafc,  to  call  this  Ylefh-pleafing,  or  prcfer- 
icj;^  the  intereftof  the  flefh,  it  being  the  Soul  as  Rational,  and  not  only 
asivenfitive,  which  turneth  from  God  to  infcriour  things ,  I  do  not  gain- 
ifay  this  :  IknowG'*^/f«/determines  it,  that  man  apoibtized from  God  « 
toliimfeif,  and  that  «n  Regeneration  he  is  turned  again  from  himfelf  to 
Go<i.  Yet  this  mufi  be  very  cauteloufly  underAood  ;,  for  God  forbid- 
deth  rot  man  to  fcek  himfelfduly,but  commandech  it :  Man  may  and  muft 
feek  his  own  Happinefs.  The  chief  Good  is  defired  as  Good  to  us.  Buc 
to  ftate  this  cafe  rightly,  and  determine  the  mountainous  difficulties 
that  here  rife  in  the  way,  is  no  fit  work  for  this  place  :  1  will  not  therefore 
fo  much  as  name  them.  The  cafiefl  and  fafell  way  therefore  to  clear 
the  prcfcnt  difficulty  to  us,  is,  to  lock  chiefly  at  the  different  Objects 
and  Ends  :  God  who  is  the  Supream  Good,  prefenteth  and  ofTereth 
himfelf  to  us,  to  be  enjoyed.  Inferiour  Goodflands  up  in  competition 
vvi  th  him  ,  ;and  would  inHnuate  it  fclf  in  our  hearts,  as  if  it  were  more  ami- 
able and  dcTirable  then  God.  Now  if  Gods  interell  prevail,  it  is  a 
certain  fign  of  Grace  ;  If  inferiour  good  prevail,  and  have  more 
actuall  intercft  or  poflellion  then  God,  it  is  a  certain  fign  of  an 
unhappy  condition  ^  or  that  the  perfon  is  not  yet  in  a  (late  of  Sal- 
vation. 

And  as  you  thu*  fee  what  I  mean  by  the  intereft  of  the  flcfh  or  inferiour 
good  in  us  •,  fo  in  all  this  I  include  the  intcrert  of  the  world  and  the  devil :  a 
For  the  world  is,  at  leatt,  the  greateft  part  of  this  inferiour  good,  which 
llands  in  competition  with  God.      And   Satan   is  but  the   envious  » 
agent  to  prefent  this  bait  before  us :  to  put  a  lalfeglofs  on  it  in  his  pre- 
fentation  ^  to  weaken  all  Gods  arguments  that  fliould  retrain  us  ;  to 
difgrace  God  himfelf  to  our  fouls ;  and  fotoprefsandurgeustoa  finfuU 
choice  and  profecution.  He  (hews  us  the  forbidden  fruit  as  pleafant,and  as 
a  means  to  our  greater  advancement  and  happinefs ;  and  draweth  us  to  un- 
belief for  the  hiding  of  the  danger.  He  takes  us  up  in  our  imagination,  and 
fliews  us  the  Kingdoms  of  the  world  and  their  Glory,  to  fteal  our  hearts 
from  the  Glorious  Kingdom  of  God.     So  that  the  intereH:  of  the  Flefti,  ^ 
the  intereft  of  the  World,and  the  intereft  of  Satan  in  us,  is  all  one  in  eflfeft. 

Ppp   2  For 


460  ThSahts  Bvcr  la  fling  Reft,  Chap.  11. 


For  they  are  but  feveral  caufcs  to  carry  the  foul  from  God,  co  a  faMe,  de- 
luding, mifcrablc  End. 

Again, In  the  Propofition  I  fay  [^Tt  is  the  PrevalcHCj  of  the  Interefi  of 
ti  God  t)r  Ch^ifi^abovc  infericpir  ^oy^i] putting  tnferiour  Good,as  the  competi- 
tor with  God  who  is  the  greatci\  Good;  becaufe  the  Will  cannot  incline  to 
any  thing  under  the  notion  ofcvil,or  of  indifferent,butonly  asgood.  No 
man  can  Will  evill  asevil:He  mull  firfUeafe  to  be  Rational,and  to  be 
man.    If  evil  appeared  only  as  evil,  there  were  no  danger  in  it.    The  force 
of  the  temptation  lies  in  making  evil  feem  good  ,  either  to  the  fences, 
f^y*      or  imagination,or  rcafon,  or  all.  Here  lies  the  danger  of  a  pleafing  condi- 
Mat.9.  Hon;  « tion, in  regard  of  Credit,  Delights,  Riches,  Friends,  Habitation,  Health 
hxidfoiRjch  or  any  inferiour  thing  :  The  more  Good  appearech  or  feemeth  to  be  in 
^mlhc'^Ki'i?'  ^^^'"  ^  ^^  disjunft  from  God  )  the  more  dangerous :  for  they  are  the  tker 
dotnofHcx-^    to  (land  up  in  competition  with  him^  and  to  carry  it  with  our  partial  blind- 
vw  ?  cd  fouls  in  the  competition.  Remember  this,  if  you  love  your  (elves,  when 

you  would  have  all  things  about  you  more  pleafing  and  lovely.  Here  lies 
the  unknown  danger  of  a  profperous  flate  :  and  on  the  contrary  lies  the 
pretiou5  benefit  ofadverfity;,whlch  if  men  were  not  brutifh  and  unbeliev- 
ing, they  would  heartily  welcome  as  the  fafcft  condition. 

Again  obferve  here,  that  I  mention  inferiour  [Good]  and  not  [Truth] 

^  as  that  which  ftands  in  competition  with  God. For  of  two  Truths  both  arc 

equally  true  fthough  not  equally  evident .-  )  And  therefore  though  Satan 

would  pcrfwade  the  foul  that  inferiour  Good  is  better  for  us  then  God  ^ 

yet  he  fets  not  Truth  againft  Truth  in  competition. He  would  indeed  make 

•  us  believe  that  Gods  Word  is  not  True  at  all,  or  the  Truth  not  certain. 

But  with  the  Underftanding  there  is  no  competition  between  Truth  and 

Truthjif  known  fo  to  be.  For  the  Underftanding  can  know  and  believe  fc- 

«  veral  Truths  at  once,  though  about  never  fo  different  Matters ;,  as  that 

there  is  a  Heaven  and  a  Hell,  that  there  is  a  God,  a  Chnd:,  a  World,a  De- 

vil^^c.  But  the  Will  cannot  embrace  and  choofe  all  different  Good  at 

once  :  for  God  hath  made  the  enjoyment  of  them  incompatible.-Much  lefs 

can  ic  Will  two  things  as  the  chiefeft  Good,  when  there  is  but  onefuch  : 

or  God  and  the  creature  as  equally  Good, and  both  in  the  higheft  degree. 

Here  then  you  further  fee  the  meaning  of  the  Propofition, when  I  fpeak 

of  the  Prevalency  of  Chrifts  Interert,  I  mean  it  diredly  and  principally  in 

the  CWillJ  of  man,and  not  in  the  Underftanding.  For  though  I  doubt  not 

*  fcut  there  is  true  Grace  in  the  Undcrdanding  as  well  as  in  the  Will,yet  (as 

I  fhali  further  Ihcw  anon  )  as  it  is  in  the  Intclled,  it  is  not  certainly  and 

fully  difcernable,but  only  the  force  of  the  Intellective  Acts  appear  in  the 

Motions  and  Rcfolutions  of  the  Will.  And  therefore  men  mud  not  try 

« their  dates  directly  by  any  Graces  or  Marks  in  the  Underftanding.  And 

alfp  if  it  were  poffible  to  difcern  their  finccrity  immediately  in  the  Undcr- 

ftanding,yct  itmuft  not  be  there  by  this  w*y  of  competition  of  different 

Objccrs  in  regard  of  the  degree  of  Verity, as  if  one  were  more  True 

and  th:  ether  lefs;  as  it  is  with  the  Wiil  about  the  degrees  of  Good- 


Part    III.  The  Saints  Eve'rlafiing  Reft.  4^1 " 

nefsin  the  Objcfts  which  ftand  in  competition.    Though  yet  a  kind  of  « 
competition  there  is  with  the  Intellect  too  ;  As  i"  between  God  and  the  The  fwccrky 
Creature,  who  is  to  be  Belcived  rather;  and  2- between  two  contradi- .  ^J^*^'?^".^'*c 
ctory  or  oppofite  PropofitionSjWhich  is  True,and  which  falfe.  As  between  ^oft  obfcl- 
thefe  QGod  is  the  chief  Good  j  and  []God  is  not  the  chief  Good  -[J^jr  thefe  vabk  in  its 
[  God  is  the  chief  Good]  and  [^Pleafure  is  the  chief  Good.]  But  thoughoeftimation  of 
the  Truth  be  here  Believed,  yet  that  is  no  certain  Evidence  of  Sincerity  j  ^°'^  ^bove 
except  it  be  fo  Believed,  as  may  be  prevalent  with  the  Will  ••  which  is  not  ^;^  "^^^'euer 
difcernablcinthebarc  Act  ofBelciving,  but  in  the  Act  of  Willing.  So  that  inhimfclfand 
itisthePrevalcncy  ofChriftsIntereft  in  the  Will,  that  we  hear  fpeak  of:  to  us. 
and  confequently  in  the  Affections,  and  Convcrfation.  And  indeed  (  as  is  « 
before  hinted^  all  humane  Acts  as  they  arc  in  the  meer  Under{landing,are 
but  crude  and  imperfect .-  for  it  is  but  the  firrt  digedion.as  it  were,that  is 
there  performed,  (  as  of  meat  in  the  ftomack  :  }  But  in  the  Will  they  are 
more  perfectly  concocted  (  as  the  child  is  fanguified  in  the  Liver,  Spleen 
and  Veins.)    And  in  the  Affections  they  are  yet  further  raifed  and  conco- 
cted(as  the  vital  fpirits  are  begotten  in  the  heart ;  though  many  here  take 
meer  flatulency  for  fpirits  •,  and  fo  they  do  common  paflion  for  fpiritual 
Affections  ^  )  and  then  in  the  Convcrfation,  fas  the  food,  in  the  habit  of 
the  body  J  the  concoction  is  finiflied  :  fo  that  the  fmcerity  of  Grace  can-  « 
not  ( I  think  )    be  difcerned  by  any  meer  intellectuall  Act :  As  you  may 
£nd  Judicious  D.  Stonghton  affcrting  in  his  Righteopu  mans  Plea  to  Happi- 
ne/s,  But  yet  do  not  mifunderlland  it,  as  if  faving  Grace  did  not  refide  in 
the  Underftanding, 

Now  as  the  Appoftle  (mhfial.$  .ij^The  flejh  warreth  againfi  tbefpirlt^ 
and  the  fpirtc  again]}  the  flejh^and  thefe  two  are  contrayj  one  to  the  other  j  A,  " 
Chrillians  life  is  a  continual  combate  between  thefe  two  contrary  Intc-^ 
refts.God  will  be  taken  for  our  Portion  and  Happinefs,and  fo  be  our  U 1  ti- 
mateEnd,or  clfe  we  (hall  never  enjoy  him  to  make  us  Happy  ;  The  flefli 
fuggeQcth  to  us  thefweetnefs  and  delight  of  Carnal  Contentments,  and 
would  have  us  glut  our  feives  with  thefe.  God  will  Rule,  and  that  in  fu-Tj 
premacy.or  he  will  never  fave  us.The  flefh  would  fain  be  p!eafed,and  have: 
its  dcfirc, whether  God  be  obeyed  and  pleafed  or  not.     There  is  no  hope 
of  Reconciling  thefe  contrary  I  ntereRs.  God  hath  already  made  his  Law?, 
containing  the  Conditions  of  our  Salvation  or  Damnacion:  Thefe  Laws 
do  Limit  the  defires  of  the  flefh,  and  contradid  tts  Delights :  The  flefhf 
cannot  Love  that  which  is  againll  if.It  hates  them,bccaufe  they  fpeak  not 
good  of  it,but  evil,becaufe  it  fo  mightily  croflfeth  its  contents, It  was  meet  « 
it  fiiould  be  fo  ;  for  if  God  had  fuffered  no  Competitor  to  fet  up  their  Tn- 
terefl  againft  his,how  would  the  faithfulnefs  of  his  fubjefts  b^  tried  >  how 
would  his  Providences  and  Graces  be  manifefted  ?  Even  to  Adam  that  yet  « 
had  no  fin,  this  way  of  Trial  was  judged  neceffary  ;  and  when  he  would 
pleafe  his  Eye  and  his  Tall,  and  delire  to  be  higher,  it  was  juft  with  God 
toDifpleafehim,  andto  bring  him  lower.     God  will  not  change  thefe 
Jhij.holy  and  righteous  Laws,  to  pleafe  the  FIcfh,  nor  conform 

Ppp  3    .,  him-  • 


4^2  Ti^c  Sdints  EverUfihg  Refi.  Chap.  1 1 , 

himfeU  to  its  will. The Flefli  will  not  conform  it  TclUo  God  •  and  Co  here 
«  i^hc  Chriftian  Combace.Chrift  who  Iiath  purchafed  u?,cxpefteth  the  firfl 
or  cliiefroom  in  our  AflfeAions,  or  elfe  he  will  cffcftively  be  no  Saviour 
foru«.  The  Flcfh  doth  importunately  folicit  the  Affedions,  to  give  the 
chiefroom  and  entertainment  to  its  Contents. Chrift  who  hath  (o  dearly 
bought  tile  Dominion  over  us  all,  will  either  Rule  us  as  our  Soveraign.or 
Conidcmn  us  for  our  Rebellion  (Lnkf  ip-  -7-  )  The  ricfii  would  be  tree, 
andisftillfoHciting'ustoTrearon.  ForaseaneasChriftsyoak  is,  and  as 
light  as  his  burden,  yet  is  ic  no  more  fuited  with  the  fleOiesIntcreft^then 
ihebeavier  and  more  grievous  Law  was:  The  Law  of  Liberty,  is  not  a 
Law  of  Carnal  Liberty.  Now  in  this  Combar,  the  Word  and  Miniflry  are 
"  folicitors  for  Clirift  •  fo  is  Reafon  it  felf  fo  far  as  it  is  Redih'ed,  and  well 
guided  :  butbecaufe  Reafon  is  naturally  weakned  and  blind  ^  yea  and  the 
Wordalrneis  notfufficient  to  Illuminate  and  RediHe  it  ;     Therefore 
Chrift  fends  his  Spirit  into  the  fouls  of  his  people,  tomak?  thatVV"ord 
efiPeduall  to  open  their  eyes:  here  is  the  great  help  that  the  foul  hath 
for  the  maintaining  or  carrying  on  the  Intereft  ofChril>.  But  yet  once 
*  Illuminating  is  not  enough.   For  the  will  doth  not  neceffarily  choofe  that 
which  thellnderftandingconciudcth  to  be  befl  (  even  ^/c  &  nunc ^f^ C(yti- 
fidiYAUs  cfKfidrrafjdir)  A  drunkards  underftanding  may  tell  him.tliat  it  is 
farbetter(al!thingslaid  together)to  forbear  a  cup  ofwine,then-to  drink  it: 
and  that  the  Good  ofVirtue  and  Dutyis  to  be  preferred  before  the  Good 
ofPleafure,(This  experience  affures  us pf,though  all  the  Philofophersin 
the  world  fhouldcontraditt  it:  and  I  am  not  difputing  now-and  therefore 
I  will  not  ftand  to  meddle  with  mens  contrary  opinions,  )  andyetthc 
violence  of  his  fenfual  Appetite,  may  caufe  him  to  lay  hands  on  the  cup 
and  pour  ic  in.     And  indeed  fo  far  ic  is  a  brucifh  Ad  -,  And  ic  is  no  fuch 
wonder  to  have  finfuU  Ads  termed  and  proved  brutifh,   if  we  knew 
that  all  true  Reafon  is  againft  them.    Reafon  i$  on  Gods  fide,  and  that 
wbrchusagainfthim  is  not  Reafon.     (  We  may  by  Difcourfe  proceed 
"to  fin.  but  the  Arguments  are  all  Fallacious  thatdrawus.  )    There  is 
ct  no  NcctfTity  to  thecommitting  of« Sin,  that  Reafon  or  che  llnderftand- 
ingfhould  firft  conclude  it  Befl :  fo  great  is  the  power  of  Senfc  upon 
thePhantafieand  Imagination,  and  of  thefe  on  thePafiions,  and  the 
Choofing  Power, (efpeciilly  as  to  che  exciting  of  the  Loco-motive  j  that  if 
Reafon  beb:t  fiknt  and fufpendcd,  fin  will  be  commicted  (as a  man 
hath  luRfull ,  and  revengeful!,  and  covetous  defires  in  his  Dream,  and 
that  very  violent.  )-    Reafon  is  ofcafieep  when  the  fenfes  are  awake  j 
and  then  they  may  eafily  play  their  game-"  Even  as  the  godlieft  man  can- 
not rcflrain  a  finfull  thought  or  ddTrcinliis  Dream,  as  he  can  waking  ^ 
fo  neither  when  he  is  waking,  if' Reafon  be  afleep  :  Although  Reafon 
never  take  pare  with  fin,yec  if  ic  ftand  neucer,  the  fin  will  be  committed, 
ct  Yea  that  is  not  all  :     but  if  Reafon  do  concludcfor  Duty  and  againit 
fin  ,    and  ftand  to  thfit  condufion  ,  yet  I  think  ,     the  fenfitivelTii- 
ftiU  appetite  and  imagination  may  prevail  with  the  Will  (  unlcfsyou 

will 


Part  TIT.  rheSaints  EverUJiing  Reft,  4^3 

will  fay  that  this  AppeEineis  the  Will  it  felf,  man  having  but  one  WiH, 
and  fo  may  it  feif  comma-nd  the  Loco-motive  )  againll ,  as  well  as 
without  the  conclufion  of Reafon  (  as  in  the  example  before  mentio- 
ned. ) 

To  underfland  this  you  muil  lvnow,that  to  the  Motion  of  the  Will  effe- « 
ft»ually,  (cfpccially  where  there  are  violent  contrary  motions  and  induce 
mcnts )  it  is  not  only  neceflary  that  the  underlbnding  lay/fhi^  is  a  Du- 
ty, or  this  is  a  Sin,  or.  It  is  better  tolecic  alorfC  :    But  tliis  muft  be  con- 
eluded  ofas  a  matter  of  great  importance  and  concernment ;,  and  the  un- 
derftanding  muft  exprcfs  the  Weight,  as  well  as  the  Truth  of  what  it  ut- 
ters concerningGoodorEvil ;  And  this  muft  efpccially  be  by  a  Arong  «• 
and  forcible.Ad^;  or  elfc  though  rt  conclude  rightly,    yet  \t  will  npit 
prevail.    Many  men  may  have  their  Undcrftandings  informed  of  the  a 
fame  Duty,  and  all  atthe  vcryexcrcife  conclude  it  Good  and  ncc^flir 
ry  :andfo  concerning  the  evil  of  fm  :  And  yet  though  they  all  pafs  the 
famCv-condufion,  they  fliall  not  all  alike  prevail  with  the  Will^  but  one 
more,  and  another  Icfs:  becaufe  one  paffeth  this  conclufion  ferioufly, 
■yigoroufly,  importunately  ^  and  the  other  flightly  and  lleepily,andre- 
mifly.  If  you  be  bufie,  writing  or  reading  ^  and  one  friend  comes  to  ypu  « 
to  call  you  away  to  feme  great  bufinefs,  and  ufcth  very  weighty  Argu- 
ments, yet  if  hefpcak  them  coldly  and  fleepily,  you  may  perhaps  not  be 
moved  by  him  :  but  ifanother  come  and  call  you  but  upon  a  leffer  buli- 
nefs.and  fpcak  loud  and  earncftly.and  will  take  no  denial,though  hisKe^- 
fons  be  weaker,  he  may  fooiier  prevail.  Do  we  not  feel  that  the  word?  « 
of  a  Preacher  do  take  more  with  our  Wilsand  x\^edior\s ,  from,  the 
moving  parhetical  manner  of  cxprcAion,  then  fi^om  the  ftrength  of'A^'g^'t 
ment  (  except  with  very  wife  men  j  atledfl:,  how  much  that  furthers  it); 
whenthebcftArgumentsinthe  mouth  of  a  fleepy  Preacher,orunfcafona- 
biy  and  il-favouredly  delivered,  will  not  take.  Andwhyfhould  wc  think 
that  there  is  fo  great  a  difference  between  other  mens  Reafomngs  pr^?^ 
vailing  with  our  Wils,  and  our  own  Reafo.ns  way  of  prevailing  }      [p,  "'■  r;;-. 

Now  all  this  being  fo,  that  there  muft  be  a  ftrong,  lively,  loud,  pref-  « 
fing,  importunate  Reafoning,  andnotonly  a  TrueR.eafoningand  con-- 
eluding, hence  it  is  ihatthcre  is  neceffary  to  the  foul, not  only  fo  much  il- 
lumination as  may  difcover  the  truth,but  fo  much  as  may  difcover  it  cfecy 
ly  and  fully  ,   and  may  (hew  us  the  wgight  ohhc  matter,  as  well  as  the 
Tr:^th^tind  efpecially  as  may  be  ftill  an  exciter  of  the  Underftanding  to  do 
itsduty^and  may  quicken  it  up  to  do  it  vigoroufy.and  therefore  to  this  end 
Chrift  giveth  hisSpiritto  his  people,  to  Itriveagainft  thel-Iefh.  The  foul  « 
is  fcated  in  all  the  body,  but  we  certainly  and  fenfibly  perceive  that  it' 
doth  not  cxercifeor  A.d:  alike  in  all.-  but  itunderftandeth  inand  by  the 
Brain  or  Animal  fpirics:  and  itWillech,  and  Denrei:h,and  Lovetfl,  and 
¥earcEh,  and  Rejoyceth  in  and  by  the  Heart  '  And  doubtlcfs  the  vital  fpi- 
rits,or  thofe  in  the  Heart,  are  ihe  Souls  Inftrumcnt  in  this  work.  Now  to 
procure  a  Motion  of  the  fpirlts  in  the  Heart,by  the  forcraotion  ofthe  fpi- 

lits   > 


The  S dint sEv(rUflingRi[t.  Chap,  ii. 


ct 


litsinthe  brain.requires  fomc  (Irengch  in  thcfirft  motion-  and  the  more 
forcible  it  is,likely  the  more  forcible  will  tbe  motion  m  ibc  heart  bc.This 
order  and  InOrumentality  in  Ading,is  no  difparagcment  to  tbe  foul  •,  but 
is  aiwcctdifcovery  of  Gods  admirable  and  orderly  works.Now  therefore 
befidesabarc  Aft  ofunderflanding,  there  is  neceffary  to  this  effcAuall 
prevailing  with  the  Will,  that  there  be  added  that  which  w««  call  Cow/- 
fideration^  which  is  a  dwelling  upon  the  fubjed,and  is  a  ferious,  Hxcd, 
conflant  Adingofthc  underllanding,    which  therefore  is  likely  to  at- 
tain the  effcd  :    The  ufe  of  this,  and  its  Power  on  the  Will  and  Affedi- 
ons  and  the  Reafons,  1  have  (hewed  you  afccr  ward  in  the  4'"  Part  of  this 
Book.    Hence  it  is,  that  let  their  wit  be  never  fo  great,  yet  Inconfidc- 
rate  men  are  ever  Wicked  men  ••  and  menoflober  frequent  Confidera- 
tior>,  are  ufually  the  mo(\  Godly,  and  prevail  moft  againll  any  Temptati- 
on: there  being  no  more  cffedual  means  againlt  any  temptation  in- 
deed, whether  it  be  to  Omifllon  or  Commiflion,  then  this  fetting  Rea- 
fon  forcibly  awork  by  Confideration. The  moll  Confiderate  men  are  the 
moftRefolved  and  Confirmed,  Sothatbelidesa  bare  cold  condufion  of 
tbe  underftsnding  ( though  you  call  itprafticallj  this  Confideration  muft 
give  that  forco  ,and  Fixcdnefs,  and  Importunity  to  your  Condufions, 
which  may  make  them  ftronger  then  all  the  fenfitive  felicitations  to  the 
contrary  ,or  elfe  the  Soul  will  ilill  follow  the  Irlefli.Now  Chrift  will  have 
,  his  Spirit  to  excite  this  Conf.deration,ind  to  enable  us  to  perform  it  more 
powerfully,  and  fuccefsfully  ,then  elfe  we  (hould  ever  do.  And  thus  the  fpi- 
rit  is  Chrills  folicitor  in  and  to  our  fouls^and  by  them  it  advanceth  Chnfts 
Intereft,  and  maintaineth  it  in  the  Saints, and  caufeth  it  to  prevail  againft 
thclntcrcft  ofthetlcfh.Whereheprevailethnotin  themain,  as  well  as 
ftrivethjthereisyctnofavingGracein  that  foul.Whatever  pleadings,  or 
flriving$,or  rcafonings,orconcludings  there  may  be  in  and  by  the  foul  on 
Chrifts  fide,  yet  if  the  Flelhes  Intereft  be  ftill  greater  and  ftronger  in  the 
foul  then  Chrifts,that  foul  is  in  a  ftate  of  wrath  :  He  may  be  in  a  hopeful! 
*  way  to  come  to  a  fafer  condition,  and  not  far  from  the  Kingdom  of  God, 
and  almoft  perfwaded  to  beaChriftian  :   butifhedicin  that  ftate,  no 
doubtjhe  (hall  be  damned. He  may  be  a  Chriftian  by  common  profefllon; 
but  in  a  favingfenfe,nomanisa  Chriftian,in  whofc  foul  any  thing  hath  a 
greater  and  higher  Intereft  then  God  the  Father  and  the  Mediator. 


SECT. 


Part  III.  Ik  Saints  Everlafting  Reft.  455 

SECT.  XII.  ^  ^12. 

IT 

Propof.  12.  '~C"HereforethefincerityoffavingGrace^Asfaving^ljctb  Ma-*Pfop.  12. 

A    teri ally,  not  in  the  bare  Nature  ofit^hnt  in  the  Degree',  not  ^^'•'^  Fopo^- 
in  the  Degree  conftdcred  Abfeltttdj  in  it/clf;    but  comparatively,  as  it  is  much  2n- 
frevalcnt  againft  its  Contrary.  derftood  by 

I  cannot  exped  that  the  Reader  (hould  fuddenly  Receive  tliis  Truth  many,  as  fmce 
(^though  of  fo  great  confequcnce  that  many  mens  lalvatiolisare  concerned  ^^^  writing  of 
in  it,  as  I  {hall  (hew  anon  ( till  I  have  firft  made  it  plain.  Long  have  I  been  jJeL^e'^dK  ^c^i^ 
poaring  on  this  Doubt,Whether  thefincerity  of  Grace,  and  fo  the  DifFe-  der  Jo  btfw 
rence  between  an  Hypocrite  and  a  true  Chriftian  do  materially  conhft  in  the  addition 
the  Nature  ,  or  only  in  the  Degree :  Whether  itbc  phyfically  confidered  ^'  "^'^^  ^^^  of 
a  Gradual  or  Specifical  difference ;  and  I  never  durit  conclude  that  it  lay  further^lx'^'ii* 
but  in  the  phylkall  Degree  j     i.  Becaufc  of  the  feeming  force  of  the  cation  of  k*^" 
Objedions,  which  I  (hall  anon  anfwer.  And  2.  Becaufc  of  the  contrary  andalfoto' 
Judgement  of thofc  Divines,  whom  I  highlieft  valued.  (  For  though  I  "^hc  two  laft 
am  aihamed  of  my  own  Ignorance  ,  yet  I  do  not  repent  that  I  received  P^^F^^ons* 
fomc  things  upon  truft  from  the  Lcarncd,while  I  was  learning  and  ftudy- 
ing  them  ^  or  that  I  took  them  by  a  Humane  Faith, when  I  could  not  reach 
to  take  them  by  a  Divine  Faith.  Only  I  then  mull  hold  them  but  as  Opi- 
nions, but  not  Abfolutely  as  Articles  of  my  Creed. )  But  I  am  now  con- 
vinced of  my  former  miflake  ;  and  fhall  therefore  endeavour  to  redifie 
others,  being  in  a  matter  of  fuch  moment. 

You  muft  remember  therefore  that  I  have  fhewcdyou  already,  that 
God  hath  not  made  any  Ad, confidered  in  its  meer  Nature,without  con- 
(idering  it  as  in  this  prevailing  degree,  to  be  the  condition  of  Salvation; 
and  that  a  wicked  man  may  perform  an  Ad  for  the  Nature  of  ir  , 
which  a  true  Ch;  iftian  may  do.  But  let  us  yet  confider  the  Propofition 
more  diftindly. 

Divines  ufe  to  give  the  title  of  faving  Grace  to  four  things  •  a 

The  firft  is  ,   Gods  P/4rpofe  of  faving  ns,  and  the  [fecial  Love  and  j 
favour  which  he  bearcth  to  us,  and  fo  his  will  to  dofpecialGood.  This 
is  indeed  moft  principally,  properly  ,  and  by  an  excellency  ,  called 
faving  Grace.     It  is  the  fountain  from  which  all  other  Grace  doth 
proceed  :    and  by  this  Grace  we  are  Elected ,  Redeemed,  Juftiiied, 
andfaved.    Now  the  Qiieftion  in  hand  is  not  concerning  this  Grace  » 
which  is  Immanent  in  God;  where  no  doubt  there  is  nofpecihcall  dif- 
ference •  when  Divines  accord  that  there  is  no  divcrfity  or  multiplicity  at 
all,but  perfect  Unity  (allowing  ftill  the  unfcarchablcMyfterieof  theTri- 
nity:)Therefore  I  reft  confident  that  no  folid  divine  will  fay,  that  Gods  « 
common  Love  or  Grace  to  the  unfanctified,  doth  by  a  natural  Speci- 
fication differ  from  his  fpecial  Love  and  Grace  to  his  chofen  fas  they  are 
in  God.  )  2 

The  fccond  thing  which  is  commonly  called  Saving  Grace  ,  is  the  « 

Q^q  q  Ac«. 


^66  The  Saints  EvtrU(litig  Reft,  Chap.  1 1 , 

Aftof  God  by  which  the  Spirit  infufeth  or  workcch  the  fpecial  habitual 
faving  Gifts  m  the  foul :  Not  the  Effsft  (For  that  I  fhall  next  mention  ;  ) 
but  the  Ad  ot  the  holy  GhoCt  which  workcth  this  effed.  This  is  called 
GrMtia  Operans,  working  Grace, as  the  Effed  in  us  is  called  GratU  Operau^ 
Grace  wrought  in  us.  Now 

1 .  This  is  none  of  it  that  ue  enquire  after  in  the  Queftion  m  hand, when 
we  ask,  Whether  the  Truth  of  Grsce  lie  onli/  in  the  Comparative  or  PrcvAii- 
ift^  Degree  ? 

2.  If  it  wore,  yet  there  is  here  no  place  for  fuch  a  doubt.  i.Bccaufc  no 
man  can  prove  fuch  natural  fpeciftque  difference  in  the  Ads  of  God  ;  nor 
will  ( I  think  J  affirm  them.  z.  Efpccially  becaule  in  the  Judgement  of 
great  Divine?,  there  is  no  fuch  Ad  oi  God  ac  all  Diftind  from  his  Eflfence 
and  Immanent  Eternal  Ads.-Sothac  this  is  the  fime  with  the  former.  God 

*  doth  not  need,  as  man,  to  put  forth  any  Ad  but  his  meer  Willing  it,  for 
the  producing  of  any  Effect.  If  man  will  have  a  ftonc  moved, his  Will  can- 
not iHr  it,  but  it  muft  be  the  ftrength  of  his  arm.  But  God  doth  but  Wili 
it,  and  it  is  done ;  (  As  D.  Tvs>ifs  once  or  twice  faith  .-  But  Br.tdvfxrdiat 
and  theThomifts  peremptorily  maintain. J  Now  Gods  will  is  his  Effencc 
and  he  never  did  begin  or  ceafe  to  Will  any  thing,  thoug'i  he  Will  the  Be- 
ginning or  Ceafing  of  things.  He  Willed  the  Creation  ofthe  World,  and i 
the  Diffolution  of  it  at  once  from  Eternity ;  though  he  Willed  from  Eter- 
nity that  it  (hould  be  Created  and  Diffolved  in  time :  And  fo  the  Effect 
only  doth  begin  and  end,  but  not  the  Caufe.  This  is  our  ordinary  Mcta- 
phyfical  Divinity;  If  any  vulgar  Reader  think  it  beyond  his  capacity,  I  am 
content  that  he  move  in  a  lower  Orb.  But  wc  mufl:  not  feign  a  natural, 
fpecifique  difference  of  Acts  in  God. 

2       The  third  thing  which  we  commonly  call  Saving  Grace ^  is.  The  fpecial 

Effects  ofthis  Work  ofthe  Spirit  on  the  Soul,  commonly  caWcd  Halitftal' 

Grate ^  or  the  Spirit  in  us,  or  the  Seed  ofGodabiiiing  in  us  ,  or  our  Real\ 

Hoftncfs^  or  our  New  Nature. 

Now,  I .  Our  Quellion  is  not  directly  and  immediately  ofthis.  Whether 

«  Common  and  Special  Grace  do  differ  more  then  hj  the  forementioned  Degree  ? 
For  this  is  not  it  which  a  Chriftian  fearcheth  after  immediately  or  diredly 
in  his  Self-examination.  For  Habits  (as  Suarez^^nA  others  concludej  are 
not  to  be  felt  in  themfelves,  but  only  by  their  Ads.  We  cannot  know  thac 
wearedifpofedtoLoveGod,  but  by  feeling  the  ftirringsofLove  to  him. 
So  that  it  is  the  Ad  that  we  muft  directly  look  foe,  and  thence  difcern  the 
Habit. 
2.Butifany  man  will  needs  put  the  Queftion,  of  this  Habitual  Grace 

(J  only,thoughit  benot  it  that  Ifpeakof  principally,yctl  anfwer  him, Thac 
no  man  doubteth  but  that  common  Grace  containeth  good  Difpofitions  j 
as  fpecial  Grace  containeth  Habits.  Now  who  knoweth  not  that  a  Difpo- 
licion  and  a  Habit  do  differ  but  in  Degree?  Acarnal  man  by  the  help  of 
common  G:ace  hach  a  weak  Inclination  to  Good,and  a  ftrong  Inclination 
to  Eyil :  Or,  if  you  will  fpcak  properly  (for  the  Will  cannot  chufc  Evil  as 

evil. 


Part  I II.  The  Saints  Everlafiing  Refl.  ^e-j 


€Yil,  but  as  a  fceming  Good)  he  Iiath  a  weak  Inclination  to  Spiritual  and 
Heavenly  Supcriour  Good ;  and  a  ftrong  Inclination  to  Fleflily,  Earthly, 
Inferiour  Good  :  Whereupon  the  ftronger  bears  down *the  Weaker.  But 
the  Regenerate  have  ftronger  Inclinations  to  Supcriour  Spiritual  Good, 
then  to  Inferiour  Fleflily  Good,  and  fo  the  ftronger  in  moft  Temptations'^ 
prevailetb.  Now  what  natural  difference  is  here,  but  only  in  Degree  ? 

The  fourth  thing  which  we  call  Saving  Grace,  is,  The  exercifccr  AEls  * 
yohichfrcm  thefe  Habits  or  effeChual  Inclinations  do  proceed.  And  this  is  the 
Grace  which  the  i'c»«/muft  enquire  after  diredly  in  his  Self-examination. 
And  therefore  this  is  it  of  which  wc  raifcthe  Queftion,  Wherein  theTruth 
■or  Sit^ceritjofit  doth  ccnCtfi  ? {JhevQ.  is  indeed  other  things  without  us  « 
which  may  yet  be  called  Saving  Grace,  as  Redemption  and  Donation 
(commonly  called  the  Imputation)  of  Chriils  Righteoufnefsi  andfoRc- 
miflion,  Juftilication,  c^r.  but  bccaufe  every  one  may  fee  that  our  Que- 
ftion  is  not  of  thefe,  I  will  not  Aand  to  make  more  mention  ofthem.)  Now 
for  thefe  Ads  of  Grace,  who  can  produce  any  Natural  Specifiquc  diffe- 
rence between  them  when  they  are  fpccial  and  faving,  and  when  they  arc 
common  and  not  faving  ?  Is  not  common  Knowledge  and  fpecial  Know-  « 
ledge,  common  Belief  and  fpecial  Belief,  all  Knowledge  and  Belief?  And 
is  not  Belicfthe  fame  thing  in  one  and  in  another  ?  fuppofing  both  to  be 
Real,  though  but  one  faving  ?  Our  11  ndcrftandings  and  Wils  are  all  Phyfi-  « 
cally  of  the  like  fubrtancc,andan  x\ft  and  an  Aft,are  Accidents  of  the  fame 
kind  ^   and  we  fuppofc  the  Objed  to  be  the  fame  :  Common  Love  to 
God  ,  and  Special  faving  Love  to  God  be  both  Ads  of  the  Will  upon  an 
Objed  phyfically  the  fame. 

But  here  before  I  proceed  further, I  muft  tell  you, That  you  muft  ftill  di-  *, 
ftinguifhbetweenaPhyfical  or  natural  Specification,  and  a  Moral:  And  tToiiofSac*"^ 
remember,  That  our  Qucftion  is  only  of  a  Phyfical  difference,  which  I  Pro'^ofuion. 
deny  ^  and  not  of  a  Moral,  which  I  make  no  doubt  of.  And  you  mulle, 
know  that  a  meer  difference  in  Degrees  in  the  Natural  rcfped,  doth  ordi- 
narily conftitutc  a  fpecifical  Difference  in  Morality-,  And  the  Morat* 
Good  or  evil  of  all  our  A'dions  lieth  much  in  the  Degree,  ro  wit,  that 
they  be  kept  in  the  mean  between  the  two  extream  Degrees.  Andfoa 
little  anger,  and  a  great  deal,  and  little  love  to  creatures,  and  a  great  deal, 
though  they  differ  but  Gradually  in  their  Natures,  yet  they  differ  Speci- 
ally in  Morality  ;  fo  that  one  may  be  an  excellent  virtue,  and  the  other 
an  odious  vice  •  So  between  fpeaking  too  much,  and  toohttlc:  Eating  ce 
or  drinking  too  much  or  too  little  ;  The  middle  between  thefe  is  a  Vir- 
tue: and  both  cxtrcams are  V ices ;  and  yet  Naturally  they  differ  but  in 
Degree.  Virtue  as  Virtue,conrifteth  not  in  the  bare  Nature  of  an  Ad  :  but «« 
Formally  it  confifleth  in  the  agreement  or  conformity  of  our  Actions  or 
Difpofitions  to  the  Rule  or  Law  (  which  determincth  of  their  Dti- 
nefs  )  which  Law  or  Rule  prefcribeth  the  Mean,  ^  or  middle  degree ) 
and  forbiddeth  and  condemneth  both  the  extreams    in  degree)  where 
fuch  extreams  are  Poflible  ,  and  we  capable  of  then  .    So  that  there  is  a 

Qjq  2  very 


.^g  The  Saints  BverUfting  Reft,  Chap.  1 1 

very  great  Moral  difference  (  fuch  as  may  be  termed  fpecitique)  between 
thofe^Acts  which  Naturally  do  differ  only  in  Ow'^rei.     I  Ihy,  a  Moral 
fpccihcal  difference  is  ufually  founded  in  a  Natural  Gradual  difference. 
If  you  confound  thefc  two  fpecilications ,   you  will  lofs  your  felvcs  in- 
this  Point,  and  injurioufly  underlland  me. 

Furthermore  obfcrve,  that  I  fay  that  finccrity  of  Grace ,  as  faving,' 
*  lyeth  in  the  Degree,  not  Formally,   but,  a>  it  were  [[Materially  ] 
only.     For  I  told  you  before  ,  the  Form  ofiiiconfiltech  intbeir  b^ing  , 
the  Condition  on  which  Salvation  is  Promifed.     The  form  which  wc 
enquire  after  ,  is  a  Relation.     As  the  Relation  of  our  Actions  to  the 
"  Precept,  is  the  form  of  their  Virtuoufnefs,  viz,,  when  they  arefuch^ 
as  are  commanded  :  fo  the  Relation  of  them  to  thepromifeisthe  Form 
of  them  as  [  Savin^'^  and  fo  as  Q  pf/i^fjiifiX-  D  ^"^  bccaufe  this  Pro- 
mife  giveth  not  Salvation  to  the  Ad  confidered  in  its  meer  Being,  and' 
Natural  fincerity,  but  to  the  Ad:,  as  futed  to  its  Objed  in  its  Effential  re- 
fpeds  jandthatfutablcnefsof  the  Ad  to  the  form  of  its  Objed  confift- 
eth  only  in  a  certain  Degree  of  the  Ad,  feeing  the  lo.vcft  Degree  cannot 
be  fo  futed  •  Therefore  I  fay  that  fincerity  lyeth,  as  it  were  Materially, 
only  in  the  Degree  of  thofs  Ads ,  and  not  in  the  barenacura!  and  be- 
ing of  it. 

Laflly,  Confider  efpccially  ,  that  I  fay  not  that  Sincerity  lyeth  in  the 
'*  Degree  of  any  Ad  in  irfelf  coni]dcrcd  ■  as  if  God  had  promifed  Salvation 
to  us,  if  we  Love  him  fo  much,  or  up  to  fuch  a  height,  confidered  ^^yo- 
iHtelj  :  But  it  is  in  the  Degree  confidered  Comparativtly^as  to  God  com- 
pared with  other  things,  and  as  other  Ob  jeds  or  Commanders  (land  in 
competition  with  him  -jand  lb  it  is  ia  the  Prevalency  of  the  Ad  or  Habic 
figainfc  all  contraries. 


SECT.  XIII. 

HAvingthus  explained  my  meaning  herein,  the  clearing  ofall  this  to 
you,  and  fuller  conhrmation,  will  be  bell  difpatched  thefe  three 
wayes.  i .  By  exemplifying  in  each  parcicular  Grace  and  trying  this  Rule 
upon  them  fevcrally.  2.  By  examining  fomc  of  the  moft  Ordinary 
Marks,  which. bave  been  hitherto  delivered,  and  Chriftians  ufc  to  take 
comfort  in.  3 .  By  enquiring  what  Scripture  faith  in  the  Point.  And  af- 
ter thefc  I  fliall  anfwcr  the  Objections  that  areagainfl:  it,  and  then  fhew 
lyou  the  Ufelulnefs  and  Neceflity  of  it,  and  Danger  of  the  contrary. 

1 .  The  Graces  of  the  Spirit  in  mans  Soul,  are  either  in  the  Underftand- 
ing,or  in  the  Will  and  Affections.  Thofe  in  the  Underftanding  fas 
Knowledge,  Prudence,  Affent  to  Gods  Word,  called  Faith,  ^c.  )  I 
make  no  qucllion  ,  are  as  truly  Graces ,  and  as  proper  to  the  Saints  d« 
ihofe  ic  the  Will  and  affections.  Divers  err  here  on  both  extrcams. 
Some  fay.  That: there  is  laofpccial  Grace. in  the  Underitanding,  but  in 


Part  1 1 1.  The  Saints  EverUfting  Reft,  46P 


the  Will  only.  Others  fay  that  all  fpccial  Grace  is  in  the  Underftanding,  ^ 
and  that  the  Will  is  capable  of  nothing  but  Freedom  to  Choofe  or  Refufe; 
andthatit  ever  follows  the  laft  dictate  of  the  practical  Underftanding, 
and  therefore  no  more  is  needfull  but  to  inform  the  Underftanding. 
Others  fay,  both  Underftanding  and  Will  are  the  fubject  of  fpecial 
fanctifying  Grace,  and  that  in  both  it  muft  be  fought  after,  and  may  be 
difcerned.  Between  thcfe  extreams,  I  conceive  this  is  the  Truth  :  Both  " 
Underftanding  and  will  (that  is,the  whole  foul, which  bothUnderftandeth 
and  Willeth)  is  truly  fanctified  where  either  is  truly  fanctiiied  :  and  the 
fcvcral  Acts  of  this  fanctiricd  foul,  are  called  fcvcral  Actual  Graces  ••  But 
though  Grace  be  in  both  Faculties  (  as  they  are  called  )  yet  is  it  certainly 
dilcernable  only  in  the  Will,  and  not  in  the  Underftanding.For  all  Ads  as 
they  are  meerly  in  the  Underftanding.are  but  imperfectly  Virtuous,being 
butPreparatory  and  Introductory  to  the  Will,  where  they  are  digeftcd 
and  perfected,  as  I  faid  before.Dr.  StoMghtons  words  are  thefe  \_Asfor  my  « 
owit  fart  ^I  cotild  never  comprehend  that  ivhich  Divines,  have  gone  about  ^to  he 
able  to  put  a  Charailerifiical  difference  in  the  Nature  of  Knowledge^  that  a 
man  may  be  abh  tofay  fach  aKnoivledge  island  fitch  a  Knowledge  ii  not  a 
faving  Knowledge.  But  only, as  I  ufe  to  exprefs  it  {the  Smt  is  the  greater 
Irghty  but  the  AlooH  hath  greater  influence  on  waterijb  Bodies  )    So  Know- 
Jedge^  lei  it  be  what  it  willjf  it  be  good  aitd  faving,   it  hath  an  influence  en 
the'  Soul.    There  may  be  a  great  deal  of  Knowledge  which  is  not  Vital  and 
PraEiical  ^  which  carrieth  not  the  Heart  and  ylffe^ions  along  with  it :  and 
they  that  have  if  ,   have  not  faving  Knowledge.    Bpu  they  that  have  the 
leafi  degree  of  Knowledge,  foit  be  fuch  as  hath  an  Influence  to  draw  the 
Heart  and  Aff'e^ions  along  with  it^to  Love  God,  and  Obey  God,  it  is  foUd 
and  faving  Knowled(re.  ~\  So  DociO'C  Stoughton  in  [\\s  Rigteous  m^i^s  Plea 
to  Happlnefs.      page  58,  39. 

And  for  my  part  I  know  no  Mark  drawn  from  the  mecr  nature  of  « 
Knowledge,or  Belicf,or  any  meer  Intellectual  Act,  by  which  we  can  dif- 
cern  it  from  what  may  be  in  an  unholy  pcrfon.-Thoi'e  that  think  otherwife, 
ufe  to  fay,    that  the  Knowledge  and  Belief  which  is  faving  is  Deep  ,  ^ 
Lively  ,  Operative,  &c.  I  doubt  not  but  this  is  true:  Rut  how  by  die 
Depth  we  fnall  difcern  the  faving  fincerity  directly,!  know  not :  Or  how  a 
to  difccrn  it  in  the  Livelinefsor  Operativenefs,.but  only  in  its  Operations 
and  Effects  on  the  Will  and  Affections,!  know  not  .Whether  it  be  fo  Deep 
and  Lively  as  to  be  faving.m^ft  noi  be  difcerned  immediately  in  it  fclf,but 
in  its  vitalprevalent  Operations  on  the  Will. So  that  I  (hall  difmifs  all  the 
mecr  Ads  of  the  underftanding  out  of  this  Enquiry,  as  being  not  fuch 
asaChriftiancan  try  Limfelfimmediately  by.And  for  them  that  f>.y  other-  » 
wife,  they  place  the  fincerity  of  them  in  the  Depth  and  Livelinefs,that  is, 
in  the  Degree  of  Knowledge  and  Belief.  For  no  doubt  a  wicked  man 
may  Know  and  Believe  every  particular  Truth,  which  a  Chriftian  doth 
believe.    Some  Learned  men  I  have  heard  affirm  indeed  ,   That  no  « 
wicked  man  can  Believe  Scripture  to  be  the  Word  of  God  •      but 

QqqS  that's- 


470 


The  Saints  EverUfling  Reft.  Chap.  1 1 , 

that's  afanq'that  I  think  needs  no  confutation-.  The  Dcrils  believe  ic 
no  doubt.    If  any  fay,  That  faving  Knowledge  i$  experimental,  and  other 
'  is  not. 

lanfwer,  i.  Of  matters  of  meer  faith  we  have  no  experience  :  as  that 
Chrift  is  the  fecond  Pcrfon,  was  Incarnate,  Crucified,  Buried,  Rofc 
again,  &c. 

2.  Of  common  practical  wicked  men  have  experience  ;  as  that  the 
'  world  is  deceitfull,   that  man  is  prone  to  fin,  that  Satan  mull  be  re- 

fifted,  c^c. 

3.  For  thofe  other  fpecial  Internal  Experiences  which  denominate  a 
Chriftians  Knowledge  Experimental, the  Mark  of  fincerity  lyeth  in  the  ex- 
perienced thing  it  fclf,  rather  then  the  Knowledge  of  it.   For  example,  a 

I  Chriftian  knows  experimentally  what  the  New-birth  is,  what  it  is  to 
Love  God,  to  Delight  in  him,(^f .  Now  the  Mark  lyeth  not  properly  in 
his  Knowledge  of  thcfe,  but  in  that  Love,  Delight  and  Renovation  which 
he  poffefTeth  and  fo  knoweth. 

It  follows  therefore  that  we  enquire  into  the  Acts  of  the  Will,  and  fee 
wherein  their  faving  fincerity  doth  confifl^.  For  except  the  Acts  of  the 
t  Underftanding,  all  that  may  be  called  faving  is  reducible  to  thofe  two 
words  ofSaint  Patil,  To  wu'l^  and  To  Do.  For  all  the  other  acts  of  the 
Soul,  are  nothing  but  Velle  &  Nolle :  cither  cxercifed  on  the  Object  as 
varioufly  prefented  and  apprehended  (as  Abfent  or  Prefent,Facile,or  Dif- 
f\cu\i^csrc.)  or  exercifed  with  that  vigor  as  moveth  the  fpirits  in  the  heart, 
and  denominates  them  Affections  or  Paflions. 

Firft  therefore  to  begin  with  the  proper  Act  of  Willing.     Though  of 
**  our  felves  without  Grace  no  man  ever  Willeth  God  in  Chrill,  yet  on  this 
Willing  hath  God  laid  our  Salvation,  more  then  on  any  other  Qualifica- 
tion or  Act  in  our  felves  whatfoever.   And  yet  fimply  to  Will  God,  to 
Will  Chrift,  to  Will  Heaven,  is  not  a  faving  Act.   But  when  God  and  the 
Creature  ftand  in  competition,  to  Will  God  above  all,  and  to  Will  Chrift 
above  all,  and  Heaven  before  Earth,  thisisto  WiUfavingly.      Thatis, 
to  Will  God  as  God,  thechiefGoodandCaufeof  Good  :  to  Will  Chrill 
as  Chrift,  the  only  Saviour  and  chief  Ruler  of  us :  and  to  Will  Heaven  as 
the  ftatc  of  our  chief  Happinefs  in  the  glorif^'ing  enjoyment  of  God.  Not 
ct  that  all  the  fincerity  of  thcfe  Afts  lyeth  in  the  Vndcr [landings  apprehend- 
ing God  to  be  the  chief  Good  and  Caufc  ofit ;  and  Chrift  to  be  the  only 
Redeemer, e^c.   For  a  man  may  Will  that  Co^,  and  that  C/>r;f/7r/;(?/>  thus 
apprehended  by  the  Underftanding,  and  yet  not  Will  him  .« /;c />  thus 
apprehended.     ThcUnderftandmgmay  overgo  the  Will  ^  and  the  Will 
not  follow  thellnderftandingi  and  this  is  no  faving  Willing.     If  a  man 
*  do  know  and  believe  never  fo  much,  that  God  is  the  Chief  Good,  and 
do  not  chiefly  Will  him  (  as  the  Devils  may  fo  believe  )  it  is  not  faving. 
a  Yea  ic  is  a  great  Qucftion,  Whether  many  do  noc  Will  God  (not  only 
'i»ho  is  apprehended  to  be  the  Supream  Good,  but  alfo)  as  he  is  apprehend- 
ed to  be  che  Supream  Good,  and  yet  Love  fomething  clfe  more  than  him, 

which 


part   III.  The  Sd/ms  Everldftifjg  Refi.  ^ji 

which  they  know,  not  to  be  tfie  chief  Good ,  but  againft  their  Knowledge 
arcdrawntoitby  theforceoffenfuality,  andfo  thcfcmen  perifti  for  all 
their  Willing.    For  certainly,  if  God  have  not  ordinarily  the  prevailing 
part  of  the  Will,  that  mans  ftate  is  not  Good.     When  I  fay  fuch  men  Will  a 
God  Q^]  apprehended  to  be  the  chief  Good,  I  mean,  they  Will  hini 
under  fuch  a  Notion,  but  not  with  an  Ad  of  Will  anfwering  that  Notion. 
I  refer  the  term  ^mJ  totheUnderftandingsapprchenfion,  but  not  foce 
to  the  Wils  action,  as  if  it  loved  him  as  the  chief  Good  (hould  be  loved 
orwilled  :  for  that's  it,  that  is  wanting,  for  which  they  perifli.    I  pro- 
pound this  to  the  confideration  of  the  Judicious :  for  it  is  certainly  worth 
our  confideration.  It  depends  on  the  common  queftion, Whether  the  wilj 
ever  follow  the  laH:  didate  of  the  Pradical  Incelledt,  which  I  fhall  handle 
elfwhere.    What  I  have  fa'id  of  Willing,you  may  eafily  perceive,  may  be 
faid  of  Delirc  and  Love,  which  are  nothing  but  Willing,    Love  is  an  in-  « " 
tenfc  abfolute  Willing  ofGoodasGood  :  Defire  alfo  is  a  Willing  it  as 
a  Good  not  yet  enjoyed.  Therefore  the  faving  lincerity  of  both  lieth  in 
the  fame  point :  Many  that  perilh  Defire  God,  and  Chri{l,and  Heaven ; 
and  Love  God,  and  Chrift,  and  Heaven  ;  but  they  defire  and  love  fomc 
inferiour  Good  more:He  that  defirech  and  loveth  God  finccrely  and  fav- 
vingly ,  defiretli  him  and  loveth  him  above  all  things  clfe :  and  there  lieth 
hisfincerity. 

I  need  not  inftance  in  Hope,  Fear,  Hatred,  or  any  of  the  Afts  or  P^fli-' 
onsof  thelrafcible  :  For  they  are  therefore  good  bccaufe  they  fet  againft  * 
the  Difficulty  which  is  in  the  way  of  their  attainment  to  that  Good 
which  they  wiH  and  Love  :  and  fo  their  chief  Virtuoufnefs  lieth  in  that 
Will  or  Love  which  is  contained  m  thcm,or  fuppofed  to  them.  A  wicked 
man  may  fear  God,  butthe  Fear  ofmen  or  temporal-evils  is  more  preva- 
lent in  the  trial.  He  may  havean  Averfationof  his  mind  from  fin,  or  fome 
low  Degree  of  Hatred,as  it  is  known  to  him  to  be  evil,  and  to  hurt  him  ; 
but  his  Love  to  it  is  greater,  and  prevaiieth  againft  his  Hatred.  If  any 
doubt  whether  a  wicked  man  may  have  theleaft  Hatred  offin,  f  yea 
asfin,oras  difpleafingtoGod  )    wearefurcof  it  two  waies; 

I. By  daily  experienceof  fome  Drunkards,  that  when  they  are  confide-  » 
ring  how  much  they  fin  againft  God,  and  wrong  chemfelves,  their  hearts 
rife  againft  their  own  fin  (  efpecially  if  the  temptation  be  out  of  light) 
and  they  will  weep,  and  be  ready  to  tear  their  own  fle(h :  And  yet  yield 
to  the  next  temptation  ,  and  Uvc  weekly  in  the  committing  of  the 
fin. 

2.  By  the  experience  of  our  own  hearts  before  ourSandificsition 
(thofc  that  were  not  fandificd  in  Infancy)many  have  felt  that  tlicir  hearts 

•  bad  fome  weak  degree  ofdiflike  and  hatred  to  the  fin  that  captivated 
them.  And  Iknow  divers  Swearers  and  Drunkards  that  do  fo  hate  the  fame 
(ins  in  their  children,  that  they  arc  ready  to  fall  on  them  violently  if  they 
commit  them, 

3.  And  we  may  know  it  by  reafon  too.  For  whatfoever  a  man  may  a 

know    ' 


A-72  ^^^  Sai/tts  £vcrla(ling  Sefi.  Chap.  1 1. 

know  to  be  evil,  that  his  Will  may  have  fomc  hatred  for  averfation^  to- 
wards :  f  though  not  enough  j  But  a  wicked  man  may  know  fin  to  be  evil : 
Therefore  hemay  have  fome  hatred  to  it.  The  Will  may  furc  follow  the 
UnderftanJing  a  little  way,  though  it  do  not  far  enough.  Butmethmks 
thofeihould  notcoi^tradict  this,  that  are  for  the  VVils  conftant  determi- 
nation by  the  Undcri\anding. 

The  like  I  may  fay  alfo  of  Repentance  :  fo  much  of  it  as  lycth  in  the 
Will;  that  is,  the  Wills  turning  from  Inferiour  Good  f  which  it  former- 
ly chofcj  to  God  the  fupream  Good,  whom  it  now  choofeth.  Thefin- 
cerity  of  this  lycth  in  the  prevailing  Degree.  For  if  it  benotfuch  a  Change 
ascarrieth  the  Will  more  now  to  God  then  the  Creature,  but  to  Coda 
little,  and  to  the  Creature  ftill  more,  it  is  not  faving.  And  if  it  be  not 
a  choofing  of  God  before  tlie  Creature, though  it  he  a  choofing  of  God  in 
the  fecond  place,  it  will  not  fcrvc  turn.  And  for  that  Repentance  which 
confifteth  in  a  forrowfor  fin,  i.  If  it  be  not  to  fuch  a  Degree,  that  it  pre- 

*  vail  over  our  Delight  in  fin  and  Love  to  it,  it  is  not  faving.  Many  wicked 
men  do  daily  repent  and  fin ;  I  have  known  men  that  would  be  drunk  al- 
moin daily,  and  fome  feven  or  eight  dales  continue  in  one  fit  ofdrunken- 
ncfs  before  ever  they  were  fober,  and  yet  lament  it  with  tears,  and  pray 
daily  againll  it ;  and  being  men  of  much  knowledge  and  able  p?.rrs,  would 
confefs  it,  and  condemn  themfclvcs  in  very  moving  language,  and  yet  no 
means  could  keep  them  from  it,  but  they  have  lived  in  it  forac  ten, fo.ne 
twenty  years. Who  dare  think  that  this  was  true  Repcntance,when  the  A- 
pofllG  concludes,  Jfye  live  after  the  fie fh  ye  pjail  die, Kom  8.6,13.2.  Yet  I 

,  rnuft  tell  you,that  all  thefc  Graces  which  are  exprcfTed  by  Pairions,as  Sor- 
row,Fear,Joy,  Hope, Love, are  notfo  certainly  to  betryedby  the  pujpon 
that  is  in  them, as  by  the  Will  that  is  either  contained  in  them,  or  fuppoled 
to  them:not  as  Acts  oiihcfenfttive^hmof  the  Rational  appetite.  I  will  not 

(t  hereftand  on  the  Que{tion,Whether  Grace  be  in  the  fenfitiveor  rational 
Mppetite^^s'its [\ibjea,or  hoihiBuraerfdicifis  and  othcrs,lay,  That  Moral 
Virtue  is  in  the  foifitive only  :  but  fomcthing  like  it  in  the  Will:  but  The- 
ological Virtues  arc  in  the  Will.  But  doubtlefs  if  he  do  prove  Moral  Vir- 
tue to  be  in  ihefcM/icive,he  will  prove  a  proportionable  meafure  of  Theo- 
logical Virtue  to  be  there  too.  For  there  is  no  Virtue,truly  fo  called,which 
is  not  Theological  as  well  as  Moral. 

But  if  there  be  any  doubt  whether  an  unregenerate  man  may  perform 
the  fame  Acts  as  a  true  Chriflian,it  will  be  efpecially  about  the  tv;o  great 
and  principal  graces  of /"<^/r/7  and  Love.  And  for  that  of  Faith,  1  havefaid 

*  enough  bcfore.Itconriftcth(according  to  the  Judgement  of  molt  Reformed 
Divines) partly  in  the  LI  nderftanding, partly  in  the  Will. As  it  is  in  thcUn- 
derftanding  it  is  called  Aflcnt  or  belief:  And  for  this  I  have  (hewed  before. 
That  a  wicked  man  may  have  it  in  fome  degree  ;  and  that  Grace  as  it  is  in 
the  llhderfianding  cannot  be difcerned  duectly;  but  only  as  it  thence 
produceth  thofe  Acts  in  the  Will  wherein  it  may  be  difcerned.    There  is 

a .  no  one  Truth  which  a  true  Chriftian  mayJvnow,but  a  wicke.dmanmay 

alio 


Part  I II.  The  Saints  Everla fling  Reft.  ^j^ 


alfo  know  it(though  not  with  that  lively  degree  of  Knowledge  which  will 

over-rule  the  Heart  and  Life. )  Nor  is  there  any  one  Truth  which  a  true 

Chriftian  may  Believe,  but  a  wicked  man  may  alfo  Believe  it.    Ifany* 

deny  th'is,Iet  them  name  me  one.  And  do  not  our  Divines  confefs  as  much 

againft  the  Papifts,  who  place  Faith  in  bare  AfTent }  And  do  they  not 

Expound  fames  (the  Devils  believe)  of  fuch  an  AfTent  ?  If  this  were  not  a 

fo,  it  were  an  eafier  matter  to  try  and  know  ones  own  Ilncericy,  and 

fo  to  have  AfTurance of  Salvation.     For  we  might  prefently  name  fuch, 

or  fuch   and  ati  Axiom,  (as,that  The  Scripture  is  the  Word  of  God,  or 

the  likej  and  a?k  whether  we  do  Know  or  Believe  this  to  be  True  >  and  ^ 

fo  might  quickly  be  refolved.  For  it  is  the  Heart  forWill^  thatisd-e-« 

ceitful  above  all  things:  but  the  bate  Ads  ofthcUnderllanding  may 

more  eafily  be  difcerned  ^  as  whether  we  know  or  AfTent  toluchan 

Axiom,  or  not .-  (Though  I  know  alfo  that  even  the  Underflardirg  par- 

ticipateth  of  the  guilcfulnefs,and  may  be  fomewhat  ftrange  to  it  felf .  j 

But  fome  will  fay,  That  no  wicked  man  can  *  Believe  the  pardon  of  his  ^mmvu  mm 

own  fins  J  or  afTent  to  the  truth  of  this  Axiom  \_  Ady  fms  are  pardoned,  ~^ri^^-h'ibet  vc- 

Anf  Iconfefs  fomany  have  harped  on  this  ftring  heretofore,  thatL*m  ^'^f^^f^lvi- 

afViamed  that  thePapitts  fhouldread  it  in  our  writings,  and  thereby  have  f(kli'!!^^'a^^ 

that  occafion  of  hardening  them  in  their  Errors,  and  of  infultmg  over  the  mc;?.  ripvo-   ' 

Reformed  Doftrine.  I  confcfs  no  wicked  man  (infenfucomfoftto)  can  '^^-J'efsione  &  do- 

WtYt  for  the  pardon  of  fin  ;  or  hath  fuch  a  Faith  as  pardon  is  promifed  to :  '^"'^'^  -verita- 

But  that  they  may  Believe  their  fins  are  pardoned,  and  fcrioiifly  believe  ^^^J'^^.'^P-  ^T 

it,  did  not  Error  make  it  necefTary,!  fhould  be  afhamed  to  bellow  any  m,itautfd- 

wordstoprove  it.     i.  A  wicked  man  may  ( in  my  judgement,  wi thou t"'?^  w;rf,7ify/e 

any  great  difficulty}  Believe  an  untruth,  efpecially  which  he  would  fain  ^''^'^^  dofiri- 

haveic  to  be  true  Ahoush  every  untruth  he  cannot  beleive  :  )  But  this  is  ^^^^"■^^P'io- 
L  •  1    J         r-  I     L-  /'  J       j-i  -  1     K^f^Wj  c^- ^fl- 

an untruth  to  every  wicked  man  [_tnat  his  lins  are  pardoned  J  voreven  oy  cct^cifcTuA 

the  Antinomiansconfeflion  it  is  untrue  of  all  wicked  men  not  eleded  ;  )  dcTnna  Gra- 
and  an  untruth  which  he  would  fain  have  to  be  true  :  (for  what  man  isfo  ^'^•>  P''g-9Ai- 
pQ-verfe  in  his  fancies,  as  to  doubt  whether  a  wicked  man  would  have  his  *,  ^. ^'^°^^  ^' 
fins  pardoned  j  therefore  he  may  beleive  it.z.That  which  is  one  of  the  chiefacannorbe!-  ^ 
pillarsin  the  kmgdom  of  the  devil, and  the  maRer,  deceiving,damningfin,  Jieveit,  bc- 
isnotfureinconhftent  with  a  wicked  mans  condition.-But  even  fuch  is  the  cai-feGodne- 
ungrounded  Belief  that  his  fins  are  pardoned  (  commonly  called  prefum-  H'  ^^^^'^  j^  >, 
ption,  and  falfe  fith  :  )  Therefore,  &c.    3 .  If  it  be  the  main  work  of  ajhc^old'^any^of 
skijful,  Faithful  MiniOry,  to  beat  wicked  men  from  fuch  an  ungrounded  uslnh  sword 
Belief.andexperience  telsus  that  all  me?ns  will  hardly  do  it  ^  (andyet  ^hat  our  fins 
that  God  doth  it  on  all  before  he  bring  them  by  the  Miniftry  to  true  Con-  ^^  ^dually 
vcrfion,  j  then  furc  it  is  more  then  pofTible  for  a  wicked  man  to  have  ^^^  °"^  * 
fuch  a  Belief.  But  Scripture,  and  a  world  of  lamentable  experience  proves 
the  Antecedent  (  what  do  fuch  Writings  as  Bookers^  Boltons,  PVhateleys^ 
&c.  elfc  drive  at  ?)  Therefore,  (^r.  4.  Yea  that  the  adual  pardon  of  our  4 
fin  is  not  properly  Credendum^Qt  a  material  Objed  of  Faith,  I  have  pro- 
ved elfwhere,  and  therefore  need  not  fiand  on  it  now. 

Rrr  2.  And 


4'4 


The  Sjtfjts  Ever  la/ling  Refi. 


Chap.  1 1, 


}sotit'!.vn  & 

quondam  non 
Calviruus  tj.n- 
tKm,  fed  & 
Kcmonflr.  ipji 
t  'tbuK'i-  et'ian 
Dxrr.o^rb'ii.'Fi- 
di'.cia.  m.t'e 

.?,  ckcii- 


2.  An.  tor  thofe  Adsoi  Kaich  which  a:e  diredly  in  and  by  iht  Will, 
I  know  not  one  of  [hem  {^conlidercd  in  the  nature  of  the  Ad,without  the 
prevalent  I^egrec  )  which  a  ».  ickcd  man  may  not  perform.  For  the  mod 
proper  and  immediate  Art;^Willmg^.vhichcoitainethaChoiccofi  hrift, 
and  a  Conlentthat  he  fliailbeours,  together  with  hisbcnerits,thisliiavc 
before  made  manifed:  to  be  confiflent  with  an  unrcgenerate  ftatc.  If  any 
will  affirm  ,  that  a  wicked  mancannot  be  Willing  to  have  pardon  of  all 
his  fins  Juftification  and  Salvation  from  hell,l  think  it  not  worth  my  wri- 
ting fix  lines  to  confute  them,  fenfe  will  do  it  fufficicntly.  That  this  man 
cannot  DefirCjOr  Choore,or  Will  Holincfs,  and  Clory  with  Chrift  more 
heartily,  ftrongly  and  prevailingly  then  his  plcafurcs- or  inferiour  good, 
I  eafily  acknowledge  :  lor  in  that  gradual  dcfed  confilleth  his  unlound- 
nefs.But  rhat  he  may  Will,Choofc,  Accept  or  Dellre  Holinsfs  and  Glory 
in  a  fecond  place,,  next  to  his  carnal  delights  or  inferiour  good,  is  tome 
beyond  doub:.  And  accordingly  for  the  obtaining  of  thcle,  he  may  Will 
or  Acceptof  Chrift  himfelf  that  gives  them.  This  I  fhall  prove  anon, 
when  we  fpeak  of  love. 

And  for  that  Aft  of  Faith  which  moft  affirm  to  be  peculiarly  the  Jufti- 
/■«»^.zr.?,f/tf7/*fying  Ad:,  that,  is,  Affiance,  Reftingon  Chrift,  Recumbency,  Adhc- 
7f'i[i'm'^ev^i-  ^^^^^^  Apprehenfion  of  him,  GT-c.  thefe  falmoft  all  Metaphorical  j  terms, 
dtyqil  pii2  bo-  contain  not  one,  but  many  Afts,  all  which  are  moft  frequently  found  in 
?uf  &  hon.effo  the  ungodly.  For  we  undoubtedly  know  it^  i-  by  experience  ofourfclves 
cordc  cxip>%!,  whileft  wc  were  in  their  ftatc.  2.  and  by  conftant  experience  of  the  vileft 
"^■^Iml^mora-  dinners,  that  they  not  only  undifTeniblingly  Reft  on  Chrift  (thatis,Truft 
rmeffe  vhe  vcrily  to  be  pardoned  and  faved  by  him,and  exped  it  from  him,j  but  alfo 
fidelesy  q'xam  that  this  is  the  ftrongeft  encouragement  to  them  in  finning:  and  we  have 
fimilntido  pro-  need  to  lay  all  our  batteries againft  this  Bulwark  of  Prcfumption.  Alas, to 
'*  "  "    the  grief  of  my  foul,  my  frequent  and  almoft  daily  experience  forceth 

me  to  know  this,  whatfoever  men  write  from  their  fpeculations  to  the 
contrary.  I  labour  with  my  utmoft  skill  to  convince  common  Drunkards, 
Swearers,  Worldlings,  ^c.  of  their  mifery,  and  I  cannot  do  it  for  my 
life :  and  this  falfe  faith  is  the  main  reafon .  They  tell  me  \  I  know  I  am 
a  (inner;  and  fo  are  you,and  all,as  well  as  I  •,  Bm  if  any  man  fin,-s>e  have  an 
uidvocatewith  the  Father ^Jefhs  Chrifl  the  righteoHs'-  I  put  my  whole  truft 
in  him,  and  caft  my  falvation  on  him,  for  He  that  Believetb  in  him  fhall. 
Mtferijh^  bnt  have  everlafiing  Life  ]  If  I  tell  them  of  the  nature  of  true 
Faith,  and  the  neceffity  of  Obcdiencc,They  anfwer  me  that  they  know 
their  own  hearts  better  then  I,  and  are  fure  they  do  really  Reft  on  Chrift, 
and  truft  him  with  their  fouls  j  and  for  Obedience,thcy  will  mend  as  well 
as  thny  can,  and  as  God  will  give  them  Gracc-and  in  the  mean  lime  they 
will  not  boaft  as  the  Pharifce,  but  cry  Lord^  be  mercifnll  to  me  a  [inner  ; 
and  that  I  fhall  never  drive  them  from  Believing  and.  Trufting  in  Chrift 
for  racrcy,  becaufe  they  be  not  fo  good  as  others,  when  Chrift  tells  them^ 
that  men  are  not  Juftified  by  Works,  but  by  Faith,  and  he  that  believeth 
JbAll  he  faved.]   This  is  the  cafe  of  the  moft  notorious  finncr.s  (many  of 

ihem) 


batjimiam  ejfe 
ex  geytere  hii- 
mano.  kmzCwxs. 
A'ltpfynod.in 
Jrt.^.c.^.p. 
(mhi)  3  H- 


^^rtlll.  The  Saints  Everhfling  Reft.  475 


them)and  I  am  mortconridenr,  they  fpeakas  they  think  :  and  Irom  this 
ungrounded  confidence  in  C  hnO,  I  cannot  remove  them.  Wliere  now  is  ^^^Z"^,^  ^^''^^^ 
any  difference  in  the  natureoFthis  Affiance,  and  that  of  true  Believers  ?  ^^^^^^  as'^/ot^ 
If  you  fay,  that  it  brings  not  forth  fruit,  and  therefore  is  iinfonnd,  thaL\tlvj  A  tfercnca 
true, but  thats  only  an  extnnfecal  difference  in  the  eficds,  and  Ipeak?.  not  between  a 
the  difference  in  the  nature  of  the  Ad  it  felf  But  I  have  fpoken  of  ^'-^"P^i^  y  an^ 
this  more  fully  elfewhcrc.  i)}fcilw^7r!^^9 

But  the  greacell  doubt  is,  Whether  in  loving  God  and  Chrill  as  Media-  i.aerm  &  'v:- 
tor,  there  be  not  more  then  a  gradual  difference  between  the  reg  enerate  ''C 1  ddcshoc 
andungenerate  ?  And  I  fliallfliewyou  that  there  is  not.Vor  it  is  undeni-  ''!hqi<oJqfa>n- 
able  that  an  unholy  perfon  may  Love  God  and  the  Mediator:  and  as  un-  'l',i}'.^o'y%^'^„ 
deniable  that  they  cannot  Love  God  above  all,  till  they  arc  Regenerate.  arnffkUmjir^ 
The  latter  I  take  for  granted  :  The  former  if  any  deny,  is  thus  proved,  noniavjcat-.tr!- 
i.That  which  the  LlnderlUndingapprchendeth  to  be  Good, both  in  it  felf*^^''-^'  ^"^^  '";-;- 
and  to  the  perfon,  that  the  Will  may  in  fomc  mcafure  Love,  But  an  unre-  oTiniburver-* 
generate  mans  Underftanding  may  apprehend  God  to  be  Good  both  in  bum pr.tfcra- 
himfelf  and  to  the  perfon  :  Therefore  he  may  in  fome  mcafure  Love  him.  tur,  Nam 
.That  wicked  men  may  Believe  that  God  is  Good,  is  no  more  to  be  doubt-  •^fo/^'co'  Ic- 
ed of,  then  that  they  may  Believe  therein  a  God.  For  he  that  Beiieveth  I^^j^LJ^  ^^^l 
■  there  is  a  God,  mull:  needs  believe  that  he  is  Good.    And  that  he  may  Be-  ^,^,;,^  ^c.t.idc 
lieve  that  God  is  Good  to  him  aIfo,is  evident  thus :  i  Men  know  that  they  t\\  qmd  vitam 
Iiavcall  their  temporal  corporal  Mercies  from  God  fwhichareto  them  fiaiiiamanc 
the  fweerefl  ofall- j  and  therefore  for  thefe,  and  the  continuance  ofthem,  Pm''^;3'''^'".  ^ 
they  may  apprehend  God  to  be  Good  to  them,  and  lb  love  him,  2.  And  a}^^/,a%.T,i 
Scripture  and  conflant  experience  tels  us,  that  it  is  ufual  with  wicked  men,  fi4t,>t  cfibi  ex- 
rot  only  to  apprehend  the  goodnefs  of  profperity,  but  thence  miflakingly  1f"a^■'  ah  t  'fi- 
to  gadier,  that  God  doth  fpecially  favour  and  love  them  as  h.s  people  to  f'-^  Fj^^^[.^ 
Salvation.  3.  Alio  nothing  is  more  common  with  them  almoQ, then  from  clbmy  gratil,ii 
the  thoughts  of  Gods  Mcrcifulnefs  and  Goodnefs,  and  from  miftaking  nClion.e,&  om- 
feeming  evidences  in  themfelves,  to  conclude  moft  confidently  that  their  mbnergi 
jnis  are  pardoned,  and  that  God  will  not  condemn  them,  but  will  fave  Pfoxim.moffi-- 
them  as  certainly  as  any  other.  Alfo  that  Chrift  having  dyed  in  their  ftead,  ^^^  e>""cmir" 
arid  made  fati'fadion  for  all  their  fins,  they  (hall  through  him  be  pardo-  fi  :  cim  Jnlh- 
ne.ijjulli fied  and  Saved.  Many  a  wicked  man  doth  as  confidently  Believe  fictm  V: 


•.vn 


that  God  lovech  him  through  Chrift,  and  doth  as  confidently  thank  God  ^"/^;'^,, 
daily  in  his  prayers  for  Vocation,  Adoption,  Juftification,  and  ^ffured  ^^'J?^^^^^^.J^^ " 
hope  of  Glory,  as  if  they  were  all  his  own  indeed.  Nay  out  of  theappre-  crcdaitm  a/il- 
henfioris  of  fome  extraordinary  Love  and  Kiercy  of  God  to  him  above  0-  ma  cUto  cjfc 
thers,heortgiveth  thanks  as'thc  Vh^nioQ,  Lord,  I  thank^thee^that  I  am  fi';^'^'^'^-^^''^^-> 
not  as  this  Publican.  And  doubtkfsall  thefe  apprehenfionsof  Lovemay  ^I'u'fy^"!  ' 
produce  lomc  Love  to  God  agam.  As  the  grounded  Faith  and  Hopc*\iin  &  mten- 
oftheGodly  produceth  a  folidfavingLove,fo  the  ungrounded  Faith  and  turn.  Rivet.  , 
Hope  of  the  wicked  produceth  afleight  and  common  Love,  agree-  d;//'-^''^^"'A'  ' 
able  to  the  caufe  of  it.  As  Chnlt  hath  a  common  Love  co'the»^f^'^^"^^^^; 
better  fort  of  wicked  men  more  then  to  the  worll  (  hclookedonthc  i'^o'^^^'^^ 

Rrr  i  young 


47<^  ^^^  Saints  EvcrUfiing  Reft*  Chap.  1 1 , 

young  man  (  Afdrk^io.  21,  22.  j  and  Loved  him^znddid^TboMart  not 
far  from  the  KirigLm  f  God)  To  may  fuch  men  have  a  corimon  love  to 
Clirirt,and  cha:  above  the  ordmary  fore  of  the  ungodly.  For  I  am  per- 
fwadcd  there  is  no  man  fo  wicked  among  us  fwho  bclieveth  indeed  that 
Chrillis  the  Son  of  God  and  the  saviour)  but  he  hath  fome  love  to  Chrift 

^  more  or  le&.  For,  4.  God  hith  been  pleated  ro  give  thofe  advantages  to 
the  Chriftian  Religion  above  all  other  Religions  among  us,  which  may 
eafily  procure  fome  Love  to  Chrilt  from  ungo Jly  men.  It  is  the  Religion 
of  our  Country:  It  is  a  credit  to  beaChriUian  r  It  is  the  Religion  of  our 
Anceftours,  of  our  Parents  and  deareft  Friends :  It  is  that  which  Princes 
favour,  and  all  m^T  fpeak  v/ell  of :  Chrift  is  in  credit  among  us:  Every 
man  ac^nowledgech  him  to  be  God,  and  the  Redeemer  of  the  world: 
And  th^'refbre  on  the  fame  grounds  (or  better j  as  a  Tt*rk_doih  love  and 
hof^our  .4/»Ai/»»'f,a:id  a  few  Mfes ^m^y  a  wicked  Chriftian  in  fome  kinde 
Love  a.-.d  Honour  Chriil :  yea  and  venture  his  life  againit  that  man  that 
will  fpejk  af^ainfthmas  D  ^/«rji;/5«  and  M  F;>j^have  largely  manifefted. 
Ifany  ob)eft,ThatitisnotGodor  jefus  Chrilt  that  thefe  m:n  Love, 

a  but  his  Benefics .  I  anfwer.  It  is  God  and  the  Redeemer  for  his  Benefits. 
Only  here  is  the  unfoundnefs  which  undoes  them,  They  Love  his  inferiour 
earthly  bleflings  better  then  him  •  and  for  this  they  perifti. 


SECT.  XIV. 

HAving  thus  viewed  thefe  fcveral  Graces,  and  found,  That  it  is  the 
prevalentt  Degree  wherein  their  Sincerity,  as  they  are  Saving, 
doth  confift  ;  I  will  next  briefly  try  this  point  upon  fome  of  the  ordinary 
Marks  of  Sincerity  bcfides  that  are  given  by  Divines.  In  which  I  (hall 
not  fpeak  a  word  in  quarrelling  at  other  mens  judgements  (  for  I  fhall 
fpeakbutofthofethatl  waswont  to  make  ufe  of  my  felfO  but  only  what 
I  conceive  neceflfary  to  prevent  thcdeluiion  and  deftrudion  of  fouls. 

I.  One  Mark  of  fincerity  commonly  delivered  i*?  this :  To  love  the  chil- 
dren of  God  bccaufe  they  are  fuch.  I  the  rather  name  this,  becaufe  many 
a  foul  hath  been  deluded  about  it.Multitudes  of  thefe  that  fince  are  turn- 
ed haters  and  perfecutors  of  the  Godly,  did  once,  without  diffembling, 
iove  them.  Yea  multitudes  that  are  killing  them  by  thoufands  (when  they 
differ  from  them  in  opinion,  or  ftand  in  the  way  of  their  carnal  intcrcft) 
did  once  love  them,  and  do  love  others  of  them  ftill.  I  have  proved  be- 
fore that  a  wicked  man  may  have  fome  love  to  Chrift,  and  then  no  doubt 
but  he  may  have  fome  love  to  a  Chriftian, and  that  for  his  fake.  ^efi.'Ent 
may  he  love  a  Godly  man  for  his  godlinefs  ?  Anfrv.  Yes, no  doubt :  Thofe 
before-mentioned  did  fo.lf  a  wicked  man  may  have  fome  degree  of  love  to 
god  line  fi,  then  he  may  have  fome  degree  of  love  to  the  Godly  for  it:  But 
Ehat'he  may  have  fome  degree  of  love  to  godlinefs,  is  evident,  i.By 
experience  ofoLher$,and  of  the  Gadly  before  converlion,  who  know  this 

was 


Part    III.  T^^  ^^^^fs  Everlafling  Refi.  477 

was  their  own  cafe.  2.  The  iinderftaDding  of  an  ungodly  man  may  J 
know  that  Grace  and  Godlinefs  is  Good,  and  therefore  his  Will  may  in  *rI(^^'''^'Tj'^ 
fome  degree  choofe  and  affed  ir.  3 .  That  which  drew  moral  Heat hensjL^^'^f^/^^/j/^  ^r 
fo  ftronglyco  love  men  for  their  Virtue  and  Devotion,  the  fame  princi-  d.uiy  food,  and 
pie  may  as  well  draw  a  man  chat  is  bred  among  Chriftians,  to  love  a  Chri-  ^'^  of  you  fey 
iUan  for  his  Virtues  and  Devotion  to  Chria.  Jj  j/^-^;  ^^^^^^^ 

ObjeSh.  B  ut  doth  not  the  Scripture  fay,  That  we  kfiorv  rve  are  tra»jlated  wamcd.md''^ 
from  death  to  life,  becanfe  rve  love  the  brethren  ?  filled :  but 

Anfw.  Yes,  But  then  you  may  eaily  know  it  fpeaks  of  iincere  Love.  ?)'"c  them  net 
So  it  faith .,  Whofoever  believethfhAllbefAved :  And  yet  Matth,  i  3 .  Chnft  '*jf  f^.^^^ 
fhew^th  that  many  Believe  who  yet  fall  away  and  periflifor  want  of  deep  n^jedful '%  the 
rooting.     So  that  the  Sincerity  of  this  love  alfo  lycth  in  the  Degree,  and  hndy,8i.c.  lam. 
therefore  when  the  Promife  is  made  to  it,  or  it  made  a  mark  of  true  Chri-  ^- 1  ^  i<?- 
Itianc,  youmuftftillunderftandit  of  that  Degree  which  may  be  called  JJ^jf-^^'^'^.'^r 
Sincere  and  Saving.    The  difiference  lyeth  plainly  here.     An  unfound  C'd.kcauf.hc 
Chriftian,  as  he  hath  fome  love  to  Chrill,  and  Grace,  and  GodJincfs,  but  L-.Ul  dorm  his 
more  to  his  Prohts,  or  Pleafure?,or  Credit  in  tlic  world,  fo  he  hath  fome  hfefor  w;  and 
Love  to  the  Godly,  aUuch  (hzmgconviiKQ^  that  the  Righteorts  is  more  jy^g^'ito 
excellent  then  hti  neighbour  ;)  but  nor  fo  much  as  he  hath  to  :he^e  carnal  iil,csfoi'lhe'^ 
things.     Whereas  the  fiund  Chrillian,  as  he  loves  Chinl  and  Grace  Brethren.   But 
above  all  worldly  things-,  fo  it  is  Chrift  in  aChriftian  chathefoioves,  -whofobaih 
and  the  Chriftian  for  Chrifts  fake,  above  all  fuch  things.     So  that  whenc/'-''-'y^''*'^''{ 
a  carnal  ProfefTor  will  think  it  enough  to*  wifh  them  well,  but  will  not  f/j^'of/^fZ/IJ^e 
hazzard  his  worldly  h\ppinefs  for  tbem  C  ifhe  were  called  to  it  )  the  (in-  medi.vid  (Jmi. 
cere  Believer  will  non  only  Love  them,  but  Relieve  them,  and  vak-c  them  '''^''  "■,  h} 
fo  highly,  that  if  he  were  called  to  it,  he  would  part  with  his  Profits  ^°'^f^,  ofcm- 
orPleafures  for  their  fakes.     For  example.  In  Queen  Maries  '^^''^^^y%;„lll^%lfr, 
when  the  Martyrs  were  condemned  to  the  rire,  there  were  many  Great  uth  th.:  lov?  of 
men  that  really  loved  them,  and  wifhed  them  well,  and  their  hearts  Gnd  m  bioi? 
grievedinpity  for  them,  as  knowing  them  to  be  in  the  right  :  But  yet  ^''[''f.^'\ 
they  loved  their  Honour,  and  Wealth, and  Safety  fo  much  better,  that  a^J]o''l:nli,t 
they  would  fit  on  the  Bench,  yea  and  give  Sentence  for  their  burning,  for  UD-ed  an4hi 
fear  of  hazzarding  their  worldly  Happinefs.     Was  this  fincere  faving  Truths  \  Joii. 
Love  to  the  Brethren  ?  Who  dares  think  fo  .^  efpecially  in  them  that  3'  ^^^  i7>i2- 
went  on  to  do  thus?  Yet  what  did  it  want  but  a  more  intenfe  degree, 
which  might  have  prevailed  over  their  love  to  carnal  th'n^s  ?  Therefore 
Chrifl:  will  not  at  the  lad:  Judgement,  enquire  after  the  biro  aft  of  Love  : 
but  whether  it  fo  far  prevailed  over  our  Love  to  carnal  interefl:,  as  to 
bring  us  to  Relieve,  Clothe,  Vific  tlicm,  &c.  ("  and  Chrilt  in  tbem  ^ 
that  is,  to  part  with  thcfe  things  for  them  when  we  are  called  to  it.     Not  j, 
that  every  man  that  lov'^s  the  Godly  is  bound  to  give  ti.em  all  he  hath  in 
their  neceiTity  .-  For  God  hath  directed  us  in  what  order  to  beflow  and 
lay  out  our  elktes  •,  and  we  muft  begin  at  our  felves ,  and  fo  to  our 
families,  (^c.    fo  that  God  may  call  for  our  eftates  fome  other  waies. 
JBuc  (^  mark  it,youfalfe.heartedworldlmgs)  he  that  doth  not  fo  much 

R  r  r    5  love 


^^g  7h€  Sdifits  'EverUfling  Kefl,  Chs^.  1 1 

love  the  ordinary  fort  of  the  Godly  fand  Chnlt  in  thcmj  as  that  he  can 
finde  in  hi-  heart  to  bellow  all  bis  worldU  fubllance  for  their  relief,  it  God 
did  not  require  him  otherwil'e  to  expend  it, this  man  hath  no  faving  Love 
to  the  Godly.  Ift'  e:e'oreyou  wouldr.otcheat  your  felvcs  (as  multitudes 
in  this -^ge  have  done  j  about  your  Love  to  the  Brethren,  try  not  by  the 
bare  act,  buc  by  the  radicated  prevalent  degree  of  your  Love. 

2.  AiK)thcr  oidinary  Mark  of  Sincerity  is  this,  \  When  a  man  is  the 
fame  in  fccret  before  God  alone,  ashcis  inpublickbeforemen  .  making 
eonfciei>ce  or  fecret  as  well  as  open  duties.  J  But,  no  doubt,  as  many  a 

*  gOily  man  may  be  the  more relirained  from  fin,  and  incited  to  Good, 
trom  pubhcktvand  perhaps  carnal  j  motivcs,and  fo  may  be  better  in  appea- 
rance publickly  then  he  is  in  fecrec  (for  all  men  have  fomehypocriiie  in 
them  ,  )  \o  many  an  unregenerace  man  may  make  confcience  of  fecrec  du- 
ties as  well  as  open  •  yea  even  of  the  thoughts  ot  his  heart.  But  flill  both 
fecret  duties  and  open  arc  at  the  difpofe  of  his  carnal  incereft  •,  for  he  will 
follow  them  no  further  then  is  confident  with  that :  To  that  this  Mark  doth 

"  but  fhevv  a  mans  fincericy  in  oppoficion  to  grofs  hypocrifie  or  diflfcmbling, 
hue  not  the  fincerity  of  grace  as  it  is  faving. 

3.  Another  ordinary  Mark  of  Sincerity  is  thus  delivered  :  [When  a 
man  loves  the  clofeft  and  mo-ll  fearching  preaching  of  the  Word,  and  than 

^  which  putteth  on  to  the  higheft  Degree  of  Holinefs.l  If  he  therefore 
Love  if,  becaufc  it  putteth  himfclf  on  to  the  higheft  Degree  of  Holinefs, 
and  fo  far  Love  it,  as  that  he  is  Willing  to  be  fearched,  and  put  on  by  it, 
and  if  he  therefore  come  to  this  Light,  that  he  may  know  his  Evil  thereby, 
that  he  may  mortifieit,andmay  gecChriftand  his  intereft  advanced  in  his 
5oul ,  then  it  is  a.fign  chat  he  hath  that  Degree  which  I  have  mentioned, 
wherein  fincerity  of  faving  Grace  doth  confill :  Buc  many  a  wicked  man 

*•  doth  Love  a  fearching  Preacher  in  other  refpects,  and  one  that  draweih 
men  to  the  higheft  firain;  partly,  becaufc  he  may  Love  to  have  other 
men  fearched,  and  their  Hypocrifie  difcovered, and  be  put  on  to  the  high- 
^eft  :  And  partly,  becaufc  himfelf  may  be  of,  and  delight  in  the  hiphcfl: 
ftrain  of  Opinion,  though  his  heart  will  noc  be  true  to  his  Principles.  Nay 
many  a  man  chinks  that  he  may  the  more  fafcly  be  a  little  more  indulgent 
to  his  Carnal  Intereft  in  Heart  and  Life,  bccaufe  he  is  of  the  flri  Ae(t  Opi- 
nion :  and  therefore  may  Love  to  hear  the  Ilrictefl  Preachers.  His  Con- 
fcience is  fo  blinde  and  dull  in  the  Application,  that  lie  can  eafily  over- 
look the  inconfillency  of  his  judgement,  andhisHearc  and  Practice.  O 
how  glad  is  he  when  he  hears  a  roufing  Sermon,  becaufe,  thinks  he,  this 
meets  with  fuch  a  man  or  fuch  a  man;,this  fits  the  profane  and  lower  fore 
of  Profcfiforc.   So  that  in  chefe  refpects  he  may  Love  a  fcarchiug  Preacher. 

4.  Another  common  Mark  of  Sincerity  is  [  When  a  man  hath  no 
a  known  fin  which  he  is  not  Willing  to  part  wich  j  This  is  a  true  and  found 

Mark  indeed.  For  it  fignifieth  noc  only  a  diflikc,  nor  only  a  hatred  of 
fin,  but  fuch  a  Degree  as  is  prevalent  in  the  Will,  as  I  Iiave  before  defcri- 
bfid :  Thac^  Chrifts  Incereft  in  the  Willis  prevalent  over  all  che  Inccreft  of 

the 


Part  1 1 1.  The  Saints  EverUfting  Reft.  479 

tLe  Flefh.  So  that  this  is  but  in  effect  the  fame  Mark  that  I  have  before 
delivered.  Except  this  Willingnefs  to  part  withall  finfhould  bebuta  « 
celd  unconQant  \Vi(li,  which"  is  accompanied  with  a  greater  and  more 
prevalent  Love  to  it,  and  Dcfire  to  enjoy  it .- and  then  who  dare  think 
that  it  is  any  Mark  of  faving  fincerity  ?  The  like  I  might  fay  of  hatred  to 
fin,  love  to  Good,  and  many  the  like  Marks  :  That  the  Sincerity  lieth  in 
the  prevalent  Degree;  So  alfo  of  the  Spirit  of  prayer  (^  which  is  another  * 
Mark  )  the  Spirit  ofprayer  fo  far  as  it  is  proper  to  the  Saints ,  lieth  in  De- 
fire  after  the  things  prayed  for  (  with  the  other  Graces  which  in  Prayer 
are  cxercifed  )  For  an  Hypocrite  may  have  as  excellent  words  as  the  beft, 
and  as  many  of  them.  Now  thefc  Defires  raufl:  befuch  prevalent  Dcfire&, 
asisaforefaid. 

I  think  if  1  could  ftand  to  mention  all  the  other  Marks  of  Grace  ("fo  far 
as  I  remember)  it  would  appear  that  the  Life  and  Truth  of  them  all  lyeth 
in  this  one,  as  being  the  very  point  wherein  faving  fincerity  doth  confift, 
viz.  in  the  prevalcncy  of  Chrifts  Intereft  in  the  foul  above  the  Interefl  of 
Infcriour  Good:and  fo  in  the  degree,and  not  in  the  bare  nature  of  any  act. 


SECT.  XV. 

3.  "T^  O  this  end  let  us  (but  briefly^  enquire  further  in;o  the  Scrip-  $.15. 
JL  ture-way  of  difcovering  Sincerity,  and  fee  whether  it  do  not  a 
fully  confirm  what  I  fay.  Matth.io.ij.  Chrill:  faith,  Hethat  loveth 
Father  or  Aiother  more  then  me^  is  not  worthy  of  me  ^  and  he  that  loveth  Son 
or  Daughter  more  then  mt,&:c.  So  Lul^  1 4^z6.  If  any  man  come  to  me,  and 
hate  not  ( that  is,  Love  them  not  lefs )  hn  Father .  and  Mother^  and  fvlfe, 
and  Children^  and  Brethren,  aud  Si/iers,  and  his  own  Life^  he  cannot  he  my- 
Difciple  :  And  whofoever  doth  not  btar  hu  Croft,  and  come  after  me,  cannot 
he  my  Difciple.  So  verf^l.  Whofoever  he  he  of  jot*  that  forfaketh  not  All 
that  he  hath,  he  cannot  he  my  Difciple.  Here  you  fee  Sincerity  is  plainly 
laid,  not  in  meer  Love  to  Chrifl,  but  in  the  prevalent  Degree  of  Love,  as 
Ghrift  is  compared  to  other  things.  And  for  Obedience  ChriH:  fiiews  it, 
Matth.z$. Luk^  J 9.20.  dzc.  Therefore Chrifl; faith, Z«i^.  13.24.  Strive 
to  enter  in  at  the  Strait  ffate ;  for  many  /hall  feek^  to  enter  and  not  he  ahle^ 
Seeking  coaies  fiiort  of  ftriving  in  the  Degree.  Andi'^/^/fatth,  They 
which  run  in  a  race,  run  all,  hut  one  receiveththe  Priz/:  ;  So  run  that  ye 
mayohtain,i  Car.g.z^-SoverfiO.zy.dc  Hf^.i2.i,And  Chrift  command^ 
cth,Mat.6. 3  3  .Seeh^firfi  the  Kingdom  of  Cod  and  his  Righteoi-unefj  :  Shew- 
ing plainly.  That  the  faving  Sincerity  of  our  fecking  lieth  in  this  compara- 
tive Degree  ;  in  preferring  Gods  Kingdom  before  the  things  below.  So  he 
fM.h,Joh.6.2.'j.Labour  not  for  the  meat  that  perifheth  (not^  in  comparifon) 
hut  for  the  meat  that  endureth  to  Everlafiing  life  ,  tt  hich  the  Son  will  give 
you.  So  Hf^.i  1.6,14,16,25,26,35.^1  3. i4.Co/.3.i.ivow.2.7.£«)^.T7. 
33.C^U.30,3i.^w.5.4,8,i4.//ii.58.2,3C^i.i7.Prfl.8.i7.P/'^,iiS)-2. 

Alfo 


4^0 


The  Saifjts  EverUfiin^  Reft.  Chap.  1 1 • 

Alfo  an  hundred  places  might  be  produccd,whereinChrill:  lets  himfelf  fiill 
againft  the  world  as  his  competitor,  and  promifeth  Life  on  the  Conditi- 
on th^t  we  prefer  him  before  it.     To  this  end  are  all  thofe  precepts  for 
'  fuffcrin;^,  and  bearing  the  Crofs,  and  denying  our  felves,    and  forfaking 
2II.     The  Merchant  that  buyeth  this  Pearl  muft  fell  All  that  he  hath  to 
buy  it  C  though  be  give  nothing  for  it.  )  All  the  beginning  ofRom.S.  as 
K^r/".  1,2,5,4.5,6,7,8,9,10,12,13,14.  do  fully  ftiew,  thnt  our  work 
and  warfare  lycch  m  a  perpetual  combat  between  ilie  Flefh  and  Spirit, 
between  their  i'ei^ral  IntereRs,  Motives,  Ends  and  Defircs  .-  and  that 
which  prevailcthfhews  what  wc  are  :  When  the  flefli  prevaileth  finally 
it  is  certain  Death;  and  where  the  Spirit  prevaileth,  it  is  certain  Life. 
What  can  be  more  plain,  then  that  Sincerity  of  Grace,  as  faving,  is  here 
placed  in  the  Comparative  or  Prevailing  Degree  ?  So  alfo  Gal.  5.17,24. 
The  Flepj  lujieth  againfl  the  Spirit  an i  the  Spirit  agai-ziji  the  TUjh^  And  theft 
Are  contrary  one  to  the  othtr.     But  they  th,it  are  Chrijls  have  crucified  the 
fiejb  with  the  ajfe^ions  and  Ittfis  thereof.     Therefore  are  wc  charged,  Rom. 
1^.14.  To  make »o  frovifonfcr  the  fle/h  to/atijfie  its  lufls.  So  i  Joh.z.16. 
Ephefz."^. Gal. $.16^17,1^,19.  Joh.i.il.&i.6.    And Chrift lliews ful- 
^\y ^  Afatth. 1 1. $,20.  &c.  that  the  difference  between  thofe   that  fall 
away,  and  thole  that  perfevere  proceedcth  hence,  that  one  giveth  deep 
Rooting  to  the  Gofpel,  and  the  other  doth  not.     The  feed  is  rooted  in 
both,orelfc  it  would  not  bring  forth  a  blade  and  imperfed  fruit  .•  But 
the  flony  ground  gives  it  not  deep  rooting,  which  the  good  ground  doth. 
Doth  not  this  make  it  as  plain  as  can  be  fpoken,  that  lincerity  lyeth  in  De- 
gree, and  not  in  any  Phyfical  differenec  either  of  Habits  or  Acts  ?  The  like 
may  be  gathercdfrom  all  thofe  Texts  of  Scripture,  where  Salvation  is  pro- 
mifedto  thofe  that  Overcome ;  or  on  Condition  of  Overcoming  :  Not  to 
all  that  figiit;  but  toall  that  Overcome  .-as  iJfT/f/.2. 7,1 1,17,26.  C^3.5, 
1 2 ,2 1 .  e?"  2 1 .7.      He  that  over  comet  h  Jhall  inherit  ail  things,  and  /  rcill  h 
buGod^andheJhallbemy  Son.  So  i   foh.$.4.,$.    He  that  ts  born  of  God, 
Overcometh  the  World*     And  thej  Overcome  the  wicked  One,  I  Joh.2.13. 
(^  4.4..  So  Luk'i  1.12.  And  the  Itate  of  wicked  men  is  dcfcnbed  by  their 
being  Overcome  by  (in  and  the  world,  2  Trf. 2. 19,20.    Fightingisthe 
«  fame  Adion  naturally  in  both  :  but  the  valiant,  ftrong  and  conftant,  con- 
quer i  when  the  feeble-faint,  and  cowardly  and  impatient  do  turn  their 
backs,  and  arc  overcome.    So  Chrifl  fa;th,  The  Kingdom  of  Heaven  fuffer- 
eth  VioliHce^  and  the  Violent  take  ii  by  force.     Now  Violence  is  not  any 
diftinft  Adion,  but  a  Different  Degree  of  Adion.    Nor  can  you  fay, 
s  that  all  thefe  places  fpeak  only  of  outward  Adion.    For  no  doubt  but  ?t 
is  Inward  Violence  more  then  outward,  and  the  Inward  Adions  of  the 
foul  intended,  more  then  the  Motions  of  the  body ,  which  lay  hold  on  the 
Kingdom,  and  make  us  Conquerors.  So  the  Saints  are  defcribed  in  Scrip- 
«  turc  by  fuch  Gradual  and  Prevalent  differing  Ads.    As  David  :  Whom 
have  I  in  Heaven  but  thee  ?  and  there  is  none  in  Earth  that  I  dtfire  in  comp^' 
rifon  of  thee,  Pfal.  7  3,26,27.  Thj  loving  kindnefs  is  better  then  life,  Pf.  6  3 . 3 . 

The 


P^rtlll,  TheSahtiEverlafttngRefi.  ^gi 

The  Lord  is  mj  PortioM,  8cc.  A  wicked  man  may  eftccm  God  and  his  Lo- 
ving kindncfs  •,  but  not  as  his  Portion,nor  better  then  Life.  So  the  wicked 
are  called  Levers  ofP/eafftre  more  theft  God^  2  Tim.  3 .  4.  The  Godly  may 
Love  Pleafure,  but  not  more  then  God.  The  Pharifces  loved  the  Praife  of 
men  wor-r  then  the  Honor  which  is  from  God, /oi?;?.  1 2.43.  Agodlyman 
may  love  the  Praife  of  Men ,  but  not  more,  ^c  See  alfo  j^o^  3.21.^23. 
1 2.P/'.47.^i  9. 10.^5  2.3 .  e^i  19.72.  Very  many  more  Texts  might  be 
produced  which  prove  this  Point,  butthefe  may  fufficc. 


SECT.XVL 

5.  "yHe  next  thing  which  I  have  to  do,  is  to  anfwer  thofe  Objedions      $.16. 

Jl  which  may  be  brought  againll  it,  and  which,  I  confefs,  have  fom- 
■  time  fecmed  of  fome  weight  to  my  feif. 

Ob^  I .  Do  not  all  Divines  fay.  That  it  is  not  the  meafurc  of  Grace,  but 
the  Truth  ^  not  the  Quantity,  but  the  Quality  that  werauft  judge  our 
felvcs  by  ?  and  doth  not  Chrill  fay,  That  he  defpifeth  not  the  day  of  fmall 
things,  and  that  he  will  not  quench  the  fmoaking  flax;  and  if  we  had  Faith, 
which  is  as  a  grain  of  muftardfced,  we  may  do  wonders, e^c.  ? 

Anfyv.  All  this  is  true  of  fincere  Grace,  but  not  of  anfincere  :  Nowl  « 
have  (hewed  you,That  except  it  be  of  a  prevalent  Degree  ,it  is  not  faving- 
ly  fincere.  Ifyou  Love  God  a  Little,and  the  World  a  great  deal  more,will 
any  man  dare  to  think  that  this  is  a  fincere  faving  LoVe?  When  the  Scripmre 
faith,  He  that  loveth  the  jVorld,  the  love  of  the  Father  is  not  in  him  :  Thac 
is,  there  is  no  lincere  faving  love  in  him  :  For  no  doubt  the  young  man  « 
had  fome  Love  to  Chrift,  that  yet  forfook  him,becaufebe  Loved  the 
world  more:  Orelfe,     i.  Chrift  would  not  have  loved  him;  2.  Nor 
would  the  man  have  gone  away  from  him  in  forrow.  But  if  you  Love 
Chrift  ever  fo  little  more  then  the  world  or  inferiour  Good,  though  it  be 
but  as  a  grain  of  Muftard-fced,  it  will  be  faving  and  Chrift  will  accept  it. 
Cicero  can  tell  you,  That  Friendftiip,  or  the  finccrity  of  love  to  a  friend,  « 
confifteth  not  in  every  Ad  and  Degree  of  undiflerobled  Love.    If  a  man 
iovc  you  a  little  ,  and  a  thoufand  men   much  morp,  or  if  he  love  his 
wealth  fo  much  better  then  you,  that  he  cannot  find  in  his  heart  to  be  at 
anylofsfor  your  fake,  this  man  is  not  youc  friend:  He  doth  truly  Zot/r 
you,  but  he  hath  no  true  fincere  Friendj^ip,  or  Friendly  Love  to  you  ;  For 
that  confifteth  in  fuch  a  Degree  as  will  inablea  man  to  Do  and  Suffer  for 
his  friend.  If  a  woman  love  her  Husband  without  diffembling,  but  yet  ce 
loves  twenty  men  better,  and  proftitutes  her  felf  to  thsm,  ihe  hath  true 
Love^  but  not  trtte  conjugal  Love  to  her  Husband  ;  For  thac  confifteth  in 
a  higher  Degree,   "  In  a  word,  Lay  Chrift  (as  it  were  j  in  one  end  of  the 
*'  Balance  in  your  eftimation,  and  all  your  carnal  Intercft,  and  all  Inferi- 
*'  our  Good,  in  the  other,  and  fee  which  you  love  moft ;  and  every  grain 
"  of  Love  which  Chrift  hath  from  you  more  then  the  world  and  Inferiour 

Sff  things. 


'  gj  The  SAbits  Bverlaflin^  Refi.  Chap.  ii. 


things,  be  will  Accept  it  as  lincere  :  And  in  this  fcnfe,  you  muft  not  judge 
'  ofyour  felves  by  the  Meafure  of  your  Grace,  but  by  the  Truth  :  that  is, 
not  by  any  higher  Degree ,  if  you  have  once  that  Degree  which 
makes  It  True  and  Saving.  And  I  do  not  think  that  you  will  meet  with  any 
fobcr  Divine  that  will  tell  you,  that  if  you  will  Love  God  never  fo  little 
withoutdifTcmbling,  yet  he  will  accept  it,  though  you  love  your  lulls  be- 
fore him.  Nor  will  any  fober  man  tell  you,  that  if  you  Love  the  Gddly 
without  diflembling,  God  will  accept  it , thongh  you  love  your  carnal  In- 
tercft  fo  much  bctter,that  if  they  hunger  or  thirft,or  arcnaked,or  in  want, 
you  cannot  find  in  your  heart  to  relieve  them,  or  if  they  be  in  prifon  for 
a  good  caufe,  you  dare  not  be  ktn  to  vifit  them. 

C?^;.2.But  (perhaps  you'l  fay)  ifthisbe  fo,then  there  is'no  fpccifique 
difference  between  Saving  Grace  and  "ommon. 

Anfvf.  Icold  yoabefore,  that  you  mufldiftinguifh  betwixt  a  Phyfical 
*  fpecification,  and  a  Moral  :  The  confounding  ofourPhyficks  and  Echicks 
in  Divinity,  hath  made  and  continued  abundance  of  controverfies,  and 
much  confufion.  In  a  word ,  there  is  a  Moral  fpecifique  difference , 
grounded  but  in  a  Phyfical  Gradual  difference,  both  of  Habits  and  Afts, 
as  is  already  more  fully  opened. 

0^7f(^.3.  But  fyou  may  fayjifchere  be  but  fuch  a  difference  in  Degrees, 
then  how  can  a  man  know  the  truth  of  his  Grace  or  ever  get  A  (Turancc  ? 
For  who  can  difccrn  juft  the  parting  point?  who  can  fay,juft  fuch  a  degree 
of  Love  or  faith  is  finccre  and  faving,  and  the  next  Degree  fhortof  it 
is  not? 

Anfyi>>  This  Objedion  being  of  moft  weight,  I  fhall  anfwcr  it  in  thcfe 
**  Propofitions. 

1 .  Where  the  prevailing  Degree  is  not  difcernable,there  no  ttue  AfTu- 
^  ranee  can  be  had,  in  an  ordinary  way.    And  where  it  is  very  hard  to  dif- 

cern  the  Degree,  there  it  will  be  as  hard  to  get  Affurancc. 

2.  Therefore  thofe  that  have  the  fmalled  Degree  of  faving  Grace,  do 
not  ufe  to  have  any  Affurance  of  falvation.  AfTurance  is  the  Priviledge 
of  ftrongcr  Chriftians,  and  not  of  weak  ones,  or  of  all  that  fhall  be  faved. 
A  little  is  hardly  difcernable  from  none  in  nature. 

,  3.  And  it  fecmeth  that  the  reafon  of  Gods  difpofal  herein  is  very  evi- 
dent. For  if  God  (houldlet  men  clearly  fee  the  leaft  meafure  of  Love, 
Faith,  Fear,  or  Obedience  that  is  faving,  and  the  greatcft  meafure  of  fin 
that  wiilfbnd  with  fincerity ;  and  fay,  Juft  fo  far  thou  maift  fin,  or  maift 
deny  me  thy  Love,  and  yet  be  faved  and  fincere  ;  then  it  might  have  been 
a  ftrong  temptation  to  men  to  fin  as  far  as  ever  they  may,  and  to  negleft  ; 
their  Graces.  I  know  fome  will  fay.  That  Affurance  breeds  not  fecurity. 

«»  Sut  that  great  meafure  of  corruption  which  liveth  wicR  our  fmall  meafure 
of  Grace,  will  make  AfTurance  an  occafion  of  fecurity  and  boldnefs  in  fin- 
ring.  A  ftrong  Chrirtian  may  bear  and  improve  Affurance  :  but  fo  cannot 
the  wcikcll.  And  therefore  God  ufeth  not  co  give  Affurance  to  weakeft 
Chriftians. . 


t 


Part  I II.  The  Saints  EverUfiing  Refi.  .37 

But  then  miftake  mc  not,  but  remember  that  by  weak  ChriAians  I  do  « 
not  mean  thofc  that  arc  weak  in  gifts  and  common  parts  and  exprcfiions  - 
nor  by  flrong  Chriftians,thofe  that  excell  in  thefc.  Thofe  are  weakChri- 
ftians  that  have  no  more  Love  to  God,  nor  Dcfire  after  Chrift,thcn  will 
juft  fland  with  fincerity  :  and  that  have  as  much  Love  to  the  world  and 
fleih,  and  take  as  much  Liberty  to  fin,  as  ever  will  ftand  with  Salvation. 
And  thofe  are  ftroDgChriftians,  that  f^ronglyLove  God,  and  have  mor- 
tified and  mattered  their  corruptions. 

4.  Where  Grace  is  thus  ftrongand  in  a  great  degree,  there  it  is  cafily  dLf-   ^ 
cernable  •,  and  therefore  to  fuch.  Affurance  is  ordinary  (except  in  a  fit  of 
Temptation,  Revolting  or  Defertion.) 

5.  Buttliechiefpartofmyanfweristhis.lt  is  not  the  Degree  of  Grace  ;» 
Ahfolntelj  in  /f/f//confidercd,  wherein  finccrity  doth  confift,  nor  which 
we  muft  enquire  after  in  trial:  But  it  is  the  Degree  in  a  Comparative  fcnfe;         ^ 
as  when  we  compare  God  and  the  Creature,  and  confidcr  which  we  De- 
lirc.  Love,  Fear,  &c.  more  ^  And  therefore  here  it  is  far  eafier  to  try  by  a 
the  Degree.    You  know  that  Gold  is  not  currant,  except  it  be  weight « 
as  well  as  pure  mettal.Now  if  you  put  your  Gold  in  one  end  of  the  fcales, 
and  nothing  in  the  other  ^  you  cannot  judge  whether  it  be  weight  or  no  .• 
But  if  you  put  the  weights  againft  it,  then  you  may  difcern  it.    If  it  be 
down  right  weight,  you  may  difcern  it  without  either  difficulty  or  doubt: 
Ifitbebut  a  grain  over-weight,  you  may  yet  difcern  it;  Though  it  is 
poflTible  it  may  be  fo  little,that  the  fcales  will  fcarce  turn,and  then  you  will 
not  difcern  it  fo  eafily,  which  is  the  heavier  end.     But  if  it  want  much, 
then  you  will  as  cafily  on  the  other  fide,  difcern  the  defedlivenefs.  So 
it  is  here.    IfGodhadfaid  abfolutely,So  much  Love  you  muft  have  to 
inc;  or  you  cannot  be  faved, then  it  were  hard  to  know  whfcn  we  reach 
the  Degree.     But  you  mutt  (as  I  faid)  put  Chrift  and  Heaven  in  one  end, 
and  all  things  below  in  the  othcr,and  then  you  may  well  hnde  out  the  fin- 
ccrity in  the  Degree.   Every  grain  that  Chrift  hath  more  then  the  crea- 
ture, is  fincerc  and  faving. 


SECT.  XVIL 

6,  Y   Aftly,  having  thus  given  you  my  judgement  in  this  great  Point, I 
JL  will  give  you  fome  hint  of  the  neccffity  of  it,  and  the  dangct  of  mi- 
Hakingin  this  cafe. 

And,  I.I  am  certain  that  the  mifunderftandingofthis  Point  hath  oc- 
cafioned  the  dclufion  of  Multitudes  of  men  :  Even  common  prophane  men 
('much  more  thofe  that  are  not  far  from  the  Kingdom  of  God)when  they 
hear,  that  it  is  not  the  Quantity  or  Meafurc  of  Grace,  that  we  muft  try 
by,  but  the  Quality  j  and  that  the  leaft  feed  or  fpark  is  faving  as  well  as 
the  greateft  Degree ,  they  arc  prefcntly  confident  of  the  foundnefs  of 
their  eftatcs.    Alas ,  how  many  have  I  known  thus  deceived }  when 

Sff2  they 


$.17. 


aS4  ^^'  Sdhtf  BverUfling  Sejf.  Chap,  i  !• 

they  have  heard  that  the  Icatt  true  deikc  is  accepted  wirl<  God  for  the 
Deed  :  They  knewthatchey  had  Defires  that  were  not  counterfeit,  and 
therefore  do  ibted  not  but  God  did  accept  them  ;  when  in  te  mean  time 
their  Defires  to  Plcafure.and  Proiits,  and  Honour, was  fo  much  Itronger, 
that  it  overcame  their  weak  Defires  after  God  and  Goodnefs,  and  made 
them  live  in  the  dayly  pradice  of  grofs  fin  :  And  chey  knew  not  that  the 
llnccrity  of  their  Dcfiredidlie  in  the  prevailmg  Degree.  God  doth  in- 
et  deed  Accept  the  Will  for  the  Deed,  and  the  bell  are  fain  to  cry  out  with 
Paul,  To  Willis  p  efent  with  me,  but  to  Dol  Hndenot  (in  regard  ofthofe 
hig!  cr  parts  of  fpiritual  Duty,  and  in  the  avoiding  of  diver*  In'irmities 
and  Pailions  :  )  But  thca  it  is  only  the  Prevailing  bene,  and  Ad  ofthc 
Will  which  is  thus  accepted. 

So  have,  I  know,  multitudes  been  deceived  by  their  fmall  Degree  of 
Love  to  the  Godly,  hearing  that  the  leaft  was  a  certain  fign  uf  Grace,  and 
knowing  themfelves  to  Love  them  without  counterfeiting,  who  yet  have 
fince  been  carried  to  be  their  conftant  Pet  fecucors,  and  fhed  their  blood. 
The  like  I  may  fay  of  other  Marks.  And  doth  it  not  concern  people  then 
to  be  better  grounded  in  this  ? 

2.    And  doubtlefs  the  miftake  of  this  hath  caufed  many  a  fincerc 
«  Chriftian  to  take  up  rhcir  Comforts  on  deceitful  grounds,  which  accord- 
ingly prove  decciffu'il  Comforts,  and  leave  themoft  inaforrowfulcafe 
(though  not  in  a  damnable)  when  they  come  to  make  ufe  of  them.     Sa- 
n  a"    clSow-  ^^"  knows  how  to  fhake  fuch  ill-grounded  Comforts ;  andheufuaily 
ledg;:  with       doth  it  in  a  mans  greateft  agonies,  letting  them  ftand  till  then,  that  he  may 
the  Synod  of    have  advantage  by  their  fall  for  our  greater  terrour.  When  he  can  put  a 
l>ort(A£t.cle    pQQj.  chnftian  to  a  lo^s  many  times  that  hath  the  foundeft  Evident es, 
^V',,L  ,fj^  vvhat  may  he  do  by  thofe  that  either  have  none  but unfound ones,  or 
thofc  drift i-  KQOW  them  not  at  Icalt  ? 

aiisthat  God  3.  Moreover  the  ignorance  of  this  Truth  hath  caufed  fome  Minifters 
jiJgetK  fit  to  tt  iQ  wrong  the  Holy  God,  and  abufe  Poor  fouls,  and  mifapply  the  Promi- 
^ance  it^sno  ^^^  >  Abfolving  thofe  whom  God  condemneth  :  by  miftaking  the 
in-let' to  fccu-  meaning  of  that  faying.  That  the  leaft  Degree  is  faving  as  well 
lityor  iic.mi-  as  the  greateft  :  which  is  true  only  of  the  leaft  prevailing  Degree; 
oufncfs,  but  a  \^^^^  not  of  the  greateft  that  is  ovcrmaftercd  by  the  Prevalcncy  oi 
great  exciter     -^   mnrrarv 

iccs.  Ruti  tt  4-  And  to  my  knowledge  this  hath  been  no  fmallhinderanc€  to  many 
think  it  would  to  keep  them  from  fruitfulnefsandgrowth  in  Grace.  They  have  been 
be  far  other-  niDre  fecurely  contented  with  their  low  degree  :  whereas  if  chey  had 
-th-^f-that  known  that  their  very  fincerity  lieth  in  the  Prevalency  ofthc  Degree, 
arc  unfit  to  fl^Y  would  have  looked  more  after  it.  For  them  that  fay,  chat  AfTu- 
xnjoy  and  ufe^rance  will  make  men  ftrive  for  Increafe  ,  I  anfwered  before  ;  •If  there 
if.thitis,  to  ^gre  no  contrary  corruption  in  ftrcngth  in  us,  ihenlconfcfsitwouldbc 

thclower  and  -,^1,^.,  r.„  -  4  o  7 

woofer  fort  of  ^s  they  fay. 

finccre  Cbi-      S-  ^"^  laftiy.  The  Ignorance  of  this  hath  been  no  £mall  caufe  of  keep- 

iUans,        «  in^  the  Godly  in  low  Degrees  of  Afliirancc  and  Comfort,  by  iieeping 


Part  1 1 1.  The  Saints  EverUpHgRefi,  48 ^ 

them  from  the  right  way  of  attaining  them.  If  they  had  confidered, 
that  both  the  faving  fincerity  of  their  Graces  lieth  in  the  Prevailing 
Dcgree,and  alfo  that  the  higher  Degree  they  attain,  the  clearer  and  more 
unqueftionablc  will  be  their  Evidence,  and  confequently,  the  cafier  and 
more  infallible  will  be  their  Aflurance  j  this  would  have  taught  them,  to 
have  fpent  thofc  thoughts  and  hours  in  labouring  after  growth  in  Grace, 
which  they  fpent  in  enquiring  after  the  lowed  Degree  which  may  ftand 
with  fincerity,  and  in  Iccking  for  that  in  themfelves  which  was  almoft 
undifcernable. 

To  Conclude,  ThisDodrineis  exceeding  comfortable  to  the  poor  „ 
foul  that  groans,  and  mourns,  :ind  longs  for  Chrift  ^  and  knows,  thac 
though  he  be  not  what  he  (hould  and  would  be,  yet  he  would  be  what  he 
fhould  be-,  and  had  rather  have  Chnft  then  all  the  world.    God  hath  the 
Prevailitig  Degreeof  this  mans  Will, Defire  and  Love. 

And  as  neceffary  is  this  Doftrine  for  Caution  to  all,  that  as  they  love  « 
their  fouls,they  take  beed,how  they  Try  and  Judge  of  their  condition  by 
the  bare  nature  of  any  Difpofitions  or  Adions,  without  regard  to  the 
Prevalency  of  Degree. 

ladvile  all  Chriitians  therefore  in  the  Fear  of  God,as  ever  they  would 
have  Affurance  and  Comforts  that  will  HOt  deceive  them,  that  they  make 
it  the  mam  work  of  their  lives  to  grow  in  Grace,  to  ftrengchcn  and  ad- 
vance ChriRs  Intereft  in  their  fouls,  and  to  weaken  and  get  down  the  In- 
tereftofthe  flefti.  And  take  heed  of  chofe  peftilent  Principles  of  Prefump-  » 
lion,  which  would  deceive  you  by  the  bare  name  and  fpecious  title  of  Free 
Grace ;  whicli  make  Chriil  as  JuftiHcr  only  to  be  the  objed  ot  JuRifying 
Faith,  and  not  Chnft  as  your  Head,or  Husband,or  King  •  which  tell  you 
That  you  havefulhlled  thd  Law,  and  fatisfied  it  fully  in  ChrilV.  and  (o 
need  no  more  then  to  get  the  lenfe  of  Pardon,or  ftiew  your  thaikfulnefs; 
which  tell  you,  Thatif  you  do  but  Believe  that  you  are  Pardoned,  and 
(hall  be  faved  ,  it  (hall  be  fo  indeed  ;  as  if  this  were  the  Faith  thatniuft 
Jultifie  and  Save  you.  Deceivers  may  perfwade  you.  That  C  hrift  hath  « 
done  all, and  left  you  nothing  to  do  for  your  Juftificationor  Salvation-, 
but  you  may  eafily  fee  from  what  I  have  faid.Thiii:  to  MortiHe  the  Flefli, 
to  Overcome  Satan  and  the  World  ,and  to  this  End , to  ftand  al wayesarmed 
upon  our  Watch,and  Valiantly  and  Patiently  to  Hj;htit  our,  is  a  matter 
of  more  concernment  both  to  our  aflfarancc  and  Salvation  chen  many  do 
confider.  Indeed  it  isfo  great  a  part  of  our  very  Baptilmal  Vow,  and  Co-  tt 
venantof  Chriltiamty,tbat  be  that  performeth  it  not,  is  yet  no  more  then 
a  nominal  Chriftian  ,  whatfoevcr  his  Parts  and  Profellion  may  be  .-  and 
therefore  that  Chrift  whom  they  Trufted  in, and  whofc  Free  Grace  they 
boafted  of,  will  Profefs  to  thele  ProfcfTors,  /  mver  knew  yon  -  Depart 
from  nu  ye  that  work.  Iniquity^  ^  Mat.  7.  23.  The  fotindation  of  God 
fidndeth  fure  ,  haviyxr  this  feal  •  The  Lord  hnovfeth  who  are  his  ' 
£ut  Jet  Bim  that  ttameth  the  Name  of  Chrift  depart  from  iniquity  : 
or  elle  be  ihall. never  i^d  himidf  among  the  fealed  •,   2  Tim.  z.ig- 

S  f  f  5  X«o» 


43 6  The  S dints  Bverlafiing  R efl.  Chap.  1 2 . 

KncwjoH  not^that  to  tvhom  jch  jeildysMrJelves  ffrvAnts  to  oi>eji ,his  fervAfttj 
joH  Are  to  whom  ye  obey  ;  ivhether  of  SIN  VNTO  DEATH,  or  of  OBE- 
DIENCE VNTO  RIGHT EOVSNES  ?  Rom  6, 16.  Not  every  one 
that  Seckcth,  or  Runneth,  or  Fightcth  (  much  Icfs  that  Prefumptuoufly 
Eelievcch  and  Trufieth  ;  but  he  that  oVERCOMETH.ihzWhzwzihQ 
hidden  Manna,  the  white  Stone,  tlie  New  Name,the  White  Raiment,and 
Power  over  the  Nacions  -,  He  (hall  eat  of  the  Tree  of  life  in  thcmidft  of 
Gods  Paradifc,  and  Ihall  not  be  hurt  of  the  Second  death  :  He  (hall  be 
confcfTcd  by  Chrift  before  his  Father,  and  the  Angels  ■  Yea  be  will  make 
him  a  Pillar  in  the  Temple  of  God  ,and  he  (hall  go  out  no  more :  He  will 
write  on  him  the  Name  of  his  God,  and  the  Name  of  the  City  of  his  God 
[  Ncwfcrufiil(rft'2  which  cometh  down  out  of  Heaven  from  his  God; 
and  his  New  Name.  Yea  he  will  grant  hira  to  lit  with  him  in  his  Throne 
as  h\n\k\f  OVERCAME,  and  is  fet  down  with  his  Father  in  his  Throne. 
He  that  hath  an  Ear,  let  him  hear  what  the  Spirit  faith  mto  the  Churches, 
I  Rev. 2.7, 1 1,17,26.  &:  3.  5:  12.21,  22. 

CHAP.  xn. 


The  Fourth  Vfe. 
The  ^eafon  of  the  Saints  (tAffiiBions  here. 


SECT.   I. 

^^^^^^^^^  Further  nece(rary  life  which  we  muft  make  of  the 

^'^"    >— ^i  i^TAX^H  ^    prefent  Dodrineisthis :  7'oi«/orw«jn'^j'r/;f  Pfo- 

_     .    -^  a  *  S^^i^N^V^    T^'^  of  Cod  dofaffer  fo  much  in  this  life.  What  won- 

.SL^r        ^m^^^^m    '^''-   when  you  fee  their  if.y?  doth  yet  Remain  : 

Love-fick        '^^y^^^K^Wt    They  are  not  yec  come  to  their  Refting  place.  Wc 

Spoufc.  ^WlMmlm^  ^^   would  all  fain  have  continual  profperity,  bccaufe 

^'^S^S^^^^   '^  '5  c^fi"J  ^"^^  pleafing  to  the  fle(h  .-  but  we  con- 

(ider  not  the  unreafonablenefs  of  fuch  defires.     We  arc  like  children,who 

'» if  they  fee  any  thing  which  their  appetite  defircth,do  cry  for  it;  and  if  you 

tell  them  that  it  is  unwholefom,  or  hnrtfull  for  them,they  are  ncrer  the 

^  more  quieted   :      or  if  you  go  about    to  heal  any  fore   chat  they 

have  ,    they  will  not  endure  you  to  hurt  them  ,    though  you  tell 

them  ,    that  they  cannot  ocherwlfe  be  healed  ;    their  Scnfe  is  too 

ftrong 


Part  I  1 1  The" Saints  EverUflingR^  48  7 


ftrong  for  their  Reafon  •,  and  therefore  Reafon  doth  little  perfwade  them .  t  ^O'l  mn.i: 
Even  io  is  it  with  U5  wh:n  God  is  amiAing  u?.     He  giveth  us  Reafons  ^f^^if/:f,! 
why  we  muft  bear  them :,  fo  that  our  Reafon  is  oft  convinced  an  J  fatisfi-  ^.J/^£,i„'.'  '."J 
ed  :  And  yet  we  cry  and  complain  ftill  ^  and  we  reft  facisfied  never  the  yi!iitt.mtcr!^- 
more.     It  is  not  Reafon,  but  Eafe  that  we  muT:  have  :  What  cares  the«»/'.^r.x;  ikfi/c;,- 
flefti  for  Scripture  and  Argument,  ifftftillfuffv*rand  fmirt  ?  Thefebe  ^''*'^'^''  *'<''^'- 
butwinde  and  words,  whichdonot  remove  or  abate  its  pain.     SpiricuaU_'t';i''f"/'''' 
remedies  may  cure  the  Spirits  maladies^  but  that  will  not  content  the  &p.efias  aw,-- 
flefh.    But  me  thinks  Chriftians  (hould  have  another  palate  th^ntbwuits  hitemy,.!- 
of  the  fiedi,  to  try  and  rclilh  providences  by  :  Goi  hath  purpofely  given  ^'^  convmcn^  ^ 
them  the  Spirit,  to  fubdue  a-id  over-rule  ihz  flefh.     And  therefore  I  fhill  ST^yJf  ^  '"' 
here  give  them  fomeReafonsof  Gods  dealing  in  their  prefentfuflferings,  quenimodj 
whereby  the  equity  and  mercy  therein  may  appear  .-  And  they  fhall  be  promjh\it. 
only  fuch  as  are  drawn  from  the  reference  that  thcfeAftiidions  have  to  ^•'^  primus  f? 


ourRcft  ;  which  being  a  Chrinians  Happinefs, andultimateEnd,  will^^J^" -^'-^  '^'''f 
direft  him  in  judging  of  all  eftates  and  means.  Though  if  we  intended  the  i'n%mf»Vf/i!i 
fiill  handling  ofthis  fubjed,  abundance  more  conlidcrations,  very  ufefull  nngnjua^ex  fi. 


might  be  added.  Efpecially  we  ihould  dircft  Chriltians  to  remember  thea^^  Ez/angclH 
lin  thnt  procured  them,  the  Blood  and  Mercy  which  f  fanftificth  them,  Pp''=^P^''->^^  ^i^'o  I 
the  Fatherly  Love  thatorderech  them,  and  the  far  greater  fufferings  thac_i/</"  mikj'^n- 
arc  naturally  our  Due.  But  I  (hall  now  chiefly  tell  you,  how  they  fur-  oruc,  &  r?mic^ 
ther  the  Saints  in  the  way  to  their  Reft.  ./"■^'''^  meatam, 

quod  not  im^wu  (j:mk:n  dmttuntur  :  paaia  vsro  eis  irrogatur  tolevabills,  immo  pro  ptena.  tanturn  Ca'l'n  r-. 
t:o.  D.  Paijeusi-* Gen. ;.!<?. pag.  fffji/'/J  5^5^.  'No-i  enmln-jlixit  el  m.iLt-,  nifi  quseei  fticrat  minaui.'^. 
ParxusinGcn.i.p.3<fi.  SotKen  even Cattiga tor y  penalties  are  the  etFcftsof  the  Threatnin"  of  rlic  fiift 
Law  or  Covenant.  Be  A^'iHio^t^hm  qiithmcu,ij^  quod  fi, it  pecc.itl  Paru-,  lojniti'.'ur  pUmm.i  diha^  Lev. 16. 
rS.  Dan.9.ii.JoIi.j.i4,e>c.Parjeus^i'ii^./;.363.  Sepx,-iitiQ  Aiumx'a.  cornoiC  p:r  mortem,  eft  I'xitt  p. cert 
pcrfe  :  Fiddibm  autcmfit  tra  ifitm  i/i-fielkhaiem per  iiccidens.ldem  ib.p.^  70.  Mors  fic  eft  a  Sata^^  c>  ho'-/i:- 
iuspcccato  hivefla,  itt interim  fit  jiiftijJi/fM-n  Del  jlagellum  quo pim:t pccai:U'nj&-  fuftiti.im  fuam  excqirtui. 
Vroindc  mon  co?}.jtmU.t  eft,  cianfenftt  irjediviru  i-i  om,t''b.'(s  quibn^  pccc.it :i  nonfunt'  remijj'.i per  Chrili  i„i 
Parous  i/>.p. 404.  This  is  the  found  n\ean  about  the  nature  and  Caufcs  of  Chaftifemcnt  jSee  hliu;-. 
37X5371,373,383.  reeonciling  this  with  Full pxrdon,  moH  folidly  of  any-nun  that  Ihave  read. 


SECT.  ir. 

I  •  f^  Onfi  der  ihtn, That  Labour  and  Trouble  ^e  tht  common  -vovy  to  Reji^  II  ^.2, 

K^both  in  the  courfe  of  Nature  and  ofGrace.Can  there  poffibly  be  Reft  « 
without  Motion  and  Wearinefs?  Do  you  not  Travd  and  Toil  firft,  and 
then  reft  you  after  wards  ?  The  day  for  Labour  goes  firft,  and  then  the 
night  for  Reft  doth  follow.  Why  fhould  we  defire  the  courfe  of  Grac€ 
to  be  perverted,  any  more  then  wc  would  do  the  courfe  of  Nature  ?  See- 
ing this  is  as  pcrfed  and  regular  as  the  other  ?  God  did  once  dry  up  the" 
Sea  to  make  a  paffige  for  his  people  .-  and  once  make  the  Sun  in  the 
Firmament  to  ftand  ftill  :  But  muft  he  do  foalwaies  ?  Or  as  oft  as  we 
would  have  him  ?  It  is  his  eftablifhed  Decree,  That  through  many 
tribulations   fve  mufl  enter  into  the  Kingdom  of  Heaven ,  Ad.  14.22. 

And    . 


C 


ICv- 


4S8 


^^he  Saints  BverUjlingKefl, 


Chap.  II. 


^Oi  th'isco,%-  And  that  if  tve  f/ifer  with  him,Tve/ha/la//oh  glorified  TPithhim^Z  Tim. 2. 

tf Tclr^ii'li    ^"'   *  '^^^  ^^^^^  ^''^'  ^^'^'  ^^'^"^  ^       Statutes  fliould  be  rcvcrfcd  for  our 

f'r'-'Vtihl.t     plfafurc?  As  B  ii dad  did  to  f  oh  ^  Chap.  18. 4.  Shall  the  Ea-th  he  forfa- 

l>u:(rs  .y.'.J  Tor-  kt*i  f'lr  thrc  ?   or  the  Rock^be  removed  out  his  f  lace  f  So,  Afftji  God  per" 

tnci-s  avd  Af-    ^grt  hisfiahlijhed  Order  for  Thee  ? 

fictions',  "T^ot 

,!<thcva!ia}Ji 

Con  of  the  PbUo father r^  in  ]mt  '.h.n  hh  ir'p.'i'  fuferUgs  will  ceafc,  or  ti)ai  theypjallyepana^e  ofDe- 

iirhts  here  arrj.n.:  But  l;runv!cdic  h.iih  begot  tn  htmamo[l  firm  per fwafion  of  Hope  that  he  y}.ill  receive  the 

ilv»fs  ih.tt  arc  to  com  :  1  hircforc  he  dolh  ,to:  0  ily  dc^ife  the  Suffcri/igf  but  all  the  T>dt£hts  alfo  that  aft 

h.rtijclaw.  C\cn\.i\\cy..  Siromt.l.7. 


i'  3- 


Tiicy  fay 
thole  ftoncs 
Sic  happv  of 
v/Mcli  t  uy 
nuke  Tem- 
ples :  but 
vlut  plbble 
ftone  v/ouW 
not  blefs  it 
fclf,  to  fee 
I'.ow  thofe     * 
jncclous 
ilones  arc 
knockt  and     ^ 
hewed  with 
the  hammer  ? 
But  all  this  is 
but  before  we 
come  to  the 
Temple ; 
liicre  is  no 
noifeof  ham- 
mcvMt  ibi  fob 
Amorls  glutino 
copiilemur,    ut 
Greg.  CMor.  j^ 
l^odor 
Stoughro't^ 
Love-fick 
Spouff,  pag. 
11;?.  Pfal.  30. 
6/?' 


SECT.  in. 

2.  /^^  Onfider  alfo  ,  That  ajfUEliom  are  exceeding  tifcful  to  us^to  keep  us 
\,^  from  mijiaking  our  Refiing  place,  and  jo  taking  up  Jhort  of  it. 
A  Chriftians  Motion  Heaven-wards  is  Voluntary,  and  not  conftrained. 
Thofe  means  therefore  are  mod  profitable  to  him,  which  help  his  Under- 
ftanding  and  Will  in  this  profccution.  The  mofl  dangerous  miftake  that 
our  Souls  are  capable  of,  is,  to  take  the  Creature  for  God,  and  Earth  for 
Heaven.  And  yet  alas,  how  common  is  this .?  And  in  how  great  a  degree 
are  the  befl  guilty  of  it?  though  we  are  afliamed  to  fpeak  lb  much  with 
our  tongues,yet  how  oft  do  our  hearts  fay,/f  is  hefi  being  here  ?  And  how 
contented  are  they  with  an  earthly  portion  ?  So  that  I  fear,  God  would 
difpleafe  moftof  usmorc,toafflid  us  herc,and  promife  us  ReR  hereafter, 
then  to  give  us  our  hearts  defire  on  earth,  though  he  had  never  made  us  a 
promife  of  Heaven.  As  if  the  Creature  without  God,  were  better  then 
God  without  the  Creature.  Alas,  how  apt  are  we,  like  foolifti  children, 
when  we  are  bufie  at  our  fports  and  worldly  imploiments,  to  forget 
both  our  Father,  and  our  home  ?  Therefore  is  it  hard  thing  for 
a  Rich  man  to  enter  into  Heaven  ,  becaufc  it  is  a  hard  for  him  to 
value  it  more  then  Earth,  and  not  to  think  he  is  well  already.  Come 
to  a  man  that  hath  the  world  at  will,  and  tell  him,  This  is  not  jour  hap' 
pinejs-^  Touhave  hgher  things  to  lool^  after  \  and  how  little  will  he  re- 
gard ToH  !  But  when  Afflidion  comes,  it  fpeaks  convincingly  ,  and 
will  be  heard  when  Preachers  cannot.  What  warm,  affeftionate,  eager 
thoughts  have  weofthe  world,  till  Afflidon  cool  them,  and  moderate 
them?  How  few  and  cold  would  our  thoughts  of  Heaven  be,how  little 
(hould  we  care  for  coming  thither  ,  if  God  would  give  us  Reft  on 
Earth  ?  Our  thoughts  are  with  God,  as  Noah's  Dove  was  in  the 
Ark  :  kept  up  to  him  a  little  againft  their  inclinations  and  defircs :  But 
when  once  they  can  break  away,  they  flie  up  and  down  overall  the  world 
tofcefif  it  werepoflible  j  tofindany  Reft  outof  God  :  Butwhenwc 
find  that  we  feek  in  vain,  and  that  the  world  is  all  covered  with  the  wa- 
ters of  inftablc  vanity  and  bitter  vexation,  and  that  there  is  no  Reft  for 

the 


Pare  III.  7hc  Saints  Everlafiing  Refl.  ^g^ 

the  fole  of  our  foot,  or  for  the  foot  of  our  Soul  ^  no  wonder  then  if  wc 
return  to  the  Ark  again.  Many  a  poor  Chriftian  (whom  God  will  not  tt 
fuffer  to  be  drowned  in  worldlinefs,  nor  totakcup{hortofhisl\eft)is 
fonr.ecimc  bending  his  thoughts  to  thrive  in  wealth ;  fomecime  he  is  enticed 
to  fome  flefti-pleafing  fin-,  fometiroe  he  begins  tobe  lifcedup  wich^ap- 
plaufej  and  fomecime  being  in  Health  and  Profperity,  he  hath  loll:  his 
relifh  of  (.  hrirt,  and  the  Joycs  above  :  Till  God  break  in  upon  his  riches, 
and  fcaccer  them  abroad,  or  upon  his  children,  or  upon  Iiis  confcience,  or 
upcn  the  health  of  his  body,  and  break  down  his  mount  which  he  thought 
fo  ftiong  :  And  then  when  he  licth  in  ManAJfeh  his  fetters,  or  is  fallened 
to  his  bed  with  pining  ficknefs,  O,  what  an  opportunity  hath  the  Spirit 
to  plead  with  his  Soul  ?  When  the  World  is  worth  nothing,  then  Heaven 
is  worth  fomething.  I  leave  every  Chriftian  to  Judge  by  liis  own  cxperi-  « 
ence,  whether  we  do  not  overlovc  the  World  more  in  profperity  then  in 
adverfity  ?  And  whctlier  webenot  loather  tocomeaway  toGod,  when 
we  have  what  the  flefh  deiirech  here  ?  How  oft  are  wc  fitting  down  on 
Earth,  as  if  we  were  loth  to  go  any  further  till  Afflidion  call  to  us,  as  the 
Angel  to  Elijah,  Vp^  thou  hafl  a  greutt  ivay  to  go  ?  How  oft  have  I  been 
ready  to  think  my  felfat  home,  ttilSicknefs  hath  roundly  told  me,  I  was 
miftaken  ?  And  how  apt  yet  to  fall  into  the  fame  difeafe,  which  prevaileth 
till  it  be  removed  by  the  fame  cure?  Ifour  dear  Lord  did  not  put  thcfe  « 
thorns  into  our  bed,  we  ihould  flecp  out  our  lives,  and  lofe  our  Glory. 
Therefore  doth  the  Lord  fometimc  deny  us  an  Inheritance  on  Earth  with  » 
our  Brethren,  becaufe  he  hath  feparated  us '.o  Hand  before  him,  and  mi- 
nifter  to  him,  and  the  Lord  himfelfwill  be  our  Inheritance,  as  he  hath  pro- 
mifed  :  fasicisfaidofthcTribeof  Xfr/ijDeut.io.S.p.J 


SECT.  IV.  $.4. 

3.  /'■^Onfider  alfo,  That  Aifllctions be  Gods moft  effectual  ^^^^,%amcftatu!i-' 
V_>to  keep  us  from  firaglmg  out  of  the  way  to  our  Rell,     If  he  museosinme- 
had  not  fet  a  hedge  of  Thorns  on  the  right-hand,  and  another  on  the  left,  dia  &ve^it.t 
we  (hould  hardly  keep  the  way  to  Heaven  :  If  there  be  but  one  gap  open  '^'■'^■'^i^'ii"*   , 
without  thefe  Thorns,  how  ready  are  we  to  findc  it,  and  turn  out  at  it  ?  tdctrdim'tb- 
But  when  we  cannot  go  aftray,  but  thefe  Thorns  will  prick  us, perhaps  wc  luu/itur :  cm- 
will  be  content  to  hold  the  way.     When  wc  grow  flefhly,  zud  wznton,  tra,€Oi  agiotos 
and  \vorldly,  and  proud;  what  a  notable  means  is  Sicknefs,  or  other  bc'^'-e  h.ilHr£,qhi 
Affliction,  to  reduce  us  ?  It  is  every  Chriftian  as  well  as  LntLer.  that  may"'    ^^^'^  '^^ 
call  Affliction,  one  of  his  beft  Schoolmafters.  Many  a  one,  as  well  as  Da-  tuntur^^i^  ab 
vid^msLy  (ay  by  CKpec'icncc,  Before  I woiaffli^ed,  I  "iieent /ifiraj/  :  l^ut  mfv  ipfn  mrbispe- 
have  I  (ftncerely)  kept  thy  Precepts  ,  Pfal.i  19.67.     As  Phyliciansfay  o^tit"'"^  advcrfus 
bodily  deftruction,  lo  may  wc  of  f[>iniUA\,7 hat  Peace  kjl/etb  worethen  ^l^j^f^^fji% 
War.  KeidcNehcw  g.  Their  cafe  is  ours.  When  we  have  profperity  we  pfai^j.^.  17. 
grow  fecure  and linfiil  :  ThenGodafflictcthus,  andwecry  for  mercy. 

Tec  and 


490  r/jg  SairHs  EverUfling  Reft.  Chap.  iz. 

and  purpofe  Reformation  :  But  after  we  fwve  a  little  Reft,  we  do  evil 
again,  f-y^r/ 22)  Till  God  take  up  the  Rod  a^ain,  that  he  may  bring  us 
The  Lacedc'  back  to  his  Law  :  (vcrf.  29.J  And  thus  profperity,  and  linninq,and  fuf- 
mon-atmi^-  fcring,  and  repenting,  and  deliverance,  and  (inning  again,  do  run  all  in 
fSr  Hmp-  ^  '"'^""'^  •  ^^^"  ^^  ^^^^^  ^''^'^'^*  Contention  :  and  that  breeds  War  :  and 
inf;,  bccaufe  ^^"^  ^V  '^^  bittcrnefs,  brceJs  Peace  again  .  Many  a  thoufand  poor  rccovc- 
faiihhe,ii  red  Tinners  may  cry,  O  healthful  f-cknefs !  O  comfortable  forrows  !  O 
will  nuke  giiaful  lolTcs  /  Enriching  poverty  1  O  bleflcd  Day.that  ever  I  was  afflid- 
of  "vertuc  ^^  ^  ^^  '^  "*^^  ^"'^'  ^^^^  pleafant  ftreams,and  the  green  pallurcs  •  but  his  Rod 
every  ftcp  :  ^i^d  Ibffalfo  that  arc  oiir  Comfort,  Pf^I.  23.  Though  I  know  it  is  the 
And  fopcr-  «  Word  and  Spirit  that  do  the  main  work ;  Yet  certainly  thetimcofSuffer- 
haps  pcob  ing  is  fo  opportune  a  feafon,  that  the  fame  word  will  take  then,  which  be- 
ihcTn^d  •  ^^^  ^^'^^  ^co.ixe  obferved  ••  It  doth  fo  unbolt  the  door  of  the  iicart,  that  a 
When '^ ad-  Minifter  or  a  godly  man  may  then  be  heard,  and  the  Word  may  have  ca- 
vcrfiry  hath  fier  entrance  to  the  Affeftioas.  Even  the  Threats  of  Judgement  will  brinf' 
Irid  us  flat  on  an  j4ha{^,  or  a  Nineveh^  into  their  fackcloth  and  afhes,  and  make  them  cry 
ci^n^o^t'^cho^Ie  "^'R^^^'lv  "'^i^*^  God.  Something  then  will  the  feeling  of  thofe  Judge- 
btTr^wkup  ^  raentsdo. 
to  Heaven. 

Dn.  S/o/z^Ja'ct  inLovc-fickSpoufe,  pg.  108.  Moft  Chriftians  can  unfold  MaHcr  Herberts  Riddle 
by  experience  j  A  peor  m.im  Kv.l  when  tho::  elojt  :idc  3  I;  bolb  a  liapon  .vul  a  Guide.  Pfal. 
119.71975- 


$-5- 


SECT.  V. 


^  4.  ./^Onfider  alfo,  That  Affliftions  are  Gods moflcffecftiial  Meansto 
fidveffamv'r'  ^"^  make  us  mend  our  pace  in  the  way  to  our  Relh  They  are  his 
trnjCiinc  at/fin-  ^od^  and  his  Spur  :  What  fluggard  will  not  awake  and  ftir  when  he  fecleth 
ret  quanta  Jit,  them  ?  It  were  wclhf  meer  Love  would  prevail  with  us,  and  that  we  were 
quantum  vak-  rather  drawn  to  Heaven,  then  driven  :  But  feeing  our  hearts  are  fo  bad, 
^^K^^^ufdVoffit  ^^^^  Mercy  will  not  do  it  •  it  is  better  be  put  on  with  the  (harped  fcourge, 
p'uienu.^  often-  ^^^^  loiter  out  our  time  till  the  doors  are  (hut,  Adath.  25.  3,  5, 10.  O 
Alt.  5:i4f/im«what  a  difference  is  there  betwixt  our  prayers  in  health,  and  in  fi ck ne fs  ! 
idfrnviriibom  betwixt  our  profperity  and  our  adverfity-repentings  1  He  that  before 
tflcficKn-dum,  j^^j  ^^^  ^  j^^j.  j.^  ihzd^  nor  a  «roan  to  utter  •  now  can  fob,  and  {ich,  and 
ficliia  noi  re-  ^^^?  ^''^  hll :  He  that  was  wont  to  lie  like  a  block  in  praver,  andfcarce 
fomidvn',  ncc  minded  what  he  faid  to  God  ^  Now  whenaffliftion  prefTeth  him  down, 
def.iit  queran-  how  carneftly  can  he  beg  ?  How  doth  he  mingle  his  prayers  and  his 
^"'■//^T'^^'"^  tears?  How  doth  he  purpofe  and  promiCe  Reformation?  And  cry  out, 
te/tfultJi/in  What  a  perfon  he  will  be,  if  God  will  but  hear  him,and  deliver  him  1  Alas, 
homm  vntaiit.  if  we  did  not  fometime  feel  the  fpur,  what  a  flow  pace  would  moft  of  us 
Jimquid^fed  hold  toward  Hcaven  ?  And  if  we  did  not  fomedmes  fmart  by  Afflidion, 
ijuemAd-mdm  j^QwcLead  and  blocki{h  would  be  the  beft  mens  hearts  1  Even  innocent 
S^ebProiid^  ^^^^  ^5  Jiker  to  forgec  God  in  a  Paradife,  tlicn  'fofeph  in  aprif^n  , 


part  I II.  The  Saints  Ever laping  Re fi,  491 


or  Job  upon  a  Dunghill.  Even  a  Sohmon  is  like  enough  to  fall  in  the  1 
midrt  of  Pleafure  and  Profperity,  when  the  moft  wicked  Manages  in  his 
Irons  may  be  recovered.  As  Dr.  Stottghton  hkh^Wearelike  tocbiidrens 
tops^  that  yyillgo  but  little  longer  then  they  are  ivhipt.  Seeing  then  that  our 
own  vile  natures  do  thus  require  it,  why  fhould  we  be  unwilling  that  God 
fhould  do  us  Good  by  fo  (harp  a  means  >  Sure  that  is  the  bed:  dealing  for 
us,  which  fureft  and  fooneil:  doth  further  us  for  Heaven.  I  leave  thee, 
Chrillian,  to  judge  by  thy  own  experience,  whether  thou  doft  not  go 
more  watchfully,  and  lively,  and  fpeedily  in  thy  way  to  Reft  in  thy  fuffer- 
ings,  then  thou  doft  in  thy  more  pleafing  and  profperous  ftate.  If  you 
go  to  the  vileft  finner  on  his  dying  bed,  and  ask  him,Will  you  now  drink, 
and  whore,  and  fcorn  at  the  Godly  as  you  were  wont  to  do  ?  You  (hall 
finde  him^quite  in  another  minde.  Much  more  then  will  Afflidion  work 
on  a  gracious  Soul. 


SECT.  vr.  ?. 6. 

5.   y^'' Onfider  further;  It  is  but  this  Flefti  which  I'Uroubled  and  «*  Nor  only 
V_jgricved  (  for  the  moft  part  j  by  Affli(!^ion  :  And  what  Reafon  ^'^c  carnal 
have  wetobe  fo  tenderofit?  In  moft  of  our  fufferingstheSoul  isfree,%°j5orofthe' 
further  then  we  do  wilfully  aftiict  it  our  felves.    Suppofe  thou  be  pinched  will ;  bin  tKc 
by  Poverty  :  It  is  thy  flefh  only  that  is  parched.     Ifthou  have  fores  or  ycry  miflcad- 
fickneffes  :  it  isbutthe  flelhthat  they  afTault.    Ifthou  die  .-it  is  but  that  J."J^i""-"'y>^^ 
flefli  that  mu'l:  rot  in  the  grave.    Indeed  it  ufeth  alfo  to  re^ch  our  h^''^rtSc»,^"jJ^']'^*^Q^^.^^'' 
and  fouls,  when  the  body  fufferech  :  but  that  is^becaufe  we  pore  upon  our  enemy,  and 
cvih,  and  too  much  pity,  and  condole  the  flefh  •,  and  fo  we  open  the  door  our   moft  dc- 
and  let  in  the  pain  to  the  heart  our  felves,  which  eife  could  have  gone  no  fi'^rate  cn;- 
further  then  the  flefh.  God  fmites  the  flefti  .and  therefore  we  wdl  grieve  Srawinc  us 
our  fpirics  :  and  fo  multiply  our  grief,  asif  we  had  not  enough  before,  ftilito  Parti- 
O,  if  1  could  but  have  let  my  body  Iiavefuffered  alone  in  all  the  pining,  cular,  Inicri- 
paining  ficknefes  which  God  laid  upon  it,  and  not  have  foolflily  added  ourGcod 
my  own  felf-tormenting  fears,  and  cares,  and  forrows,  and  difcontents*  .[f^nV- ^vhich 
but  have  quieted  and  comforted  my  Soul  in  the  Lord  my  Rock  and  Reft;  is  the  Caufc, 
I  had  efcaped  the  far  greater  part  of  the  Aftliftions.     Why  is  this  flefti  Nauue,  and 
fo  precious  in  our  eyes  ?  Why  are  we  fo  tender  of  chefe  dufty  carcafes  >  Is*^"'^  ^\^^^  ^"• 

flefti  fo  excellent  a  thine?  Isitnot  our  prifon  ?  And  what  if  it  be  broken  ^''f     "'^ 
J  %  T    •  T-  V  11  II  t     I  ^  "^^'*    proved, 

down?  Is  It  notour  Enemy  ?  yea  and  the  greacelt  that  ever  we  had  ?  i.x.dcLibcrt, 
And  are  we  fo  fearfull  left  it  be  overthrown  ?  Is  ic  not  it  that  hath  fo  long  r.  20.  §.  ^.p. 
hampered  and  clog'd  our  Souls  ?  and  tyed  them  to  earth  ?  and  ticed  them  4i4-c>  p-Vjim; 
to  forbidden  lufts  and  pleafures?  and  ftoln  away  our  hearts  from  God  ?  ^^^^^  ^'^-ficuU- 
Was it  not  it  that  longed  for  the  firft  forbid  Jen  fruit  ?  and  muft  needs  be  'c  c^: a  ^^ 
tafting  whatever  it  coft  ?  And  ftill  it  is  of  the  fame  temper  :  It  muft  be  M.illrdGenere 
plealcd,though  God  be  difpleafed  by  it,and  our  felves  deftroyed.lt  maketh'^:"'A  Efficka- 
all  Gods  mercies  the  occafton  of  our  tranfgreftlng,&drawethpoifon  from  ^^]f:'ff!''  ^ 

Tec  2  the 


49 »  ^^^  54/>//  BverUfHng  tief.  Chap.  12.' 

the  moft  excellent  objcfts.  If  we  behold  our  food  it  inticeth  to  gluttony  ; 
if  drink,  to  drunkennels ;  if  apparel,  or  any  thing  of  worth,  to  pride  •  If 
welookuponbcauty^itticeth  toluft  -if  upon  money  or  pofletrions,toco- 
vctoufnef?.     It  caufeth  our  very  fpirituai  Love  to  the  Godly,  to  degene- 
rate into  Carnal,  and  our  fpirituai  Zeal,  and  Joy,  and  other  Graces ;  It 
tvould  make  all  carnal  like  it  felf.    What  arc  we  beholden  to  this  flefti  for, 
that  we  arc  fo  loath  that  any  thing  fliouldailir?  Indeed  we  mull:  not 
e«  wrong  it  our  fclvcs  •,  for  that  is  forbidden  us  :  Nor  may  we  deny  it  any 
thing  that  is  fit  for  a  Servant  •,  that  fo  it  may  be  ufelulto  us,  while  we  are 
forced  to  make  ufe  of  it.     But  if  God  chafiife  it  for  rebelling  againd  him 
and  rhe  Spirit,  and  it  bf  gin  to  cry  and  complain  under  this  chaftifemenc, 
ihall  we  make  the  fuffering  greater  then  it  is,and  take  its  part  againft 
God?  Indeed  the  flefli  is  very  near  to  us, we  cannot  chufe  but  condole  its 
fufferings,and  feel  foniewhat  of  thar  which  it  feelecb.  But  is  it  fo  near  as  to 
beourchiefcil  part?  Or  can  it  not  before,  but  we  muO:  be  forry  ?  Or 
cannot  it  confumc  and  pine  awayj  but  our  peace  and  comfort  mull:  con- 
fume  with  it  ?  What  if  it  be  undone  Are  we  therefore  undone?  Or  if  it  pe- 
riOi  and  be  dedroycd,  do  We  therefore  perifli  ?  O  fie  upon  this  carnality 
and  unbelief,  which  is  fo  contradictory  to  the  principles  of  Chrillianity  ! 
Surely  God  dealcch  the  worfe  with  this  fle(h,becaufe  we  fo  overvalue  and 
idolize  it.  Wemakcit  the  grcatell  part  of  our  care  and  labour  to  provide 
for  it,and  to  fatislie  its  defues- and  we  would  have  God  to  be  of  our  mind, 
and  to  do  fo  too.  But  as  he  hath  commanded  us  to  make  mo provijion-for  the 
fiejh,  to  fulfill  the  de fires  or  lufls  thereof  ("Rom.  1 3 .  1 4.  J  So  will  he  follow 
the  fame  rule  himfelf  in  his  dealings  with  us  •,  and  will  not  much  ftick  at  the 
difpleafing  of  the  flefli  -when  it  may  honour  himfelf,  or  profit  our  Souls, 
a  The  flefli  is  aware  of  this  ^  and  perceives  that  the  Word  and  Works  of 
God  are  much  againfl:  its  defires  and  delights-&  therefore  is  it  alfo  againft 
the  Word  and  Works  of  God ;  It  faith  of  the  Word  fas  Ahab  of  Micai- 
jKingjii.  8.  ahy)  I  hate  it  ^  for  it  deth  mt  fpeak^goodccnccrmng  me^hm  evil.  There  is 
^W5  mrtali-  fu^i^  g^  Enmity  betwixt  this  flefli  and  God,  That  they  that  are  in  the  flefi 
'i'umefl  "homi-    ^^*^'^^^  pleafe  him: and  thecarnal  mind  is  Enmity  againfl  him-^for  it  is  notfub' 
'ns  ve'jitgiion-j    j'^  to  his  Law,mr  indecdcan  bciSo  inconfiilent  is  the  plealing  of  the  flefli, 
fey  dtan  and  the  pleafing  of  God  ;  That  he  hath  concluded,7"W  to  mind  the  tilings 

Tioftcn^  titil-  QJ-fljg  jigrfj^  ^^  jQ  y^  carnally  minded^  is  Death ;  and  if  we  live  after  the  fieflj, 

im  vcAt)  &   vfe  (hall  die  -BHtifhthe  Spirit  we  morti fie  the  deeds  of  the  body,  we  fhall 
dejerto    a/umo    ,.       t>o^o  v-' 

coypori  oj^em  "^^  iv<^m-  « •  4,  5,  6. 7,  i> ,  I  3  • 

djye  ?  Seneca       So  th:it  there  is  no  likelihood,  that  ever  Gods  dealings  fhould  be  plea- 

dc  Vtij.  k^r.^fing  to  the  flefli :  no  more  then  its  works  are  pleafing  to  God.  Why  then 

'^  C  •       '4,    (^^y  Soulj  doll  thou  fide  with  this  flefli :  and  fay  as  it  faith,  and  com- 

'   '^'  Ij]  plain  as  it  complaineth  >  It  fliould  be  pare  of  thine  own  work  to  keep  it 

down,  and  bring  it  in  fubjedion  :  and  if  God  do  it  for  thee,  (houldil:  thou 

J,  be  difcoacentcd  ?  Hath  not  the  pleafing  of  it  been  the  caufe  of  almofl  all 

Aft^i*.  thy  fpiritmlforrows  ?  Why  then  may  not  the  difpleafingof  it  further 

c»  thy  Joyes  '•>  Should  not  Pattl  and  Silas  fing ,  beeaufc  their  feec  were 

in 


part  1 1 1.  The  Saints  EverUfiing  Refi,  49 ^ 


ct 


in  the  ftocks,  and  their  fiefli  yet  lore  with  the  laftdayesfcourgings? 
Why,  their  fpirits  were  roc  irr.prifoned,  nor  fcourged  !   Ah  unworthy 
Soul  1  Is  this  thy  thanks  ro  God  for  his  cendernefs  of  thy  ,good  >   And 
for  his  preferring  thee  fo  far  before  the  body  ?  Arc  thou  turned  into  flefli 
thy  felf,  by  thy  dwelling  a  few  years  in  flefli  ?  That  thy  Joycs  and  thy 
Sorrows  are  moft  of  them  fo  flefhiy?  Art  thou  fo  much  a  debto.- to  the  Ro"^'8-i2. 
flefti,  that  thou  (houldft  fo  much  live  ro  ir,and  value  its  profperity?  Hath 
it  been  fo  good  a  friend  to  thee,  and  to  thy  Peace  ?  Or  is  it  not  thy  ene- 
my as  well  as  Gods?  Why  doft  thou  look  fo  fadly  on  thofe  withered  » 
iimbs,  and  on  that  pining  body  ?  Donotfo  far  miftake  thyfclf,  as  to 
think  its  Joyes  and  thine  are  all  one  ^    or  that  its  profperity  and  thine 
areallonej  or  that  they  muil:  needs  ftand  or  fall  together.    When  it  is 
rotting  and  confuming  in  the  grave,  then  fiialc  thou  be  a  companion  of  ^^^•^^•'■S- 
the  perfefted  Spirits  of  the  Jul!::  And  when  thofe  bones  are  fcactcred 
about  the  Church-yard  ,  then  fliak  thou  be  praifing  God  in  ReO.And  in 
the  mean  time;  Hafi:  not  thou  food  of  confolation  which  the  flefli  know- 
eth  not  of?  and  a  joy  wh  ch  thisflranger  medleth  not  with  ?  And  do  not  e» 
think  chat  when  thou  art  turned  out  of  this  body,  that  thou  flialt  have  no 
habitation;  Art  thou  afraid  thou  flialt  wander  dellitute  of  a  Rcfling  place? 
Is  it  better  Reiling  in  flefli  then  in  God  ?  Doft  thou  not  know, that  when 
thishoufe  of  earth  isdiffolved,  Thou  hafi  a  buildiMg  "with  God  not  mude 
with  hands ,  Eternal  in  the   Heavens^  2  Cor.  5.1,2.    It  would  there- 
fore better  become  thee  earneflly  to  groan,  dciiring  to  be  clothed  upon  Verf.3.4. 
with  that  houfc.     Is  thy  flefli  any  better  then  the  flefli  of  Noah  was?,^ 
And  yet  though  God favcd  him  from  the. common  deluge  ,   he  would 
not  fave  him  from  common  death.        Or  is  it  any  better  then   the 
flefli  of  Abraham  ,    or   fob,  or  IXavid-^    or  all  the  Saints  that  ever 
hvcd?  Yetdid  they  all  fuffcr  and  die.     DolUhou  think  that  thofe  Souls  « 
which  are  now  with  Chrii^,  do  fo  much  pitty  their  rotten  or  dufty  corps, 
or  lament  that  their  ancient  habitation  is  ruined  ?  and  their  once  comely 
bodies  turned   into    earth?    Oh  what  a  thing  is  l\rangenefs  and  dif-c* 
acquaintance!  It  makcthusafrr.id  of  our dcarell friends  ^  and  to  draw 
back  from  the  place  of  our  only  happincfs.    So  was  it  with  thee  towards 
thy  chiefeft  frie;ids  on  earth  :  While  thou  wafl:  unacquainted  with  them, 
tlwu  didll:  withdraw  Irom  their  fociety  :  But  when  thou  didft  once  know 
them  throughly,thou  wouldft  hath  been  loth  again  to  be  deprived  of  their 
fdlowfliip.  And  even  fo  though  thy  ftrangnefs  to  God  and  another  world 
do  make  thee  loth  to  leave  this  flefli-,yec  when  thou  haft  been  but  one  day 
or  hour  there,  f  ifwemayfo  fpeakofthac Eternity, where  is  neither  day 
nor  hour  j  thou  wouldft  be  full  loth  to  return  into  this  flefli  again. Doubt-  « 
Icfs  when  God  for  the  Glory  of  his  Son^did  fend  back  the  Soul  o{  Lazarus 
into  its  b0dy,he  caufed  it  quite  to  forget  the  Glory  which  it  had  enjoyed, 
and  to  leave  behind  it  the  remembrance  of  that  happinefs,  together  with 
the  happincfs  it  felf:  Or  elfe  it  might  have  made  his  life  a  burden  to  him 
to  think  of  the  bicflednels  that  he  was  fetched  from  :   and  have  made 

T  1 1  3  him 


4^4  The  Saints  everUfiing  Rejl,  Chap.  1 2 . 

him  ready  to  break  down  the  prifon  doors  of  his  flefh,   that  he  might 
return  to  that  happy  ftate  again, Oh  then  impatient  Soul  /  murmur  not  at 
Gods  dealings  with  that  body  ;  but  let  him  alone  with  his  work  and  way. 
He  knows  what  he  doth  :  but  lb  doft  not  thou  :  He  fceth  the  End  :  but 
^  thou  feell  but  the  beginning.    I  fie  were  for  want  of  love  to  thee,  that 
he  did  thus  chaiiife  thy  body,  then  would  he  not  have  dealt  fo  byatlhis 
Saints.     Doft  thou  thini^  he  did  not  loveZ)^^,  and  7*4;^/,  or  Chrifl: 
himfelf  ?  Or  rather  doth  he  notchalkn  becaufe  he  lovcth  ?  and  fee  urgrtb 
Koi^o'l'jQ    every  fon  whom  hi  receiveth  ?  Heb. 12.  4,5,6,7,8,10,1 1.  Believe  not  the 
'Coi.i.i'o.'  "fleftics  reports  of  God,  nor  its  Commentaries  upon  his  Providences.    It 
II,  11,13.14.  hath  neither  Will  nor  Skill  to  interpret  them  aright :   Not  Willj  foritis 
an  enemy  to  them  :  They  are  againfl  it,  and  ic  is  againft  them.    Not 
Skilly  for  it  is  darkenfs .-  It  favourethonly  thethingsof  the  flelh  :     but 
the  things  of  the  Spirit  it  cannot  underftand,  becaulcthey  are  fpirituaU 
ly  difcerned.     Never  cxped  then  that  the  flefh  Ihouid  truly  expound 
the  meaning  of  the  Rod.     It  will  call  Love,  Hatred;   andfayjGodis 
deftro^ang,  when  he  is  faving  ;  and  murmur,  as  if  he  did  the  wrong,aHd 
ufed  thee  hardly  ,  when  he  is  flicwing  thee  the  greatelt  mercy  of  all.  Arc 
not  the  foul  fceps  the  way  to  Reft,  as  well  as  the  fair  ?   Vca  arc  not  thy 
fufferings  the  inoft  neccffary  pafiagcs  of  his  Providence  ?    And  though 
for  the  prefent  they  arc  not  Joyous,  but  Grievous  j  yet  in  the  End  do 
Hcb.i:.ii.      '^^y  t>ring  forth  the  Quiet  fruits  of  Rightcoufnefs,  to  all  thofc  that  are 
exercifed  thereby.  Ha{^  thou  not  found  it  fo  by  former  experience,  when 
yet  this  flefh  would  have  pcrfwaded  thee  otherwife  ?  Believe  it  then  no 
more,which  hath  mif-informed  thee  fo  oft.  For  indeed  there  is  no  bcliev- 
^  ing  the  words  of  a  wicked  and  ignorant  enemy.lU -will  never  fpeaks  well. 
But  when  malice,vicioufnefs  and  ignorance  are  combined,  whatadlons 
can  cxped  a  true  and  fair  interprctation.''This  flefh  will  call  Love, Anger* 
and  Anger,  Hatred  •,  and  ChalUfcments,  Judgements .-     It  will  tell  thee. 
That  no  mans  cafe  is  like  thine  :  and  if  God  did  love  thee,  he  would  never 
Pral.ii6.li.    foufethee:  It  will  tell  thee,That  the  Promifes  arc  but  deceiving  words, 
^  Ti'^ly     and  all  thy  prayers  and  uprightnefs  is  vain."  If  it  hnd  thee  fitting  among 
theafhes,  it  will  lay  to  thee  as  ^c/^/ wife,  Bo  ft  t  ho  n  yet  retain  thine  in- 
tegrity} Job. 2.8,9, lOu  Thus  will  itdraw  thee  to  offend  againft  God, 
and  the  generation  of  his  children.  It  is  a  party,  arid  the  fuffer  ing  party, 
d  and  therefore  not  fit  to  be  the  Judge.  Ifyour  child  lliGuId  be  the  Judge, 
when  and  how  oft  you  (hould  challifchim,  and  whether  your  chaftife- 
ment  be  a  token  of  fatherly  love,  you  may  calily  imagine  what  would  be 
his  judgement.  If  we  could  once  believe  God.  and  judge  of  his  dealings 
by  what  he  fpeaks  in  his  word,  and  by  their  ufefulnefs  to  our  Souls,  and 
reference  to  our  Reft,  and  could  ftop  our  ears  againft  all  the  clamours  of 
the  flelbjthcn  we  (hould  we  have  a  truer  Judgement  of  our  Aflfhdions. 


SECT. 


1 


Pare  r  r     I  rhe'Sdints  EverU/iwgReft.  ^95 


SECT.    VI T.  $.7- 

Citfn  videns 
bo/ijs  viios  ac- 
6.  T   A{\ly  confider,  God  doth  fe;ldom  give  his  people  (o  fwect  a  fore-^^'^P^of^i^co.u- 
JL»  taReof  tbcir  Future  Reft,  as  in  their  deep  Alfliftions.  Hekeepcth  f^'-''^'  A-^-^'f' 
his  moft  precious  v.ordialsroF  the  time  or  our  greateit  raintings  and  dan-  jcendcre-  mj.- 
gers.To  give  to  fuch  men  that  are  well  and  need  them  not,  is  but  to  caft  los  antm  L- 
rhem  away  ^  They  are  not  capable  of  difcerning  their  woriiingof  their  fc.v'm,&  to- 
worth.     A  tew  drops  of  Divine  Confolation  in  the  midft  of  a  world  o^^J'^P^^^'^hs  fu- 
pleafureandcontents^willbebutloll:  andnegleded  ;     as  fome   V^^^^^^^  ^r-mlm^mdZ 
fpirits  calt  into  a  vefTel  or  river  of  common  waters.   The  JoyesofHea-y/.j^^7^^j.,^' 
ven  areofunfpeakablefweetnefs ;  but  aman  that  overflows  with  earth-  virmUrum 
ly  delights,  is  fcarce  capable  of  tafting  their  fweetnefs:  They  may  eafilier  ^'"^^j^.j 
comfort  the  moftdejeded  roul,then  him  that  feelcth  not  any  need  of  com-  l.^°/li^!f"l!t'^'' 
fort, as  being  full  of  other  comforts  already. Even  the  beft  of  Saints  do  fel-e^;^;^^  hoium' 
dom  tafle  of  the  defights  of  God,and  pure,fpiritual,unmixed  Joycs,in  the  ali  aucUum. 
time  of  their  profperity,  as  they  do  in  their  deepcft  troubles  and  diltrefs.  i^mtikde 
God  is  not  fo  laviQi  of  his  choice  favours,  as  to  beftow  them  unfeafonably-,  ^^''  ^'?'-"^-^<'- 
Even  to  his  own  will  he  give  them  at  fo  fit  a  time,  when  he  knoweth  that  'ddicnsnoihfi- 
they  are  needful,  and  will  be  valued  •,  and  when  heisfure  to  be  thanked  b.t?  expai- 
for  them,and  his  people  rcjoyced  by  them.Efpecially  wlien  our  fuflferings*"' j'^^«''jV^i 
are  more  diredly  for  his  caufe,   then  dothhefeldomfailof  fweetninn  'j^''^'"^P^fP-''''-^^^ 
the  bitter  Cup.  Therefore  have  the  Martyrs  been  poflcfTors  of  the  highelt  /.Vc.i.Hicoi.' 
Joyes,  and  therefore  were  they  in  former  times  fo  ambitious  of  Martyr-  Lthnlam  ?  ' 
dom. I  do  not  think  that  F^itl  and  SiLts  did  ever  fing  more  ]oyfully,then»joh.i4.&i  j. 
when  they  were  fore  with  fcourgings,  and  were  faft  in  the  inner  prifon,  f^,^^"^  ^7' 
with  their  feet  in  the  Rocks,yiL7j  1 6. 24,25 .  When  did  Chrift  preach  ^^^^^^^\pc^°t  tnin- 
comforts  to  his  Difciples,  and  leave  them  his  Peace,  and  afTure  them  of  his  umfm-.m  ch,i- 
providingthem  manfions  withhimfelf,  but  when  he  was  ready  to  leave  ]?•«  •./'-«^''/i7^-^ 
them,  and  their  hearts  to  be  forro;vlul  becaufe  of  his  departure  ?  When  p'-'g^-^^M'-m-^yj- 
did  he  appear  among  them,  and  fay.  Peace  be  fifjto  you, hui  when  they  were  ^cl  ptT-l- 
fhuc  up  together  for  fear  of  the  perfecutinglews  ?  When  did  the  room  mhuf  fii:ho>ior2 
fliake  where  they  were,  and  the  Holy  GhoH:  came  down  upon  them,and  mmn'ipra- 
they  lift  up  their  voices  in  praiilng  God,  but  when  they  were  imprifoned)  '"'''■'^  rcddit, 
convented  and  threatned  for  the  Name  of  Chrift  ?  *  .-;^7j4.  24, 3 1.  Ictttlfe^: 
When  did  ^ff/j/7f«  fee  Heaven  opened,  but  when  he  was  giving  up  his  onctnemiiit.  " 
hfefor  the  teftimony  of  Jcfus  ?  JiH^.  7.  55.  And  though  we  be  never  put  Necm}mrc[i 
to  the  fuiTering  of  Martyrdom,  yet  God  knowcth,that  in  our  natural  fuf-  Martyr'ngiuna 
fcrings  we  need  fupporr.  Many  a  ChriRian  that  hath-waiced  (or  Chrift«<'^'^^'^^^^^'^'  "^" 
fwith  Simeon  in  the  Templej  in  duty  and  holinefs  all  his  daies,  yet  never  'ru(j'e,^cumpf-' 
finds  him  in  his  arms  till  he  is  dying  ,  though  his  Love  was  fixed  in  their  rcu:!.di  caufA  fa 
heaKtsbeforeiand  they  that  wondered  tliat  they  taRed  rot  of  his  comforts,  p>(fptey  ch,]. 
liave  then  when  it  was  needful  received  abundance.And  indeed,  in  time  ot'Jti"^J'"''''^' 
profperity,  th\t  comforLwhich  wc  have  is  lb  nr.iied  a-ecording  to  the  mixt  p^JlJj],  'gI^^. 

caufes  rii;i?4. 


49^  tift  Saints  E^erUftw^  R([l,  Cbap.  ii« 

caufcs  of  itjthat  we  can  very  hardly  dilccrn  what  of  it  is  carnal,and  what 
isfpiritual.  But  when  all  worldly  comforts  and  hopes  are  gone,  then 
that  which  is  left  js  moil  likely  to  be  fpincual.  And  the  Spirit  never 
workcchmore  fen/iblyand  fweetiy,  then  when  it  workech  alone.  See- 
ing then  that  the  time  of  Affli>.tion,  isthe  timeof  our  mofl  Pure,  Spiri- 
tual, Heavenly  Joy,  forthcmoft  part,  why  fhould  aChriftian  thinkk 
e»  fo  fad  a  time  ?  Is  not  that  our  bell  cftate,  wherein  we  have  moft  of  God  ? 
Why  elfe  do  wc  delire  to  come  to  Heaven  >  If  we  look  for  a  Heaven  of 
flcflily  delights,  weftiall  Hndour  felves  milhken.  Conclude  then, that 
Afflidion  is  not  fo  bad  a  flatc  for  a  Same  in  his  way  to  Keft,  as  the  flefh 
would  make  it.  Are  wc  wifer  then  God  ?  Doth  not  he  know  what  is 
good  for  us  better  then  we  ?  Or  is  he  not  as  careful  of  ourGood,as  we  arc 
of  our  own  ?  Ah,  wo  to  us  if  he  were  not  much  more  1  and  if  he  d;d  not 
love  us  better  then  we  love  either  him  or  our  felves  1 


SECT.    VII  I. 

(J.  8.  T>  Ut  let  us  hear  a  little  what  it  is  that  the  flefh  can  objed. 

H?:;raHca-  -O     I.  Oh,  faith  one,   I  could  bear  any  other  Arilidion  fave  this  : 

ihcn,  and  be  JfGod  had  touched  mc  in  any  thmg  elfe,  I  could  have  undergone  it 

.iniamcd  [If  patiently  •    but  it  is  my  dearelt  friend,  or  child,  or  wife,  or  my  health 

you  mil  be-     [^f^if^^J.^' 

lopcnihe  et  T  anfwer :  ft  feemeth  God  hath  hit  the  right  vein,  where  thy  moft  in- 
vcryfecrcti  flamed  diilempered  blood  did  lie  :  It'shisconftantcourfc  to  pulldown 
qf  my  heart  p^p^s  Idols,  and  take  away  that  which  is  dearer  to  them  then  hinilelf. 
.lU  tSn  s  th  'f  f^^''^'"^ ''  ^^'^^^  '^'^  jealoufie  iskmdlcd  ^  and  there  it  is  that  thy  foul  is  nioft 
fccm  adverfe^  endangered.  If  God  fhould  have  taken  from  thee  that  which  thou  canll 
and  hard  lam  let  go  for  him,  and  not  that  which  thou  canll  not;,  or  havcafflided 
thus  conpofed  thee  where  thou  canll:  bear  it,  and  not  where  thou  canft  not,  thy  Idol 
God%"°I  f  woiildneither  liave  been  difcovcred, nor  removed  :  tins  would  neither 
fcnt  to  him.  I  ^^^c  been  a  fufficient  Trial  to  thec,nor  a  Cure ;  but  have  coniirmed  thee 
follow  him     in  thy  Soul-dcccit  and  Idolatry. 

from  my  very  obj- z.  Oh,  but  faith  another,  IfGod  would  but  deliver  me  out  of 
K^r"?f  I  "°^  if »y<^^  ^  QO\i\<ii  be  content  to  bear  it .-  but  I  have  an  uncurable  (Icknefs,  or 
mud  needs  do  '  ^^  '''^^  ^^  '^^'^  ^^^  ^'^ '"  poverty,or  difgrace,or  the  like  diftrefs. 
it.  1  entertain  t»  *  I  anfwer,  I .  Is  it  nothing  that  he  haLh  promifcd  it  (hall  work  for  thy 
nothine  ihu  Good  ?  Rom.  8.  28.  and  that  with  theaffliftion  he  will  make  a  way  to 
bctals  me,iad-  q(^^^q  ?  ^|^J^  jjg  ^^^\\  ^^  ^,jth  thee  in  it  ?  and  deliver  thee  in  the  ^i\.Q^X  man- 
louT  countc-*"'^^  ^"^  fcafon?  2.1s  It  not  enough  that  thou  art  fure  to  be  delivered  at 

nincc.  Scncc. 

Ep'ii.^T.  .1.  7^6.  And  as  he,  fomorc  fully.  Pet.  Mt-'lyr.on  Kom.i  .pag.  499.  rchcarfcth  the  ftiange  c:f- 
amplcs  ofvciymany  Heathens  fortitude  involuntary  luft'crin^s  ^  enoiiphto  ihame  faint-hearted 
Ch -iftians.  *  He  that  pi  aycth  for  the  wood  things  (of  the  world)  which  he  hath  not,  doth  not  fcek 
iov  that  which  is  good,  but  for  that  which  only  iccms  to  be  Good.  Clm.  Akxand.  SlfomJ.  7.  becaufc 
that  is  the  beft  for  uiwhich  God  ordc;cch. 

death  ? 


Part  1  1 1.  The  Saints  BverlafiingReff.  /^gj 

death?  and  that  With  lo  full  an  advar.cing  deliverance?  Oh  what  cur- 
fed  Unbelief  doth  this  difcover  in  our  hearts  ?  T  hat  we  wouldbe  more 
thankful  to  be  turned  back  again,  into  the  flormy  tumultuous  Sea  of 
the  World,  then  tobcfafely  and  fpeedily  landed  at  our  Reft  1  And 
would  be  gladder  of  a  few  years  inferiour  mercies  at  adiilance,  then 
to  enter  upon  the  Eternal  Inheritance  with  Chrift?  Do  we  call  God  our 
chief Good,and  Heaven  our  Happinefs  ?  and  yet  is  it  no  Mercy  or  Deli- 
verance to  be  taken  hcnce,and  put  into  that  pofTellion  ? 

Olfj.  3.  Oh,  but,  faith  another-,  if  my  Afflidion  did  not  difable  me  for 
Duty  ,1  could  bear  it  •,  but  it  maketh  me  ufelefs  and  utterly  unprofitable! 

jinfw.  1.  For  that  duty  which  tendeth  to  thy  own  perfonal  benefit,  « 
it  doth  not  difable  thee,  but  is  the  greatefl  quickning  help  that  thou 
canit  exped.    Thou  ufeft  to  complain  of  coldncfs,   and  dulnefs,  and 
worldlincfs,  and  fccurity  :     If  afflidion  will  not  help  thee  againft  all 
thefe,  by  warn«ing,  quickning,  rouzing  thy  fpirit,   1  know  not  what 
will.    Sure  thou  wilt  repent  tiuoughly,  and  pray  fervently,  and  mind 
God  and  Heaven  more  ferioufly,  cither  now  or  never.     2.  And  for  « 
Duty  toothers,  andforthyfervicctothc  Church  •,  it  is  not  thy  Duty 
when  God  doth  difable  thee.    He  may  call  thee  out  of  the  Vineyard  in 
this  refped,even  before  he  call  thee  by  death.  If  he  lay  thee  in  the  grave, 
and  put  others  in  thy  place  to  do  thee  fcrvice,  is  this  any  wrong  to  thee  ? 
or  doth  it  befeem  thee  to  repine  at  it  ?    Why  fo  if  he  call  thee  out  be- 
fore thy  death,  andlettheeilandby,  and  fee  others  do  the  work  in  thy 
flead ,  fhouldit  tl  ou  not  be  as  well  content  ?    Mul\  God  do  all  the  work 
by  thee  ?  Hath  he  not  many  others  as  dear  to  him,    and  as  fit  for   the 
employment  ?    But  alafs,  whatdeccitfulncfslyeth  in  thefe  hearts  1  When  a 
we  have  time,   and  health,  and  opportunity  to  work,  then  we  loiter  , 
and  do  our  Mafler  but  ver^  poorfervice:    But  when  helaiethafflifti- 
on  upon  us ,   then  wc  complain  that  he  difableth  us  for  his  work, 
and   yet  perhaps  wc  are  flill  negligent  in  that   part  of  the  work 
which  we  can  do.    So,  when  we  arc  in  health  and  profperity,  wc 
forget  the  publick,  and  are  caielcfs  of  other  mens  raiferies  and  wants, 
and  mindealraofl  nothing  but  our  felves  :  Butwl^enGod  Afflicteth  us, 
though  he  excite  us  more  toDuty  for  our  fclves,  yet  we  complain  that 
he  dilablcth  us  for  Duty  to  others  :  As  if  on  the  fudden  we  wire  grown 
fo  charitable,  that  we  regard  other  mens  Seuls  far  more  then  our  own  / 
But  is  not  the  hand  of  the  flefiain  all  thisdiiTimUlation  ,  fccretly  thus 
pleading  Its  own  caufe?  What  pride  of  heart  is  this,  to  think  that  other  *Gravc,iH'. 
men  cannot  do  the  work  as  well  as  we  ?  Or  that  God  cannot  fee  to  his '?'*'^'»^Ap'i|^'' 
Church ,  and  provide  for  his  people  without  us  ?  MpmiT^ks 

*  Ob).  ^.  Oh,but,faithanother,ItistheGodly  thataremy  afflicters  :  e^i^  jnijm.m 
they  difclaim  me,ard  willfcarcelookatme-,  they  cenfure  me,  and  back-  nonpo-.cfl  [er- 
bite  me,  and  flander  me.and  look  upon  me  with  a  difdainlul  eye ;  1  fit  were  !^'^*t  Pffi 

1iu)l(;,(pt!(ih'idygcs'^utiYWft^crns&m\m)m.  ^a-rc fcrs  tegr;  tabi(f>r&  fhrtenetki  verl'a  ?  ncfnpe  qn'u 
*i'iik^kr  fkftire  ^iM  fdciu^t:  ^^  'MtcHft^/^o  qkifj^  -OftH  fi(it iiSipr!i4i«s''Sznccx  dc  ira  I,  3.  c.  i6. 

U  u  u  un- 


L 


4^^  The  Saints  Everlafiing  Reft.  Chap.  13. 

ungodly  men,  I  coul'd  bear  it  eafily  .- 1  look  for  no  berter  at  their  hands  .- 
but  when  thole  that  were  my  deli^hr,  and  that  1  looked  tor  dayly  comfort 
and  refreOiing  from,  when  thefc  fh:ill  be  my  grief,  and  as  thorns  in  ray 
fides  ;  Who  can  bear  it  ? 
a      y^«/w     I.  Who  ever  is  the  inftrumcnc,  the  Affliction  is  from  God,  and 
the  provoking  caufe  from  thy  felf  :  And  were  it  not  fitter  then  that  thou 
look  more  to  God  and  thy  fclf?     2.  Didil  thou  not  know,  that  the  beft 
*men  are  Hill  llnfulin  part  ?  and  that  their  hearts  arc  naturally  dcceitfull, 
and  defperately  wicked,  a-^  well  as  others  >  And  this  being  but   imperfect- 
ly cured,  fo  far  as  they  are  fleflily,  the  fruits  of  the  fkfh  will  appear  in 
45al  <  I    to    ^^^^y  whic'.i  avcfirife^  huttred^  variance,  entHUtiotts^  wrath, [editions,  here- 
,1.  fies^  envfin^s^SiC.     So  hr  the  befi  is  as  1*  brier, /tnd  the  mo(l  upright  of  them 
Jhjtrper  then  a  thorny  hedge :  Learn  therefore  a  better  ufe  from  the  Prophet, 
Micah'j.^^'^fij.   Truji  not  f  too  much  j  in  a  friend^  nor  put  conjidtnce  in 
a  guide -^  Keep  the  doors  of  thy  mouth  from  her  that  lieth  in  thy  bofom  ^  &c. 
Btit  look^  rather  f<ir  the  Lord^  and  wait  for  the  God  of  thy  Salvation.     It  is 
^likely  thou  halt  given  that  Love  and  Truft  to  Saints,  which  was  due  only 
to  God,  or  which  thou  halt  denyed  him,  and  then  no  wonder  if  he  ch»- 
.    .  ...        Itife  thee  by  them.     If  we  would  ufe  our  Friends  as  Friends,  God  would 
MS  te  d^fe-  '  rn^^^  ih^m  our  helps  and  comforts, :  But  when  once  we  make  them  oiiT 
rcreni'i  mmeu-  Gods  by  cxcefli  vc  love,  delight  and  truft,then  he  fuffcrs  them  to  prove  Sa. 
to,fo!u!  no.t     tans  to  us,  and  to  be  our  accufers  and  tormentors, :  It  is  more  fafe  to  me 
rftcui  chrifiur^^  ^^y^  ^^y  (-^-c^ture  a  Satan  then  a  God  ;  to  be  tormented  by  them  then 
*sJlufnonTfi     ^^  Idolize  thein.    O:  perhaps  the  obfervation  of  the  excellencies  of  Grace 
qiilTemplum  '*  hath  made  thee  forget  the  vilenefs  of  Nature  ;  and  therefore  God  wiJl 
DnfervMSy     have  thee  take  notice  of  both.   Many  are  tender  of  giving  too  much  to 
ubfcunj.fue-    [hedcad  Saints, that  yet  nive  too  much  to  the  living  without  fcruple. "-  Till 

TH       llflt      "Deo  rJ^ 

rc\c(i->  ut  ^^^^"  ^^^  learned  to  fuffer  from  a  Saint,  as  well  as  from  the  Wicked,  and 
Cypr.Epijfl.  to  be  abufed  by  the  Godly,  as  well  as  the  Ungodly,  never  look  to 
<6.  p.ig.  (mth'i)  live  a  contented  or  comfortable  life,  nor  never  think  thou  haft  truly  learn- 
^J4\  ed  the  Art  of  Suffering.     Do  not  think  that  I  vilifie  the  Saints  too  much 

^  in  fo  faying.  I  confefs  it  is  pity  that  Saints  mufi:  fuffer  from  Saints  5  And 
TiH.T4.17.  &  ic  is  quite  contrary  to  their  holy  Nature,  and  their  Mafters  Laws,  who 
1:5.  ;?4,^^  &  hath  left  then  his  Peace  and  made  Love  to  be  the  Charader  of  his  Difci- 
15.12,17.  p.'es,  and  to  be  the  firft  and  great  and  new  Commandment.  And  I  know 
Mat.ii,37,  j|^^^  there  is  much  difference  between  them  and  the  world  in  this  point. 
1  Toh.  v^ii  ^'^^  y^^  ^^  Ifaid,  they  are  Saintsbutinpart  •,  and  therefore  P^W and 
14,17,18,13.  B.irnabti  may  fo  fall  out,asto  partafunder  •,  and  upright  >^y^  may  im - 
&4.7,ii,iz,  prifon  the  Prophet  :  fcall  it  perfecution,or  what  you  pleafe.  j  fofephs 
\^^^*^^  Brethren  that  caft  him  into  a  pit,  and  fold  him  to  ftrangcrs  for 
\  Chroi^^V^.  ^  ^^^^'  ^  '^^P^  ^^""^  "^^  ^''  ungodly.  Jobs  Wife  and  Friends 
IG.&  1^.17.  vvcrc  fad  comforters.  Davids  Enemy  was  his  Familiar  Friend,  with 
Pfal.41.8j9.  whom  he  had  taken  fweet  counfcl,  and  they  had  gone  up  togetlicr 
Ke-dPial.y^.  ^q  j.|^g  Houfe  of  God.  And  know  alfo  that  thy  own  nature  is  as 
i;„i3,i4,^ce  jjjj  as  tlieirs ;  and  thou  artas  likely  thy  felf  to  be  a  grief  to  others. 

*Can 


Part  III.  The  Saints  EverUfiingRe^.  499 


*  Can  fuch  ulcerous,  leprous  finners  as  the  befl:  are,  live  together,  and  noc  a 
jnfeft  and  molcft  each  other  with  the  fmell  of  their  fores  ?  Why  ?  if  thou  *  ixiqimt  cji 
be  a  Chriftian,  thou  art  a  daily  trouble  to  thy  felf ;  and  art  molelled  more  I'^'f'fnmuie 
with  thy  own  corruptions,  then  with  any  mans  elfe  :  And  doft  thou  take  ^^jj^^  n    % 
it  fo  feainoufly  to  be  molefted  with  the  frailties  of  others,  when  thou  canft  ,_y£thiDpis  m'cr 
not  forbear  doing  nwreagainft  thy  felf?  For  ray  part  (  for  all  our  Gra-t/w^"  tn-fgrnn! 
ces  )  I  rather  admire  at  that  wifedom  and  goodncfs  of  God,  that  main- ^'''''"■•.  ^^hii'm 
taineth  that  order  and  union  amongft  us,  as  is  :  and  that  he  fuffereth  us  '^ffj^f^^'i'" 
not  to  be  ftill  one  anothers  Executioners  and  to  lay  violent  hands  on  our  f^^unh  quod 
lelvcs,  and  each  other.    I  dare  not  think  that  there  is  no  one  Gracious  that  g-H.'.iji:x  fub- 
hath  laboured  to  dcftroy  others  that  were  fo,  in  thefe  late  diflentionsr  ^''^'*'^' (/^: 
Sirs,  you  do  not  halfknow  yet  the  mortal  wickednefs  of  depraved  Nature,  ^nf'"^]'^.-^'" 
If  the  beft  were  not  more  beholden  to  the  Grace  of  God  without  them,  U^'Zxl'eno- 
then  to  the  habitual  Grace  within  them,  you  fhould  foon  fee.  That  men  tum^nn^hu- 
cf  low  degree  are  vamt J,  and  men  of  high  deforce  area  Ije  \  to  be^ut  in  the  f^-^^''»  vulgx- 
k^Unce.  thej  art  lighter  then  vanity  it  [elf .  Pfalm  62.7,8,9.     Fer  what  is  [;J,{7^4f ^'^ 
man  that  he  fhonldbc  clean  ?  and  he  that  ii  born  of  a  woman,  that  hefiould  i^,oviSfk^ 
be  Righteom  ?  Behold  he  puttethnetrafi  in  hij  Saints,  and  the  Heavens  are  musi  omin:s 
not  clean  in  his  fight  \  How  much  more  abominable  and  fit  hj  it  man  ^  that  'r/ucrthqueruUy 
drinketh  tip  iniqpiitj  like  water  .?  ]?ob  1 5 . 1 4, 1 5 , 1 6.  ambit lefi^  Quid 

Verbis  ulcus 
publicum  abfcon Jo  >  Omncsmalifumus.  J^icqiiidltaj,  in  alio  rprehcjuiitnr  ^  id  umfquifj^  in  fuA 
Jinuinve>i:ct.  Mali  in'er  m.ilos  vivimiis.  Una  res  nos  facerc  poteft  quiac;,  mHtUiefaaliiati<!  co^vc»iio. 
Scnec.  «/c  Z/7zl.  3.C.  16.  p.  451-  O  Divine  5c«ff .1 !  1  had  alii  oft  given  thee  Z/^'/ze/m  his  Epithetc. 
Multufntorporii  uliio  abfumli.  Mult:s  fc  injuriis  obficil,  dum  urih  dolet.  ViHtius  irafcimur  omncs  q'itvn 
ixdimur.  ^uxnto  melim  cjty  abirc  in  diver fimy  ficc  vitia  vitiis  compome  ?  Num  quis  j'atii  co^Jlarc  fibl  vi- 
dc.it ur,  fi  miUum  calcib-ts  ycptTat,  &  ca/um  morfu  ?  Scncc.  ibid.  c.ij. 

Obj.  5.  Oh  but  if  I  had  that  confolation,  which  you  fay  God  refervcth 
for  our  fuffering  times,  I  ftiouldfuffer  more  contentedly  ;  but  I  do  not 
perceive  any  fuch  thing, 

Anfw.  i.The  more  you  fuflfer  for  Righteoufnefs  fake,  the  more  of  a 
this  blefling  you  may  expcd  •,  and  the  more  you  fuffer  for  your  own  evil 
doing  ,   the  longer  you  muft  look  to  ilay  till  that  fweetnefs  come  f  .  i^^emoiiitc 
When  me  have  by  our  folly  provoked  God  to  chaftife  us,  (hall  we  prefent.»{J^^J /f"^^'^  .^^  - 
Jy  look  that  he  (hould  fill  us  with  comfort  ?  That  were  (  Si^^^r.  Paul  am°!iifi plane 
JSaya  faith  )  to  make  Affliflion  to  be  no  Afflidion.     What  good  would  tanumchifii- 
thcbittcrnefs  do  us,  if  it  beprefently  drowned  in  that  fweetnefs  ?  It  'x^^anm:  aut  ji  & 
well  in  fuch  fufferingsjf  you  have  but  fupporting  Grace  ^  and  your  fuffer-  w"-!'  ''^'"  ^^" 
ings  fanftified  to  work  out  your  fin,  and  bring  you  to  God.  Tm.' ApoK 

2.  Do  you  not  ncgleft  or  rcfift  the  comforts  which  you  defire  ?  God  c.  43. 
hath  filled  Precepts  and  Promife?,  aud  other  of  his  Providences  with  mat-" 
tcr  of  comfort :  If  you  will  overlook  all  thefe,  and  make  nothing  of  them, 
and  pore  all  upon  your  fiifferings,  and  obfcrve  orecrofsmore  thcna 
thoufand  mercies,  who  maketh  you  uncomfortable  but  your  felves?  If 
you  refolvc  that  ycu  will  rot  be  comfortable  as  long  as  any  thing" 

Vuu  a  ailcth 


500 


The  Sairtts  EverUflim^  Rgfl, 


Chap.  }y 


•  Wc  Icng-   ^ 
then  our  mi- 
fcries  by 
Shortening  of 
our  Duties; 
and  the  Lord 
keeps  aloof 
ho  11  us,  bc- 
ciufcwclie    5, 
aloof  fiom 
him.  Mr.ytruH 
on  Namb.  14, 


aileth  your  flcfh,  you  may  Hay  tilJ  death  before  you  have  comforr.- 
*3  Have  your  AflB:dions  wrought  kindly  with  you,  and  fitted  you 
for  comfort?  Have  they  humbled  you  i*  and  brought  you  to  a  faithful 
contcflionand  reformation  of  your  beloved  fin  ?  and  made  you  fet  clofe 
to  your  neglcftcd  Duties?  and  weaned  your  hearts  from  their  former 
Idols  ?  and  brought  them  unfeigncdiy  to  take  God  for  their  portion  and 
their  Reft?  If  this  be  not  done,  how  can  you  cxped  Comfort?  Should 
God  bind  up  the  fore  while  it  feftereth  at  the  bottom  ?  It  is  not  mccr  Suf- 
fering that  prepares  you  for  Comfbrc  j  but  theSuccefs  and  Fruit  of  Suf. 
ferings  upon  your  Hearts. 

b.  I  Hiall  fay  no  more  on  this  Subjcft  of  AffliAion5,becaufe  fo  many  hare 
written  on  it  already  :  Among  which  I  defirc  you  efpecially  to  readM' 
Sajfptes  Letters,  and  M^  Huihes  his  Drj  Rod  SUoptini  4rU  fruU-hurUi, 
and  7'#/<>/^'s Count  e  r-poy$on. 

CHAP.    X  I  n. 


The  Fifth  Vfe. 

<iAn  Exhortation  to  thofe  that  have  got  AjJh-- 
ranee  of  this  '^/i^  or  title  to  it,  that  they 
ti^ordd  do  all  that  pofftbly  they  can  to  help  o^ 
thers  toit  alfo. 

SECT.  I. 

^,  il  ^  SiStSkS^^  ^^^  ^^^  ^^^  before  us  fuch  a  glorious  prize  as  this  Eveiv 

lafting  Reft  of  the  Saints  is  ?  And  hath  he  made  man  ca- 
pable of  fuch  an  unconceiveable  Happinefs  ?  Why  then 
do  not  all  the  children  of  thisKingdom'bcftir  thcmfelves 
more  to  help  others  to  the  enjoyment  of  it  ?  Alas,  how 
little  arc  poor  Souls  about  us,  beholden  to  the  moft  of 
Rend  Ml".  A'^  lis  ?  We  Ice  the  Glory  of  the  Kingdom ;  and  they  do  not :  We  fee  the 
bootfcalled  rnifcry  and  torment  of  chofe  thai  mifs  of  it  .•  and  they  do  not  :  We  fee 
Sj^'ir:  ii.dAi.ns,  ^^^^^  wandering  quite  out  of  the  way,  and  know  if  chey  bold  on,  they  can 

never 


Pa  rt  1 1 1 .  7 he  Saints  BverUpng  Refi,  501 

never  come  there:  and  rhey  difcern  not  this  themfelve^.  And  yet  wc 
will  not  fet  upon  them  ferioufly,  and  fhew  them  their  danger  and  errour, 
and  help  to  bring  them  into  the  way  that  they  may  live  !  Alas ,  how  few  « 
Chriftians  are  there  to  be  found, that  live  as  men  that  arc  mvidc  to  do  good, 
and  that  fet  themfclvcs  with  all  their  might  to  the  faving  of  Souls  /  No  » 
thanks  to  us  if  Heaven  be  not  empty;  and  if  the  Souls  of  our  brethren 
perifh  not  for  ever. 

But  becaufe  this  is  a  duty  which  fo  many  negled,  and  fo  few  arc  con- 
vinced that  God  doth  exped  it  at  their  hands,  and  yet  a  Duty  of  fo  high 
concernment,  to  the  Glory  of  God,  and  the  happinefs  of  men  •  I  will 
fpcak  of  it  fomewhat  the  more  largely  ••  and  fhew  you,  i .  Wherein  it  doth 
confilV,  and  how  to  be  done :  z.What  isthecaufc  chat  it  is  fo  neglcfted  : 
3. And  then  givefomcconllder^tionsto  perfwade you  to  the  performance 
ofit,and  others  to  the  bearing  of  it :  4.  And  laftly,  apply  this  more  parti- 
cularly to  fome  perfons  whom  it  doth  more  nearly  concern.  Of  all  thefe 
in  order. 

— ■ ~ —         $.2. 

Siquis  d'lcat 
S  E  C  T.    1 1.  TT  qu't.i  infirm:  hi 

fiini'i  C'''go  tolc- 

I .  T  Would  haveyou  therefore  well  underftand,what  is  this  work  which  "^''^'2  ^tf 

X  I  am  perfwading  you  to.  Know  then  on  the  Negative,  i .  It  is  notj^^;^  S.qiA- 
to  invade  the  Office  of  the  Miniftry,  and  every  man  to  turn  a  publike  dumifecb:!- 
preacher.  I  would  not  have  you  go  beyond  the  bounds  of  your  Callings ;  (l:'mp,optir 
We  fee  by  daily  experience,  what  fruits  thofe  mens  teaching  doth  bringi'^^'^^^^'^" 
forth  ,  who  run  uncalled  ,  and  thruft  themfelves  into  the  place  of  pub-  XfditT(it"p',o- 
like  Teachers,  thinking  themfelves  the  fittcft  for  the  work  in  the  pride  pur  ckifium -, 
of  their  hearts,  while  they  have  need  to  be  taught  the  very  Principles  of  Tt.rndu  potiaf 
Religion:  how  little  doth  God  blefs  the  labours  of  thefc  fclf  conceited  (ft  opera  at  prv- 

'   ^     J       s  jtciant  &  fir- 

intruders?  .         ,,  ,.  .     /miorcs  evad.^ 

Neither  dol  perfwade  you  to  a  Zealous  promoting  of  factions  8cparties,*i,,Do;w^^5 
and  venting  of  uncertain  opinions,  which  mensSalvation  is  little  concerned  mumtulifur.t 
in.  Alas,  what  advantage  hath  the  Devil  lately  got  in  the  Church  by  i^ixxs^f-i:  feducmur  j 
impofturclThe  time  that  ihould  be  imploycd  in  drawing  mens  Souls  from'  ^'e^J^^  py^textn 
fin  to  Chrift,is  imploycd  in  drawing  them  to  opinions  &  parties :   y^hcnai,,firm,M,sf;i- 
men  are  fallen  in  Love  with  their*  own  conceits,and  proudly  think  them-  ptrbla:  carnm 
felves  the  wifefl:,how  diligently  do  they  labour  to  get  them  followersPas  if  ^'^dttigm-,  T)r- 
to  make  a  man  a  profelite  to  their  opinions  were  as  happy  a  work   as  to  "r^-lf^^'^^'^' 
convert  him  to  Chrift  !  And  when  they  fall  atr.ong  the  lighter,  ignorant,  i^J-JibcJ 

fenxiant  de  [h- 
is  doHoiibus  &  paftor.bttf.  Boger,  la  Epiff.  ante  Anmt. ;«  Grotii  Piet.  *  Meatus  qir  vcmu  fufurri  diui/ii 
pcy-cipH  in  filcn-tio  ;  quarn  ioitam  u'.i<^cjihomni'DumiiiumexpeH.Vi'a'>  - — wui n  cave;  Tie  abund.n'e  irA- 
piAfinfcifutuoy  &  veils  il.is  fame  qji^wi  oportci  fapcre  j  ntfottedim  biccmfdtansyimping.u  irt  tcnt- 
ln;is  j  iUud.nttt.'bi  d^evonio  m:rfdiar,e.  Bcrn.S(v»?.5o. 

U  u  u  3  un- 


JO  I  TheS tints  everUfling  Reft,  Cbap.  13. 

founder  fort  of  ProfefTors,  whofe  Religion  is  a41  in  their  brain, and  on  their 
-o/jButwh  tongue,  they  feldom  fail  of  their  dcfiredfucccfs.  Thefemenfliall  (hort- 
tHcn  do  the  «  ly  know  that  to  bring  a  man  to  the  Knowledge  and  Love  of  Chrift,is  ano- 
moi  fiitVul,  iher  kind  of  work,  then  to  bring  him  to  be  Baptized  again,  or  to  be  of 
prudent,  skil-  f^j-j^  a  Cliurch,  or  fuch  a  fide.  *  Unhappy  are  the Soul$ that  arc  taken  in 

S^  ITrv^ch  ^^^'^  '^'^^*^  *  "^"^^^  ^^''''''"  ^^^^^  ^^^^  ^P*^"^  ^^^'"^  ''^^*  *"  ftudying  and  con- 
lurnto  tHit^  tending  for  the  circumilantials  of  Religion,  which  (hould  have  been  fpenc 
ftie  >  in  ftudying  and  loving  the  Lord  JefuSjdo  in  the  end  reap  an  empty  harveft 

An.fn:\\\\o  is  futablc  to  their  empty  profeflion. 

it  that    thus 

miy  not  anfwcrh'mf^lf  >  tHit  they  arc  to  be  eftccmcd  neither  prudent,  nor  faithful,  not  skilful, 
when  Hercfics  were  able  to  change.  And  is  that  a  wonder  that  an  approved  man  (hould  after 
fall  b.ick  i  Sii^l  who  was  better  then  others  ,  was  after  by  envy  ovcrturn-d.  Diud  a 
C'joi  min  after  Gods  own  hcaa,  was  after  guilty  of  adultciyand  murd:r.  Sa/o/fw;t  who  was  fur- 
nifhci  with  all  cricc  and  wifdoni  fro.n  God,  was  by  wo.ncn  enticed  to  Idohtry.lt  was  lefcrved  on- 
ly for  th:  Son  of  God  to  be  without  fn.  What  therefore  if  a  Hilhop,  a  Deacon,  a  Widow,  a 
Virgin,  a  Teacher,  a  Martyr  fliall  fall  from  th'c  Rule  ?  Shall  we  therefore  judge  Hcrefics  to  be 
truth  ■:  Uo  we  jud^c  ol'  our  Belief  by  perfons  or  of  pef  fons  by  their  Belief  I  No  man  is  a  Wife  man 
but  the  Faithful  •,  and  no  man  is  Greater  then  others,  but  a  Chriftian  ;  and  no  man  is  a  Chriftian 
but  he  that  perfevcrcth  to  the  F.nd.Thoa,  as  a  man,  knowcft  mens  outfidc  j  and  julgeft  what  thou 
fceft  •"  and  leeft  fo  far  as  thou  haft  eyes,  &c.  But  Gods  eyes  are  high  i  The  Lord  \iunvctlt  who  arc 
h.'s  .Tcnul.  de  Frafciif.  f -3 • 

J       3  Nor  do  I  pcrfwadc  you  to  fpeak  againft  mens  faults  behind  their 
backs,   and  be  filent  before  their  faces,  as  the  common  cuftora  of  the 
world  is.     To  tell  other  men  of  their  faults,    tendcth  little  to  their 
Reformation ,  if  they  hear  it  not  themfelves.    To  whifper  out  mens 
c»  faults  to  others,  as  it  cometh  notfrom  Love,  or  from  any  honeft  prin- 
ciple, i'o  ufually  doth  it    produce  no  good  effect  :     For  if  the  party 
hear  not  of  it,  it  cannot  better  him':  If  he  do  ,    he  will  take  it  but  as 
the  reproach  of  an  enemy  ,   tending  to  difgrace  him;  and  not  as  the 
faithful  counfel  of  a  friend ,  tending  to  recover  him  :   and  as  that  which 
is  fpoken  to  make  him  odious ,   and  not  to  make  him  Yirtuous.     It 
tendcth  not  to  provoke  to  ^odlinefs ,   but  to  raife  contention :  for  a 
a  rvhifperer'  feparateth   the  chiefefi  friends^   Prov.  1 6.  28.  And  how  few 
^  fhall  we  find  that  make  confcicnce  of  this  horrible  fin  ?    or  that  will 
confcfs  it,  and  bewail  it  when  they  are  reprehended  for  it?   Efpecially 
if  men  are  fpcaking  of  their  enemies   ,     or  thofe  that  have  wronged 
them,  or  whom  they  fuppofe  to  have  wronged  them  •'     or  if  it  be  of 
fGen.jT.  1.    one  that  cxdipfcth  their  glory  ,  f   or  that  llandeth  intheway  of  their 
Wal.  41.7-       gain  or  eftcem  ;   or  if  it  be  one  that  diffcreth  from   them  in  Judge- 
ment ,    or  of  one  that  is  commonly  fpoke  againft  by  others  ,    who 
is    it  that  maketh  any  Confcicnce   of  back- biting   fuch   as  thefe  ? 
^  And  you  (hall  ever  obferve ,    that  the  forwarder  they  are  to  back- 
I  Sam.11.9.     biting  ,    the  more  backward  alwayes   to  faithful  admonifhing  :   and 
Dan.^.3.         jjQpg  fpeak  1efs  of  a  mans  faults  to  his  face  for  his  reformation,  then 
3ohii7.Yx'.^°   thofc  that  fpeak  moft  of  them  behind  his  fcack  to  his  defamation.    If 


11. 


Part  I  II  The  Shunts  EverUftmgRoft.  503 

ill-will  or  envy  lie  at  the  hearc,   it    makerh  them  cart  forth  ^^''%^^^^^t)\ot.vtiliime!ii 
fpeeches  as  oft  as  they  can  meet  with  fuch  as  themfelves,  who  will  hear  quoA  AghiS 
and  entertain  them.  Even  as  a  corrupt  humour  in  the  (loroack  provoketh  vr,hu;n  cwgi 
a.  man  to  vomit  up  all  that  he  taketh,  while  it  felf  remaineth  and  eontinu-  ^^{'^^'  '^'y- 
eth  thedifeafe.    fltis  C-^r^/o/owj  fimilitude. )  ^         chr^ion.:m'~ 

So  far  am  I  from  perfwading  therefore  to  this  prepofterous  courtthat  Ko.id^Jt  [Vr- 
I  would  tdvife  you  to  oppofe  it  where  ever  you  meet  with  it.  See  that'Vc  &  vitupa-a 
you  never  heara  man  (peaking  againft  his  neighbour  behind  lis  back,  'f^!"},/^  ^ 
(  without  fome  fpecial  caufe  or  call  )   but  p-.cfently  rebuke  him:   Asku^L^^^'J-J^g"^- 
him.  Whether  he  hath  fpoke  thofe  thmgs  in  a  way  of  love  to  his  face  :  if  (mihi)\io. 
he  have  not ;  ask  him,   How  he  dare  to  pervert  Gods  prcfcribed  order,  Moftofus  arc 
whocommandeth  to  rebuke  our  neighbour  pi  liniy,  and  to  tell  him  his  vciyicady  to 
fault  lidl  in  private,  and  then  before  witncl's  ,    till  he  fee  whether  he  fjuifj^that'^jjj.j. 
will  be  won,  or  not  ?  Lev.  19.  17.  Mat.  18.  15, 16, 17.    And  how  he  in  another 
dare  do  as  he  would  not  be  done  by  ?  »"ans  houfejor 

at  Icaft  fecretly  in  our  hearts  to  ccnfurc  them  :    But  ihcy  that  will  inftru£b  and  order   their  owu 
fanvlics  ,  arcvciy  i'cw.Mufcu!.\n  MMih.j.  7(r//}.i.  p.154.  Prov.  15.13. 


SECT.    IIL  $-3. 

There  is  more 

TH  E  Duty  therefore  thai  I  would  prefs  you  to,  is  of  another  nature,  and  diUcTence 
anditconfiflcthin  thefe  things  following.  i.That  you  get  your*requi{ite''to 
hearts  affeded  with  themifery  ofyouri)rethrens  Siouls^  be  compaflionatc  reduce  an  Er- 
towards  them.  Yearn  after  their  recovery  and  Salvation :  If  you  did  ear-  io">tous^j»an 
neftly  long  after  their  converfion,  and  your  hearts  were  fully  fet  to  do  \[^^^^\  (^^nner 
them  good,  it  would  (et  you  a  work,  and  God  would  ufually  blefs  it.       to  RlgKt- 

coufnefs.  For  you  may  eafily  convince  a  finncr,  becaufe  he  cannot  deny  his  fin  :  Rut  it  is  a  inoft  dif- 
ficult thing  to  convince  the  Erroneous,  becaufc  he  will  not  acknowledge  his  Erior,  nor  endure  to 
be  tau£tht  -y  as  we  fee  in  this  our  age.  For  here  are  many  hinderances,  to  all  which  is  added  a 
bitternefs  of  fpirit, which  while  it  continueth,  will  ftop  up  the  paflage  againft  all  teacIiing.For  who 
>vill  futfer  himfclf  to  be  taught  of  thit  man  whom  he  believes  not5and  whom  he  harcth  and  contemn- 
cth  in  his  heart  ?  Mufc.  in  Mat.  7  .p.  i  j6.  See  next  in  feim  diredions  how  to  deal  with  the  Erroneous. 

2.  Take  all  opportunities  that  poflibly  you  can,  to  confer  with  them  1 
privately  about  their  ftates,  and  to  inllrud  and  help  thena  to  the  attain- 
ing of  Salvation.  And  left  you  (hould  not  know  how  to  manage  this  work, 
let  mctell  you  more  particularly  what  you  are  herein  to  do.  i.If  it  be  an 
ignorant  carnal  pcrfon  that  you  have  to  deal  with,who  is  an  utter  ftranger 
to  the  Myfteries  of  Rcligion,&  to  the  work  of  Regeneration  on  his  own 
Soul,  the  firft  thing  you  have  to  do,  is  to  acquaint  him  with  thefe  Do- 
ftrines:  Labour  to  make  him  underftand  wherein  mans  chief  happinefs 
doth  confirt  :  aud  how  far  he  was  once  poffefl^d  of  it :  &  what  Law  anc^ . 
Covenant  God  then  made  with  him  :  and  how  he  broke  it :  and  what  pe- 
nalty he  incurred,  and  W'hat  mifery  he  brought  bin. felf  into  thereby  : 
Teach  him  what  need  men  had  of  a  Redeemer  :  and  how  Chrift  in  mer- 
cy did  interpofe,&  bear  the  pcnalty:&:  what  Covenant  now  he  hath  made 
with  man  :   and  on  what,  term^  only  Salvation  is  now  to  be  attained  : 

and 


504  The  Saints  Everlajlhtg  Refl.  Chap.  1 5. 


and  whac  courfe  Chnft  taketh  to  draw  men  to  lumfelf :  and  whac  arc  the 
riches  and  priviljjges  [h.ic  Believers  have  in  him. 

If  when  he  underllandeth  thefe  things,  he  be  not  moved  by  them  ■  or 

*  if  you  find  that  the  Hop  lieth  in  his  will  and  alf.'ftions,  and  in  the  !  ard- 
nefs  of  his  heart,  and  in  the  mtcrel^  that  the  flefh  and  the  world  have  got 
in  him  j  then  fhcw  him  the  excellency  of  the  Glory  which  he  ncgleftcth  ^ 
and  the  intolciablenefs  of  thclofs  of  it  •  and  the  extremity  and  etern:ty 
ofti.e  torments  of  the  damned,  and  how  certainly  they  mufl  endure  them; 
and  how  juftitis  for  their  wilfull  refiifals  of  Grace  :  and  how  hainous 
a  fin  it  is  to  rejcft  fuch  free  and  abundant  mercy  ,  and  to  tread  under 
foot  the  blood  of  the  Covenant :  Shew  him  the  certainty,  nearnefsand 
terrors  of  death  and  judgemenr,  and  the  vanity  of  all  things  below,  which 
now  he  is  taken  up  with  :  and  how  little  chcy  will  beflead  him  in  that  time 
of  his  extremity.  Shew  him  that  by  nature  he  himfelf  is  a  child  of  wrath, 
and  enemy  to  God;  and  by  aAual  fm  much  more:  Shew  him  the  vile 
and  hainous  nature  of  (in:  the  abfolute  necellity  he  ftandeth  in  of  a  Savi- 
our :  the  freenefs  of  the  Promife  ^  the  fulncfs  of  Chiill^  the  fuffici- 
ency  of  his  Satisfaftion  j  his  readmefs  to  receive  all  that  arc  willing  to  be 
his ;  the  Authority  and  Dominion  wh  ch  he  hatlrpurchafcd  over  us .-  Shew 
him  alio  the  abfolute  neceflity  of  Regeneration, Faith  and  Holinefs  of  life, 
how  iHipofliblc  it  is  to  have  Salvation  by  Chrift  without  thefe  •,  and  what 
they  are,  and  the  true  nature  of  them.  If  when  he  underftandeth  all  this, 
you  find  his  Soul  inthrallcd  in  prcfumption  and  falfe  hopes,  pcrfwading 
himfelf  that  he  is  a  true  Believer,  and  pardoned,  and  reconciled,  and  (hall 
bcfavedby  Chnlt,  andallthis  upon  falfe  grounds,  or  mecrly  bccaufche 
would  have  it  fo,  fwhich  is  a  common  cafe  )  Then  urge  him  hard  to  ex- 
amine his  ftate  :  fhew  him  the  necelfity  of  trying  ^  the  danger  of  being 
deceived  •  the  commonnefs  and  cafinefs  of  miftaking  through  the  deceitful- 
nc(*s  of  the  heart-  the  extream  madncfs  of  putting  it  to  a  blind  adven- 
ture-, Orof  reding  in  negligent  or  wilful  uncertainty .-  Help  him  in  try- 
ing himfelf;  Produce  fome  undeniable  Evidences  from  Scripture  :  Ask 
hira>  Whether  thefe  be  in  him  or  not  ^  whether  ever  he  found  fuch  work- 
ing* or  difpofitions  in  his  heart  ?  Urge  him  to  a  rational  anfwer  :  Do 
not  leave  him  till  you  have  convinced  him  of  his  mifery  :  and  then  feafo- 
nably  and  wifely  fliew  him  the  remedy.  If  he  produce  fome  common  gifts, 

tt  or  duties,or  works  ■  know  to  what  end  he  doth  produce  them  :  If  to  join 
with  Clirill  in  compofing  him  a  Rightcoufnefs.flicw  him  how  vain  and  de- 
flrudivc  they  are  :  ifit  be  by  way  of  Evidence  to  prove  his  title  to  Chrill^ 
fhew  him  liow  far  a  common  work  may  reach, &:  wherein  the  Life  of  Chri- 
ftianity  doth  confifl ,  and  how  far  he  muft  go  further  if  he  will  be  ^^  hrifi's 
t)ifciple.  In  the  mean  time,  that  he  be  not  difcouraged  with  heariiig.of 
fo  higl  a  me\fure  •,  (hew  him  the  way  by  which  he  muft  attain  it  :befurc 
to  draw  hira  to  the  ufe  of  all  means ;  kt  him  a  hearing  and  reading  the 
Word,  calling  upon  God,  accompanying  the  godly;  perfwadehiBnto 
lea  ve  his  adual  rin,and  to  get  out  of  all  waies  of  temptation :  'efpcciallv  to 

for- 


t% 


Part  I  1 1.  IheSaints  E'verUftingReft.  505: 

torfake  ungodly  coaipany.  and  to  wait  patiently  on  God  in  the  ufe  of 
means :  and  ftiew  him  the  ftrong  hopes  that  in  fo  doing  he  may  have  of  a 
blefling  ,  this  being  the  way  that  God  will  be  found  in. 

If  you  perceive  him  poflcfled  with  any  prejudicate  conceits  againft  the  « 
godly,  and  the  way  of  holmefs ,  (hew  him  their  falfhood,and  with  wif- 
dom  and  meeknefs  anfwer  his  Objections. 

If  he  be  adicted  to  delay  the  duties  he  is  convinced  of,  or  lazineff  and  « 
ftupidity  do  endanger  his  Soul :  then  lay  it  on  the  more  powerfully,  and 
fethome  upon  his  heart  the  mod  piercing  confideration?,  and  labour  to 
faften  them  as  thorns  in  his  confcicnce,  that  he  may  find  no  eafeor  reft  i 
till  he  change  his  eftate. 


SECT.   IV. 

BUt  becaufe  in  all  works  the  manner  of  doing  them  is  of  grcateft  mo-       ^^  a 
ment,  and  the  rigl^.t  performance  doth  much  further  the  fuccefs;  I  s'uiafcopm 
will  here  ad joyn  a  few  Dircdions,  which  you  muft  be  fure  to  obferve  in  Mu^^conm  cli 
this  work  of  Exhortation  :  for  it  is  not  every  advice  that  ufcth  to  fucceedfT^'''"'-"'  ^"'Pr 
nor  any  manner  ofdoing  it  that  will  ferve  the  turn.  Obferve  therefore  'ni'!nort^Ca~ 
thefe  Rules.  ^»i/.7^  amm.i- 

I.  Set  upon  the  work  fincerely,  and  with  right  intentions.    Letthyii/^w.  Muf. 
Ends  be  the  Glory  of  God  in  the  Parties  falvation.     Do  it  not  to  get  a  ''^  Mat.j.Tom. 
nameorefleemtothy  felf  j  or  to  bring  men  to  depend  upon  thee  •  orto  ^•i'-^'^* 
get  thee  followers :  Do  not  as  many  carnal  Parents  and  Mafters  will  do,  et 
vi^i.  rebuke  their  Children  and  Servants  for  thofe  fins  that  difpleafe  them, 
and  are  againft  their  profit  or  their  humors,  as  difobedience,  unthrif- 
tinefs,  unmannerlinefs,  (^c.  and  labour  much  to  reform  them  in  thefe,  but 
never  feck  in  the  right  way  that  God  hath  appointed  to  favc  their  Souls. 
But  be  fure  thy  main  End  be  to  recover  them  from  mifery,  and  bring 
them  into  the  way  of  eternal  Reft.     We  have  many  Reprovers-,  but  a 
the  manner  fhcws  too  plainly  that  there  are  few  fincere.     Pride  bids 
men  reprove  others,  to  manifeft  a  high  cftimation  of  themfelves,  and 
they  obey,  and  proudly,  cenforioufly  and  contemptuoufly  they  do  it. 
Paflion  bids  men  reprove  •,  and  Pafiionatcly  they  do  it.     But  it  is  thofe 
tbatdoitinCompalVion,and  tender  Love  to  mens  Souls, who  do  it  in 
obedience  to  C  hrift,  the  moft  tender  compaiiionate  Lover  of  Souls ;  and  • 
who  imitate  him  in  their  meafure  and  place,  who  came  to  feck  and  tofave 
that  which  was  loft. 


Xxx  SECT. 


5o6  ^^-'^  ^^'"^^  BvtrUlling  Reft,  Chap.  13. 

SECT.  V. 

r  -  2.  Tn\0  it  Speedily  :  As  you  would  not  have  them  Delay  their  rcturn- 
^  ^  ■  »  i>/  ing,  lb  do  not  you  Delay  to  fcek  their  return.  You  are  purpo- 
fing  long  to  fpeak  to  fuch  an  ignorant  Neighbour,  and  to  deal  with  fuch  a 
fcandalous  finner,  and  yet  you  have  never  done  it.  Alas,  he  runs  on  the 
fcore  all  this  while.-  he  goes  deeper  in  debt  ;  Wrath  is  heaping  up: 
Sin  ca^eth  rooting :  CulioTi  doch  more  falkn  him :  Engagements  to 
fingro.v  ftronger  and  more  numerou?;Conrcicncc  grows  feared.-the  heart 
grows  hardened:  while  you  delay,the  Devil  rules  and  rejoyccth  '■  Chrift  is 
fhutout:  The  Spirit  is  rcpulfed  :  God  is  daily  difhonoured:  his  Law  is  vi- 
olated-he  is  without  a  Servant,and  that  fcrvicefrom  him  which  he  fhould 
have.-the  Soul  continues  in  a  doleful  ilatc.-timerunson:  the  day  ofvifitati- 
on  halleth  away:  death  &  judf;ementarcevcnatthedoor:and  what  ifthe 
man  die  and  mifs  of  Heaven,while  you  are  purpofing  to  teach  him  and  help 
him  to  it?  What  if  he  drop  into  hell  while  you  arc  purpofing  toprevent  it? 

t»  If  in  cafe  of  his  bodily  diltrefs,  you  muft  not  bid  him  go  and  come  again  to 

'  morrow, when  you  have  it  by  you,and  he  is  in  want,  Prov. 3. 27,2s. How 
much  lefs  may  you  delay  the  fuccor  of  his  Soul  ?  If  once  death  (natch  him 

^  away, he  is  then  out  of  the  reach  of  your  Charity.  That  Phylitian  is  no  bet- 
ter then  a  murderer,*  that  negligently  dclaycth,  till  his  Patient  be  Dead 

n  or  paft  Cure.  Delay  in  Duty  is  a  greac  degree  of  difobedience, though  you 
afterwards  performed  it.  It  (hews  an  ill  heart  that  isundifpofcdto  the 
work.  O  how  many  a  poor  finncr  periflieth  or  grows  rooted  and  next  to 
incurable  in  rin,while  we  are  purpodng  to  feek  their  recovery  !  Opportu- 

et  nities  laft  not  alwaics.  When  thou  hcarcll  that  the  fmner  is  Dead,  or  re- 
movedjOr  grown  obftinate^will  not  Confcience  fay  to  thee;  How  knowcft 
ihou  but  thou  mighteft  have  prevented  the  Damnation  of  a  Soul  ?  Lay  by 
excufcj  then,  and  all  lefTer  bufinefs,  and  obey  Gods  command,  Hcl;  3.1^. 
Exhort  one  Another  daily,  rvhile  it  is  called^  To  dujj  left  aHj  he  Hardened 
through  the  Dec  eitf nine fs  of  Jin. 


SECT.  YL 

f.  61        3.  T   Et  thy  Exhortation  proceed  from  Compaflion  and  Love  :  and  let 

X^  the  manner  of  it  clearly  (hew  the  perfon  thou  dealeft  with,  that  it 

T'^f  ^7T^^  hence  procecdech.  It  is  not  jeering.or  fcorning,  or  reproaching  a  man  for 

wit\  (frn:i^  "  ^'^  faults^that  is  a  likely  way  to  work  his  Reformation:  Nor  is  it  the  right 

yo'-i  mny  di- 

Iccm  in  th^  nature  of  true  Rii^htcoufncfs,  which  hath  compafTion  in  it,  ani  not  diidain.  Of  which  wc 
h-ivcnofuchclcar  and  otait  example  asm  Chrift,  who  dealt  with  linncisfovciy  gently,  that  the 
Pharifces  called  hlni,  A  companion  o'  jitiners.  Mufcul.  i«  Mar.  7./'.  150.  E^  cti'rn  gctmofus  hdmlnh 
aiiim:is,rn.igifj^d:iCUiir  'ii!..mtra.h':iur  :  Ex  quo  in  pronptu  cjl  cognofcre,  qua  [int  alii  m.infnc'.ud.m  trx^^ 
lta/idhfijn!ciemfMi*-m(ommexaiimoquie,afniif^  Mn^.ibid. 

way 


Part  III.  The  Saints  Everlafiing  Reifi.  jq- 


r 


way  to  convert  him  CO  God,  to  rail  at  him,  and  vilifie  him  with  words  of 
difgrace.    Men  will  take  them  for  their  enemies  that  thus  deal  with  them  .*  ce 
And  the  words  of  an  enemy  are  little  pcrfwading.     Lay  by  your  Paflion  tc 
therefore,  and  take  up  CompalHon,  and  go  to  poor  Tinners  wiib  tears  in 
your  eyes,  that  they  may  fee  you  indeed  believe  them  to  be  miferable; 
and  chatyoudounfcigncdly  pity  their  cafe  :  Deal  with  them  with  earneft 
humble  intrcatings  ;  Let  them  fee  that  your  very  bowels  do  yearn  over 
them,  andthatitisthcverydefire  of  your  hearts  to  do  them  good  :  Let 
them  perceive  that  you  have  no  other  end  but  the  procuring  of  their  ever- 
lafting  Happinefs  i  and  that  it  is  your  fenfeof  their  danger,  and  your 
love  to  their  Souls  that  forceth  you  to  fpeak  ;  even  bccaufc  you  know  the 
terrours  of  the  Lord,  and  for  fear  left  you  (hould  fee  them  in  eternal  Tor- 
ments.    Say  to  them :  Why  friend,  you  know  it  is  no  advantage  of  my  * 
own  that  I  feck  :  The  way  to  pleafe  you,and  to  keep  your  friendfhip,  were 
to  footh  you  in  your  way,  or  to  fpeak  we'l  of  you,  or  to  let  you  alone  : 
but  Love  will  not  fuffer  me  to  fee  you  perifli,and  be  filent :  I  fcek  nothing 
at  your  hands,  but  that  which  is  necelTary  to  your  own  happinefs.    It  is 
your  felf  that  will  have  the  gain  and  comfort,  if  you  come  in  to  Chrift,e7-«-. 
If  men  (hould  thus  go  to  every  ignorant  wicked  Neighbour  they  have, 
and  thus  deal  with  them,  O  what  blefled  fruit  fhould  we  quickly  fee/la 
am  afhamed  to  hear  fome  lazy  hypocritical  wretches,  to  revile  their  poor 
ignorant  Neighbours,  and  feparace  from  their  company  and  communion , 
and  proudly  to  judge  them  unfit  for  their  fociety,  before  ever  they  once 
tryed  with  them  this  compaflionate  Exhortation  /  O  you  little  know  what 
a  prevailing  courfe  this  were  like  to  prove  I  And  how  few  of  the  vilcft* 
drunkards  or  (wearers  would  prove  foobftinate,  aswholly  torejedor 
defpife  the  Exhortations  of  Love  1 1  know  it  muft  be  God  that  muft  change  It    ,       .,, 
mens  hearts :  but  I  know  alfo  that  God  workcth  by  means  ^  and  when  be  inarua  an^r- 
meaneth  to  prevail  with  men,  he  ufually  fitteth  the  means  accordingly,  roneous  mm, 
and  ftirreth  up  men  to  plead  with  them  in  a  prevailing  way,  and  fo  fettech  ii^uft  above 
in  with  his  grace, and  maketh  it  fuccefsful.    Certainly  thofe  that  have  try-  ^^}  '^^^}^^  be 
ed  can  tell  you  by  experience,  that  there  is  no  way  fo  prevailing  with  men  ^y  much 
as  the  way  of  Compaflion  and  Love.     So  much  of  thefe  as  they  difcern  in  mildncfs,  and 
your  Exhortation,  ufually  fo  much  doth  it  fucceed  with  their  hearts.  And  by  good 
tl^ereforc  1  befeech  thofe  that  are  faithful,  to  pradife  this  courfe.     Alas,*^"^"^  •  ^^^ 
wp  fee  the  moft  Godly  people  among  us,  or  at  leaft  thofe  that  would  feem  ^^^^^  -^^^ 
rrtofl:  Godly,  cannot  bear  a  Reproof  that  comes  not  in  Meeknefs  and  pcafed,  he 
Love  !  If  there  be  the  leaft  bitternefs  of  Paflion,  or  reliili  of  Difgrace  willbc2;lnto 

in  it,  they  are  ready  to  fpit  it  out  in  your  face.     Yea,  if  you  do  not  J*^"'^'^'^",'^ 

■^  ^  ^  ^  to  be  tauoht : 

•which  if  it  be  no:  don2,  all  your  labour  to  open  his  underftanding  by  Difputation  is  in  vain  :  for  he 
v.ill  nor  only  not  hear  you,  but  what  he  doth  hear,  he  will  interpret  the  wrong  waVj  according  to 
i^c  corruption  of  his  own  heart.  For  if  Difputations  would  fcrve  to  cure  the  erroneous,  and  to  their 
perceiving  of  the  iruth,  who  can  deny  but  tlicre  is  fo  much  written  long  ago  of  moft  po'.nts,  that  no 
min  could  now  he  ignorant  of  the  truth  }  Vx\t  the  reafon  that  mod  are  in  Hrroi',  is  becaule  that  in 
bittc:n;fs  of  their  hearts,  they  either  weigh  not  w'lit  is  laid  and  written,  or  til.e  them  the  wicnj 
way,    My/c*/.  InMt/.  7.  p.rg.  157. 

XXX  2  fo 


5  o  8  '^^^  Saints  EverUfling  R efi.  Chap .  1 5 . 

fo  fugar  your  Reproof  wich  fair  words,  cliac  ic  be  liker  to  flattery  then 
plain  dealing,  or  liker  a  Commendation  then  a  Reproof :,  they  cannon 
well  digeft  ic,  but  their  hearc  will  rife  againft  you,  in  Oead  of  a  thankful 
fubmiflion,  and  a  Rciormacion.  If  ic  favour  not  liker  to  Food  then  Phy- 
fick,  it  Will  hardly  down  wiih  them,  or  they  will  foon  vomic  it  up.  What 
(hould  wc  flatter  one  another  for  ?  (it  is  now  no  time  to  flatter  Pro.'effors, 
when  cheir  fins  have  broke  forth  more  fhamefuily  then  ever  in  the  world :) 
lor  my  pare  the  moil  of  them  tha:  I  have  been  acquamcei-with  are  fuch. 
I  meet  noc  wich  one  of  a  multitude  chac  feem  the  moll  Godly,  buc  this  is 
their  very  cafe  :  Such  hainous  Pride  remaincth  in  the  bell.  And  do  you 
cxped  then,  that  poor,  ignoranc,  carnal  finncrs  (hould  take  that  well  that 
Profeflb-scann  c endure?  and  fliould drink  in  thofe  bitter  Reproofs  as  a 
pL'afanc  Draught ,  which  you  can  fcarcely  pour  into  ProfefTors  as  a 
Drench  ?  Can  you  look  that  the  fame  dealing  Qiould  be  faving  co  them ; 
which  you  finJe  co  be  exafperating  and  diftempering  to  your  felves }  Q 
•that  it  were  noc  coo  evidenc  chac  chc  Pharifecisyecalivein  thebrcQsot" 
many  choufand  chac  feem  mofl  Religious .,  even  in  chisoncpoinc  of  bear- 
ing plain  and  fharp  Reproof !  They  binde  heavy  burdens,  and  grievous  to 
be  born,  and  lay  them  on  mens  (boulders  :  but  they  thcmfelves  will  noc 
move  them  withoneof  their  Hngers,  AIattb.2^.4..  So  iur  are  they  from 
doing  in  this,  as  they  would  be  dene  by. 


Kj.  SECT.  VII. 

Curity  hach^  4.  A  Nother  Direftion  I  would  give  you  is  this:  Do  it  wich  all  po- 
ns thar'pncfs  .  xXble  p!ainnefs  and  faithfulnefs.  Do  noc  daub  wich  men,  and 
"oo^a  r^^  bide  from  them  their  raifery  or  danger,  or  any  part  of  it  :  Do  noc  make 
m  Chrill  t^^'"^  fi"5  lefs  then  they  are  ^  nor  fpeak  of  them  in  an  extenuating  language: 
himfclf.  For  Do  noc  encouragc  them  in  a  falfe  hope  or  faith,  no  more  then  you  would 
It  was  ^  difcourage  the  fjund  hopes  of  the  Righteous.  Ifyoufeehis  cafe  dange- 
h  f  "a^^r  ,*'^'^"*>  tell  him  plainly  of  it .-  Neighbour,  I  am  affraid  God  hach  noc  yet  re- 
ter,  Gh  ihec  "^wed  your  Soul ;  and  that  ic  is  yet  a  flranger  co  che  great  work  of  Rcge- 
bcU'i'ul  me  s.i-  '  neration  and  SandiHcation  ;I  doubc  you  are  noc  yec  recovered  From  che 
tan ;  for  thou  »  po.vcr  of  Sacan  Co  God,  nor  broughc  ouc  of  che  {la:e  of  wrath  which  you 
fr^f-^-^' "^i  ^^^'^  ^orn  in,and  have  lived  in  r  I  doubt  you  have  noc  chofcn Chrift  above 
Goi^bulf  ^^''  nor  fee  your  hearc  upon  him,  nor  unfeignedly  caken  him  for  your 
myi.  But  this  Soveraign  Lord.  If  you  had,  fureyou  durilnoc  foeailly  difobey  him  ^ 
was  only  you  could  noc  fo  ncgled  him  and  his  worfhip  in  your  Family  and  in  Pub- 
1^'r'^u^*^  lick  :  You  could  noc  fo  eagerly  follow  che  World,  and  calk  of  aimolt  no- 
he°kri-'v  a'l^-  ^^^''^S  ^"^  ^^^  chings  of  this  World,  whileChriliis  feldom  mencionedor 
ftcritywas  fought  after  by  you.  If  you  werein  Chrili,  you  would  be  a  new  Crea- 
proii.ablc  and  lure  :  Old  chings  would  be  paffed  away,  and  all  things  would  become 
ncccfli  y.         pg.y   .  Yqu  w'ould  have  new  thoughcs,  and  new  calk,  and  ncwcom- 

itif"' r  6    P*^'^y  J  *^"^  "^^  endeavours,  and  a  new  converracion  :  Certainly 
•^  ''■■^^  '        '  with 


Part  III.  Jhe  Saints  Everlafling  Refl,  ^op 


without  thefc  you  can  never  be  faved:  You  may  think  other wife.and  hope 

better  as  longas  you  will,  but  yo t  hopes  will  all  deceive  you,  and  penfh 

with  you  :  Alas,  it  is  not  as  you  will,  nor  as  I  will,  who  (hall  b^  faved  , 

but  it  is  as  God  will  i  and  God  hath  told  us^That  vpithout  ho  line fs  none  Heb.  11.14. 

Jhallfee  him ;  And  except  vfe  be  bornAiain  we  cdnnot  enter-  into  his  Kin^d  m-^  Toh.  3 .  ? . 

And  that  all  that  tvouldn'^t  have  Chrifl  reign  over  them,  (hall  be  brought     ^^'^  i9-7« 

forth  and  de[}royed  before  him.  Oh  therefore  look  to  your  ftate  in  time.~=- 

Thus  muft  you  deal  roundly  and  fairhfully  with  men,  if  ever  you  intend  ' 

to  do  them  good;  It  is  not  hovering  at  adilkncein  a  general  difcourfe 

that  will  ferve  the  turn  :  It  is  noc  in  curing  mens  Souls  as  in  curing  their  « 

bodies,  where  they  muft  not  know  their  danger,  left  it  fadden  them,  and 

hinder  the  cure.  They  are  here  agents  in  their  own  cure  •,  and  if  they  know 

not  their  mifery,they  will  never  bewail  it,  nor  know  how  much  need  they 

have  of  a  Saviour;  If  they  know  not  the  worft,  they  will  not  labour  to 

prevent  it;  but  will  lit  ftill  or  loiter  till  they  drop  into  perdition,and  willu 

trifle  out  their  time  in  delayes  till  it  be  too  late  :  And  therefore  fpeak  to 

menasChrift  to  the  Pharifee>,  till  they  knew  that  he  meant  them.  Deal 

plainly,  or  you  do  but  deceive  and  deftroy  them. 


SECT.  VIII. 

5^    A  Ndas  youmuftdoitPlainly,foalfoSeriouny,ZeaIoufly,  andEf-n      ^j    g^ 
X\  fedually.  The  exceeding  ihipidity  and  deadnefsof  mens  hearts  How  xea- 
is  fuch,  that  no  other  dealii 
awake  a  man  in  a  Swoun  ( 

ofmen,oftheevilof  tbeii       ,  ..  _ , ^_    .    ^„^^^  ^^,^^^ 

their  Soul,  and  ot  the  necellicy  ot  Regeneration,  they  will  wearily  and  iVY/dMfo 
unwillingly  give  you  the  hcaring^and  put  off  all  witha  lighjOr  a  few  Good  openly  lepre- 
wiflies,  and  fay,  [_God forgive  hs^  we  are  all finners"]  and  ther's  an  end.  If  '""^'"4  ^'^'^"  ^^^' 
everyou  will  do  them  good  therefore,  you  muft  fharpen  your  Exhorta-  for  alffimuh- 
tion,and  fet  it  home,  and  follow  it  with  their  heart?,  till  you  have  rouzed  tion,  anj 
them  up,  and  made  them  begin  to  look  about  them.  Let  the.ii  know  thatalcivc  h."s  Tn, 
thou  fpeakeil  not  to  them  of  indifferent  things  nor  about  childrens  games,  ^"^  ^J^-  ^^'^^ 
or  wordiines  vanities, or  matters  ofa  few  daies  or  vcars  continuance  •  nor  ^ '°?p°"  V, 
yet  about  matters  ol  uncertainty,  which  perhaps  may  never  come  to  ikno.vwhac 
p:ifs :  But  it  is  about  the  faving  and  damning  of  their  Souls  and  bodies  ^   7;  jt?;?  faith  of 
and  whether  they  fhall  be  Blefled  with  Chrift,  or  tormented  with  Devils,  ^V.s  gainfl: 
and  that  for  ever  and  ever  without  any  change-,  It  is,  how  to  (land  ^y^'!,  ^'''\}^^^ 

theii"  Works 
luQw.)  But  that  Aitftin  had  the  better  caufe,  not  only  the  former  expoflticn  o(  Jmbrof.  in  Gal. 2.  and 
Cyprian.  Epifl.  71.  ad  J^iTitiofi,  Ten.  I.  dc  Frafcrip.  c.  13.  &  coi^-  Marc'on.  /.  4.  c.i^&r.  flicw  ;  but 
the  plain  Text  It  fe  If  J  As  even  ^/aic^himfelf  is  forced  to  ccnfefs  (rni  moft  of  the  Moderns  with 
him,  as  he  there  faith)  though  in  partiality  to  Per , ,  he  irtaketh  a  kng  ftir  to  excufc  him,  even  from 
all  fault ;  whic  \  i  dare  lay,  I'cter  would  not  do  hiinfelf,  if  he  were  to  fpeak  his  own  calV.  Se.  Sua.ic\ 
dc  L'.Tibusl..),  d:  LegcDr.in^ofil.  c.io.}>.7^Z}79^)79^-Scc. 

Xxs  3  before 


5 1  o  The  S tints  everlafiwg  Ri/t.  Chap,  i  3 . 

before  God  in  Jucigement,and  what  anfwcr  to  give,and  I'q.v  they  arc  like 
to  fpced:  Andchis  Judgement  and  eternal  Ibte  theyfhall  very  (hortly 
lee,  iheyare  nlmoftat  it;  yet  a  few  more  niglits  and  dayes,  and  they 
{hall  prefently  be  at  that  laft  day,a  few  more  breaths  they  have  to  breach, 
and  they  fhall  breach  out  their  laft  •,  and  then  as  certainly  (hall  they  fee 
that  mighty  change,  as  the  Heaven  is  over  their  heads,  and  the  Earth 
under  their  feet .  Oh  labour  to  make  men  know,  that  it  is  mad  jelhng 
about  Salvation  or  Damnation  -,  and  tliat  Heaven  and  Hell  be  not  matters 
CO  be  plaid  with,or  pafTed  over  with  a  few  carelcf*  thoughtslls  it  moft  cer- 
tain that  one  of  thcfe  dayes  thou  (h  ilc  Ic  either  in  evet  lafting  unchange- 
able Joy  or  Tormcnts,and  doch  it  not  awake  thee?)  s  there  fo  few  that  find 
the  way  of  life  ?  fo  many  that  ^o  the  way  of  death  ?  fo  hard  toefcapc?  fo 
eafie  to  mifcarry?  and  that  while  we  fear  nothing, but  think  all  is  well?  and 
yet  do  you  fit  lUU  and  trifle  1  Why,what  do  you  mean?  what  do  you  think 

"on?  The  world  is  pafllng  away  ?  its  pleafures  are  fading:  its  honours  are 
leaving  you  .-  its  profits  will  prove  unprofitable  to  you  ^  Heaven  or  Hell 
are  a  little  before  you  :  God  is  Juft,  and  Jealous  :  Histhreatningsare 
true  :  The  great  Day  of  his  Judgement  will  be  terrible  :  Your  time  runs 
on*  Your  lives  are  uncertain:  You  arc  far  behind  hand  :  You  have 
loitered  long  :  Your  cafe  is  dangerous:  Your  Souls  are  far  gone  in  fin  : 
Youare  ftrangeto  God  :  You  are  hardened  in  evilcuRoms :  You  have 
no  affurancc  of  pardon  to  (hew:  Ifyou  die  to  morrow,  how  unready 
are  you?  And  with  what  terrour  will  your  Souls  go  out  of  your  bodies? 

^j  And  do  you  yet  loiter  for  all  this  ?  Why  confider  with  yourfclves, 
Godftandeth  all  this  while  waiting  yourleafure  :  His  patience  bear- 
cth  -•  His  Juitice  forbeareth  ;  His  Mercy  intrcateth  you  :  Chrift 
{landeth  offering  you  his  blood  and  merits  ;  You  may  have  him  free- 
ly, and  life  with  him  ;  The  Spirit  is  perfwadmg  you  ••  Confcience 
is  accufing  and  urging  you  •,  Miniflers  are  praying  for  you ,  and 
calling  upon  you  :  Satan  ftands  waitmg  when  JufHce  will  cut  off 
your  lives  ,    that  he  may  have  you  ;    This  is  your  time  •,   Now  or 

u  Never.     What  /    Had  you  raihcr  lofc  Heaven  then  your  profits  or 

•"  pleafures?Had  you  rather  burn  in  Hell,  then  repent  on  Earth  ?  Had  you 
rather  howl  and  roar  there, then  pray  day  and  ni^ht  for  mercy  here  ?  Or 
CO  have  Devils  your  Tormentors, then  to  have  ChriO:  your  Governour  ? 
Will  you  renounce  your  part  in  God  and  Glory,  rather  then  renounce 
your  curfed  fins  ?  Do  you  chink  a  holy  life  too  much  for  Heaven? 
or  too  dear  a  courfe  to  prevent  an  endleis  mifery  ?  Oh  friends,  what 
do  you  think  of  thefe  things  ?  God  hath  made  you  men,  and  endued  you 
withReafon  ^  Do  not  renourccyour  Reafon  where  you  fhould  chief- 
ly ufc  it. In  this  manner  you  mud  deal  roundly  and  fcrioufly  with 

men.      Alas,itis  rot  a  few  dull  words  between  Jefl:  and  earned:,     be- 

«*  cween  (leep  and  waking  ,  as  it  were  ,    that  will  waken  an  ignorant 

dead-hearted  finner.When  a  dull  hearer  and  a  dull  fpeaker  meet  together : 

a  dead  heart,  and  a  dead  exhortation,  it  is  far  unlike  to  have  a  lively  cf- 

(eft. 


Part  III*  The  Saints  EverUfiing  Reft.  5 1  [ 


fcft.  Ifamanfa!ldowninaSwoun,youwillnotftand  trifling  with  him,« 
but  lay  hands  on  him  prefently,  and  fnatch  him  up,  and  rub  him,and  call 
aloddtohim.-  If  a  houfebeonlire,  you  wiUnotinacoId  aflf£(!^edftrain 
go  tell  your  Neigh  hour  of  ir,  nor  go  make  an  oration  of  the  nature  and 
danger  of  fire-,  but  you  will  run  out  and  cry,  Fire,  Fire  ^  Matters  of 
moment  mufl  be  ferioufly  dealt  with.  To  tdl  a  man  of  his  fins  fo  foftly  .J  ^^];^l\ 
as  Eli  did  his  fons,  or  reprove  him  i.-y  gently  as  fehofiphat  did  ^W^  ^^^  *^ 

ffofthe  KifKrfayfo  \  doth  ufually  as  much  harm  as  good.  I  am  perfwa- « 
ded  the  very  manner  of  fome  mens  Reproof  and  Exhortations,  hath  har- 
dened many  a  finner  in  the  way  of  deftrudion.  To  tell  them  of  Sin,  or 
of  Heaven  or  Hell,  in  a  dull,  eafie,carelefs  language,  doth  make  men  think 
you  are  not  in  good  fadnefs,  nor  do  mean  as  you  fpeak  ;  but  either  you 
fcarce  think  your  felves  fuch  things  are  true,  or  elfe  you  take  them 
for  fmall  indifferent  matters,  or  elfe  fure  you  would  never  fpeak  of  them 
in  fuch  a  (light  indifferent  manner.  O  Sirs,  Deal  with  fin  as  fin,  and  fpeak 
of  Heaven  and  Hell  as  they  are,  and  not  as  if  you  were  in  Jell.  I  confcfs 
I  have  failed  much  in  this  my  fclf,  the  Lord  lay  it  not  to  my  charge.Loth- 
nefs  CO  difpleafe  men,  makes  us  undo  them. 


SECT.  IX. 

6.  \7  E  T  left  you  rnn  into  cxtreams,  I  advife  you  to  do  it  with  Pru-        f .  9. 

1     dence  and  Difcretion.  Be  as  ferious  as  you  can  ;  but  yet  with  * 
Wifdom.  And  cfpecially  you  mull  be  wife  in  thefe  things  following.       •  /^'w/zr  v.-ntes 
i.Inchoofingthe  fitted:  feafon  for  your  Exhortation  :  Not  to  deal  ofhis  ov^n"'^ 
with  men  when  they  are  in  pafUon,  or  drunk,  or  in  publick,  where  they  Lifc,how  his 
willta'keit  for  a  difgrace.     Men  (houldobfcrve  when  finners  are  fitted  father  feeing 
to  hear  inllruftions.  Phyfick  muft  not  be  given  at  all  times,  bur.  in  feafon  "b\m  ^"^'jj^^^ 
Opportunity  advantageth  every  work.  It  is  an  excellent  example  tbatujj'^^j^Q^'^^.^'jj"' 
P4«/giveth  us,(74/.2  2.  He  c<^mmunicated  theGofpel  to  them,yet  pri-  hlm,ordi- 
rateiy  to  them  of  Reputation,  left  he  fhould  run  in  vain.Some  men  would  fpute  rgainft 
take  this  to  be  a  finfull  complying  with  their  Corruption,  10  yield  fo  far  ^'"!,'^Vl^^' 
to  their  pri-dc  and  bafhfulncfs,  as  to  teach  them  only  in  private,  becaufe  '^^^/cfs  ' 
they  would  be  afhamed  to  own  the  Truth  in  publick  :  But  Paulkntvf  with  holy, 
how  great  a  hinderance  mens  Rcputuion  is  to  their  entertaining  of  grave,  icve- 
the  Truth,  and  that  the  Remedy   muft  not  on'y  be  fitted  to  the  di-'*rent  fpccchcs, 
feafe,  bucalfo  tothefticnf^thof  ch:  Patient;  and  that  in  fo  doin<zthe  T^i^uf°^'^" 
Phyfician  is  not  guilty  of  favouring  the  difeafe,  but  is  praife-worthy  his  chamber; 
for  taking  the  right  way  to  cure;  and  that  learners  and  young  beginners  and  headdcth, 
muft  not  be  dealt  with  as  open  ProfefTors.  -Moreover,  Means  will  work'*^"'^^  V"''^.^ 
eafily  if  you  take  theopportuniiy  •,  When  the  earth  is  foft,  the  Plow  will  ""''''^  •f''^"'''!.'^^ 
enter.     Take  a  man  when  he  is  under  afflidion,  or  in  the  houfeof  ^;  pj^^-^^f^^^;^ 
mfitUiirimcnIibtiSjiieii-imfi'giy  felinfuKli    :     Nm  impcr.tih  fed  dvceri :  Noncog^iifcdfuadcri  vclle- 

mourning, 


5 1 2  the  Sairits  B'verUftt^^  Refl,  Chap.  1 31 


-*4 


•  mo  Jming^o:  newly  ftirrcd  by  fome  moving Serfr.on,and  then  I'cc  it  home, 
and  you  may  do  him  good.Chriftian  faichfulnels  doth  require  us,  not  on- 
ly ro  do  good  when  it  fals  in  our  way,  but  to  wa:ch  for  opportunities  of 
doing  good.    ■ 
.    ,      .J     2.  Be  wife  alfo  in  futing  your  Exhortation  to  the  quatity  and  temper 
p:tr'c  rmiu:  '  «of  the  perfon  All  meats  are  not  for  nil  flomacks-"  One  man  will  vomit  that 
',10'if.ii  s  ':>jfo.  -  up  again  in  your  face,  which  another  will  digelt.     i .  If  it  be  a  learned, 
fthi  Hs^bono  la-  bqi-  ingenious,rational  man,you  mull  deal  more  by  convincing  Arguments, 
m.ummad     ^^^  jgjj  ^^,  paflionace  perfwafions.z.If  itbe  one  that  is  both  ignorantand 
cL.it,  eimd:  iiupid,i:hc:e  is  need  or  both.  3.11  onetnat  isconvmced.butyetisnotcon- 
co  !a:ra  ui  :m      verted,you  muil  ufe  mort  thole  means  that  roufe  up  the  affections.   4.  If 
c//,  quod  pro-     they  be  obftinateand  fccure,  you  muft  reprove  them  fliarply,    5.  Jfthcy 
cura'.  hj,io  ai:-  be  oftimerous,  tender  natures,  and  apt  to  dejcdions  or  dillraftion,they 
'no'^pyoai'-ci      ^^^^  ^^  tenderly  dealt  with.    All  cannot  bear  that  rough  dealing  as  fome 
bo>:-U'H.  acan.    Love,  and  plainefs,  and  Scriouinefs,  takes  with  all:    but  words  of 

Fovm  oportct^  terrour  fome  can  fcarce  bear.  This  is  (  as  we  fay  of  ftronger  Phyfick, 
qiwdhoum  Hellebore,  ColloanintUa,  &:c.  nee puero,  mcftm.  nee  imbecilloJed  robufio 
toin.   /,,/7^«.;i  &c.  j  not  fit  for  every  complexion  and  Itate. 

in  incdlum  pro- 

diicaiuy  fi-ctiis  fulamturic  luccy  qulDeiimnqnirxt  fimplice  ariimo  :  iwilcmnic  depdlcndm  dcgradUifed 

fefic'itc  appclUnditi  ejl ;  &  omni  ofuio  ac  pott  us  pietate  ad  pieiatis  noUtiAmptrdticeitdni  :  LteiiH.i  iptmiMUs 

hochofniii:  capicnda  :    >?.■  que jolum  ore  &  fcmoiu'tejlanda [oris,  fed ix  cordc  &  vnitnte  m.Tinj'aus 

'undetida.  Junius  £/m/.'r.  Tom.  i.  i«PCil.  uz.p.  (^90. 

-  3 .  You  muft  bewifealfo  in  ufing  the  aptefl:  exprefllons.  Many  a  Mini- 
jj  fter  doth  deliver  moft  excellent  neceffary  matter,  in  fuch  unfavory,  harrti 
and  unfeemly  language,  that  it  makes  the  hearers  loath  the  food  that  they 
fhould  live  by  ,  and  laugh  at  a  Sermon  that  might  make  them  quake  : 
Efpecially  ifthey  be  menofcurious  ears,  and  carnal  hearts  ;  and  have 
morecommon  witand  parts  then  thefpeaker.  And  fo  it  is  in  private  £.v- 
■^<9r/<«//(j»,  as  well  as  publick:  If  you  cloche  the  moll  amiable  beautifull 
"  Truth  in  the  fordid  rags  of  unbefeeming  language,  you  will  make  men 
difdain  it  as  monftrous  and  deformed, though  it  be  the  offpnng  of  God, 
and  of  the  hii:hcn  nature. 


SECT. 


part  I  1 1.  The  Saints  Evetlafling  Rtfi.  pj 

SlBCT.  X. 

7.  T    Et  all  your  Reproofs  and  Exhortations  be  backed  with  the  «  §.  iQ, 

X-^  Authority  o^  God.  Let  the  (Inner  be  convinced  that  you  fpeak  •. 

not  from  your  feives,  or  of  your  own  head.  *  Shew  them  the  very  words 
of  Scripture  for  what  you  fay  :  Turn  them  to  the  v6ry  Chapter  and  verf^  »  f^t  d;\tthmim 
w  here  their  fin  is  condemhcd,  and  where  the  duty  ii  commanded.  Prels  aur:  [hie  imagi- 
them  with  the  Truth  and  Authority  of  God:  Ask  thtm  Whether  they  f^^p'ificipiiyftc 
belicTe  that  this  is  his  Word,  and  that  his  Word  is  true.  So  much  o(t,Vjl'\l^llf^fl'^[ 
God  as  appcareth  in  our  Words,  fo  much  will  they  take.  The  voice  of  t,  t>T,  clZ'^' 
maniscontemptibJe;  but  the  voice  of  God  is  a  wfu  11  and  terrible.  They  tm^mnt  hmi- 
can  and  may  rejed  your  words,  that  cannot  nor  dare  rejeft  the  words  »">  &c.  up- 
of  the  Almighty.  Be  fure  therefore  to  make  them  know,  that  you  ^P^^^  cdveitmuch 
xioching  but  what  God  hath  fpoken  firft.  conducing, 

that  whitfo- 
CTcr'tcuchi  np  the  fetlcmcnt  of  the  Church  fliall  pafs  your  hahds,  may  (  in  the  main  pai  ts  thereof 'S 
go  forth  into  the  world  feconded  with  Reafons  and  grounds  of  it :  Vor  doubtlcfs  the  Reafon  whicn 
ir.ovcd  you  to  fct  the  flanip  of  Authority  on  itj  will  avail  much  to  make  it  pals  currantly  with  ot'icrs 
Though  men  will  willingly  be  fubjefts  to  your  Authority,  yet  alfo  as  they  are  men,  they  will  be 
flares  to  Reifoft.  M.  yines  Ser.  on  ^m.  a8.  i^4j.  p.  19,30. 


SECT.  XI. 


8.  \7  Ou  mud  alfo  be  Frequent  with  men  in  this  Duty  of  Exhortation,  »    $.11. 

I    Itisnotonceortwicethatulually  wilJprevail.IfGodhimfelfmnfta 
beconftantly  folicited,  as  if  opportunity  could  prevail  with  him  when  no- 
lliingelfe  can  ;  and  therefore  requires  us  al-wayes  to  fraj^  andmt  to  yvnx  }^^  ^8.  i. 
fAwt'^  The  fame  courfe,  no  doubt,  will  be  moft  prevailing  with  men.  ^\{^'^l^^. 
Therefore  are  we  commanded  To  exhort  em  another  ciailj -^  And  rvith  m  igvis  e [tike 
^lUlon^-fn^cring-^   As  Li  f ft  Hi  faith,    The  fre  is  not  alrcdes  brought  out  nonuno  iitu, 
cf  the  flint  at  one  firoke  :  Nor  Huns  JfcHions  kindled  atthe  frfi  Exhcr-  Sec.  S'l  fien 
ta'ion.  And  if  they  were,  yet  if  they  be  not  folMWed,  they  will  foon  grow  S'i^Sir 
cold  again.    Weary  out  finners  with  your  loving  and  earned  entreaties.  emaijenS  ne- 
Eollowthem,  and  give  thetn  no  reft  in  their  fin.    This  is  true  Charity  ;  bisfunthom-^ 
and  this  is  the  way  to  fave  tt1(?ns  Souls  i  ahtf  a  toiirfe  that  Will  afford  you  '^^^'  Calvin,  in. 
comfort  upon  rcvie^ir.  .    '      ■.  1^£;\\'^6 


Yyy  SECT. 


514  ^^^  ^"^^^^^  EverUfiiftg  Refi.  Chap.  1 3 

SECT.  xir. 

$.12.  J,  9.  QTrivc  CO  bring  all  your  Exhortations  to  an  ifTue-,  Stick  not  in  the 
Hence  wc  may  ^  ^^ork  done,  but  look  after  the  fucccfs,  and  aim  at  that  end  in  all 
S^mOT  ^  your  fpeeches.  I  have  long  obferved  it  in  Minillers  and  private  men,  that 
fecVnot  the  "  i^  they  fpeak  never  fo  convincing  powerful  words,  and  yet  their  hearts  do 
Edification  not  long  after  the  fuccefs  of  them  with  the  hearers,  but  all  their  care  is 
of  thcit  bro-    over  when  they  have  done  their  fpeech,  pretending  that  having  done 

wh'-'  t'h^       '^^'"^  ^"^^''  ^^^^'  ^"^^  ^^^  *^"^  ^^  God,thefe  men  do  feldom  profper 
UivTfpobii     '°  th^'"^  labours :  But  thofe  whofe  very  heart  is  fet  upon  the  work,  and 
to  Mm  once      that  long  to  fee  it  take  for  the  hearers  converfion,  and  ufe  to  enquire  how 
or  twice,  do     it  fpeeds,  God  ufually  bie/Teth  their  Labours,though  more  weak  ;  Labour 
h^  "!^m7       theraf  )re  to  drive  all  your  fpecches  to  the  defired  IfTue.     If  you  arere- 
«i  one  their  du^  provinga  fin,  ccafe  not  till  fifit  maybe)  you  have  got  the  finner  to  pro- 
tv.  Hiifcu'.  in  mife  you  to  leave  it,and  to  avoid  the  occafions  of  it :  If  you  are  exhorting 
M'j  7. '  Tom.  10  a  Duty,  urge  the  party  to  promife  you  prcfently  to  fet  upon  it.  If  you 
1.  pag.ijf.      would  draw  them  to  Chrift,  leave  not  till  you  have  made  them  confcfs, 
that  their  prefent  unregencratc  ftate  is  miferable,  and  not  to  be  rcfted  in  \ 
and  till  they  have  fubfcribed  to  the  necefiity  of  Chrift,  and  of  a  change  I 
and  till  they  have  promifed  you  to  fall  clofe  to  the  ufe  of  means.O  that  aU 
Chriftians  would  be  perfwadcd  to  take  this  courfe  with  all  their  Neigh- 
bours that  are  ycc  in  the  flcfti  ^  that  are  cnflavcd  to  fin,  and  ftrangers  to 
Chrift  1 


$.13. 


SECT.  XIII. 


^'^rtn^fus  «  ^  °-  T  Aftly,  Be  fure  that  your  Examples  may  Exhort,  as  Well  as  your 
ulmi^oSui-  -L'  words.  Let  them  fee  you  conftant  in  all  the  Duties  that  you  pcr- 

pt:i  vilent  fwade  them  to  :  Let  them  fee  in  your  lives  that  difference  from  finners, 
tli.'ii  vita;e-  and  that  excellency  above  the  world, which  you  pcrfwade  them  to  in  your 
^'^7  ri '''^'^  fpccche?.  Let  them  fee  by  youp  conftant  labors  for  hcaven,that  you  do  in- 
llt:  ihfervja-  ^^*^  bciieve  that  which  you  would  have  them  to  believe.If  you  tell  others 
t  or  eqiofit  *  of  the  admirable  Joyes  of  Heaven,and  your  fclves  do  nothing  but  drudge 
iopt'.is-  Lo,i-  for  the  world,  and  areas  much  taken  up  in  driving  to  be  rich,  or  as  quar- 
^J'^^.f,  '^^^1^  relfom  with  your  neighbours  in  a  cafe  of  commodity,  as  any  others  5  who 
th'iLm^'biis  •  ^'''  t^^"  believe  you  ?  or  who  will  be  perfwadcd  by  you  to  feek  the  ever- 
^is  tilmt  '  lifting  riches? Will  they  not  rather  think,that  you  perfwade  them  to  look 
Graccho:  de  after  another  world,and  to  neglcft  this,  that  fo  you  might  have  the  more 
fedinonequc-   ^f  j^  ^^  y^^^  (-^jf  p  l^j.  ^^^  ^^^  f^^.  y^^  proud,  while  you  exhort  them  to 

^dli^lic  at  y'ct-  ^^  humble  j  nor  to  have  a  feared  Confcience  in  one  thing,  while  you  would 
n,  homdd.i  have  theirs  tender  in  another.  An  innocent  life  is  a  continuall  powerfuU 
M^lotjyScc.  **  reproof  to  the  wicked  :  And  the  conftant  praftice  of  a  holy  and  hea- 
l^.^^'i  °^^^^'  veniy  lii'e,  is  a  conftant  difquietment  to  the  Confcience  of  a  Worldling, 
iiiravikin-  3  ^^^  ^  conftant  folicitation  of  him  to  change  his  courfe. 
te^ey  ij>fe:^Scc*.  An  J 


part  1 1 1 .  I'he  Saints  EverUfiing  Reft,  515 


And  thus  I  have  opened  to  you  the  firft  and  great  pare  of  this  Duty, 
confiding  in  private  familiar  Exhortation,  for  thehdping  of  poor  Souls 
to  this  Kelt,  that  are  out  of  the  way,  and  have  yet  no  Title  to  it :  and  I 
have  fhewed  you  alfo  the  manner  how  to  perform  it  that  you  may  fuc- 
ccedjl  will  now  fpeak  a  little  of  the  next  part. 


SECT.  XIV. 

BEfides  the  duty  ofprivate  admonition,  you  muft  do  your  utmoften-  —  ^^  j^^ 
dearours  to  help  men  to  profit  by  thepablikc  Ordinances.     And 
to  that  end  you  muft  do  thefe  things,    i.  Do  your  endeavours  for  the  •" 
procuring  of  Faithful  Minifters  where  they  are  wanting.    This  is  Gods 
ordinary  means  of  converting  and  faving.     How  jhati  they  hear  without  4  Rom.io.  14. 
Preacher  ?  Not  only  for  your  own  fakes  therefore,   but  for  the  poor  mi- 
ferable  ones  about  you,  do  all  you  can  to  bring  this  to  pafs.  IftheGtffel  z  Cor.4. 5. 
ke  hid,it  is  hid  to  them  that  are  hji.  Where  viftorTfaileth^the people  periJhA m-  Prov.i 9 . 1 8. 
prove  therefore  all  your  Int^rcft  and  Diligence  to  this  end.  Ride,and  go,  ^y^^S"^  o"^ 
and  feek,and  make  friends,  till  you  do  prevail ;  If  means  be  wanting  tOafo  muzzk  ^ 
maintain  a  Minifter,  extend  your  purfes  to  the  utmoft,  rather  then  the  the  poor  la- 
means  of  mens  Salvation  (hould  be  wanting.  Who  knoweth  how  many  bourlng  Ox, 
Souls  may  blcfs  you,  who  have  been  converted  and  faved  by  the  Miniftry  '^^J  ^^^^  - 
which  you  have  procured  ?  It  is  a  higher  and  nobler  work  of  charity ,«of\in^"7-/;^^ 
then  if  you  gave  all  that  you  have  to  relieve  their  Bodies ;  (  Though  both  Scot  in  his 
muft  be  regarded, yet  the  Soul  in  the  firft  place. )  What  abundance  of  PrffjeSlor.'p.^i, 
good  might  great  men  do  in  this,  if  they  were  faichful  improvers  of  ^^^"'^l"     , 
their  incerefts  and  eftates ,  as  men  that  believe  God  hath  the  chief  ^el'f'onquii^ 
intercft,  and  will  (hortly  call  them  to  an  account  for  their  Steward-  f^oo  abftftle- 
Ihips  ?   What  unhappy  Reformers  hath  the  Church  ftill  met  withal ,»>''>j/f^c^w«» 
that  inftead  of  taking  away  the  corruptions  in  the  Church,  do  diminifli  "?*'/'*J''o 
that  maintenance  which  (hould  further  the  work?  If  our  ignorant tr^^^^*'^* 
forefathers  gave  it  for  the  fervice  of  the  Church,  and  their  more  know-  dete^ib.   am 
ing  pofterity  do  take  it  a  way ,  without  the  leafc  pretence  of  right  to  dnsfugmnt 
it,  I  doubt  not  but  the  pious  intent  of  Progenitors  will  more  extenuate  /-^C'vVfg/.  Qu. 
the  fault  of  their  Ignorance,  then  the  Knowledge  of  their  Poftcrity  will  Cumus,//t.7. 
excufe  their  Sacriledge.     Alas,  that  the  fad  example  of  King  Henry  ^^y. 
the  eighth's  Reformation  ,  and  the  almoft  *  miraculous  confump-  EndanJal- 

ready  been  al 
the  Eagles  ncft,  that  was  ftt  on  fire  with  a  coal  that  {licked  to  the  flefti  vvhich  was  floln  from  the 
Altar  ?  De  Ecolcfia  qui  al'iqiidfur.iur  Judx  proM'.ori  comparatur.  Aug.  in  Johan.  The  Arguments  ufed 
of  late  tOjexcufchis  hainous  fin,  arc  much  of  the  nature  of  tholc  which  Dionyjiia  fenior  vm  woK 
loufein  theUkecafei  «^  ^'d.  inf^aUrii  ld.::Limilib.  i.  cap.x,   Et  Jitftin.  I.  il. 

Yyy  a  don 


5 1  ^  The  Saints  EverU^tng  Hefl,  Chop.  1 3. 

tion  of  the ciiaceio: Impropriator?,  andthemmy  hundred  Congrcgati- 
prw  that  live  in  woful  dirknefs  for  want  of  maintenance  for  a  Miniftry, 
(houldyec  bcnomorcetfedaala  warning  to  this  Age.    If  they  takeaway 
moft,  and  give  back  a  little,  we  are  beholden  to  their  bou-n^y.     If  a  cor- 
rupt Officer   lofe  hislntereft,  the  Church  doth  not  lofe  hers.     Hercis 
tt  great  talk  of  reducing  the  Church  to  the  Primitive  pattern  :Iffa-,  J  ^idre 
affirm,  that  every  Chttrch  rrnfji  have  mauj  Mlniflers  (  A.nd  they  that  know 
wherein  the  work  of  theMiniftry  doth  conlift,  will  no  more  wonder  ac 
that,  then  that  a  Re^^imcnt  of  Souldiers  piotiUkivcmunj  Officers)   And 
t  how  will  that  be,  when  they  will  fcarcc  afford  maintenance  for  one? 
tSit'nr!l\bc'r^*^^^y  ^""^  likelier  to  bring  the  Church  to  the  Primitive  Poverty,  then  to- 
ofMiniftcrs     the  Primitive  Pattern.  If  I  were  not  known  to  be  quite  beyond  their  ex- 
t'lut'i;      -.  ceptions  my  fvlf,  I  might  not  fay  fo  much,   left  I  were  thought  to  plead 
f^'^-'m  "^y  ^^^  incerell  :  Efpemlly  a  dying  man  (houldbeoutofthe  reach  of 

noA^tS-^^^'     fuch  accufitions.     But  the  Lord  knoweth,  that  it  is  not  a  defire  that  Hi- 
m  iiccnincc    niftcfs  fhould  b:  rich,  that  raakcch  me  fpeak  this  •,  but  anearneft  dcfireof 
is  ta':cri  a\\'.ay>  the  Hippincfs  of  the  Church  :  Nor  do  I  meantheMiniftry  only  by  the 
1  would  rich  a  vyrord  [_Church  :]  It  is  the  people  that  are  robbed  and  bear  the  lofs, 
ThiV'Tnlen-  "^^^^  ^h'^"  the  Miniilccs  ;  Miniftersmuftand  will  have  maintenance^  or 
tcr  mtothc  "clfe  racn  willfetthcirChildrentoother  Studies  ••  When  there  is  no  other, 
Miniftry,  who  chc  p?oplc  muft  allow  ic  thcmfelvcs,  or  be  without .-  What  Miniftcr  can 
cin  imintim  vvcll  over-fee  and  watch  over  more  then  a  thoufand  Souls  >  nor  I  think 
andMb  d  "^'h    ^^  niany.     Many  Congregations  have  four  thoufand ,  ten  thoufand,  twen- 
work  freely,     tythoufand,  fome  fifty  thoufand,  yea  feventy  thoufand.     How  man^ 
L?ct!icin        Officers  will  the  State  raainniin  in  an  Army  of  thirty  thoufand  ?  I  had 
know  fo  their  alrooftfaid,  Theworli^of governing  the  Church  u greater^  and  hath  need  of 
icesj^hit  ic    ^  many.    I  would  all  Scripture  and  Primitive  patterns  were  well  viewed 
ji^jcrreatcft     ^^  ^^^'s.     Oh  liappy  Reformation,  if  Popifh  fuperftitious  Clergymen, 
Lord  in  the     had  been  only  taken  down,  and  able  Godly  men  put  in  their  place.*,  or  in 
Land  is  not      fight  Offices,  without  fuch  diminntioH  of  the  number  or  tht  maintenance  ! 
s'v  ^\t  ^°'^"    Or  if  a  fupply  at  prefentcou'd  not  be  had,  yet  (hould  they  not  haveover- 
H?f;(7«  filth    thrown  the  hopes  of  pofterity.     But  to  leave  this  DigreRion  :  I  hope 
iui  D.imjfin.    thofe  that  God  hath  called  to  his  work,  will  labour  never  the  lefs  for  the 
Ccricoslllo!     ftiortncfs  of  their  maintenance  :  And  thofeofthepeoplethat  cando  no 
co'tvcn:t  Ec    niorc,  can  yet  pray  the  Lord  of  the  harveft  that  he  would  fend  forth  la- 
y/hntui^qui-  bourers.     And  he  that  hath  put  that  petition  into  our  mouthj,  I  hopi2 
bits' parcntim    will  put  the  anfwcr  into  our  hands. 
&  amicorum 

nullx  fitfi-agxttur  jilpcn'Lit.  ^i  x'-itcmbav.^ pxrenUfn  &  oybia  fulentxri pofj'im^  ji  q'40-i  pxtpcrumeft 
acclp'}m*i  facnlcgiumpnifc^lo  incunuiU.,  O*  commHru/it.  And  befides  it  would  bcir  up  the  credit  of 
tl>cC)%Cj  and  take  otfinucH  prejudice  fro;n  the  peo.>le.  l^utour  Gentlemen  hiv;  their  pleifurc, 
W^^ltHjand  honour  in  fuch  high  elkcai,ind  Chrift,  ancf  his  Gofpel  and  Church  in  fuch  dil'-^iteciTi, 
t\)kM  thfv' would  tike  it  for  a  dij^tacc  to  turn  M.irvifters  :  or  to  fit  and  d:vote  theinfelves  or  children 
t<)  itjaud  foto  feive  CluilV  freely-Whcre  is  ttic  Gentleman  in  England  that  hath  done  thus?The  blind 
\Vtecches  will;  rail  at  MiniOcrs  for  CovetOMrn.cfs,becaure  they  will  not  fcrve  at  the  Altar,and  not  live 
oa  the  Akar,  who '  ave  no  ot^ier  m;inltCTiincc  :  But  when  jvill  themfclves  that  have  more  ,  devote 
il\eiifclv«s  frcd/  to  this  work  >  Will  tficy  noc  rather  incrcafi  their  great  cftates  with  robbing  God  ? 

•    •  5BCT. 


Part  III.  The  Saints  EverUfthtg  Refl.  517 


SECT.  XV.  ^.15. 

Z.    Y^  Et  IE  is  not  enough  chat  you  leek  after  Teachers,  but  efpeci-  nobis  v;'Xiri 
I  ally  you  muft  feek  afccr  fuch  asare  rittcftfor  the  work.     An'^q.'iij.'femrcs'i 
ignorant  Emperick  that  kjllech  more  then  he  cureth,  doth  not  fo  much  ^onGrem  ijium 
differ  from  an  able  Phyfician,  as  an  unskilful  Minifter  from  one  that  is  '■^^/'*«/;<'>/f'^ 
able.    Alas,  this  is  the  great  defcd  among  us  :  Men  that  are  fitted  for  the  «^fl^^Tcnul. 
work  indeed,  are  almolt  wonders :  One  or  two,  or  three,  or  four  in  fome  Af'oiogct.c.i^. 
Counties  is  much.  *  How  few  that  have  dived  into  the  Mylleries  of  Divi-  He  memi- 
nity?  or  have  throughly  rtudyed  the  mod  needful  Controvcrlies?  or  are  ^"^^^^  "o^^^ "  «■ 
able  to  explain  or  maintain  the  Truth  ?  But  only  they  flore  their  Memo-  ^^l  ^ut  one 
ries  with  the  Opinions  and  Phrafes  of  thole  Teachers  that  are  in  moft  ere-  whofe  office^ 
dir,  in  common  cafes ;  and  then  they  think  they  are  Divines ;  And  every  l^y  chiefly  in 
man  that  fleps  out  of  their  common  rode,  they  can  fay  he  is  Erroneous  or  ^"Ivi^  ^^ 
Heretical  ^  but  how  to  confute  him  they  cannot  tell.    And  almofl  as  few  thouoh^Al 
that  are  well  skilled  in  managing  known  truths  upon  the  Confcience.  Alas,  had  Authori- 
whence  comcth  t  his  mifery  to  the  Church?Thc  late  Prelates  difcountenan-  ty  to  teach 
cing  the  Godly  Learned,i3  one  main  caure;,&  their  filling  the  Miniftry  with  ^^°- 
the  vileft  that  did  belt  ht  their  ends :  And  fo  great  a  Corruption  of  the  Mi- 
niftry  cannot  fuddcnly  be  cured.     And  another  great  cauic  is  this :  There  a 
is  not  a  choice  made  of  the  moft  excellenteft  wits,  and  thofe  youths  that 
are  ripcft  in  Learning  and  Religion  :  but  fome  of  them  are  fo  rich,  that       *C 
the  Mmiftry  is  too  mean  for  them  ;  and  fome  fo  poor,that  they  have  no  ^"•'J^^^^Mf 
maintenance  to  fubfift  on  atthellniverfities.     And  lo  every  one  that  is  T„or^so'clf 
beft  furnifhed  to  mike  a  Trade  oftheMinidry,  or  whofe  Parents  have  Gcmimex  put 
beft  affcftion  to  it,  how  unfit  foever  the  Child  is,  muft  be  a  Minifter ;  this'mpra- 
and  thofe  few,  very  few,  choice  wits  that  would  be  fitteft,  are  diverted.  ^^'"P'^fc^'-ly. 

How  fmalla  matter  were  it  fand  yet  how  excellent  a  work^  for  cverye^^^  jl^^jj 
Knight  or  Gentleman  of  means  in  England,  to  cull  out  fome  one  or  two,  out  your 
or  more  poor  boys,  in  the  Country  Schools,  who  are  of  the  choiceft  wits,  eftates  in  a 
and  moftpious  difpolitions,who  are  poor  and  unable  to  proceed  in  Learn-  ^iX  ^j^^^  ^^'1^ 
ing,  and  toma,intainihema  fewyearsintheUniverfities,  till  they  were  ^re  c^^^forj 
fit  for  the  Minillry  ?  Ic  were  bin  keeping  a  few  fuperfluous  attendants  the   ac  your  ac- 
lefs,  or  a  few  horfesor  dogs  the  lefs ;,  If  they  had  hearts  to  it,  it  were  ea-  coanting  tim?,  . 
(ily  fpared  out  of  their  fports,  or  rich  apparel,  or  fuperfluous  dyet  :  or  Whatafmall 
what  if  it  were  out  of  more  ufefuU  cofts  ?  ot  out  of  their  childrens  larger  for"^*a^of 
portions  1  I  dare  fay  they  would  not  be  forry  for  it  when  they  come  to  iqq  or  loo  or 
their  reckoning.  One  fumptuous  feaft,orone  coQlv  fuit  of  apparel,wouU  ;oo  pound 
nuintninapoor  Boy  a  year  or  two  at  the  Univerfity,  who  perhaps  might  pirafuj^m,  to  • 
come  to  have  more  true  worth  in  him,  then  many  a  glittering  fenfuall  "la^nt^^fti'l 
Lord;  and  to  do  God  more  fervicc  in  his  Church,  then  ever  they  did  scholar  at 
with  all  their  elUtes  and  power.  the  nniverfi- 

ty.  If  vou  will  not  part  with  a  little  for  Cod,you  rtuU  part  with  more  to  mcn,and  with  all  ihortly, 
but  lefs  to  yooi  comfort.  Bui  be  fuic  you  choofe  the  fitidi,  and  not  the  moft  be-fricndcd.  How 
far  doth  our  charity  co;tv  (hort  of  the  primitive  Cbriftianj,  though  our  riches  be  far  greater?  Tcrtuf- 
Han  faith  to  the  Hclth^yi,^{U(  nopa  tmfcricordi.t  mfumt  vk.uimjqu-.im  Riligio  vcjh.t  Templatim.Pi.po\o' 
jMf.  adv.  GentM.C4i>.4i.  See  Caples  Epiftlc  Dcdicat.bc  ore  M,Pf«Wf  on  the  Sacrament. 
^  *  ^        ^  Yyyj  SECT. 


5 1 8  The  S dints  everUfling  Refl.  Chap.  1 3 . 


sect;  XVI. 

f.  16.       3.     A   ND   wlien  you  do  enjoy  thebleffingofcbcGofpcl.you  muft 
*  Thiico.n-*'        xJLycc  ufc  your  utmoft  diligence  to  help  poor  Souls  to  receive  the 
"?  ^^^^a*^"*^     f"*"'^  ^^'^-    ^^  which  end  you  mult  draw  them  conllantiy  to  hear  and  at- 
Tinde-d'^un*^*^"*^*^  •  ^^'"<le  them  often  of  what  they  have  heard  :  Draw  them,  if  it  be 
lawful,lf  to      podib'.e,  to  repeat  it  in  their  families :  If  that  cannot  be,  then  draw  them 
unhwtul         to  come  to  others  that  do  repeat  it ;  that  fo  it  may  not  dye  in  the  hearing, 
Dicn  :  and  a«-^  * -[-l^.g  Very  drawing  of  men  into  the  company  and  acquaintance  of  the 
t^    nd-^^n-    ^^^'^'V'  belides  the  benefit  tl)«y  have  by  their  endeavours,  is  of  fingular 
cd,ifanycom-  ufe  to  the  recovery  of  their  SouN.  AfTociation  breedeth  familiarity,  and 
plain  otir,  as  familiarity  breedeth  love  :  andfamiliarity  and  love  to  the  godly  doth  lead 
ofFaftious.      tofamiliaricy  and  love  to  God  andgodlinefs :  Itisaifoa  means  totake  off 
h^^^dd^^        prejudice,  by  confuting  the  worlds  fianders  of  the  waies  and  people  of 
cvcrmeco  *  God.    life  therefore  often  to  meet  together,  befides  the  more  publique 
We  arc  the      "  meeting  in  the  Congregation  :  not  to  vent  any  unfound  opinions,  aor 
fame  together  tt  ygf  jn  dilhrte  of  the  publique  meeting,  nor  in  oppofitioa  to  it,  nor 
asweaie        " at chc time of publique worfliip ^  noryettomakeagroundlefs  Schifm, 
lame  all'in  a    "  or  to  feparate  from  the  Church  whereof  you  are  members,  nor  to  dc- 
body,as  we      "  ftroy  the  old  that  you  may  gather  a  new  Church  out  of  its  ruines,as  long 
are  fingular-    *'  as  it  hath  the  efTentials,  and  there  is  hope  of  reforming  it ;  nor  yet  would 
ly;  hurting  no  n  j  j^^yg  ^^^  forward  to  vent  your  own  fuppofed  gifts  and  parts  in  reach- 
no  man.       ^  "  ing  where  there  is  no  neceffity  of  it;  nor  to  attempt  that  in  the  Interprc- 
Whcn  honeft  *'  tation  of  difficult  Scriptures,  or  explication  of  difficult  controvcrfies, 
and  good  men  "which  is  beyond  your  ability,  though  perhaps  pride  will  tell  you,  that 
^\^^^  ^°?^'      *'  you  are  as  able  as  any  .-But  the  work  which  I  would  have  you  meet  about 
f[o!i'Y  and"     '*  ^^  this;To  repeat  together  the  Word  which  you  have  heard  in  publique^ 
chafte  people  "  to  pour  out  your  joynt-prayers  for  the  Church  and  your  felves  ^  to  joyn 
are  aflcmblcd,  "  in  chearfull  ringing  the  prayfes  of  God  ^  to  open  your  fcruples,  and 
"  n  T^  F  ^*^  "  ^^"^^^  >  *"*^  ^t^rs,  and  get  refolution  ^  to  quicken  each  other  in  Love, 
fSon   but  a     *'  ^"^  Heavenlinefs,  and  Holy  walking  ,  and  all  this  not  as  a  feparAted 
Court.  i;ut     *'  church,  bnt  m  a  fart  of  the  Chnrch  more  diligent  then  the  refi  in  redeeming 
•rt  the  con-     "  timey  and  helping  the  Souls  of  each  other  Heaven- ward, 
trary,  the 

flame  of  Faftion  is  to  be  given  to  them,  whoconfpire  together  in  hatredof  good  and  honeft  men; 
that  cry  out  againft  the  blood  of  the  (innocent ;  pretending  this  vanity  in  defence  of  their  hatred, 
that  thev  thlnV  the  Chriftians  are  the  caufc  of  every  publick  calamity,  and  every  lofs  of  the  people. 
TertuU.Apologct.adv.  Gcntcscup.  39540. 

I  know  fomecarelefs  ones  think  this  courfe  needlefs  :  and  I  know  fome 
tormalifts  do  think  it  Schifmatical,  who  have  nothing  of  any  moment  to 
fayagainrtit;  Againft  both  thefe,  if  I  durftfo  far  digrefs,  I  could  eafily 
prove  it  warrantable  and  ufefull.  I  know  alfo  that  many  of  late  do  abufe 
private  meetings  to  Schifm,and  to  villifie  Gods  Ordinances,  and  vent  the 
^  windy  iffue  of  theis  empty  brains.  But  betwixt  rhefeextreams  I  advifc 
you  to  walk,  and  neither  toforfake  the  a^cmhling  ofjourfdves  together,  at 
the  manner  of  fome  Uibnt  exhort  ens  another ,  Heb.  1 0.25  .Nor  yet  to  be  car- 
ried 


Part  III.  The  S  dints  Ever  la  fling  Refi.  5  ip 


riedabout  with  divers  and  firange  do^rines  ''    But  let   all  your   private 
meetings  be  in  fubordination  to  the  publike  :  and  by  *''' the  approbation  a?jd 
**£0}tfent of yottr fpiritual  f^mdes^and  not  wthout  them  ff  your ptvn heads ^ 
{  where  fuch  guides  are  men  of  knowledge  and  godlinefs ;  )  remcmbrln^ 
them  which  have  the  Rule  overjoti^  which  fpeal^  to  jou  the  J-Vord  of  God^ 
following  theirr  faith,  and  as  men  whnfe  hearts  areftahlifijed  with  Grace ^coh" 
Jidering  the  whole  end  of  a  Chriflians  converfation  :  fefus  C  hrijl  the  fame 
yeflerdaj^  and  to  day  ^    and  for  ever^  Heb.l  3.7,8,9,  17.  And  I befccch 
JOU  Brethren,  Afark^them  which  canfe  Divijions  and  Offences,  contrary  f 
the DoEhrine  which yotthdve  learned,  and  Avoidthem*     For  they  that  are 
fuch,ferve  not  our  Lor^  f-^f^^  Chrifl^  but  their  own  belly,  and  by  good  words 
and  fair  fpeeches  deceive  the  hearts  of  the  fimple, Kom.  \6.  17,18.1  would 
you  would  ponder  every  one  of  thefe  words,for  they  are  the  precious  ad- 
vice of  the  Spirit  of  God,  and  neccffary  now,  as  well  as  then. 

SECT.  XVII. 

.  4.  /^NE  thing  more  I  advife  you  concerning  this :   If  you  would  have^  Kce^  Ordl- 
V^Souls  converted  and  faved  by  the  Ordinances,  Labour  Jli/l  to  keep\anccs  and  ^ 
the  Ordinances  andMinijlry  in  EJieem.^0  man  will  be  much  wrought  on  MIniftry  in 
by  that  which  he  dcfpifcth.    The  great  caufes  of  this  contempt,  are  a  per-*^^^^'^^ 
verted  Judgcmenr,and  a  Gracelefs  heart.  It  is  no  more  wonder  for  a  foul  «tha  "thin'k  I 
to  loath  the  Ordinances  that  favourcth  not  their  fpiritual  nature,  nor  fpcak  too 
fecth  God  in  them, nor  is  throughly  wrought  on  by  them,  then  it  is  for  a  harflily,  I  fay 
fick  man  to  loath  his  food.   Nor  is  it  any  wonder  for  a  perverted  under-^^^  Doaor 
Iknding  to  make  a  Jeft  of  God  himfelf,much  lefs  to  fet  light  by  his  Orcti-  f.'^S"^^^,- 
nances.  Oh  what  a  rare  blefling  is  a  clear,found ,  fandificd  Judgement !  ,i,chis  contra 
Where  this  is  wanting,themofthelli{h  vice  nay  fecm  a  vertue,  and  the  Bellarmimm. 
moft  facred  Ordinance  of  divine  Inftiiurion  may  feem  as  the  watersof  ^"'^'^i'^'^'*^ . 
9ordan  to  NaamanAfsiny  enemies  to  Gods  Ordinances  affault  you  I  refer  Z      ^'  '""^^' 
you  to  the  readmg  of  Mr.Hfw.X*f«r;«ff/ late  book  for  Ordinances.  rmpudoiufima 

The  prophane  Scorners  of  Miniftry  and  Worfhip  heretofore,  were„»M''/e/?fj^r /«/■- 
the  means  of  keeping  many  a  Soul  from  Heaven  •,  but  the  late  genera-  P'lfl^o<6^  fec- 
tion*  of  proud  ignorant  Sedaries  amongftus,have  quite  out-ftrippcd  in  ^j.fftj^'/''"' 

t^erbitate  loq'ti.  Modcratus  tamen  fum  ipfe  mlbi  quantum  I'lcuiii  <^  non.q:iid  ipfidembU  merucrmt,  fed 
<ltid  noflros  homines  decca!,fpe{lavi. Ani  let  the  grcateft  that  arc  guilty  read  Cyprians  ^vords  and  trem- 
ble. What  greater  crime  can  there  be,  then  to  have  ftoodup  againft  Chrift  (  in  his  Officers  and 
Difcipline  ?  )then  to  have  fcattered  the  Church  of  Chrift,  which  he  hath  purchafed  with  his  blood, 
and  built  ?  Then  to  have  fought  by  the  fury  of  hoftile  difcordjagalnft  i;he  unanimous  and  a^reeirg 
people  of  GodrWho  though  themfclves  (hould  repent  and  return  to  the  Church,  yet  can  they  not  re- 
cover and  bring  back  with  them,  thofe  whom  they  have  feduced  ,  oi  thofc  that  being  by  death 
prevented  are  dead  and  periled  w  it'^out  the  Church,without  being  Abfolvcd  &  Rtftored  to  commu- 
nion :  whofe  Souls  at  the  day  of  Judgement  (hall  be  rcqui  ed  at  their  hands,  who  were  the  Authors 
and  Leaders  of  them  to  perdition.  It  is  enough  therefore  that  they  arc  pardoned  that  Return  :  but 
pcrfidiourne''s  muft  nor  be  promoted  in  the  houfc  of  faith.For  what  privilcdge  do  wc  refcrvc  for  Good 
men,  and  innocent,  and  that  feparate  not  or  depart  not  from  the  Church,  if  we  honour  them  thic 
have  feparated  or  departed  from  us  and  have  flood  againrt  the  Chwch. } ^ypi ia>i  Epiff.  7 z.  ad  Stcph. 
Thus  this  bleflcd  Martyr  of  Separatifts.  this 


520  The  Sdhts  Evfrla fling  Reft,  Chap.  13. 


this  the  vile  Pcrfecutors.     Oh  how  many  louls  may  curfe  thefc  wretches 
in  hell  for  ever,  thachaveby  them  been  brought  to  concemn  the  means 
that  (hould  fcf  ve  themlBy  many  years  experience  in  my  converfing  with 
thefe  men,I  can  fpeak  it  knowingly,  that  the  chiefcd  of  their  zeal  is  let  out 
againft  the  faithrul  Minifiers  of  Chnft:  he  is  the  ablcft  of  their  preachers 
that  can  railat  cheminthemoft  devilifhlanguage  :  it  istheir  moft  com- 
mon difcourfe  in  all  companies,  both  godly  and  prophane,  to  vilifie  the 
Miniltry,and  n  ake  them  odious  to  all,  partly  by  (landers,  and  partly  by 
^  fcorns :  ischis  the  way  to  win  Souls  ?  whereas  formerly  they  thought, 
that   if  a  man   were  won  to  a  love  of  the  Miniftry  and  Ordinan- 
ces, he  was  in  a  hopefull  way  of  being  won  to  God  j    now  thefe  men 
are  as  diligent  to  bring  all  men  to  fcorn  them,  as  if  this  were  all  tha:  were 
neceflary  to  the  firing  of  their  Souls,  and  he  only  {hall  be  happy  that 
,  cm  deride  at  MiniftersandDifcipline.      If  any  doubt  of  the  truth  of 
*  what  1  fay, he  is  a  Hranger  in  £niU>jd,And  for  his  fatisfadion  let  hirr.  read 
arc  the  cSff  all  the  Books  of  Martin  Mar-friefl^  and  tell  me  u  hecher  the  Dev  il  ever 
©flight  BcUcf^po^^  ^^  ^'^^^  ^  tongue  of  flelh  before?    For  you,  my  dear  friends,  I 
Hy  away  as       acknowledge  to  Gods  praife,  thatyouareasfar  from  the  contempt  of 
much  as  they    Ordinances  or  Miniftry,  as  any  people  1  know  in  the  Land.     I  fhall  con- 
^°v     h-    '^'  ^'"'^  5^"  herein,  not  in  my  own  words,  but  in  his  that  I  know  you  dare 
Avind  of  tern-     ^^^  difregard,  i  Thef.%.  11,12,13  .Wherefore  com'ort  jour  [elves  together, 
ptation  drives  and  eJifie  one  another^  even  as  alfv  je  do -^  Andwebefcech  yoH  Brethren^  t$ 
ihem,the  heap  j^orp  them  tvhith  Uhenr  among jou^  a,^  Aure  over  jou  in  the  Lerd^und  udm»- 
l!o?dTfllor^^  w>p«  i  And  toefteemthem  very  highlj  in  Love  for  their  Works  fake; 
ihall  be  laid      ^"^  ^^  "^  pe^ce  among jiour  f elves.  Obey  them  that  have  the  Rnle  over y oh ^ 
up  fomuch      and  fttbmit  jour  felves,  for  thej  w/rtch  for  your  Souls ^  as  thofe  thatmuft 
the  cleaner,     give  an  account  ^  that  they  maj  do  it  rviih  foj^  anduot  with  Grief  j  for  that 

'fTJf!!r  ''''     **  ^»?rofitablcforyou,  Heb.  1  3 .  1 7 • 
ttejcit.  cap-i.      ji^^^  you  fee  pare  ofyour  duty  for  the  Salvation  of  others. 


SECT.  XVIIL 

$  •  ^  0.  A  ^  ^  ^^^'  Chriftian  Reader,  feeing  it  is  a  Duty  that  God  hath  laid 
j!\,  upon  every  man  acording  to  his  ability,  thus  to  exhort  and  re- 
prove, and  with  all  poflible  diligence  to  labour  after  the  Salvation  of  all 
about  him  ;  judge  then  whether  this  work  be  confcionably  performed. 
Where  (hall  we  rind  the  man  almort  among  us,  that  fetteth  himfelf  to  it 
with  all  his  might,  and  that  hath  fet  bis  bearc  upon  the  Souls  of  liisbre* 
thren,  that  they  may  be  faved  ? 

Let  us  here  therefore  a  little  enquire.  What  may  be  theCaufes  of  the 
grofsnegleft  of  this  Duty,  that  tiic  Hinderances  being  difcovcrcd,  may 
tbc  more  cafily  be  overcome.  ■■'■''-' 

*  I. One 


Part  III.  7  he  Saints  Ever  Up  »g  Reft,  5  2 1 


r.ii'A--jz^j. 


I.  One  Hinderance,  is.  Mens  own  Gracclefnefs  and  Guiltinefs.  They 
have  not  been  ravilhcd  themfel  ves  with  the  heavenly  delights  •  how  then 
(hould  they  draw  others  foearncilly  to  feekthem?  They  have  not  felt 
the  wickednefs  of  their  own  natures,  nor  their  loft  condition,  nor  their 
ncedofChrift,  norfck  the  transforming  renewing  work  of  the  Spirit: 
How  then  can  theydifcovcr  thefc  toothers?  Ah  that  this  were  not  the 
cafe  ofmany  a  learned  Preacher  in  England  \  and  the  caufes  why  they 
preach  fo  frozcnly  and  generally!  Men  alfo  are  guilty  themfel  ves  of  the  fins  a 
they  fhonld  Reprove  ^  and  this  ftops  their  mouth,  and  makech  them  afha- 
med  to  Reprove. 


2.  Another  Hinderance,  is,  A  Secret  Infidelity  prevailing  m  mens  « 
hearts :  Whereof  even  the  beft  have  fo  great  a  raeafure,  that  cauicth  this 
duty  to  be  done  by  the  halves.  Alas,Sirs,we  do  not  fure  believe  mens  raife- 
ry  •,  We  do  not  believe  fure  that  the  threatnings  of  God  are  true.  Did  we 
verily  believe  that  all  the  unregenerate  and  unholy  fhall  be  eternally  tor- 
mented, as  God  hath  faid.  Oh  how  could  we  hold  our  tongues  when  we 
are  among  the  unregenerate  >  How  could  we  chufe  but  burft  out  into 
tears  when  we  look  them  in  the  face^as  theProphet  did  when  he  looked  up- 
on Haz.ael  ?  Efpecially  when  they  are  our  kindred  or  friends  that  are  near 
and  dear  to  us  ?  Thus  doth  fecret  unbelief  of  the  truth  of  Scripture,  con- 
fume  the  vigour  of  each  grace  and  duty.  Oh  Chriftians,  if  you  did  verily  a 
believe  that  your  poor,  carnal, ungodly  nelgbours,or  wife,or  husband, or 
child,  fhould  certainly  lie  for  ever  in  the  flames  of  Hell,  except  they  be 
throughly  recovered  and  changed,  and  that  quickly  before  death  doth 
fnatch  them  hence,  would  not  this  make  you  call  off  all  difcouragements, 
and  lie  at  them  day  and  night  till  they  were  perfwaded  ?  and  give  them  no 
reft  in  their  carnal  ftate  ?  How  could  you  hold  your  tongue,  or  let  them 
alone  another  day,  if  this  were  foundly  beleived  ?  I f  you  were  fure  that « 
any  of  your  dear  friends  that  are  dead,  were  now  in  Hell,  and  perfwading 
•to  repentance  would  get  him  out  again,  would  you  not  pcrfwade  hira  day 
Hand  night,  if  you  were  in  hearing  ?  And  why  (hould  you  not  do  as  much 
•jthen  to  prevent  it,  while  he  is  in  your  hearing.but  that  you  do  not  believe 
•'Gods  Word  that  fpcaks  the  danger?  Why  did  iVo^^  prepare  an  Ark  fo  a 
long  before,  and  pcrfwade  the  world  to  fave  themfelves,but  becaufe  he  be- 
leived God,  that  the  Flood  (hould  come  ?  and  therefore  faith  the  holy 
G\\o'ik,Byf»iith  Noah  rrepared  the  u^rk^.And  why  did  not  the  world  heark-  ^^°'  ""  '^' 
en  to  his  perf^^afion,  and  feek  to  fave  themfelves  as  well  as  Noah,  but  be- 
jcaufe  they  did  not  believe  there  would  beany  fuch  deluge?  They  fee  all 
•Air  and  wcll,and  therefore  they  thought  that  threatnings  were  but  wind. 
iTh  rich  man  in  Hell  cries  out ,  Se^d  to   my  bret  hren  to  yparn  them,  » 
tiMt  thejcomenot  $Q  thh  pUce  of  ferment :  Hefclt  it  and  therefore  being 
\  Izz  "'  con- 


52  2  The  Saints  EverUflin^^  Reft.  Chap,  x  3 , 

convinced  ofics  truth,  would  have  them  prevent  it :  But  his  brethren  on 
earth  they  did  not  Ice  and  feci  as  he.and  therefore  they  did  not  bclieve,nor 
Luke  16.  3 1.  would  have  been  pcrfwaded  thoMgh  one  had  rifenfrom  the  dcdd.  I  am  afraid 
•  moft  oftts  do  believe  the  predidions  of  Scripture  but  as  we  believe  the 
predidions  of  an  Almanack,  which  tclleth  you  that  fuch  a  day  will  be 
rain,  and  fuch  a  day  wind  ;  you  think  it  may  come  to  pafs.and  it  may  be 
not ,  and  (o  you  think  of  the  prcdidions  of  the  damnation  of  the  wick^ 
cd.  Oh  were  it  not  for  this  curfed  Unbelief,  our  own  Souls  and  our 
neigbours  would  gain  more  by  us  then  they  do. 

iinmortdim, ■ —  ■ • 

no'/impjli°u,  «  *  3.  This  faithful  dealing  with  men  for  tlieir  Salvation,  is  much  Hin- 
nem'.ferii  illis  dered  alfo  by  our  want  of  Charity  and  CompalUon  to  mens  Souls.  We 
ex  marbo  &  are  hard-hearted  and  cruel  toward  the  miferable  ^  and  therefore  fas  the 
^'".'^^  '^'1'"''  Prieft  and  the  Levite  did  by  the  wounded  man)  we  look  on  them  and  pafs 
acdaine/nus  .id  ^V*  ^^  ^^^^^  tender  heart  could  endure  to  look  upon  a  poor,  blind,  for- 
bodim,  &  "a.  lorn  finner, wounded  by  fin,and  captivated  by  Satan,and  never  once  open 
m.iUfi(iviio  our  mouths  for  his  recovery  ?  Whac  though  he  be  filcnt,and  do  not  defirc 
(djlhfinrnts  .thy  help  himfelf,yet  his  very  mifery  cries  aloud:  Mifery  is  the  moft  cffectu- 
Vm?  T^mri  ^^^  fuitor  to  one  that  is  compaffionate  .-  If  God  had  not  heard  the  cry  of 
nil  citci  fum ;  our  miferies  before  he  heard  the  cry  of  our  prayers,  and  been  moved  by 
at  no;  fiii>n.(s.  his  own  pity,  before  he  was  moved  by  our  importunity,  wc  might  have 
5/  ub:r,aru  j^^g  enough  continued  the  flaves  of  Satan.  Is  it  not  the  ftrongcft  way 
wl'^«Kj/Ji-'*^^^''S^^'"§  that  a  poor  Lazarehdiih^io  unlap  his  fores,  and  (hew  thetn 
muu  Si  defuj^  the  pafTengers  ?  all  his  words  will  not  move  them  fo  much  as  fuch  a  pitti- 
tmpcdimeato  ful  fighc.  Alas,  what  pittiful  fights  do  we  daily  fee  .^  The  Ignorant,  the 
fui:  i  at  impe-  prophane,thc  negleders  of  Chrift  and  their  fouls ;,  their  fores  are  open  and 

bm^utloi^'  ^'^^^'c  to  ^11  ^^^^^  ^"ow  ^^^^  '•  ^^^  y^t  ^^  ^^^ "Ot  P't'^y  ^^^'^ ^  You  will 
habuimu! :  qiio^  pray  CO  God  for  them  in  cuflomary  ducies,that  God  would  open  the  eyes, 
magis  noflrj.  and  turn  the  hearts  of  your  ignorant  carnal  friends  and  neighbours :  And 
commiferattone  ^^y  ^q  yQ^  j^q^  endeavour  their  converfion  if  you  defirc  it  ?  And  if  you 
X^S!'ju-  ^^  "^^  defireit,  why  do  you  ask  it  >  Doth  not  your  negligence  convince 
nius  ircni'c.  Y^u  of  hypocrifie  in  your  prayers,and  of  abufing  the  high  God  with  your 
To.  i.loperHmi  deceitful  words?  Yourneighbours  are  neer  you,  your  friends  are  in  the 
p'  ^90-  houfe  with  you,  you  ear,  and  drink,  and  work,  and  walk,  and  talk  with 

wuTnonhx-  ^^^"^j  ^^^  y^"^  y<^"  ^^y  ''"^^  ^^  nothing  CO  them.  Why  do  you  not  pray 
bent,  nee  ex  them  to  confider  and  return,as  wel  as  pray  God  to  convert  and  turn  them? 
charitate  fra-  Have  you  as  oft  and  as  carneftly  begged  of  them  to  think  on  their  wayes, 
trem  comgmt,  and  to  reform,  as  you  have  taken  on  you  to  beg  of  God  that  they  may  do 
limnlhi-^^' *^'^^  ?  What  if  you  fhould  fee  your  neighbour  fallen  into  a  pic,  and 
(juant :  'qu.m  you  ftiould  prefently  fall  down  on  your  knees ,  and  pray  God  to 
ft habere/it, no/i  help  him  out,  but  would  neither  put  forth  your  hand  to  help,  nor 
ad:o  confeflim  once  perfwade  or  direft  him  to  help  himfelf ,  would  not  any 
f^^fpX]^  man  cenfure  you  to  be  cruel  and  hypocritical  ?  Whac  the 
defickiiii  caiifas  p'^texerefKj  quatcma  meritb  dcfcdjje  v'ldeantur.  MufciU.  wMat.7.    Tv.i.p-  i^?^ 

holy 


I 


Part  III.  The  Saints  Enjerlajiing  Reft.  ^2-^ 

holy  Ghoft  faith  of  mens  bodily  mifcries,  I  may  fay  much  more  of  the  mi- 

fcry  of  their  fouls ;   If  any  mxnfeeth  his  brother  in  needy  andpttitteth  Hphis  ;♦  j  joj^ ,  ^  ^^ 

compajjlonfrom  him ,  How  dwelleth  the  love  of  God  in  him  *  ?  Or  what  love 

hath  he  to  his  brothers  Soul?  Sure  it  you  faw  your  friend  in  Hell,  you 

would  perfwade  him  hard  to  come  thence,  if  that  would  fervc  ^  and  why 

do  you  not  now  perfwade  him  to  prevent  it  ?  The  Charity  of  our  igno-  » 

rant  forefathers  may  rife  up  in  Judgement  againft  us,  and  condemn  us  : 

They  would  give  all  their  edares  almoft,  for  fo  many  MafTes  or  Pardons, 

todelivcr  the  fouls  of  their  friends  from  a  feigned  Purgatory  :  And  wc 

will  not  fo  much  as  importunately  admonifh  and  intreat  them,  to  fave 

them  from  the  certain  flames  of  Hell,  though  this  may  be  effectual  to  do 

them  good,  and  the  other  will  do  none. 


4.  Another  Hinderance  is,  A  bafe  man-plcafing  difpofition  that  is  in  « 
us.    We  arc  fo  loth  to  difpleafe  men,  and  fo  dcfirous  to  keep  in  credit 
and  favour  with  them,  that  it  makes  us  moft  unconfcionably  neglect  our 
known  duty.  A  foolifh  Phyfician  he  is,  and  a  moft  unfaithful  friend,  that  « 
will  let  a  fick  man  die  for  fear  of  troubling  him.     And  cruel  wretches  arc 
wc  to  our  friends,  that  will  rather  fuffer  them  to  go  quietly  to  hell,  then 
wc  will  anger  them,  or  hazard  our  reputation  with  them.   If  they  did  but  » 
fall  in  a  fwoun,  we  would  rub  them  and  pinch  them,  and  never  ftick  at 
hurting  them.-   If  they  were  diflracted.  we  would  bindethcm  with  chains, 
and  we  would  pleafe  them  in  nothing  that  tended  to  their  hurt.    And  yet 
when  they  are  bcfides  themfelves  in  point  of  falvation,  and  in  their  aiad- 
nefs  pofting  on  to  damnation,we  will  not  flop  them,for  fear  of  difpleafing 
them.  How  can  thefe  men  be  Chriftians,  that  love  the  praife  and  favour 
of  men,  more  then  the  favour  of  God,  John  1 2.43 .  For  if  they  yet  feek  to 
pleafe  men,  they  are  no  longer  the  fervants  of  Chrift,  Gal.  i .  i  o.   To  win  cc 


Cor. 


9.20, 


them  indeed  they  muft  become  all  things  to  all  men  ^  but  to  pleafe  them  to 
their  deflruction,  and  let  them  perifli,  that  we  may  keep  our  credit  with  ^ 
them,  is  a  courfe  fo  bafe  and  barbaroufly  cruel,  that  he  that  hath  the  face  pJo"'/"^ '  \^: 
ofaChriftianlhould  abhor  it.  •     -3  • 

. ^^ )f  There  is  no 

5.  Another  common  hinderance  is,  a  finful  Baftifulnefs.   When  we^^^J^^gJ^^JJ^j^ 
fllould  labour  to  make  men  aQiamed  of  their  fins,   we  are  our  felves  but  to  be  poor 
afhamed  of  our  duties.  May  not  thefe  finners  condemn  us  ?  when  they  will«and  honeft. 
not  *  blufh  to  fwear,  or  be  drunk,  or  neglect  the  worfhipof  God,  and  we  V^f-  ^^'"-  P> "- 
willblufh  to  tell  them  of  it,  and  perfwade  them  from  it  ?  £7/,'^^  looked  on«'^^  j^^J^*  ^^^^^'^ 
Ba^AelixW  he  was  afhamed  ;  and  we  arc  artiamed  to  look  on,  or  fpeak  to  jer.^?.  15.  & 
the  offender.  Sinners  will  rather  boaft  of  their  fins,  and  impudently  (hew  8. 12. 
them  in  the  open  ftreets.-and  (hall  not  wc  be  as  bold  in  drawing  r hem  from  ^u'^^  9-  v. 
it?  Not  that  I  approve  of  impudence  in  any  .-for,  (as  one  faith  j  I  ^^^^ulap'JcJ'''. 
him  for  a  loft  man,  that  hath  loft  his  modefty.  Nor  would  I  have*  inferiors  pmitp^J:.'^/ 

Zzt   Z  for-  Cuirius    '' 


524  ^^^  Saints  EverUfiing  Ref},  Chap.  xj. 

forget  their  diftancc  in  adnioniftiing  their  Su per ioi-s  ^but  do  it  with  all 
humility,  fubmillion,  and  refped.  But  yet  I  would  much  lefs  luvc  thctn 
forget  their  duty  to  God  and  their  friends,  be  they  never  fo  much  their 
fuperiors-,  it  is  a  thing  that  mu{\  be  done.  Bafhfulnefs  is  unfeemly  in  cafe? 
»  of  flat  ncccrrity.  And  indeed  it  is  not  a  work  to  be  afliamcd  of;  to  obey 
God  in  perfwading  men  from  their  lins  to  Chrift.and  helping  to  fave  their 
fouls,  is  no:  a  buifnefs  for  a  mm  toblufhat.  And  yet  alas,  what  abun- 
dance of  fouls  have  been  negleded  through  the  prevailing  of  this  fm  I 
Even  the  moft  of  us  arc  hainoufly  guilty  in  this  point.  Reader,  is  noc 
this  thy  own  cafe  ?  Hath  not  thy  confcience  told  thee  of  thy  duty  many  i 
time,  and  put  thee  on  to  fpeak  to  poor  Tinners,  left  they  pcrifh  •,  and  yet 
thou  haft  been  alhamed  to  open  thy  mouth  to  them,and  fo  let  them  alone 
to  linkor  fwim  ?  Believe  me,thou  wilt  ere  long  be  afhamed  of  this  fhame^ 
Lukci?.  1^  OrcaJ  thofe  words  of  Chrift,  and  tremble;  Hethatis  ajhamsdofmeand 
Mark.. 8. 3  S  cfmj  words  before  this  a^ulterotts  (generations  of  him  -will the  Son  ofmnnbe 
ajhjtmed  before  his  Father  and  the  Angels. 

Miluci  tumor  ^.        iit  ■•  i-r         jr  •  /-i 

c.tjitsdolct,  ■  ^'  Another  hmdcrance,  is,  impatiency,  lazinels,ana  ravounng  of  the 
c:m  curatur ;  flefh  It  is  an  ungratefuil  work,and  for  the  moft  part  makcth  thofe  our  cne- 
qit.imdim  ei  mies  [hat  were  our  friends  :  And  men  cannot  bear  the  reproaches  and  un- 
t!^!)"falit  ^'-  '^^"'^^"^  returns  of  finncrs.  k  may  be  they  arc  their  chief  friends  on  whom 
Hoc  e(l  quod  '^  *'^  ^^^^'"^  dependance,  fo  that  it  may  be  their  undoing  to  difpleafe  them. 
acute v:djtqu'i'^'Bd\dcs^{z  is  a  work'that  feldom  fucceedeth at  the firft, except  it  be  fol- 
dtxtt ,  util:o-  lowed  on  with  wifdom  and  unweariednefs :  youmuftbeagreat  while 
rjs  tjje  Dlcrum-  teaching  an  ignorant  perfon,  before  they  will  be  brought  to  know  the 
jurgMtcs.iium  ^^^'^V  fundamentals:  and  a  great  while  perfwading  an  obftinate  finner, 
em:cos  cb-  before  he  will  come  to  a  ful  refolution  to  return .  Now  this  is  a  tediou« 
jurgarc  m.tu-  ^courfc  to  the  flcfh,  and  few  will  bear  it.  Not  confidering  what  patience 
enier.  iiiidum  Qq^  ^(^(^  towards  US  when  we  were  inour  fins,  and  how  long  he  followed 
''cmfaLu.'tru^.Q  "s  with  the  importunities  of  his  Spirit,  holding  out  Chrift  and  Life,  and 
vera  ({lu  cor-  hefeeching  us  to  accept  them.  Wo  to  us  if  God  had  been  as  impatient 
ni^vnits :  ifli  with  us,  as  we  are  with  others.  Tf  Chrift  be  not  weary  nor  give  over 
auem  mino-     to  invite  them,   we  have  little  reafon  to  be  weary  of  doing  the  meflage. 

y'i'ii!ialilfer(atrTn,  dum  amiciiia  timciit  exafperare  du'ced':>tem.  Aug.  Epift.  ad  UkionyM. iitier  gpert 
Hicron.  7-^.5. /£,/.(w;/7^;  1^9.  ••  nr 

a  7-  Another  hinderance,  is,  fclf-feeking, and  felf-minding.  Mexiareail 
+  PhiJ.  1.  z  ^^^^  tl;cmfelvc9,3nd  all  mind  their  own  things,  but  few  the  things  of  Chrift 
illiid bd  vivcre  ^  ^^d  their  brctlifcn.  Hence  is  that  Cainifh  vokc^Am  Imy  brothers 
mn  fibi  Vlvcye  keeper  ?  Every  man  muft  anfwer  for  himfelf  Hence  aUb  it  is  that  a  raul- 
falim.  Ben:  a xitude  of  ignorant  profcffors  do  think  only  where  they  may  enjoy  the 
ViS'l/ivltum  P^^^^  Ordinances,  and  thither  they  will  go  over  fca  and  laud  :  or  what 
zj"  foHtar'tybcm  ;  md'iQS  cf^Hit  fenfus  vltx  borne.  Euf.  Nicrctiiberg.    de  Arte  yoluttt^isyl.i.f-94' 

way 


Part  1 1  T.  Tht Saints  EvfirUfiiug  Refl.  52  5 


way  of  Difcipline  will  be  fwcetcfi  to  themfelves,  and  therefore  ate  prone 
,  to  groundlefs  fcparation  :.But  where  they  have  the  faircft  opportunity 
to  win  the  fouls  of  others,  or  in  what  place  or  way  they  rn ay  do  m oft  " 
good ,  thefc  things  they  little  or  nothing  regard :  As  if  we  had  learned  of 
the  Monks,  and  were  fetting  up  their  principles  and  pradice,  when  wc 
fccm  to  oppofcthem.  v.     ,  . 

If  thcfe  men  had  try^d  what  fomc  of  their  brethren  have  dcinc,  thiJy 
would  know,  that  all  the  pureft  Ordinances  and  Churches  will  not  afford 
that  folid  comfort,  as  the  converting  of  a  few  finncrs  by  our  unwearied 
corapaflionate  exhortations.  Iwo  men  inafrofly  feafoncoracwherea  a 
company  ofpeople  are  ready  to  ftarvc  ;  the  one  of  them  laps  himfelf,  and 
taketh  (belter,  for  fear  left  he  (hould  perifti  with  them  •  the  other  in  pity 
fels  to  rub  them  that  he  may  recover  heat  in  them,  and  while  he  laboureth 
hard  to  help  them,  he  getteth  far  better  beat  to  bimlLclf  then  his  unproH- 
uble  companion  doth. 


8.  With  many  alfo  pride  is  a  great  impediment.     Ifitwerctofpeakt* 
to  a  great  man,   they  would  doit,  fo  it  would  not  difplc^fe  him.    But  to 
go  among  the  poor  multitude,  and  to  take  pains  with  a  company  of  igno- 
rant beggars,  or  mean  pcrfons,  and  to  fitWiththeminafmoaky  nafty 
cottage,  and  there  to  inftruftthem,  and  exhort  them  from  day  to  day , 
where  is  the  pcrfon  almoft  that  will  do  it  ?  Many  will  much  rejoycc  if  they  a 
have  been  inftrumems  of  converting  a  Gentleman  (and  they  have  good 
caure)but  for  the  common  multitude,they  look  not  after  them:  As  if  God 
were  a  refpcder  of  the  perfons  of  the  rich,  or  the  fouls  of  all  were  not  alike 
to  him.     Alas,  thefe  meft  little  consider  how  low  Chrift  did  ftoop  to  us  I 
when  the  God  of  Glory  comes  down  in  flefh,  to  worms,  and  goeth 
Preaching  up  and  down  among  them  from  City  to  City  !  Not  the  lillieft  John  4. 
woman  that  he  thought  too  low  to  confer  with  •  Few  rich,  and  noble,  iCor.x.if. 
and  wife  arc  called.    It  is  the  poor  that  receive  the  glad  tidings  of  the 
Cofpel. 


9.  Laftly,With  fome  alfo  their  J^fferaiice  o(  the  diHy  doth  hinder  a 
them  from  performing  it.  Eitlier  they  know  it  not  to  be  a  duty,  or  at 
leaft  not  to  be  their  duty.  Perhaps  they  have  not  confidercd  much  of  it, 
nor  been  preft  to  itjby  their  teachers,  as  they  have  been  to  hearing,  and 
praying,  and  other  duties.  I/thisibe  thy.cafe  w«ho  readeft  this,  that  meer 
Ignorance  or  Inconfideratencfsjiath  kelpt  thee  from  it,  dien  I  am  in  hope 
now  thou  art  acquainted  with  thy  duty,  thou  wilt  fet  upon  it.  Olfjeh.  Oy'jeB.  I. 
O  but,  faith  one,  I  am  of  fo  weak  parts  and  gifts  that  I  am  unable  to  ma- 
nage an  exhortation ;  efpeciaily  to  men  of  ftrong  natural  parts  and  under- 
ftanding.  /fw/w.PirftjSe:  thofe  upon.the  work  who  are  more  able^Seeond-" 

Z  z  z  3  ly/ 


526  The  S tints evtrUfii fig  Refl*  Chap.  i3< 


a  ly,yecdo  not  think  that  thou  art  fo  excufed  thy  fclf,but  ufc  faithfully  that 
abjlicy  which  thou  haft-,not  in  teaching  thofe  of  whom  thou  (houldit  learn, 
but  in  inftruAing  thofe  that  are  more  ignorant  then  thy  felf ,  and  in  ex- 
horting thofe  that  are  neligent  in  the  things  which  they  do  know.  Ifyou 

*  can  nor  fpeak  well  your  felf,  yet  you  can  tell  them  what  God  fpeakcth 
in  his  Word:  It  is  not  the  excellency  of  fpeech  that  winneth  fouls  j  but 
the  authority  of  God  manifcfted  by  that  fpecch,  and  the  power  of  his 
word  in  the  mouth  of  the  Inftruder.  A  weak  woman  may  tell  what  God 
faith  in  the  plain  paflages  of  the  word,  as  well  as  a  learned  man.  Ifyou 
cannot  preach  to  them,  yet  you  can  turn  to  the  place  in  your  Bible,or  at 
leart  remember  them  of  it,  and  fay.  Thus  it  is  written.  One  of  mean 
parts  may  remember  the  wifeft  of  their  duty  when  they  forget  it.  David 
received  feafonablc  advice  from  >4/'t^4t7,  a  woman.    When  a  mans  eyes 

e»  are  blinded  with  paflSon,  or  the  deceits  of  the  world,  or  the  lufts  of  the 
fledi,  a  weak  inllruAer  may  prove  very  profitable  :  for  in  that  cafe  he 
hath  as  much  need  to  hear  of  that  he  knoweth,  as  of  that  which  he  doth 
not  know. 
Olfjccl.  2.  ohjeSl.  It  is  my  fuperiour  that  ncedeth  advice  and  exhortation:  and 
is  it  fit  for  me  to  teach  or  reprove  my  betters?  muftthc  wife  teach  the 
husband ,  of  whom  the  Scripture  biddeth  them  learn  ?  or  mull  the  childe 
teac h  the  parents,  whofc  chity  it  is  to  teach  them  ? 

a  jinfw  Jir^yii  is  fit  that  husbands  ftiould  be  able  to  teach  their  wlves,and 
parents  to  teach  their  children  ^  and  Godexpecteth  they  (hould  be  fo,  and 
therefore  comraandeth  the  inferiours  to  learn  of  them.But  if  they  through 
their  own  negligence  do  difable  thcrafelves ,  or  through  their  own 
wickednefs  do  bring  their  fouls  into  fuch  raifery ,  as  that  they  hare 
thegreateft  need  of  advice  and  reproof  themfelves  ^  and  are  objects  of 
pitty  to  all  that  know  their  cafe,  then  it  is  themfelves,  and  not  you,  that 
break  Gods  order,  by  bringing  themfelves  into  difability  and  mifery. 

^  Matter  of  meer  order  and  manners  rauft  be  difpenfed  with  in  cafes  of 
flat  neceflity.  Though  it  were  your  Minifter,  you  mufl:  teach  him  in  fuch 

tt  a  cafe.  It  is  the  part  of  parents  to  provide  for  the  children, and  not  chil- 
dren for  the  parents  :  and  yet  if  the  parents  fall  into  want,  muft  not  the 
children  relieve  themPIt  is  the  part  of  the  husband  to  difpofe  of  the  affairs 
ofthe  family  and  eftate:and  yet  if  he  be  fick  or  befides  himfelf,raufl  not  the 
wife  do  itfThe  rich  fhould  relieve  the  poor;  but  if  the  rich  fall  into  begge- 
ry,  they  muft  be  relieved  themfelves.lt  is  the  work  ofthe  Phyfitian  to  look 
to  the  Health  of  others;  and  yet  if  he  fall  fick,fome  body  muft  help  him, 
and  look  to  him.  So  muft  the  meaneft  fervant  admoniftihis  mafter,and 
the  child  his  parent,  and  the  wife  her  husband,  and  the  people  their  Mini- 
fler,  in  cafes  of  neceflity. Secondly, yet  let  me  give  you  thefc  two  cautions 

»  here. 

■  I.  That  you  do  not  pretend  neceflity  when  there  is  none  ,  out 
of  a  meer  delire  of  Teaching  :  There  is  fcarcea  more  certain  difco^ 
very  of  a  proud  heart ,  then  to  be  forwarder ,  and  more  defirous  to 

Teach, 


Part  I  1 1  •  The  Saints  Everla fling  Reft.  527 


.Teach,  then  to  Learn:  efpecialJy  toward  thofc  that  are  fitter  to  teach  us. 

2.And  when  the  neceflity  of"  your  Superiours  doth  call  for  your  advice,  j 
yet  do  it  with  all  poffible  humility,  and  modcfty,  and  meeknefs :  Let  them 
difccm  your  reverence  and  fubmiflion  to  their  fuperiority,  in  the  humble 
manner  of  your  addrefTes  to  them  :  Let  them   percieve   that  you  do 
it  not  out  of  a  meer  teaching  humor,  or  proud  felf  conccitednefs.  An  EI-  a 
der  muft  be  admoniftied,  but  not  rebuked.  If  a  wife  ftiould  tell  her  hus- «  j. 
band  of  his  fin  in  a  roafterly  railing  language  ^  or  if  a  fervant  reprove  his  '^'  *' 

tnafter,  or  a  child  his  father  in  a  fawcic  difrefpeftivc  way,  what  good 
tould  beexpeAedfromfuch  reproof  ?  But  if  they  (hould  meekly  and 
humbly  open  to  him  his  fin  and  danger,  and  intreat  him  to  bear  with 
them  in  what  God  commandeth,  and  his  mifery  requireth,  and  if  they 
could  by  tears  teflifie  their  fenfe  of  his  cafe  5  What  father,  or  mafler,or 
husband  could  take  this  ill  ? 

Olfje^.  But  fome  may  fay,This  will  make  us  all  Preachers,  and  caufe  all    Oi^je^,  5. 
to  break  over  the  bounds  of  their  callings :  every  boy  and  woman  then 
will  turn  Preacher. 

uinffv.  I.  This  is  not  takingaPaftoralchargeoffouls,nor  making  an  ? 
Office  or  Calling  of  it,  as  Preachers  do.  ^ 

2 .  And  in  the  way  of  our  Callings,  every  good  Chriftian  is  a  Teacher,  2 
and  hath  a  charge  of  his  neighbours  foul.     Let  it  be  only  the  voice  of  a 
Caift  to  fay.  Am  I  my  brothers  keeper  ?  I  would  have  one  of  thefe  men,  ^ 
that  are  fo  loth  that  private  men  (hould  teach  them,  to  tell  me.  What  if  a 
ttian  fall  down  in  a  fwoun  in  the  ftreets,  though  it  be  your  father  or  fupe- 
rior,  would  you  not  take  him  up  prefently.and  ufe  all  means  you  Could  to 
recover  him  ?  Or  would  you  let  him  lie  and  die,  and  fay, It  is  the  work  of 
the  Phyfitian,and  not  mine-- 1  will  not  invade  the  Phyfitians  Calling.     In  a 
two  cafes  every  man  isaPhyfitian.Pirft,  In  cafe  of  neceflity,  and  when* 
Phyfitian  cannot  be  had.' and  fecondly,  in  cafe  the  hurt  be  fo  fmall,  that 
every  man  can  do  it  as  well  as  the  Phyfitian.  And  in  the  fame  two  cafes 
every  man  muft  be  a  Teacher. 

OhjeU:.*  Some  will  further  objeft,  to  put  off  this  duty,That  the  party  ^Sp^?*^' 
is  fo  ignorant,  or  ftupid,  or  Garelefs,or  rooted  in  fin,  and  hath  been  io  oft  ^j  J^g  p^in 
exhorted  in  vain, that  there  is  no  hope.  of  all  our 

pains,  that 
all  v'c  do  is  rejcfted.  Minifters  would  not  be  gray-headed  fo  foon,  nor  die  fo  faft  for  all  their 
labours,  if  it  were  but  fuccefsfuU  ;  but  this  cuts  to  the  heart ,  and  makes  us  bleed  in  fecret,  that 
though  we  do  much  ,  it  comes  to  nothing.  I  am  placed  in  an  Hofpital,  where  there  are  fo  many 
fcore  difcafed  creatures ,  that  it  would  pitty  any  ones  heart  to  look  on  them »  and  yet  when  I 
come  to  drcfs  them  ,  they  all  curfe  me  in  their  heart  j  and  one  hides  his  wounds  from  me,  an<i 
another  faycs  and  fwcars  he  is  as  well  as  1,  in  as  good  a  condition  a«  his  Miniftci'j  and  yet  looks 
as  pale  as  death  J  as  black  in  the  mouth  and  eyes  as  if  he  were  in  Hell  already.  Lufim  on  ^<;/« 
1.19-p.  518. 

Anfvf,  How  know  you  when  there  is  no  hope  ?  Cannot  God  yet  « 
cure  him  ?   and  muft  it  not  be  by  means  ?   and  have  not  many  as  far 

gone 


5^^^  '"t^sMriSiutrlafiingKtf.  Chap.  13, 

«  gone  beeh  tiiriid  ?  Sliould  not  a  oicait'uU  lUiyuciati  ufc  means  while 
Sbere  is  life  ?  and  is  it  not  inhumane  cruelty  in  you  to  give  up  your  friend 
tcf  the  deril  and  damnation  as  hopelefs ,  upon  mcer  backwardnefs  to, 
yotfrduty,  or  upon  groundlefs  dtfcouragementsfWhat  iifyouhad  been  io 
given  up  your  fc!f  when  you  were  ignorant  ? 

Vhjc^.  5-  But  wc  moft  not  cafts  Pearls  before  SwLnc,  nof  give  that 
r  ;/;      which  is  Holy  to  Dogs. 

«  Anfvfi.  That  is  but  a  favourable  dtfpenfetion  of  Chrift  for  your  own 
fafety  :  When  you  flic  in  danger  to  be  torn  in  pieces,  Chrift  would  have 
you  forbear;  but  what  is  that  to  yo  j  thatar^  in  no  fuch  danger  ?  As  long 
as  they  will  hear,  yoa  hare  encouragetnent  to  fpeak,  and  may  not  ca5 
fhem  as  off  contemptuous  Swine. 

OkjcSl.6.0  bat  it  is  a  friend  that  I  have  all  my  depcadancc  on,  and  b^, 
telling  him  of  his  fin  and  mifery,  I  may  lofehis  lovc^audfo  be  undone.  ,  r 

a,  Anfi».  Sure  no  man  that  hath  the  face  of  a  Chriftian  will  for  fhame  own 
fuch  an  Objedion  as  this :  Yctl  doubt  it  oft  prevaiieth  in  the  heart.Is  his 
love  more  to  be  valued  then  his  fafety  ?  or  thy  own  benefit  by  him,  then 
the  falvation  of  his  Soul  ?  Or  Wilt  thou  connive  at  his  damnation,  becaufe 
he  is  thy  friend?  Isthatthybeft  requital  of  his  Friendfhip?  Hadd  tho^ 
rather  he  fhould  burn  for  ever  in  Hell,  then  thou  Ihouldft  lofc  his  favour 
or  the  maintenance  thou  haft  from  him  ? 

<?^;f^.7.Butlhope,  though  he  be  not  regenerate  and  holy,rtiit  he  is 
in  no  fuch  danger. 

Anfrv.  Nay  then,  If  thou  be  one  that  doft  uot  believe  Gods  Word,  I 
have  no  more  to  fay  to  thee,  5^o)!7»  3.  3.  Heb-i^.,  14.  I  told  you  before, 

J  that  this  unbelief  was  the  root  of  all. 


SECT.   XIX. 

f'^9.r       'T^  O  conclude  this  ufe,  thatlmayprevail  with  every  foul  that  fear- 
..      -■-    ethCod,  to  ufc  their  utmoft  diligence  to  help  all  about  thein,to  this 
^*    bleflfed  Reft,  which  they  hope  for  themfel vcs,  let  me  intreat  you  to  confi- 
der  of  thcfe  following  Motives. 

I.  Confider,  Nature  teacheth  the  communicating  of  good  .•  and  gtacc 
doth  efpecially  difpofe  the  foul  thereto.  The  negleft  therefore  of. this 
work  is  a  fin  agaifift  bothNature  and  Gracc.He  that  fliould  never  feek  aft 
■  •  ter  God  himfelf,  would  quickly  be  concluded  gracelefs  by  all:  And  is  not 
he  as  certainly  gracelefs,  that  doth  no:  labour  the  Salvation  of  others 
When  weare  bound  tolove  our  neighbour  as  our  felf?  Would  you  not 
a  think  that  manor  woman  unnatural, that  would  let  their  own  children  or 
neighbours  familh  in  the  ftreets,  while  they  have  provifion  at  hand  ?  And 
is  not  he  more  unnatural  that  will  let  his  cfiildren  or  neighbours  perifli 
ttfimciliy 5  and  will  a^  open  hismouth  to  ft ve  ihcmPCcrtainly  this  isonoft 

barbarous 


Part  I  1 1.  The  Saints  EverUpng  Refi.  529 

barbarous  cruelty.  Picty  to  the  miferable  is  fo  natural,  that  we  accoun.^  ct 
an  umnerciful  cruel  man,  a  very  monfter,  to  be  abhorred  of  all.     Many  ' 
vicious  men  are  too  much  loved  in  the  world  :  but  a  cruel  man  is  abhor- 
red of  all.  Now  that  it  may  appear  to  you  whar  a  cruel  thing  this  negled 
of  fouls  is,  do  but  confider  of  thefe  two  things.  Firft,  How  great  a  work 
it  is.  Secondly,  and  how  fmall  a  matter  it  is  that  thou  rcfufcft  to  do  for 
theaccomplifhingoffo  great  work.  Firft,  Itisto  fave  thy  brother  fron>  «* 
eternal  flames:  that  he  may  not  there  lie  roaring  in  endlefs  rcmedilefs 
torments.  It  is  to  bring  him  to  the  Evcrlafting  Reft,  where  he  may  live 
in  unconceiveablehappincfs  with  God.  Secondly,  And  what  is  it  that  a 
you  fhouid  do  to  help  him  herein  ?  Why,  is  it  to  teach  him,  and  perfwadc 
him,  and  lay  open  to  him  his  fin,  and  his  duty,his  mifery  and  the  remedy, 
till  you  have  made  him  willing  to  yield  to  the  offers  and  commands  of 
Chrirt.  And  is  this  fo  great  a  matter  for  to  do,  to  the  attaining  of  fuch  a 
bleffed  End  ?  If  Cod  had  bid  you  give  them  all  your  eftates  to  win  them, 
or  lay  down  your  lives  to  fave  them.,  fure  you  would  havcrelufcd  ■  when 
you  will  not  bellow  a  little  breath  to  fave  them  I  Is  not  the  foul  of  a  Huf- 
band,  or  Wife,  or  Childe,  or  N  eighbour  worth  a  few  words  ?  It  is  worth 
this, or  it  is  worth  nothing.     If  they  did  lie  dying  in  the  ilrccts,  and  a  few  « 
words  would  fave  their  lives,  would  not  every  man  fay,  that  he  were  a 
cruel  wretch  that  would  let  them  peri{h,rather  then  fpeak  to  them  ?  Even 
the  covetous  hypocrite,  that  ^/tww  reproveth,  would  giveafew  words 
to  the  poor  •  and  fay.  Go,  and  be  warmed,  and  be  clothed  :  What  a  bar- 
barous unmercifull  wretch  then  art  thou,  that  wilt  not  vouchfafe  a  few 
words  of  feriousfober  admonition,  to  fave  the  foul  of  thy  neighbour  or 
friend?  Cruelty  and  unmercifulnefs  to  mens  bodies,  is  a  moft  damnable  « 
fin  :  but  to  their  fouls  much  more,  as  the  foul  is  of.greater  worth  then  the 
body  •  and  as  eternity  is  of  greater  moment  then  this  (hort  time.  Alas,  u 
you  do  not  fee  or  feel  what  cafe  their  fouls  are  in,when  they  are  in  Hell , 
for  want  of  your  faithful  admonition.  Little  know  you  what  many  a  foul 
may  now  be  feeling,  who  have  been  your  neighbours  and  acquaintance, 
and  dyed  in  their  fins ;,  on  whom  you  never  beftowed  one  ours  fober  ad- 
vice for  the  preventing  of  their  unhappinefs.     If  you  did  know  their  mife- 
ry, you  would  now  do  more  to  bring  them  out  of  hell ;  but  alas  it  is  too 
late,you  (hould  have  done  it  while  they  were  with  you,  it  is  now  too  late. 
As  one  faid  in  reproach  of  Phyfitians  •,  that  they  were  the  mod  happy  mcau^^icQ^^s^ 
bccaqfc  all  their  good  deeiis  and  cines  were-  feen  above  ground  to  their 
praife,  but  all  their  miftakes  and  ncgledt  were  buried  out  of  fight.-  fol 
may  lay  to  you,  many  a  neglect  of  yours  to  the  fouls  about  you,  may  be 
now  buried  with  thofe  fouls  in  Hell,  out  of  your  fight  and  hearing,  and 
therefore  now  it  doth  not  much  trouble  you  r  but  alas  tliey  feel  it,  though 
you  feel  it  not.  .  May  not  many  a  Papift  rife  up  in  judgement  againft  us,  » 
and  condemn  us  ?  Tt;ey  wil!  give  their  Lands  and  Eftates  to  have  fo  many 
Maffes  faid  f:)r  the  fouls  of  their  deccafcd  friends  (wl)cait  is  too  late  )  to 
bring  them  out  of  a  feigned  Purgatorie .-  And  we  will  not  ply  them  with 

A  a  a  a  per- 


r,p  The  Saints  EverUfting  Reft.  Chap.  15. 


perfwafions  while  we  may  to  favc  them  from  real  thrcntncd  condemnati- 
on :  Though  this  cheaper  means  may  prove  eflfcAual,  when  chat  dearer 
way  of  PapiiU  will  do  no  good  ;  leremy  cryeJ  out,  Ai)  botvebyAIy  bowels, 
J  cunnet  hold  mj  peace,  b^caufeofa  temporal  deftrudion  of  his  people  : 
And  do  not  our  bowels  yearn  ?  and  can  wc  hold  our  peace  at  mens  eter- 
nal deftruftion  ? 

„  2.  Confider,  What  a  rate  Chrift  did  value  fouls  at,  and  what  he  hath 
done  towards  the  favmg  ofchem  :  He  thought  them  worth  his  blood  and 
fufferings  :  and  ftiall  not  we  then  think  them  wortli  the  breath  of  our 
mouths  !*  Will  you  not  fee  in  with  Chrift  for  fo  good  a  Work  ?  Nor  do  a 
little,  where  he  hath  done  fo  much  ? 

„  3 .  Conlider,  What  ht  objects  of  pity  they  ar«.  It  is  no  fmall  mifcry, 
to  be  an  enemy  to  God,  unpardoned,  unfanctified,  ftrangcrs  to  the 
Churches  fpecial  priviledges,  without  hopeof  falvation  if  ttiey  fo  live  and 
dye.  And  which  is  yet  raorc,they  arc  dead  in  thcfe  their  trcfpafles  and  mi- 
ieries,  and  have  not  hearts  to  feel  them,  or  to  pity  themfclves.    If  others 

«  do  not  pity  them,  they  will  have  no  pity,  for  it  is  the  nature  of  their  dif- 
eafc  to  make  them  pitcilcfs  to  their  own  fouls,  yea  to  make  them  the  moft 
cruel  deftroyers  of  themfelves. 

'Vxc  &  no  ^'  ^'^"fi^^^j  ^^  ^^5  ^"<^c  ^^'y  <^w"  ^^^^-    Thou  waft  once  a  flave  of  Sa- 

riftmus        **  f3n  thy  felf ,  and  confidently  didft  go  on  in  the   way  to  condemnati- 

aliquaado;     on.    What  if  thou  hadft'been  let  alonc  in  that  Way  ?  Whither  badft  thou 

Fiu  It ;  non     gone  ?  and  what  had  become  of  thee  ?  It  was  Gods  Argument  to  the  Jf- 

Chr^ft'^"'^^       ^^'^^^^^  1  ^0  be  kinde  to  ftrangers,    becaufc  themfelves  were  fometimc 

rertu'Apo-     ftt-angcrs  in  Egyft ;  fo  may  it  perfwade  you  to  fhcw  compafilon  to  them 

Jog.  cap.  i2.     that  are  flrangcrs  to  Chrift,  and  to  the  hopes  and  comforts  of  the  Saints, 

becaufc  you  were  once  as  ftrange  to  them  your  felves. 

5.  Confider,  The  Relation  that  thou  ftandeft  in  toward  them.    It  is 

a  Toh.  ^.  10.**  t^y  neighbour,  thy  brother,  whom  thou  art  bound  to  be  tender  of,  and  to 

„&4.  zo,ii.     love  as  thy  felf.    He  that  lovcth  not  his  brother  whom  he  feeth  daily, 

^ciojfa  tf^ii nr     moft  certainly  doth  not  love  God  whom  he  never  faw;  And  doth  he  love 

iJviath^'i^        his  brorher  ,  that  will  ftand  by,   and  fee  him  go  to  hdl ,  and  never 

.tii imyrob'vida  hinder  him  i* 

riibidicit,  Cort-et  <5.  Confider,  What  a  deal  of  guilt  this  neglect  doth  lay  upon  thy  foul. 
/^/ /-.z/i^rt/a  m^  Firft,  Thouart  guilty  of  the  murder,  and  damnation  of  all  thofc  fouls 
'noifif'^''^-  »whom  thou  doft  thus  neglect.  Hethat  ftandethby,  and  feeth  a  man  io 
dcepcrikts  '*  ^^^*  ^"^  '^''^  "^^  P^''  ^^^  ^^^  '^^^  ^*"»  ^^^^  drown  him.  And  he  that 
^wtfiricordi/e  ex  ftandeth  by  while  thieves  rob  him,  or  murderers  kill  him,  and  wiU  not  help 
i>^.irie  an'mxy  him  if  he  can,  isacccfTory  to  the  fact.  And  fo  hethat  will  filently  fuffer 
q:iix  '.la  p?ru~  ^^^  j.q  damn  their  fouls,  or  will  let  Satan  and  the  world  deceive  them, and 
^ntI7dr^lu-^^^^  ^^^^'  ^<^^^lp  them,  will  certainly  be  judged  guilty  ofdamning  them, 
iay,  'id  quoi  \  And  is  not  this  a  moft  dreadful  confidcration  ?  O  Sirs,  how  many  Souls 
fertifi'jt  aiio^  then  have  every  one  of  us  been  guilty  of  damning  1  What  a  number  of 
i^.'hiterc^  our  oeighbours  and  acquaintance  are  dead,  in  whom  wedifccrnedno 
s!itSm.'^       figns  of  Sanctification,  and  we  never  did  once  plainly  tell  them  of  it,  or 

how 


Part  III.  The  Saints  EverUjling  Refi.  ^^  j 

liow  to  be  recovered  £Jf  you  had  been  the  caufe  but  of  burning  a  mans  » 
houfc  through  your  negligence,  or  of  undoing  him  in  the  world,  or  of  de-  obfecro  te  per 
ftroying  his  body,  how  would  it  trouble  you  as  long  as  you  lived?  If  you  mi^ft^fiatudimm 
had  but  killed  a  man  unadvifedly,  it  would  much  difquict  you.  We  have  P/'^f''/''/'*- 


l-ffhdimitt 


ftcc  me 


known  thofe  that  have  been  guilty  of  murder,t[;at  could  never  fleep  quietly  j^.^^ 
after,  nor  have  one  comfortable  day,  tlieir  own  confcicnccs  did  fo  vex  and  viaffimu 
torment  them.  O  then  what  a  heart  maift  thou  have,  that  haft  been  guil-  dcn^.r^naium 
ty  of  murdering  fuch  a  multitude  of  precious  fouls  ?  Remember  this  when  ^J''  '"'^^''  *'^^- 
thou  lookeft:  thy  friend  or  carnal  neighbour  in  the  face:  and  think  with  cnmitl'^h- 
thyfelf;  Can  I  find  in  my  heart,  through  my  filcnce  and  negligence,  to  iHcucmcno- 
be  guilty  of  his  everlafting  burning  in  Hell?  Me  thinks  fuch  a  thought  rcmm'um; 
(hould  even  untie  the  tongue  of  the  dumb,  q'^cm  forte  in- 

2.  And  as  you  are  guilty  of  their  pem(hirig,fo  are  you  crfevcry  fin  i^^^^,'*^^"  '^. 
which  in  the  mean  time  they  do  commit.     If  they  were  converted  they  dims' men.  '* 
would  break  off  their  courfc  of  finning  :  and  ifyou  did  your  duty,  you  Aug.  £p.;,?.  ^d 
know  not  but  they  might  be  converted.     As  he  that  is  guilty  of  a  mansa^'""-  iftr 
drunkenncfs,  isouilty  of  all  the  fins  which  that  drunkenncfs  doth  caufe  "f^^'^  Hieroo. 
him  to  commit.    So  he  that  is  guilty  or  a  mans  continumg  unregene-  (mthtj  ico. 
rate,  is  alfo  guilty  of  the  fins  of  his  unregeneracie.     How  many  curfcs, « 

and  oaths,  and  fcorns  at  Gods  waies,  and  other  fins  of  moft  hainous  na^ 

ture,arc  many  of  you  guilty  of,  that  little  think  of  it  ?  You  that  live  God-  a 

lily,  and  take  much  pains  for  your  own  fouls,  and  fecm  fearfijl  of  finning, 

would  take  it  ill  of  one  that  fhould  tell  you,  that  you  arc  guilty  of  week-   5^^'  »*«  'vetat 

ly  or  daily  whorcdonis,  and  drunkcnnefs,  and  fwcaring,  and  lying,  (^c,  P^'^'^^^^c"^ 

And  yet  it  is  too  true,  even  beyond  all  denial,  by  your  neglect  of  helping  ■'''    ' 

thofe  who  do  commit  them. 

3.  Youarcguiltyalfo,  asofthefin,fo  of  all  the  did^onour  thatGod^ 
hath  thereby.    And  how  much  is  that  ?  And  how  tender  fhould  a  Chri- 
ftianbeofthcGloryof  God  ?  thelcaft  part  whereof  is  to  he  valued  be- 
fore all  our  lives. 

4.  You  arc  guilty  alfo  of  all  thofe  Judgements  which  thofe  mens  fins  4 
do  bring  upon  the  Town  or  Country  where  tliey  live.  1  know  you  arc 
notfuchAthcir.fi,  but  you  believd  it  is  God  thatfcndeth  ficknef8,and  fa- 
mine, and  war  -^  and  alfo  that  it  is  onely  fin  thatmovethhim  to  this  indig- 
nation. What  doubt  then  is  there  but  you  arc  the  caufe  of  Judgements, 
who  do  not  ftrive  againft  thofe  fins  which  do  caufe  them  ?  God  hath 
ftaid  long  in  patience,  to  fee  ifany  would  deal  plainly  with  the  finnersof 
the  Times,  and  fo  free  their  own  fouls  from  the  guilt ;  But  when  he  feeth 
that  there  is  almoft  none,  but  all  become  guiky ,  no  wonder  then  if  he  lay 
the  Judgement  upo-n  all.  We  have  all  feen  the  drunkards,  and  heard  the 
fwcarers  in  our  ftreets,and  we  would  not  fpcak  to  ihem  ^  we  have  all  lived 
inthemidftofan  Ignorant, worldly, unholy  people;  and  we  hate  not 
fpokc  to  them  with  earneftnefs,  plainnefs,  and  love  :  No  wonder  then  if 
God  fpcak  in  his  wrath  both  to  them  and  us.  Eli  did  not  commit  the  fin  « 
hirafelf,  and  yet  he  fpeaketh  fo  coldly  againft  it,  that  he  alfo  muft  bear 

A  a  a  a  2  the 


5  3 1  ^^^^  Saiftts  EverUfling  Rfff.  Chap,  i  j . 

,  the  punlfhmenc.  Guns  and  C'anons  fpcak.  againd  fin  In  EMgUnd^  becaufe 
themhabiiants  would  no:  fpeak.  God  pleadech  widi  us  with  fire  and 
fvvord,  becauL"  we  would  not  plead  with  finners  wiiJi  our  tongue?.  God 
locketh  up  the  clouds,  becaufe  wc  have  (hut  up  our  mouths.  The  earth  is 
.grown  hard  as  iron  to  us^bccaufe  wc  have  hardened  our  hearts  againft  our 
miferablc  neighbours.  The  cries  of  the  poor  for  bread  arc  I oyd,  becaufe 
our  cries  againll  fin  have  been  fo  low.  SickncfTes  run  apace  from  houfe 
tohoufc,  and  fwcep  away  the  poor  unprepared  irihabitamsy becaufe  wc 
fwcpt  not  out  the  {\\\  that  brecdcth  tliem.  When  you  look  over  the 
woful  delolations  in  Englan^^  how  ready  are  you  to  cry  out  on  them 
that  were  the  caufers  of  it  ?  But  did  yon  confider  how  deeply  your  felves 
were  guilty  ?  And  asChrift  faid  in  another  cafe,  X«i^  i9.40-  If  thefc 
fhonld  hold  their  peace^the  flones  wonid  fpeak^:  So  becaufe  we  held  our 
peace  at  the.ignorancc,  ungoilinefs,and  wtckednefs  of  our  places,,  there- 
foredothcfc  plagues  and  Judgements  fpeak. 
»  7.  Confider,  What  a  thing  it  will  be  to  look  upon  your  poor  friends 
eternally  in  thofe  flames,  and  to  think,  that  your  neglcft  was  a  great  caufc 
of  it?  And  chat  there  was  a  time  when  you  inight  have  done  much  to 
preventit?  If  you  (hould  there  perifli  with  them  ,  it  would  be  no  fmall 
aggravation.ofyour  torment ;  If  you  be  in  Heaven,  it  would  fure  be  a 
fad  thought,  were  it  pofiible  that  any  forrow  could  dwell.there.  To  hear 
a  multitude  of  poor  fouls  there  cry  out  for  ever,  O  if  you  would  but  have 
*  told  me  plainly  ofmy  fin  and  danger,  and  dealt  roundly  with  me,  and  fet 
itiiorae,  I  might  have  fcapcd  all  this  torment,  and  biecn  nowiii  Reft  I O 
.what  a  fad  voice  will  this  be  1  .  ■  =  •  /.^     .  .    <>  \ 

8.  Confider,  What  a  Joy  is  it  like  to  be  in  Heaven  to  you,  to  meet  thofe 

there  whom  you  have  been  means  to  bring  thither  1  To  fee  their  faces, 

and  join  with  them  for  ever  in  the  praifes  of  God,  whom  you  were  inftru- 

,ments  to  bring  to  the  Knowledge  and  Obedience  of  Chrilh  What  it  will 

then  be  wc  know  not :  But  fure  according  to  our  prefent  temper,it  woijld 

be  no  fmall  Joy. 

^     ,9.  Confider,  How  many  fouls  have  we  drawn  into  the  way  of  damna- 

.t;iQn,  or  at  Icaft  hardened,  or  fetlcdinit  ?  And  (hould  .we  not  niw  be  more 

diligent  to  draw-men  to  life?  There  is  not  one  of  us,  but  have  had  our^ 

companions  in  fin,  efpecially  in  the  daies  of  our  Ignorance  and,  unrcgene- 

racy.    We  have  enticed  them,  or  encouraged  them  to  fabbath-breaking, 

-,  firinking,  or  revcllings,  or  dancings,  and  {\agc-pIaies,or  wantonnel's,  and 

.  vanities,  if  not  to  fcorn  and  oppofe  the  godly  :  We  cannot  fo  eafily  bijing 

-  them  from  fin  again,  as  we  did  draw  them  to  it :  Many  are  dead  already 

wiiliout  any  change  dircovcred,who  were  our  companions  in  fin  :  we 

know  not  how  many  are  and  will  be  in  hell  that  we  drew  thither,  and 

thete  niay  curfe  us  in  their  torments  for  ever.    And  doth  it  not  befeem  us 

theaCQdoas  much  to  favc  men,  as  we  have  done  to  defiroy  them  ?  apd 

:T?4q[iefciful  to  fome,  as  we  have  been  cruel  to  others  ? 

^   !  !iQ.J3Qnf;der,  How.  diligent  are  all  the  enemies  of  thefepoor  fouls 

to  I 


Part  III.  The  Saints  EverUfling  Re^.  j- 33 


to  draw  them  CO  Hell  ?  And  if  no  body  be  diligent  in  helping  ihem  to 
Heaven,  what  is  like  to  become  of  them  ?  The  Devil  is  tempting  them  day 
and  night  :  Theiriawardlufts.qreftill  working  and  withdrawing  them  : 
The  flefh  is  ftill  pleading  for  its  delights  and  profits .-  Their  old  compani- 
ons are  ready  to  eaticc  them  to  fin,  and  to  difgrace  Gods  waies  and  peo- 
ple tothem,  and  to  contradict  the  Doctrine  of  Chrift  that  fhouldfave 
them,  and  to  encreafe  their  prejudice,  and  diflike  of  holinefs.  Seducing 
Teachers  are  exceeding  diligent  in  (owing  Tares,  and  in  drawing  off  the 
unftable  from  the  Doctrine  and  w^y  of  life  :  So  that  when  we  have  done 
all  we  can,  and  hope  we  have  won  men,  what  a  multitude  of  late  have  after 
all  been  taken  in  this  fnare  ?  And  (hall  a  Seducer  be  fo  unwearied  in  Pro- 
fclyting  poor  ungrounded  fouls  to  his  Fancies,  and  fliall  not  a  found 
Chriftian  be  much  more  unwearied  in  labouring  to  win  men  to  Chrifl 
.and  Life  ?         % 

1 1 .  Confider,  The  neglect  of  this  doth  very  deeply  wound  when  Con-  » 
fcienccisawaked.  When  a  man  comes  to  dye,  confcience  will  a«k  him. 
What  good  haft  thou  done  in  thy  life  time?  The  faving  of  fouls  is  the 
greateft  good  work.  What  haft  thou  done  towards  this  ?  How  many  haft 
thou  dealt  faithfully  with?  Ihavcofc  obferved,  that  the  confciences  of 
dying  men,  do  very  much  wound  them  for  this  omiflion.  For  my  own 
part  (  to  tell  you  my  experience  )  when  ever  1  have  been  neer  death,  my 
confcience  hath  accufed  me  more  for  this  then  for  any  fin  .-  It  would  bring 
every  ignorant  prophane  neighbour  to  ray  remembrance,  to  whom  I  nc- 
v^rxnade  known  their  danger :  It  would  tell  me.  Thou  fhouldft  have  gone 
to  them  in  private,  and  told  them  plainly  of  their  defpcrate  danger,  with- 
out bafhfulnefsor  daubing  •,  though  it  had  been  when  thou  (houldft  have 
eaten  or  flept,  if  thou  hadft  no  other  time  :  Confcience  would  remember 
me,  how  at  fuch  a  time,  or  fuch  a  time  I  was  in  company  with  the  igno« 
rant,  or  was  riding  by  the  way  with  a  wilful  finner,  and  had  a  fit  oppor- 
tunity to  have  dealt  with  them,  but  did  not  :  or  at  Icaft  did  it  by  the 
halves,  and  to  little  purpofe.  The  Lord  grant  I  may  better  obey  confci- 
ence hereafter  while  I  live  and  have  time,  thatitmay  havclefstoaccufc 
me  ofat  death, 

1 2.  Confider  further,  It  is  now  a  very  feafonable  time  which  you  have  « 
for  this  work.     Take  it  therefore  while  you  have  it.     There  are  times 
wherein  it  is  not  fafe  to  fpeak,  it  may  coft  you  your  liberties,  or  your 
lives  ^  It  is  not  fo  now  with  us.     Befides,  your  neighbours  will  be  herea 
with  you  but  a  very  litlte  while :  They  will  (hortly  dye,  and  fo  muft  you. 
Speak  to  them  therefore  while  you  may  ^  fet  upon  them,  and  give  them 
BO  reft  till  you  have  prevailed.  Do  it  fpeedily,for  it  muft  be  now  or  never, 
ARomanEmperour  when  he  heard  of  a  neighbour  dead,  he  afked.  And* 
what  did  I  do  for  him  before  he  dyed?and  it  grieved  him  that  a  man  (hould 
dye  neer  him,and  it  could  not  be  Laid  that  he  had  firft  done  him  any  good. 
Me  think-^  you  fhould  thinkof  this  when  you  hear  that  any  of  your  neigh- 
bours are  dead  j  But  1  had  far  rather  jwrhil^  they  are  alive  you  would  ask 

A  aaa  3  the 


534  The  S dint stvcrUfing  Reft.  Chap.  13. 


the  qucftion  :  There  is  fuch  and  luch  a  neighbour  ('alas  how  many)ihat 
are  Ignorant  and  ur.godly,w.  hat  have  1  done  or  faid  that  might  have  in  ic 
any  Ukehhood  ot'  recovering  them  ?  They  wilifhordy  be  dead,and  then 
ic  is  coo  late. 

J  3 .  Confider  this  is  a  work  of  greateft  charity  ,  and  yec  fuch  as 

*  every  one  of  you  may  perform.  If  it  were  co  give  them  monies,  the 
more  have  it  no:  co  give;if'to  fight  for  them,the  wqak  cannot :  if  ic  were 
to  iuffjr,  the  fearfull  will  fay , they  cannot  •"But  every  one  hath  a  tongueto 
fpeak  to  a  finncr.  The  poorell:  may  be  thuscharitable,as  well  as  the  rich, 

14.  Confider  aifo  the  happy  confequences  of  this  work  where  ic  is 

*  faithfully  done  :  Tonamefome; 

^        I.  You  may  beiuftrumcncalin  that  bleffed  work  of  faving ibuis,  a 
■work  that  Chritl  came  down  and  died  for  ,    -a  work  that   the  Angels 
of  God  reio^  ce  in  ;   For ,  faith  the  Holy-Ghoftj/f^^j;  tf  jou  do  err  from 
the  truth ^And  one  convert  him y  let  him  k^jw^  that  ht  which' coKverteth  the 
finncr  [rem  the  errorofhuvaj^/hAl/faveafvnlfromdeathy,  and Jha/I hide 
a  multitude  of  fin/,  James  5.19,  20.  And  how  can  God  more  highly  ho- 
nour you,  then  to  mak&  you  inftrumentsin  fo  great  a  work  ? 
«1     2. Such  fouls  will  blefs  you  here  and  hereafter;  Ihey  may  be  angry  with 
you  at  firft,but  if  your  words  prevail  and  fucceed,  they  will  blefs  the  day 
chat  ever  th.cy  knew  you,  and  blefs  God  that  fenc  you  to  fpcax  to  rhrro. 
•As  it  is  a    3        3-  *  If  you  fuccced,  God  will  have  much  glory  by  it-  Kc  will  iiavc 
grci\  ous  t'^ns;  One  more  to  value  and  accept  of  his  Son,of  whom  Chrifts  blood  bath;'<t-: 
tot  link  of  a     tained  its  ends ;  he  will  have  one  more  to  love  him,  and  daily  worfhfiji"- 
r^'iV^"^'*  and  fear  him,  and  to  do  him  fervicem  his  Church, 
been  milv   4       '^'  ^^^^  Church  alfo  will  have  gain  by  it  ^  There  will  be  one  Icfs  provo- 
worfhippcd,      ker  of  wrath,  and  one  more  to  rtrive  with  God  againft  fin  and  judgc- 
t'lac  afterward  ment,  and  to  engage  againft  the  finners  of  the  Times,  and  to  win  others 
Ji^^^r^         ^y  Doftrine  and  Example.    Ifthoucouldft  but  convert  one  perfecu- 
fervcd  there  •  ^'"§  Saul,  hc  might  become  a  Prfw/,  and  do  the  Church  more  fervice  then 
fo  it  is  a  coin-  ^ver  thou  didft  thy  felf  •  however,  the  healing  of  finners  is  the  fureft  mc- 
fortablc  thing  thod  for  preventing  or  removing  of  judgements. 

to  think  of  j  ][  jj  the  way  alfo  co  the  purity  and  Hourifhingpf  the  Church,and  to 

heVcfn  the  ^  ^^^  "-'S^^^  eredingand  executing  theDifcipJineof  Chi:ifi;if  men  would  but 
Devil  hath  ^^  ^hat  they  ought  wich  their  neighbours  in  priviitc,  vv4iac  a  help  would 
bcenferved,  it  be  to  thefiiccefs  of  thePublick  endeavoursof  th?  Miniftry  r  And  vvhat 
that  God  is  hopc  miglit  we  have  that  daily  fomc  would  be  added  to  the  Church/ and 
now  truly  i^my  be  obflinace,  yet  this  is  the  rirft  courfe  that  muft  be  taken  co  reclaim 
there  's*r-  them-"  who  dare  feparate  from  them,or  excommunicate  them  before  they 
roughs  onHo^.  have  been  firft  thoroughly  admomfhcd,' and  inlirufted  in  private.^  ac- 
i.pag.iiS.  ,     cordingto  Chrifts  Rule,  .(^<Tf.  18.15^16. 

^      6.  It  bringeth  much  advanwge-co  your  felves  •  Firft,  Ic  will  increafe 

d  your  Graces;    both  as  ic  wa^ourfe  thac  God  will  blefs,  and  as  ic  is  an 

acting  of  chcm  in  this  perfwading  of  others-  He  thac  will  noc  lee  you  lofc 

a  cup  of  water  which  is  given  fof  him^will  not  let  you  lofc  thcfe  greater 

work* 


i 


Part- 1  1 1-  The  Saints  EverUjling  Refl,  5  3  5 


works  of  Charity  ^    Bciides  chofe  that  ha'.e  practifed  this  duty  moil      -, 
caifcionably,  do  find  by  expcricnce,that  ihey  never  go  on  more  fpecdily 
and  profperoufly  towards  Heaven.thcn  when  they  do  moft  to  help  others 
thither  with  them  ••  ^t  is  not:  here  as  with  worldly  treafurc/the  nioreyou  *i:)an.ii.?9. 
give  away,   thelcfs  you  have:    but  here,  the  more  you  give,    the  *  SiUaquc  qui 
more  you  have  •     The  fetting  forth  Chrill  in  his  fulnefs  toother.?,  >n"-ltorumio.- 
will  warm  your  own   hearts ,    and  ftir  up  your  love  ^    The  open-  ff^^f"^^*^' 
ing  of  the  evil  and  danger  pf  fin  to  others    will  increafe  your  ha-  pcpcrcitivd 
trcdofir,  and  much  engage  your  felvcs  againft  it.     Secondly,  And  it^admajorcrnhxc 
feemeth,  that  it  will  increafe  your  Glory  as  well  as  your  Grace,bothas  dcii/inyii  ^a- 
a duty  which  God  will  fo reward,fi^<jr,r/;o/e  tbai  convert  rnanj  to Righte-  ^K^"f"' '"' 
oiifnep  ^  PjaU  [hine  as  the  Stars  for  ever  andever^  Dan.  12.  3.  j    and  alfo  id  (f;,^  'Divine 
as  we  (hall  there  behold  them  in  Heaven,and  be  their  alTociaces  in  Bleflcd-  infttfiff/f  feojji 
nefs,  whom  God  made  us  here  thcinftrumcnts  to  convert.     Thirdly, s^^id^bitio. 
However,  it  will  give  us  much  peace  of  Confcicnce,  whether  we  fucceed  T'^^'of^t.'g-s 
or  not,  to  think  that  we  were  faithful, and  did  our  beft  to  lave  them,  and  anwJs curat*'" 
that  we  are  clear  from  the  blood  of  all  men,  and  their  pcrifliing  (hall  not  &  ^d  mdmx 
lie  upon  uj.     Fourthly, Befid^s, that  is  a  work, that  if  it  fucceed,  doth  t^Lr^^r.dnclt  j  & 
ceedingly  rejoyce  an  honeft  heart .-  He  that  hath  any  fenfc  of  Gods  Ho-  '-^  /.j^^  '7'" 
nour,  or  the Icaft  affection  to  the  foul  of  his  brother,  mull  needs  rejoyce  ''^'^t^llemli- 
rnuch  at  his  converfion.whofoever  be  the  Inftrument,  but  efpecially  when  f;/>  cdocaque 
Godmaketh  ourfelves  the  means  of  fo  blefTed  a  work  :  *  If  God  make  xtadc'iuiyo- 
us  thelnftruments  of  any  temporal  good,  it  is  very  comfortable ,   but  /««^-^^f»» ?«*f- 
much  more  ef eternal  good.    There  is  naturally  a  rejoycing  folio wethaj!*^^^^^^?'^^.^^ 
every  good  work  anfwerable  to  the  degree  of  its  goodnefs  •  he  that  doth  homhus :  de- 
moft  good,  hath  ufually  the  moft  happy  and  comfortable  life  :  \i  mcnacimmqueid 
knew  the  pleafure  that  there  is  in  doing  good,  they  would  not  feek  after  f^mmaqup, 
their  pleafure  fo  much  in  evil ;  for  my  own  part,  it  is  an  unfpeakable  com-  |^':'^  ^ d!'tiiC~e 
fort  to  me,  that  God  hath  made  me  an  Inftrument  for  the  recovering  of  ^  cogt.ttiof?^ 
fo  many  from  bodily  difcafcs,  f  ^nd  faving  their  natural  lives  :    but  off'cndunt.On- 
all  this  is  yet  nothing  to   the  comfort  I  have  in  the  fuccefs  of  my  gen.  ro«'.  ^W- 
labours  in  the  conversion  and  confirmation  of  fouls  ;    it    is  fo  great  {" f^now '^m'* 
a  joy  to  me  ,     that  it  drowneth  the  painfulnefs  of  my  daily  duties,  ny  learned 
and  the  trouble  of  my  daily    languifhmg  and  bodily  griefs   /     and  Phyfitians 
makethall  thefe  ,    with  all  oppofitions  and  difficulties  in  my  work  fpeakvcry 

'  *^  ^  fliarply 

againft  Miniftcrs  praftlHng  Phyfick.  Hut  with  thefe  conditions  no  wife  man  difallowcth  it :  i.  Th.u 
h  hinder  not  his  main  imploynicnt  much.  i.That  it  be  in  cafe  of  abfolutc  neceflity,  that  the  party 
muft  die  clfe  in  the  eye  of  reafon  :  As  i.  \Vlien  no  able  Phyfitian  is  within  reach:  i.Or  cannot,  or 
trill  not  come  :  3 .  Or  the  cafe  is  fudden  :Or  the  party  fo  poor  that  he  cannot  pay  Phyfitians  3 .  And 
if  a  man  bcino;  confcious  of  his  infuffici'jicy,refolvcsnot  to  so  beyond  his  knowlcdgCjbut  rather  to  do 
too  little  then  too  much.  4.  And  if  he  take  nothing  for  what  he  dot'i  :  Who  can  blame  a  man  that  ob- 
fcrvcs  thefe  Conditions }  Except  he  would  have  a  man  guilty  o(  murder,  and  not  help  a  man,  if  I^c 
fall  down  by  us,  bee  lufc  we  are  no  Phyfitians  ?  {Ltomic^has  ipfe  Co?i-ditofi-'-iob^ovav'.')\fVhyi^- 
tians  may  be  able  in  Divinity  (  as  to  their  honour  many  have  been  :  as  Ci'-raiit^^fadiitms,  Er.^Jtut, 
Tcucii-;!<i  ^.i;?jfi-.Tr/K),  Sdligir,  Grfner,  Sh^t^-in-,  Zi/ngcrii^,  Sic.)  why  then  may  not  a  Divine,  as  well 
-underftani  Phy.fick  >  And  Dr.  l^'Wio/>  (  dc  aroi-'b-  I'ldg!.  c./^.!.i.  )  might  have  remembrcd  more 
Divines  th:n  Marjtl  Fichijn  that  \\ca:c  Phyfitians,  as  Tragus.,  IngoUhtcrm,  Lr,n.i:iis-,  &c. 

to 


5^6  7/»«  Sdhts  EverUjling  Reft.  Cbap.  1 3. 

tobceafic,  and  as  nothing:  And  of  a. 1  the  pcrfonal  mercies  that  ever 
I  received,  next  to  his  love  inChrift.ar.d  to  my  foul, I  nauft  raoft  joyfully 
blefs  him  for  the  plenteous  fuccefs  of  ray  endeavours  upon  others  ^  O 
what  fruits  then  might  I  have  fcen  :  if  1  had  been  more  faithful,  and  plyed 
the  work  in  Private  and  Publickail  ought  /   I  know  wc  have   need  to 

■  be  very  jealous  of  our  deceitful  hearts  in  this  point  ,  left  our  rc- 
joycing  fhould  come  from  our  pride  ,  and  fclf-afcnbing.  Naturally 
we  would  every  man  be  in  the  place  of  God  ,  and  have  the  praifc 
of  every  good  work  afcnbed  to  ourfelves  ••  but  yet,  to  imitate  our 
Father  in  goodncfs  and  mercy  ,  and  to  rejoycc  in  that  degree  we  at- 
tain to,  is  the  part  of  every  child  of  God.  1  tell  you  therefore  to  pcr- 
fwade  you  from  my  own  experience,  that  if  you  did  buc  know  what 
a  joyfull  thing  it  is  tobeaninftrument  for  the  converting  and  faving of 
fouls,  you  would  fet  upon  it  prefcntly,  and  follow  it  night  and  day 
through  the  greatelt  difcouragements  and  refinance.  Fifcly  I  mightal- 
•^  fo  tellyouofthelicnourablcnelsofthis  work,  but  I  will  pafs  by  that.lcH 
I  excite  your  pride  inllead  of  your  zeal. 

I  And  thus  1  have  fhewcd  you  what  fhould  move  and  perfwade  you 
to  this  duty.  Let  me  now  conclude  with  a  word  of  Increaty  :  Firll, 
to  all  the  godly  in  general.  Secondly, to  fome  above  others  in  particular, 
to  fee  upon  the  confcionable  performance  of  this  molt  cxccUenc  Work, 


CHAP. 


m 


Paft  III.  7  he  Saints  tverUftwg  Refl.  537 


CHAP.    XIV. 


(tAn  Advice  to  [ome  more  fpcciallj  to  help 
others  to  this  ^efi^prefl  largely  on  MiniRers 
and  Barents. 


SECT.  T. 

P  then  every  man  that  hath  a  tongue,  and  is  a  fervant  of,^    . 
Chrift,  and  do  fomething  of  this  yourMaflcrs  Work: 
Why  hath  he  given  you  a  tongue  buctofpeak  in  hisSer-* 
vice  ?  And  how  can  you  ferve  him  more  eminently,  then 
in  the  faving  of  SoulsPHc  that  will  pronounce  you  blefled  oe 
at  thelaft  day,  and  fcntencc  you  to  the  Kingdom  prepared 
for  you,  becaufc  you  ftd  him,  and  clothed  him,  andvifitedhim,  e^'C".  in 
his  Members,will  fure  pronounce  you  blefTed  for  fo  great  a  work  as  is  the 
bringing  over  ofSouls  to  his  Kingdom,  and  helping  to  drive  the  match 
betwixt  them  and  him.     He  that  faith,  Thefoor  jou  have  alwajes  v^ith  « 
jo«,  hath  left  the  ungodly  alwayes  with  you,  that  you  might  (till  have 
matter  to  exercife  your  Charity  upon.  O  if  you  have  the  hearts  ofChri- 
ftiansorofmeninyou,   let  them  yearn  towards  your  poor,  ignorant,  ^ 
ungodly  neighbours ;  Alas  there  is  but  a  ftep  betwixt  them,  and  death, 
and  hell ;   many  hundred  difeafes  are  waiting  ready  to  feife  on  them, 
andiftheydieunregenerate,  they  are  loft  for  ever.     Have  you  hearts 
of  Rock,  that  cannot  pitty  men  in  fuch  a  cafe  as  this  ?  If  you  believe  not  " 
the  Word  of  God,  and  the  danger  of  Sinners,  why  are  youChriftians 
yourfelves  ?  If  you  do  believe  it,  why  do  you  not  beftir  you  to  the 
helping  of  others  ?  Do  you  not  care  who  is  damned,  fo  youbefavcd  ?  « 
If  fo,youhaveasmuchcaufcto  pitty  your  felves  ;  for  it  is  a  frame  of 
fpirit  utterly  inconfiftent  with  Grace  ^  (hould  you  not  rather  fay  as  the 
l.epcrsof  »5/?w*irj4, Isitnot  a  day ofgladtidings, anddo  wefit  ftill,and  iKlngiy.^*. 
hold  our  peace?  Hath  God  had  fo  much  mercy  on  you,and  will  you  have 
no  mercy  on  your  poor  neighbors  ?   You  need  not  go  far  to  find  objects  ee 
for  your  pitty  :  Look  but  into  yourftreets,  or  into  the  next  houfe  to 
you,  and  you  will  probably  findfome.     Have  you  never  an  ignorant, 
unregenerate  neighbour  that  fets  his  heart  below,  and  negledeth  Eterni- 
nity  ?  O  what  blefTed  place  do  you  live  in,where  there  is  none  fuch  ?  If  • 
there  be  not  fome  of  ihem  in  thine  own  Family,  it  is  welljand  yet^rc  thou 
filcnt  ?  Doft  thou  live  clofe  by  them, or  meet  them  in  the  ftreets,or  labour 

B  b  b  b  with 


^5§  *         The  Safnts  EverUfling  Reft .  Chap.  14- 


with  them,  or  travel  with  them,  or  fit  and  taU'  with  them,  and  fay  nothing 
CO  them  of  their  fouls,  or  the  hfe  to  come  ?  If  their  houfes  were  on  fire, 
ihou  wouldil  run  and  help  them  ;  and  wile  thou  not  help  them  when  their 
fouls  arc  almolt  at  the  lire  of  Hell?  If  thou  kncweft  but  a  Remedy  for 
their  difeafes  t!)ou  wouldlt  tell  it  them,  or  clfc  thou  wouldft  judge  thy  -felf 
^Sonduhitt     guilty  of  their  death.     Cardan*  fpeaks  of  one  that  had  a  Receipt  that 
-^uinifiefu    "would  fuddenly  and  certainly  difTolve  the  ftone  in  the  Bladder,  and  he 
ipdd  inferos,     concludes  of  him,  that  he  makes  no  doubt  but  that  man  is  in  Hell,  bccaufe 
VtcmTuMn^     be  never  revealed  it  to  any  before  he  dyed  -.  What  fliall  we  fay  then  of 
fnortaiibas  i'--  them  that  know  of  the  remedy  for  curing  fouls,  and  do  not  reveal  it,  nor 
vifivt.vid.]o.  perfwade  men  to  makeufeofit?  Isit  not  Hypocrifieto  pray  daily  for 
-0A1.  Helmott.  ^[^jjj.  Convcrfion  and  Salvation,  and  never  once  endeavour  to  procure  it  ? 
deUthiaftjCT.  ^^j  j^  j^  ^^^  Hvpocrifie  to  pray,  Thar  Gods  Name  maj  he  Hal/ovfcd,  and 
^'  never  to  endeavour  to  bring  men  to  H«j//ow  it,  nor  hinder  them  from  pro- 

phaning  ir  ?  And  can  you' pray  Zerr/jij'/O'w^^io;^*  cowr^  and  yet  never 
labour  for  the  coming,  or  increafe  of  thatKmgdom?  Isit  no  grief  to 
your  hearts,  to  fee  the  Kingdom  of  Satan  fo  to  flourifli,  and  to  fee  him  lead 
captive  fuch  a  multitude  of  fouls  ?  You  take  on  you  that  you  sre  Souldi- 
ers  in  C  hrifts  Army,  and  will  you  do  nothing  againfl  his  prevailing  ene- 
mies ?  You  pray  alfo  daily.  That  h/swUl  maj>  he  done,  ^ndihould  you 
rot  daily  then  perfwade  men  to  do  it,  and  diffwade  them  from  (inning 
againft  it  ?  You  pray ,  T/?^r  God  tvohld  forgive  them  their  fms,  and  that  he 
ryohld  not  lead  them  into  Temptatio  «,  hf^t  deliver  them  from  evil.  And  yec 
will  you  not  help  them  againft  Temptations,  nor  help  to  deliver  them 
from  the  greateft  evil  ?  nor  help  them  to  Repent  and  Believe,  that  they 
may  be  forgiven?  Alas,  that  your  Prayers  and  your  Practice  fhould  fo 
much  difagree  1  Look  about  you  therefore  Chriftians  with  an  eye  of  com- 
panion on  the  ignorant  ungodly  Tinners  about  you  j  b;;  not  like  the  Pricft 
or  Lcvite  that  faw  the  man  wounded,  and  paffed  by  :  Goddidnotfo  pafs 
by  you  when  it  was  your  own  cafe.  Are  not  the  fouls  of  your  neighbours 
fallen  into  the  hands  of  Satan  ?  Doth  not  their  mifery  cry  out  unto  you. 
Help,  Help  1  As  you  have  any  compadion  towards  men  in  the  greateft  mi- 
/ery,Hclp  1  As  you  have  the  hearts  of  men.and  not  of  Tigers  in  you,HcIp! 
ct  Alas,  how  forward  are  Hypocrites  in  their  Sacrifice.and  how  backward  to 
fhew  mercy  I  How  much  in  praying,and  duties  of  worfhip,and  how  little 
ki  plain  Reproof  and  Exhortation,  and  other  duties  of  comp.ilTion  I  And 
yet  God  hath  told  them,  That  he  rvi/lhave  mercy  and  notfacrifce  (  that  is, 
mercy  before  facrificej  And  how  forward  are  thefe  Hypocrites  to  ccwfurc 
Minifters  for  neglecting  their  duties  ?  Yea,  to  expect  more  duty  from  one 
Minifter  then  ten  can  perform  ?  And  yet  they  make  no  confcience  of  neg- 
tt  lecting  their  ownlNay  how  forward  are  they  to  feparate  from  thofe  about 
them?  And  how  cenforious  againft  thofe  ihat  admit  them  to  the  Lords 
Supper,  or  that  joyn  with  them?  And  yet  will  they  not  be  brought  to 
deal  with  them  in  Chrifts  way  for  their  recovery  ?  As  if  other  men  were 
10  work,  and  Lhcy  only  cq  C}t  by  and  judge!  Bccaufe  they  know  it  is  a 

work 


part  III.  '^he  Saints  EvcrUftwg  Reft,  5  ^ ^ 

work  of  trouble,  and  will  many  times  fet  men  againft  them,  therefore  no 
perfwafion  will  brii.g  them  to  it.  They  are  like  men  that  fee  their  neigh- 
bours fick  of  the  plague,  or  drowning  in  the  water,  or  taken  captive  by  the 
enemy  ^  and  they  dare  not  venture  to  relieve  him  themfelves ;  but  r.one  fo 
forward  to  put  on  others.  So  arc  thefe  men  the  greatell  expedeis  of  d4J- 
cy,and  theleaft  performers. 


SECT.  ir. 

But  as  this  duty  lieth  upon  all  in  general,  fo  upon  fomc  more  efpecial-        $«  >- 
ly,  according  as  God  hath  called  or  qualified  them  thereto.    To  them  -t-r 
therefore  more  particularly  I  will  addrcfsmy  exhortation  :  Wiiethcr  they 
be  fuch  as  have  more  opportunity  and  advantages  for  this  work,  or  fuch 
as  have  better  abilities  to  perform  it,  or  fuch  as  have  both.  And  thefe  are 
of  feveral  forts.  « 

I.  All  you  that  God  hath  given'  more  learning  and  knowledge  to,  and 
endued  with  better  parts  for  utterance,  then  your  neighbours,  God  ex- 
pefteth  this  duty  efpecially  at  your  hand.  The  flrong  are  made  to  help  the  a 
weak-,  and  thofe  that  fee  mull  dired  thcblinde.  Cod  looketh  for  this 
faithful  improvement  of  your  parts  and  gifts,  which  if  you  n(?gled,ic 
were  better  for  you  that  you  never  had  received  them,  for  they  will  buc 
further  your  condemnation  ,  and  be  as  ufclefs  to  your  own  Salvation , 
as  they  were  to  others. 


:.^ 


I 


SECT.  III. 

LI  thofe  that  have  fpecial  familiarity  *  with  fomc  ungodly  men,  «  $.3. 
-^  •  and  that  have  interefl:  in  them^  God  looks  for  this  duty  at  their  *  ^■''^"  /of^of 
hands.  Chrift  himfelf  did  eat  and  drink  with  Publican?  and  flnners,  but  '^^""t^on'fcns^t 
wasonly  to  be  their  Phyrifian,and  not  their  companion.  Who  knows  thanvrumdc' 
but  God  gave  you  interefl  in  them,  to  this  end,  that  you  might  be  means  una  cafug.m, 
of  their  recovery  ?  They  that  will  not  regard  the  words  of  another,  will  /'  aeihorumer- 
regard  a  brother,  or  fifter,or  husband,  or  wife,  or  neer  friend  ^  Befides*'''^^f' ^°P*^*^'^ 
that  the  bond  offriendfhip  doth  engage  you  to  more  kindncfs  and  com-  Mufoil'ln 
paflion  then  ordinary.  Mar.  7.  To.  1. 

?•  ^  54- 

SECT.  IV. 

3 .  pHyfitians  that  arc  much  about  dying  men,(liould  in  a  fpecial  manner  «     ^^4, 

A   make  confcicnce  of  this  duty  :  They  have  a  treble  advantage.Tirft,  i 
They  arc  at  hand.  Secondly,  They  are  with  men  in  iickncfs  and  dangers,  1 
when  thcear  is  more  open,&  the  heart  lefs  ftubborn  then  in  time  of  health. 
He  that  mide  a  fcorn  of  godlinefs  before,  will  then  be  of  another  minde, 
and  hear  counfel  then,  if  ever  he  will  hear  it.  Thirdly,  Befides,  they  look  j 
upon  their  Phyfitian  as  a  man  in  whofe  hand  is  their  lif«;or  at  lead  may  do 

E  b  b  b  2  much 


5  40  T^f  Saint i  cvfrUfUng  Rtft,  Chap.  14. 


much  to  fiVc  them,  and  cher^iore  they  will  the  more  rcgaidfully  hear  his 
advice.  O  therefore  you  that  are  of  this  honourable  prg.'efilon,  do  not 
think  this  a  work  befides  your  c;Uling,  as  ifit  belonged  to  none  but  Mini- 
flcrs;  except  you  think  itbefides  your  calling  to  be  compaiiionate,  orco 
beChrillians.  Oheip  therefore  to  fit  your  parents  for  Heaven  .-andwhc- 
tliir  you  fee  they  are  tor  Life  or  for  Death,  teach  them  both  how  to  live 
and  to  die,  and  give  them  fon-.e  Pliyfick  for  their  Souls,  as  you  do  for  their 
bodies.  BlelTedbe  God  that  very  many  of  tlic  chief  Phyfitians  of  this  age 
have  by  their  eminent  piety  vindicated  their  profeflion  from  the  common 
imputation  of  Athcifm  and  prophanefs. 


SECT.   V. 

•  Vcd^fcu  w;*  4-  *     A  ^*^^^^'"  ^^^^  ^'^^^  '^^^*^  excellent  advantage  for  this  duty,  is  men 
ejlvJcrcad  -^^  ^^^^  '^^^^  wealth  and  authority,  and  are  of  great  place  and 

nocenduij  ,ilit-  command  in  [he  world,  efpecially  that  have  many  that  live  in  dependancc 
urm.iimndo  on  them,  f  O  what  a  world o<^ rood  micht  Gentlemen. and  Kniqhts.and 
;  /?  T^'  ^^^'^^  '^^^  ^^^^  ^^^*^  ^  gvcu  many  of  Tenants,  and  tliat  r.rv*  the  leaders  of 
ome/ttm  fii-  the  CoiThtry,  if  they  had  hut  hearts  to  improve  their  intcrdi:  and  advan- 
pra  fe  ijj'e,  tage.  Little  do  you  that  arc  fuch,  think  of  thcdutv  that  lies  upon  you  in 
qit.improfe  this.  Have  you  not  all  your  hoF.or  and  riches  trora  God  ?  and  is  it  not  cvi- 
faunt :  ciir.ii  dent  then  thatyou  muft  imployihem  for  the  bell  advantare  of  his  fcr- 
pro  falutc  fi.i-  '^'^^  •  ^^  y^^  ^'^^  know  who  hath  laid,  that  to  whom  men  commit  much, 
gulorum  at(j^  from  them  they  will  expeft  the  more  ?  You  have  the  greaceft  opportuni- 
umvTf forum , 

quotld'ie  experiuntur :  quo  procedente,  nott  tanquam  m:tlicm  aliytod  out  noxikmammr^l  e  cub'tl't profUirety 
d'.ffnfimt  i  fed  ta'f.fi.vn  .id clarmti  ftdtn  ccrt.i'-'im .ndvol.vit.  Scxieca He  dementia, lib.i.  c.  :?  pag.  4^5. 
t  Wnata  horrid  tiling  is  it,  that  ufually  none  are  greater  enemies  to,  ami  hindercrs  of  Chi  ids 
K  Jigdon  and  Work,  then  thofe  that  i .  by  office  of  vlccgcrency ,  as  receiving  all  their  power  from  him, 
X.  andby  thcgrcatncfs  of  I'leir  talents  ofllichcs.  Power  and  Honour,  are  moft  deeply  engaged  to 
Chnft  f  Even  thofe,  that  as /ffew,  pretended  to  Reformation,  and  deflioy  thcworlliip  and  Priefts  of 
Baaly  and  fay  ,  Co'/fie  .-Tii  fee  my  T^alfor  the  Lord,  and  rife  up  agiinfl  AhM)(ov  his  pcrfccutlon  and 
Idolatry,  and  were  encouraged  by /I/.'7/;.r ;  yet  when  the  government  falsin  their  hands,  they  pcr- 
fift  in  the  fteps  of  him  whom  they  deftroyed  :  thereby  adjudging  thcmfclvcs  to  dcRrudion.  And 
all  becaufc  when  they  have  cfpoufed  the  fame  intcreft,  they  think  thcmfclvcs  'neccflitated'  to 
take  the  fame  courfe.  O  how  Chrift  will  come  upon  thcfe  Hypocrlccs  in  his  fury,  and  dalh  thcni 
in  pieces,  like  a  potters  veflcl,  and  bruifc  them  with  his  rod  of  iron  ;  and  m.ike  them  know  that  he 
will  rcign  on  his  holy  hill  Zio:'i  !  Will  not  Kings  yet  be  wife,  nor  the  judges  ofthc  earth  be  learned  >  to 
kifs  the  Son  left  he  be  angry  and  they  perifli  f  Will  they  brc.ik  his  Iwnds,  and  confederate  agiinft  his 
government,  and  be  jealous  of  it  and  his  Minifteis,  as  ifChrids  govcmmcnt  and  theirs  could  not 
both  ftand  ^  How  long  will  they  fet  their  intcicfts  before  and  agamft  Chnlls  intcreft  ;  and  bend 
their  ftudics to  keep  it  under  >  ?  and  call  lus  government  Tyranny,  and  their  fuljedion  flavcry  ? 
Do  thf-y  noticnow  how  much  Chrifts  intcreft  hath  been  taken  down  upon  meet  pretended  necefli- 
ty  of  fettir.g  up  their  own  i  Will  their  Religious  Hypocrifie  fecure  them  from  his  burning  wrath,  when 
he  ftiall  lay,  Thefe  mine  enemies  that  would  not  1  iliould  rcjgn  over  them,  bring  then\  hither  and  flay 
them  before  me.  I  inrreat  them  (if  they  arc  not  paft  teaching,)  to  read  what  a  nnxierate  Divine  faith, 
even  Juniiu  de  Cornmun'om  Sanil.  Efpecially  the  fiftli  Chap.of  his  EccleJiafliCh  of  the  Power  of  the  Ma- 
giftrates  in  Church  affairs.  O  let  all  Chriftians  pray  daily,  I  e.id  m  not  into  TemptalioK,  I  will  noc 
rruftmy  Brother  if  he  be  once  exalted,  and  in  the  way  of  Temptation. 

ties 


Part  1 1  I.  The  Saints  EverUJihg  Refl,  54^ 

lies  to  do  good  of  moft  men  in  the  world ;,  Your  Tenants  dare  not  contra-  » 
did  you,  left  you  difpoflefs  them  or  their  children,  of  their  habitations  • 
They  fear  you  more  then  they  do  God  himfelf ;  Your  frown  will  do 
more  with  fhem,  then  the  threatnings  of  the  Scripture ;  They  will  fconec 
obey  you,  then  God  :  If  you  fpeak  to  them  for  God  and  their  fouls  you 
may  be  regarded,  when  even  a  Minifter  that  they  fear  not,  fhall  be  difpi- 
kd.  If  they  do  but  fee  you  favour  the  way  of  godlinefs,  they  will  ct 
lightly  counterfeit  it  at  leaft,  to  plcafeyou  ,  efpecially  if  they  live 
within  the  reach  of  your  obfervation.  O  therefore,  as  you  value  the 
honor  of  God,  your  own  comfort,  and  thefalvation  of  fouls,  improve 
your  intereft  to  the  utmoft  for  God.  Go  vifit  your  Tenants  and  neigh- 
bors houfes,  and  fee  whether  they  worfhip  God  in  their  families  -^  and 
take  all  opportunities  to  prefs  them  to  their  duties.-  Do  not  defpife  them,  ^ 
becaufc  they  are  poor  or  fimple.  Remember,  God  is  no  refpcderofper- 
fons,  your  flefti  is  of  no  better  mcttal  then  theirs;  nor  will  the  worms  fpare 
your  faces  or  hearts  any  more  then  theirs;,nor  will  your  bones  or  dull  bear 
the  badge  of  your  Gentility  ,  you  muftall  be  equals  when  you  ftand 
in  Judgement.  And  therefore  help  the  foul  of  a  poor  man  as  well  as 
if  he  were  a  Gentleman  ;  And  let  men  fee  that  you  excell  others  as  much 
in  piety,  hcavenlinefs,  companion,  and  diligence  in  Gods  work,  as  you 
do  in  riches  and  honor  in  the  world. 

i  confefsyou  avel'ke  to  be  fiPgular  if  you  take  thiscourfe;  but  then 
remember,  you  (hall  be  lingular  in  glory,  for  few  great  and  mighty,  and 
noble  are  called. 


SECT.   V  I.  §.6. 

■**Aftsio.  & 
5.     A  Nother  fort  that  have  fpecial  Opportunity  to  this  work,  of  help-jj-<^ ^8- 

jL\  ing  others  to  Heaven,  is.  The  Miniftcrs  of  the  Gofpel :  As  they  ]J!f^^^picia! 
have,  or  (houid  have  more  ability  then  others,  fo  it  is  the  very  work  of  cjildiccread 
their  Calling ;,  and  every  one  expefteth  it  at  their  hands,  and  will  better  juvenmtcm  & 
fubmit  to  their  Teaching,  then  toother  mens.  I  intend  not  thefe  inftru-  populim  mcef- 
aions  fo  much  to  Teachers,as  to  others,and  therefore  I  (hall  fay  hut  little  (X^'i^r/"^' 
to  them  :  and  if  all,  or  molt  Minifters  among  us  were  as  faithfull  and  dili-  /^^«f  Cm-xu^, 
gent  as  fome,  I  would  fay  nothing.  But  becaufcit  is  otherwife,  let  me  give  -jid.rcltq. 
thefe  two  or  three  words  of  advice  to  my  Brethren  in  this  Office.  .  •  w  c/«^  '^^^'^ 

I.  Be  fure  that  the*  recovering  and  favingoffouls,  be  the  main  end  ofj^^  ^^]  vk 
your  ftudies  and  preaching.  O  do  not  propound  any  low  and  bafe  ends  to  Gem.Mcdim. 
your  felves.  This  is  the  end  of  your  Calling,  letit  bealfo  the  end  of  your  pag.  zij. 
endeavours.  God  forbid  that  you  Qiould  fpcnd  a  weeks  ftudy  to  pleafc  the  PKHofophers 
people;  or  to  feekthe  advancing  of  your  own  reputations,  f  Dare  you  ^;^n  rhrlft*^"' 
appear  in  the  Pulpit  on  fuch  abufinefs,and  fpeak  for  your  felves,  when  nwkesthem 
you  arc  fcnt  and  pretend  to  fpeak  for  Chrift  ?  D^rc  you  fpend  that  time,  men,  faith 
and  wit,  and  parts  for  your  felves  ?  x^nd  wart  the  Lords  dayinfeeking  Of^rn.Alentnd. 

Bbbb  3  applaufc,^'"^'^-^'-^- 


54^      •  The  S Hints  EvcrUfUng  Re ji>  Chap.  1 4.. 

applaufe,  which  God  hath  fee  aparc  lor  himfelff'  Oh  whac  notorious  fa- 

a  cnledgcisthis  /  Sec  out  the  work  of  God  as  skillfully  and  adornedlyas 

youcan:  Bu:  ftill  Ice  the  winnint;  of  fouls  be  your  end,  and  let  ail  your 

iluJ  c^and  labours  be  fcrviceablc  thereto.  Let  not  the  window  be  To  paint- 

"  cd  ,  as  to  keep  out  the  light  ^  but  alwayes  jadgc  chat  the  beft  Ricans,chac 

^  niollconducech  to  the  end. Do  not  chink  thac  God  is  belKerved  by  a  neat 

•  <^uis  icci-    *i^archcd,  l:iced  Oration  .-  But  that  he  is  the  able,  skilful  Miniftcr,  that  is 

r  'teloqititiY      bcft  skilled  in  the  arc  of  inHruccing,  convincing,perfwading,  and  fo  win- 

n:ft(ini  titlt      ning  of  Souis  :  and  chat  is  the  beft  Sermon  that  is  beft  in  thefc-  W  hen  you 

^*''^/ ^J.J;^  •'    once  grow  o:her;vife  minded  ,  and  feck  not  God,    buc  your  felves , 

lmaii'c(i'ct 'i'^     God  Will  make  you  the  bafeft  and  moll  concempcible  of  men,  as  you 

urix  fcdcrem^h  ^^^^  Vou:  lelvcs  the  moft  iinful  and  Wretched.  Hach  not  this  brought 

a.it  .tmbitlare-x-  down  the  Mi.niftry  ofEn^U»doncQ  already  ?  It  is  true  of  your  reputation 

'""'y/ii'bjy/i'  as  Chf'^  laith  of  your  lives ;  They  that  will  fave  them  will  lofechem.O 

tlus  effeEp'!- '  '^^  ^^^  vigour  alfo  of  your  pcrfwafions  (he  vv,that  you  arc  fenfiblc  on  how 

fioUsm:.u'vo-  Weighty  a  bufincfs  you  are  fent,  O  Preach  with  that  ferioufnefs,  and  fer- 

b,q:x ruhi    *  vor  as  men  that  believe  their  own  Doctrine,  and  thac  know  cheir  hearers 

bibcvu  acctrffi-  rfiuft  eicher  be  prevailed  wich  or  be  damned. Whac  you  would  do  to  favc 

^^fir'holk'^  ^^^'^  ^^^^  Evcrlafting  burning,  that  do  while  you  have  the  opportunity 

"qw'd  fentlum     and  price  in  your  hand:  that  people  may  difccrn  that  you  are  in  good 

olcndcrc  qiim  fadnefs,  and  mean  as  you  fpeak  •*  and  that  you  arc  not  llage-playcrs,  buc 

loqiii  m.illm.     Preachers  of  the  Dodrine  of  Salvation.   Remember  what  OVfrokuch, 

cnec.  £;;.  75.  that  if  the  matter  be  never  fo  combufuble  j     yet  if  you  put  not  fire  to 

^ Amhngui   «t  ''^  >  ^^  will  not  burn  :    And  whac  ErAfmns  faich   ,     that  a  hot  Iron 

was  much        will  pierce  when  a  cold  one  willnoc  ;    And  if  the  wife  men  of  the  world 

ufcdtothit     accouncyou  mad,  fay  as  /^<i«/,  f  Ifwearcbefidesour  fclves,it  istoGod: 

raying,whcn    and  remember  thac  Cihrift  was  fobude  in  doins  nood,  ihac  his  friends 

lie  VV3.S  rC—       imv  a     D  * 

proachcd  for    thcmfelves  begun  to  lay  hands  on  him,  thinking  he  had  been  befidcs  him- 

hiszeal.S;  hi^  fclf,  Mdrk^Z. 
f animus,  TDco 
infanimus. ' 

SECT.  VII. 

]^e^dlkuuL  ^^'  T*^^  fecond  and  chief  word  of  advice  that  I  would  give  you,is  this, 
£-p':fcopo^qmm  "^  *  Do  not  think  that  all  your  work  is  in  your  Qudies ,  and  in  the 
i^olumitas  Pulpit.  I  confels  that  IS  great,  but  alas,  it  is  but  a  fmall  part  of  your  task. 
gregjs  fibi  frf-jj  You  are  Shepherds,  and  muft  know  every  (beep, and  what  is  their  difeafe, 
•  'i^^  ^f  "'*    and  mark  their  {havings ,  aud  help  to  cure  ihem  and  fetch  tliem  home. 

^t  Epifcnpiis,  qitni)  in  H.ivi  Gnbern.ilor^  in  ct/yrit  Reffori  i>t  Exercitu  Vtix:  utpotc  cajii!,  lit  ait  Cyp^'^^^^y 
quMtiim pcm'ciofKm  eft  id  feq  ien'ium  Lipfttm  Yuhi.i,  i.vu/im  con'ra  Ktile  eft  &  falutarc  cumfeprr  thm.i- 
vientuin  nliitoms^f.jtribui  prtebet  imitaftdum.  y^e  iz^ttur  Epifcopiy,  fiquljUt  mn/iais  hufus  oblili,  6icEpi- 
fcopi  cfi  Kegcrc  Ecclefumi-,  cO'iaomr'hpopulnm  verba  D.:  p.ifcerc-,  biptiyirc  ,  &  bapti^atos  conftrm.irc,  or- 
dimbits  facis  ir/itiarc  m'miftros  Dii  obhc-,chcumirc^  chcumfplccre  f.fphis  fnam  proz'}nci.m:,Sic.  nt  coznef- 
canl  quo  ft.itu  fmtfy.Ure^,  &  jubiitr,  crronbui Jiqui  impfid'int  inhumhuan  rnc/ites,  religio  n^n  violetur. 
Ceterum  olan  Epifcopl  vocabantur  yYCsbytiriy  tefte  /ton  ti/w  in  loco  Hicrofiimo  :  pr/tcipite  in  Epift.  ad  Eva- 
griiim  Polydar.  f^irftl.  dc  iment.  reyum  Ji.4.cap.<j.  pag.  ( mhl  ^  2 40,  24 1 . 


Parti  I  !•  The  Saints  Everla fling  Re fl,  543 

Jf  the  fancit J  of  Mi  niflers  in  great  congregations  {T»bichis  the  great  imob-  jj 
ferved  mlfchiefinlinghnd,  that  cries  for  reformation  )  did  not  make  ic 
a  thing  impoflible  in  many  places,  I  (hould  charge  the  VjiaillersoFj?^^- 
iand  with  moft  notorious  unfaithfulner«,forn:g!eding  fo  mucb  the  rcfl  of 
their  work,  which  callech  for  their  diligence  as  much  as  pablick  Preach- 
ing. O  learn  of  P^«/,  Ads  20.  19,20,  3 1,  to  preachpublikcly,andfrona  ct 
houfc  to  houfe,  night  and  day  with  tears.  Let  there  not  be  foul  in  your 
charge  that  (hall  not  be  particularly  inftruded  and  watched  over.     Go 
from  houfe  to  houfe  daily,  and  enquire  how  they  grow  in  knowledge 
and  holinefs,  and  on  what  grounds  they  build  their  hopes  of  falvation  : 
and  whether  they  walk  uprightly,  and  perform  the  duties  of  their  fevcral 
relations ;  and  ufc  the  means  to  increafe  their  abilities.  See  whether  they 
daily  worfhip  God  in  their  farailies,  and  fet  them  in  a  way , and  teach  then:i 
how  todoif.Confer  with  them  about  the  dodrines  and  pradiceof  Reli- 
gion, and  how  they  receive  and  profit  by  publike  teaching  •  and  anfwer 
all  their  carnal  objedions  ^  keep  in  familiarity  with  them,  that  you  may 
maintain  your  intereffc  in  thcm,and  improve  all  your  intcreftfor  God. 
See  that  no  fcducers  do  creep  in  among  them,  or  if  they  do,  be  diligent  to 
countermine  them,  and  preferveyour  people  from  infcdion  of  Herefies 
and  Sch!%is :  or  if  they  be  infected,be  diligent  to  procure  their  recovery  : 
Not  with  pafiion  and  lordlinefs,  but  with  patience  and  condefcenfion  : 
As  Mufculus did  by  the  Anabaptifts,  vifiting  them  in  Prifon,  where  the  « 
Magiftratehadcaft  them,  and  there  instructing  and  relieving  them,  and 
though  they  reviled  him  when  he  came,   and  called  him  a  falfe Pro- 
phet, and  Antichriftian  feducer  that  thirfted  for  their  b!ood,yet  he  would 
not  fo  leave  them,  till  at  laft  by  his  mceknefs  and  love  he  had  overcome 
them,and  recovered  many  zo  the  truth,  and  to  unity  with  the  Church. 

Have  a  watchful  eye  upon  each  particular  fhecp  jn  your  flock:  Do  not:  ^ 
do  as  the  lazy  fcparatifts,  that  gather  a  few  of  the  beft  together,  and  take, 
them  only  for  their  chargc,Ieaving  the  reft  to  fink  or  fwim,&  giving  them 
over  to  the  Devil  and  their  lufts,and  except  it  be  by  a  Sermon  in  the  Pul- 
pit,fcarce  ever  endeavouring  their  falvation,  nor  once  looking  what  be- 
comes of  them.  Olet  itnotbefo  withyoullfany  beK?f(?i^/;^  the  faith ^re-  Rom,  14.x. 
ceive  him^  but  not  to  donkfull  difputations.  If  any  be  too  carelcfs  of  their 
duties,and  too  little  favour  the  things  of  the  Spirit, let  them  be  pittied,and 
not  neglected  ;  Ifany  walk  fcandaloufly  and  diforderly,  deal  with  them 
for  their  recovery,  with  all  diligence  and  patience  i    and  fee  before  them, 
the  hainoufncfs  and  danger  of  their  fin  :  If  they  prove  obftinatc  after  all, 
then  avoid  their:  and  call  them  off-,  But  do  not  fo  cruelly  as  to  unchurch 
them  by  hundreds  and  by  thoufands,  and  feparatc  from  them  as  fo  many 
Pagans,and  that  before  assy  fuch  means  hath  been  ufed  for  their  recovery. 
If  they  are  ignorant,it  may  be  your  fault  as  much  as  theirs^  and  however, 
they  are  fitter  to  be  i;.ftructed  then  rejected;  except  they  abfolutcly  re- 
fofe  to  be  taught.  Chrilt  will  give  you  no  thanks  for  keeping,  or  putting 
out  fuch  from  his  Schoolthat  are  unlearncd,when  their  defire  or  will  is  to 

be 


544  "^^^  SAtnts  EverUflin^  Reft.  Clup.  1 4. 

be  uught.l  confcls  it  ts  cafier  to  (hue  out  the  ignoranr,thcn  to  beliow  o^r 

pains  night  and  day  in  teaching  them.bu:  wo  to  fuch  flothfull, unfaithful 

Mat.  M-  4?     Tcrvantsl  Who  ihen  isa  faithfull  and  a  wife  fervant,whom  his  Lord  hath 

4/.   madtf  Ruler  over  his  houflihold,  to  give  them  their  meat  in  due  feafon, 

according^to  every  ones  age  and  capacity  ?  BlefTed  is  that  fervanc,  whom 

•TheBuicHcr  his  Lord,  when  he  cometh,  fhali  rind  fo  doing.    *  0,bc  not  aflecp  while 

and  die  SSv^-  the  woolf  is  waking  !  Let  your  eye  bv.  ^^uick  in  obferving  the  dangers  and 

hcidc'ioboch    ftrayings  of  your  people.     Ifjealoufies,  heart-burnings,  or  contentions 

SHccp-bui  not  ^^^^^  among  them,  quench  them  before  they  break  out  into  raging,  unrc- 

l>o:Kioonc   ^  fidible  flames  :  As  foon  as  you  difcern  any  turn  worldly,  or  proud,  or 

cnijfoitH        fadious,  or  felf-conceired,  or  difobedient,  or  cold,  and  flothful  in  his  du- 

CJcm.  Alex.      ^y  ^  j^i^y  j^Q,.^  [5^.  piefently  make  out  for  his  recovery  :  Remember  how 

j.,o>n.  .  I .       jjjany  are  lofers  in  the  lofs  of  a  foul. 


SECT.  vin. 

,  o      et  *r^  O  not  daub,  or  deal  flighcly  with  any  •,  fomc  will  not  tell  their 
^'    *        jL/pcoplepIainlyof  their  fins,  becaufetliey  are  great  men,  and  fome 
bccaufe  they  are  godly , as  if  none  but  the  poor  and  the  wicked  (hould  plain- 
ly be  dealt  with  :  Do  not  you  fo,  but  reprove  therafharply  (though 
differently,  and  with  wifdom  )  that  they  may  be  found  in  the  l-aith. 
Poor  z.Tirrfi/esWhen  the  P^//2y*<'z;fchofe/'j>//?;i/ for  his  Houfhold  Chaplain,hc  charg- 
futtciedmany  cd  him,  that  without  fear  he  fhould  difcharge  his  duty,  and  freely  admo- 
^•J'^  "P^'^'^"  nifh  him  ofhis  faults  as  the  Scriptures  do  require  ;  Such  incouragemcnc 
and  Ironsby     ^'^^^  g""^*^  Ones,  would  embolden  MiniRers,  and  free  themfelvcs  from  the 
thzT/irifht     unhappinefs  of  finning  unreproved.   If  Gentlemen  would  give  no  more 
one  word  m  a  thanks  to  i^^f-^j  and  accufcrs  of  the  Miniilers,  then  yvigandtu  lus  Prince 
s^T.TionAvhich  jjj^j  jQ  ^{^^j.  flet-fcring  Lawyer,who  accufed  him  for  fpeaking  to  Princes  too 
man  w.^hoat'  p'^'nly,they  would  learn  quickly  to  be  filent ;  when  they  had  been  forcc- 
ths  Icift*        ed  as  Hamans  themfelves,  to  cloche  Mordecdi^  and  fet  him  inhonour. 
C'Hfc.  However,  God  doth  fufficicntly  encourage  us  to  deal  plainly.  He  hath 

r*  f  ■^f!"''"  bid  u>  fpeak  and  fear  not ;  He  hath  promifcd  to  Ihnd  by  us,  and  he  will 
not  no^vfaT*^^  ^^"^  fecurity  •,  He  may  fuffer  us  to  be  Anathema  fecHndum  did  (  as  Bu- 
to  great  fin-  cWz-cfr  faid  )  hut  not  fee Uftdumcfe -^  He  will  keep  us,  as  he  did  Hujfe*s 
ncrs^^e  vo!/is,  heart  from  the  power  of  the  fire,  though  they  did  beat  it,when  they  found 
but  \vc  (hall     it  among  the  a(hcs;  they  may  burn  our  bones,  as  Bncers  and  Phajritu 

^orm. ''nobts     ^''»  ^^  ^^^V  ^^^  ^*'^*^  ^'^^  ^^"'  when  wcare dead,  as  o^Luthey,  Calvin^ 
and  Oeco/ampaditu  ;  but  the  foul  fpcleth  not  this,  that  is  re  joycing  with 
tthisLord  ;  In  the  mean  time  let  us  be  as  well  learned  in  the  Art  offuffering 
(sis  Zenephon)  as  they  are  in  the  Art  of  Reproaching  .-  I  had  rather  bear 
Nun^bi'.  11*^'"^"^  '•^^  raouth  of  Ba/ak,^God  hath  kfpt  thee  from  honour  ,'2  or  from 
i  Kis".  12.17.  Ahah.,  \_Feedhim  foith  the  bread  and  water  of  affi^ion"]  or  from  Ama^dah 
■>  C!u  0.25.16.  ■■  Art  thoH  made  of  the  Kyn^s  Counfel  ?  forbear,  -why  fhouldefi  thoH  be  fmh- 
tm  f  J  then  tQ  hear  Confcicncc  fay,  \T'hoH  hafi  betrayed fetUs  to  damnati- 
on 


Part  III.  The  Saints  EverUpng  Reft.  545 


en  bj  thy  coward:z£  andfiience  ;  |  or  to  hear  God  fay,  \_  Their  blood  will  /  Eiek.j .  1 8 , 
require  at  thy  hands,  ]  or  to  hear  from  Chnft  the  Judge  iCafi  the  un^ro-  xo.  &3  3 .  8. 
fitable  Servant  into  mter darkmfs,  where Jhall biv^ee^ing and gn(ijhitigcf]^^^--^'i-%o. 
teeth,  ]  Vea  or  to  hear  thefe  finncrs  cry  out  againft  mc  in  eternal  lire,  and  ^^'ll^T^^^ 
with  implacable  rage  to  charge  me  with  their  undoing.  avouch,  that 

And  as  you  niuft  be  plain  and  ferious,fo  labour  to  be  skilful  and  difcreetf  the  higheft    « 
that  the  manner  may  fomewhat  anfv/er  the  excellency  of  the  matter :  myftcheinthe 
How  oft  have  I  heard  a  Oammering  tongue,  with  ridiculous  esprellions,  ^*J^|J"j,,^ 
vain  repetitions,  tedious  circumlocutions,  and  unfeemly  pronunciation,  fe^iy^i^jt^ 
to  fpoil  moll  pretious  fpiritual  Doctrine,  and  make  the  hearers  either  loath  man  fueaks, 
it,  or  laugh  at  it?  How  common  are  thefe  cxtreams  in  the  Minifters  of  and  then  to 
England  ?  That  while  one  fpoils  the  food  of  Life  by  Affectation,  and  new  "^^j^^''  ^|j«  ^^ 
fafhioned  mincing,  and  pedantick  toys,  either  fettingforth  a  little  and  o^i- Exc^rlknt, 
mean  matter  with  a  great  deal  of  froth,  and  gaudy  drefllng,  fo  that  tliei  's  judicious, 
more  ofthc  (bell  or  paring,  then  of  the  meat*  :  or  like  childrens  Babies,"Pious  Uoaor 
that  when  you  Iiave  taken  away  the  dreffing,  you  have  taken  away  all ;  n^'^^^^^'^'ry-^^ 
or  elfe  hiding  excellent  Truths  in  a  heap  of  vain  Rhetor  ick,  and  deformingc^^"^  ^^\^  J^* 
its  naked  beauty  with  their  paineings,  fo  that  no  more  ferioufnefs  can  be  Lr^rKnoxi 
perceived  in  their  Sermons,  then  in  a  School- boy 9  Declamations  ^  ZinA^orjmum  ams 
our  people  are  brought  to  hear  Sermons,  as  they  do  Stage- plaies,  becaufe  obnumad 
Minifters  behave  themfcives  but  as  the  Actors-,  On  the  other  fide,  ^^^ '\>!rshimu' 
many  by  their  flovenlydrefiing,  and  the  uncleannefs  of  the  di(h  thatit  is  "  No^tam'clc- 
ferved  up  in,  do  make  men  loath  and  naufeate  the  food  of  Life,  and  even  g.mcr  diccn- 
defpifeandcailupthat  which  fhould  nourifh  them?  Such  Novices  arc  ^^^''I'^'^ *^'^'* 
admitted  into  the  Sacred  Function,  to  the  hardning  ofthc  wicked,  the  fi^^^^^^J 
fadning  of  the  godly,  and  the  difgracc  and  wrong  ofthe  work  ofthc  i,,qu}tzlno 
Lord :,  and  thofe  that  are  not  able  to  fpeak  Senft  or  Reafon,  are  made  the  Citti.  Glbieuf. 

AmbafTadors  ofthe  mod  High  God.  ^^'"-^  ("^^^  ^^ 

Aqtun.  I.  p. 
q.  117.)  that  a  Teacjier  is  to  the  Learner  as  a  Phyfitian  to  his  Patient.  Andssthc  Phyfitianhim- 
felf  gives  not  health,  but  only  gives  fome  helps  to  bring  the  body  into  a  fit  temperament  and  difpofi-  „ 
t ion,  that  is,  to  help  nature  :  fo  a  Teacher  doth  not  give  knowledge,  but  the  helps  and  motives  by 
which  natuial  light  being  excited  and  helped,  may  get  knowledge.  And  as  he  is  ihebeft  Phylitian 
that  d'-thnot  oppreft  nature  with  multitude  of  Medicines,  but  pkafantly  with  a  few  doth  help  it,  for 
the  recovery  of  healtli :  fo  he  is  the  bcftTcachcr,  not  that  knowech  how  to  heap  up  many  m.ediums 
and  Arguments  to  force  the  underftanding,  rather  then  entice  it  by  the  fwectnefs  of  light ;  Rut  he 
that  by  the  cafie  and  grateful  mediums,  which  arc  within  reach,  or  fitted  to  our  light,  doth  lead  men 
as  by  ti"vc  hand  unto  the  Truth  j  in  the  beholding  or  fight  of  which  Truth  only  knowledge  doth  con- 
fift,  and  not  in  ufc  of  Arguments.  And  theicfore  A:tgumcnts  are  called  Reafons,  by  a  name  of  rela- 
tion to  Truth,  v:y^.  becaufe  they  are  means  for  finding  out  the  Truth,  Gbkuf.  Priefat.  li.  2.  de  Libertat, 
f.zSi-  1  judge  this.^an  excellent  ufeful  Obfervationfoi  all  Teachcis  and  Dilputants. 

1  know  our  Aile  mufl  not  be  the  fame  with  different  Auditories  •,  Om'  « 
language  muft  not  only  be  fuited  to  our  matter,  but  alfo  to  our  hearers, 
or  clfc  the  bcft  Sermon  may  be  worft  •,  we  muft  not  read  the  higheft  Books 
to  the  lowcft  Form  ;  Therefore  was  Luther  wont  to  fay.  That  ^i  pa-  „ 
er  Utter,  fopiilariter  ,triviaUter ,  &fi-mfUcilfime  decent  yOptimi  advulgmfunt 
concknaxores ;  butyetitisa  poor  Sermon  that  harh  nothing  but  words 

Cccc  and 


54^  The  Saints  BvcrUflingRefi.  Chap.  14. 

a  andnolfe.     Every  Reafonablc  foul  hath  both  Judgement  and  AffeAioD, 
and  every  Rational  Spiritual  Sermon  muft  have  both  :  A  difcourfe  that 
hath  Judgement  without  Affedion,  is  dead,  and  uneffectuai,  and  that 
which  ha:h  Affection  without  Judgement,  ismadandtranfporting  :  Re- 
tt member  the  Proverb,  Nonomnts  qui  habent  citharam^ftint  cithAr^diy  Eve- 
ry man  is  not  a  Mufitian  that  hath  an  Inftrument,  or  that  can  jangle  ir, 
and  makeanoifeonit  :  And  that  other  Proverb,  Aiultiffint  ^ui  Boves 
**  ftim-flant,  pauci  aratores.    Many  can  prick  the  Oxen,  but  few  can  Plow  ; 
fo  many  Prcacheri  can  talk  loud  and  earnelUy,  but  few  can  guide  their 
flock  aright,  or  open  to  them  folidly  the  myOeries  of  the  GofpeI,and  fticw 
2  Tim.  X.  15.  ^^^  '^^^^  me2in  betwixt  thecxtreams  of  contrary  errors :  I  know  both  muft 
j-/*;»,«i  iMf/oj^bedone  ^  Holding  the  Plow  without  driving  the  Oxen,  doth  nothing; 
Lccl.fi^talU     and  driving  without  holding,  maketh  mad  work,  and  is  worfe  then  no- 
c/;g'tT,,  ,id  f^-^thing ;  Bur  yet  Remember,  that  every  Plow-boy  can  drive,  but  to  guide 
^em^niltG-iex  '^  rnoredifficulc,  and  therefore  bclongeth  to  the  Mafter -Workman  :  The 
cx'.cn  wn:-    *  violence  of  the  Natural  motion  of  tiie  Winds  can  drive  on  the  Ship  •,  but 
rtntu,.    D  fi-  there  is  necefTary  a  Rational  motion  to  guide  and  govern  it,  or  elfe  it  will 
nut>it  Rh  tores  quickly  be  on  the  Rocks  or  Shelves,  either  broke  or  funk,  and  had  better 
ft'^^lTo'm!    lie  (liil  in  the  Harbour,  or  at  Anchor  :  The  Horfes  that  have  no  Reafon, 
dice'tdfperitus^c^^  fet  the  Coach  or  Cart  a  going,  but  if  there  be  not  fome  that  have  Rea- 
Kieron'.j^       fon  to  guide  them,  it  were  better  Hand  ftill.    O  therefore  let  me  befpeak 
Ocean.  To.  3.^  y^^^  ^y  Bt-ethren,in  the  Name  of  the  Lord,  efpecially  tbofe  that  are  more 
*  B^d  olccrus  young and  weak,  that  you  tremble  at  the  greatnefs  of  this  holy  imploy- 
in  ro(lia  fit-i      ment,  and  run  not  up  into  a  Pulpit  as  boldly  as  into  the  Market  placC;,Stu- 
&  midi'S  con-  dy  and  Pray,and  pray  and  ftudy ,  till  you  are  become  Workmen  that  need 
emiiftig-       notbe  artiamed,  rightly  dividing  the  Word  of  Truth,  that  your  people 
grpm  y^'^  ^  may  not  be  afhamed,  or  a  weiry  to  hear  you ;  But  that  bcfides  your  clear 
V^itdccori'i-  unfolding  of  the  Doctrijneof  the  Gofpcl,  you  may  alfo  be  Maftcrs  of  your 
b:ii  homnj'.m     peoples  Affections, and nwy  be  as  potent  in  your  Divine  Rhecorick.as  C»- 
ipfn  q.ioi fere    cero  in  his  Humane,  who,  as  itisfaid,  while  he  pleaded  for  Z,»^4r»A</, 
vdki  ajctlus   y^jrjjjjf  ^g  ifftperatorij  quant nmvis  irati  mann  excHJferif^  &  miferofup' 
rmolum  in-    P^^^^  vemam  impetrArit  :  Or  as  it  is  faid  of  excellent  *  Bucholcer,  that 
greJteb.i'w    *  he  never  went  up  into  the  Pulpit,  but  he  raifed  in  men  almoft   what 
<jii!sfenf:nra    affections  he  pleafed  ;  fo  railing  the  dejected  ,  and  comforting  the  af- 
divi'ite  perter-  fl,ctej    ^nd  ftrengthening  the  tempted,  that  though  it  were  two  hourf 
iw'iV/^f/w  r     before  he  had  done,  yet  not  any  even  of  the  common    people   were 
H'lmuifidci      weary  of  hearing  him.       Set  before  your  eyes    fucb  patterns  as 

voliiptAte  per-  thefc  i    t  21"^  labour  with  unwearied  diligence  to  be  like  them. 

fufin  fir  mum 

redlbat  ?  C^tamitaim  OAgore  &  tentcu'tonim  ^uRibus  quijfabatur  al'tui  ?  wndoloris  tantum  alUvatiofum, 
fed  pYOpoftlam  etlamfbi  tngtfUi-.m  fentkbat,  miU  quxqite  forti  conftantij^  att'mo  perferendi.  Eratom- 
ni  vitioium  cteifo  co  itumin  it  us  .rliquis  ?  flexanlma  01  attorns  hufiufuadtj  nififline  defperatus  cjfet,  currige- 
batur.  ytvidanimirHmia]^ischo\cexo omnia fi/erunc,viv:davt>y,vividt  ocullyvividte  mMusygeflusomn.es  ' 
vivldi :  Adco  fefe  i/i iilo  dnjnijpiritus  v'lrintcs  confer uere.Hi/iC  auditorium  ejui  it.t  commolum  oratione  Bu- 
i^olccri  CO ifiai 3  ut  licet  nonmji  finitahora  altera  perorarcry  nullum  tam:n  audiendi  txduimy  vele  media 
tu'qu.im  plcbi  ob-iepfnit.  Mclcfi.  Adamus  in.  vita  Bucholccr.  -fin  time  and  by  L<i/>ow  the  Truth  will 
ihiac  forth  to.  youjif  you  U^htonagcod  Helper  or  Guide,  dm.  Alex.ftrom.  It.  i. 

To 


part  III.  1'he  Saints  Ever  la  ft  wg  Reft.  ^^j 


To  this  end  take  Demofthenes  counfel,  Pl^s  olei  quam  vini  abfh-Tmre.  It  is  a 
a  work  that  requircch  your  moft  ferious  fearching  thoughts.  Fvunning,  *  Communes 
hafty,  eafie  ftudics,  bring  forth  blind  births.  *  When  you  are  the  moft  re-  c-^^^m  fenfus 
nowned  Doftors  in  the  Church  of  God,  alas,  how  little  is  it  that  you  ^J"l'\'^^^^ ^Pf'^ 
know,  in  comparifon  of  all  that  which  you  are  ignorant  oH  Conientttfg'^p^fjjf'A^^ 
not  your  felvcs  to  know  what  is  the  Judgement  of  others,  as  if  that  tm'uram  & 
were  to  know  the  truth  in  its  evidence :  Give  not  over  your  ftudies  when  f-milimtds 
you  know  what  the  Orthodox  hold,  and  what  is  the  opinion  of  the  moft  J/^^'^^^-'^'m&c. 
cftceraed  Divines :  Though  I  think  while  you  arc  Novices ,lt  and  learners  DMna'm  mc- 
your  fclves,  you  may  do  well  to  take  much  upon  truft  from  the  more  judi-  dulk  eftyion.  id 
ciousjyet  ftop  not  there  ^  but  know,ihat  fuch  faith  is  more  borrowed  then  fupcrfide,  & 
your  own:  An  implicit  faith  in  matters  not  fundamental,  and  of  great"/'^'^'''*'^^ '^.'«"" 
difficulty,  is  oft  times  commendable,  yea  and  neceffary  in  your  people,  xemaufn^/ 
who  arc  but  Scholars  •,  but  in  you  that  areMaftcrs  and  Teachers,  it  is  dcRefurreh. 
a  reproach.  c^Wi  cap.j. 

pag.  407. 
t  Erudit'io,  ait  Metroclcs  tempore  emenda  eft.    Idea  Thales  dixit  Tcmpusomn'mmfjpieritrfftmum  cjl.  1  hcic- 
foic  truft  not  too^foon  to  the  Judgement  of  a  young  Divine^  no  more  then  to  a  young  Lawyer  or  Phy^ 
fician  :  Though  1  know  many  are  old  ignorants  too. 


SECT.  IX. 

4.  T)Efurcthat  your  converfation  be  teaching,  as  well  as  your  Do-  «     «.  g 

-*-^ctrine.  Do  not  contradict  and  confute  your  own  Doctrine  by  your 
practife.  Be  as  forward  in  a  Holy  and  Heavenly  lifc,as  you  are  in  prcfling  Let  Presbyters 
onothers  to  it.   Let  your  difcourfebe  as  edifj'ing  and  fpiricual,asyou  ^efimplc, 
teach  them  that  theirs  muft  be  ^gonot  to  law  with  your  peopIe,norquar-  ^f   oJJy  "_ 
rel  with  them,  if  you  can  poflibly  avoid  it.  If  they  wrong  yon,  forgive  ing' all  from 
them  ;f  or  evil  language, give  them  good  •,  and  bleflingfor  their  curfing  ^  error;  vlfidng 
Let  go  your  right,  rather  then  let  go  your  hopes  and  advantages  for  the  all  that  arc 
winning  of  one  foul.  Suffer  any  thing  rather  then  the  Gofpel  and  mens  p^,  not  neg- 
fouls  (hould  fuffcr  :  Become  all  things  (lawful  j  to  all  men,  if  by  any  >^.ido\vs,  the 
means  you  may  win  fomc.  Let  men  fee  that  you  ufe  not  the  Minifterie  on-«orphans,  and 
ly  for  a  trade  to  live  by  ^  But  that  your  very  hearts  are  wholly  fet  upon  the  poor;  but 
the  welfare  of  their  fouls. Whatfoever  meekners,humility,condefcention,or"^^J^y*  P^?' 
fclf-denyal  you  teach  them  from  the  Gofpel,0  teach  it  them  alfo  by  your  good  before"^* 

God  and  men: 
Abftain  from  aU  anger  ;    from  unjuft  judgement,  and  be  far  from  all  covetoufncfs.    Do  not  hafti- 

ly  confcnt  agamft  any  man  ;  Do  not  prevaricate  in  judgement Be  xcalous  after  that  which 

is  good  :  Keeping  your  felvcs  frem  fcandals,  and  falfc  Brethren,  and  thofc  that  hear  the  name  of  the 
Lord  in  Hy^ocrific,  and  who  lead  empty  men  into  ciiov  :Po7ycji pus  ia  £/>.  ad  Philip.  Edit,  llflerii 
faf.icf.z'^.  Cltfcem^  it  was  the  office  and  wo;k  of  Presbyters  to  be  Judges  in  Tolycrrp's  time  (who 
was/o/j/«  Difc:]^lc)  rind  the  peoples  duty  to  obey  them,  asisexprcft  in  the  wo^dsbefore  thefe.)  I.«- 
crum  Thilofoph.te  c{ii  lpo>Uc  faare  jitjla  &  fanctufjiquit  Arijiotcles  nfcrente  Crynxo  in  Aphor.  pojl  Com.i/l 
Hcbnc.  Ne  Tii^.imjmo  &■  Athcifmo  id  CbiijUMor^.mhomdunl fiifdiis  loctu  fit  idlus,imprim!S ghriiie  Dei^dC' 
inde  publico  uu!:tAti  cifcrvireopoi-tet,  i/iquitCryMUs  id  Aphor.  Trxftnntijjimum  htms  ftudii  cjti  b:f!€ 
agercj  vt  Souatcs. 

C  ccc  2  un- 


54^  The  Saint i  everlafiing  Reft,  Chap.  14, 

undifTembled  leading  example.  Tliis  is  to  be  Guides,  and  Pilots,  and  Go- 

^  vcrnoursof  the  Church  indeed.  Be  not  like  the  Oi-ators  that  Diogettes 

blamed,  that  (ludied  kne  dicere-,  »on  bene  facert:  N'or  like  the  fign  at  the 

*  Inn-door,  that  hangs  out  in  the  rain  it  felf,  while  it  fhcws  others  where 

they  niay  have  fhelter  and  rcfrefhing  •,  Nor  like  a  Veneer  that  can  offend , 

but  not  defend,  as  C'Cfrofaid  of  C<</*w,  that  he  was  a  good  right-hand 

man,  but  an  ill  left-hand  man.  See  that  you  be  as  well  able  to  defend  youc 

felres,  when  yon  arc  tempted  by  Satan,  or  accufeJ  by  men  to  be  proud, 

covetous,  or  negligent,  as  to  tell  others  what  they  (hould  be.    O  how 

majiy  heavenly  Doftrines  are  in  fome  peoples  ears,  that  never  were  in  the 

et  Preachers  heart !  Too  true  is  that  of  Hilary ^SanEiiores ftmt atirts  plebis, 

iih.y  wdi      (^ukm cor lii ftccr datum.    Alas,  that  ever  pride,  emulation,  hypocrific,  or 

\vonttoadl-  «  covetoufncfs  (hould  come  into  a  Pulpit  1  They  are  hateful  in  the  Shops 

»to  fc/th*at  ^"  ''^"^  Streets,  but  more  hateful  in  the  Church  ;  but  in  the  Pulpit  moil:  of  all. 

thefc  three    a  What  an  odious  fight  is  it,  to  fee  pride  and  ambition  (land  up  to  pre;ich 

Dogsdid  not  humility  I  and  hypocnfie  to  prcach  up  fincerity  .^ and  an  earthly  minded 

follow  the_n  ^nian  to  preach  for  an  heavenly  converfationlDo  I  need  to  tell  you  that  are 

plt^prid"  CO-  Teachers  of  others,  that  we  have  but  a  little  while  longer  to  preach  ?  and 

veroufncfs,  or  but  a  few  breaths  more  to  breathe  ?  and  then  we  muft  come  down,  and  be 

^v.y.  accountable  for  our  work  ?  Do  I  need  to  tell  you,  that  we  mult  die  and  be 

judged  as  well  as  our  people  ?  or  that  Juftice  is  moft  fevere  about  the  San- 

duary  ?  And  Judgement  beginneth  at  the  houfe  of  God  ?  and  revenge  is 

Vot^cthitbltx  moll:  implacable  about  the  Altar?  and  jealoufie  hotteft  about  the  Ark  ? 

UpKniian  fed  ^jveyou  not  learned  thefe  leflbns  from  Eh,  Corah,  Nudab  and  Abihu, 

-WW :  ^me'lt-  ^-^^^^  ^  ^ ^^^  Bethjhemtes, dic.though  I  had  faid  nothing?Can  you  forget, 

-j  limur  m.ig,ia-^  that  even  fcwnc  of  our  Tribe  (hall  fay  at  Judgement,  Lord,  vte  have  taught 

I'cd  -viv'imus.    in  thy  Name?  (MaT.j.)^ho  yet  mull  dcpart,with  Iknovfyou  not  ?  Do  you 

jlermm-'iY  nci  [^^^(^  nothing  by  the  Affliftions  that  now  lie  upon  you? You  fee  what  hath 

^.uod'iHrrm'  ^^^^  ^^^^  againft  the  Miniftric ofEȣlaHd:  How  fome  have  been  laid  hold 

muMtcmoite    on  by  the  hand  of  Juftice :  and  fomc  by  the  hand  of  violence  and  in  juftice, 

7  (<efivfritnt,     apid  how  all  are  lafhed  and  reproached  by  the  wanton  tongues  of  igno- 

necmvnire      ^j^^it^  infolent  Sectaries  ^  neither  Prelatical,  Presbyterian,  nor  meer  Inde  - 

SrSix   ^'  pendant  now  fpared,  it  being  the  vary  calling  it  felf  that  now  they  fee 

oa]iv.p.^oi.  tt^%^^^^  '  How  they  rob  the  Church  of  her  due  maintenance,  and  make  no 

HiexeMt  fibi      more  ofit  then  Dionjftm  did  of  robbing  <^.fcttUfttts  of  his  golden  beard, 

znvkem;&       Q^^^  b^rbaths  eratfilins ,  at  pater  Apollo  nott  it  a  ;  or  then  the  fame  Dlonj- 

Tafio£m   ■•/'^  ^^*^  of  robbing  fupitiir  Olympitu  of  the  golden  coat  that  Hieron  had  gi- 

pperibuf,  &      ven,faying,That  a  Coat  of  Gold  was  too  heavie  for  Summer, and  too  cold 

operaRatione     for  Winter,  butcloih  would  be  futable  to  both  ^  Or  then  he  did  of  rob- 

ipJ'gc/it :  itt    et  i)ing  the  Images  of  the  vefTcls  of  Gold  which  they  held  in  their  hand^.fay- 

t-rciT"'^    <-  ing,  he  did  but  take  what  they  offered,  and  held  forth  to  him;  Or  then 

rci"rpf/*e-*^^»thefame  Dionyfins  did  of  robbing  the  Temple  of  Proferpina,  when  aftcr- 

w;^^.  Hieron.    wards  his  (hips  had  a  profperous  wind,  Fidetis,  inqtut,  qnam  profpera 

titvefte  facer-  njivi^atii  a  Diis  immortalibus  detur  facrilegis  :  Ex  hoc  colligem  ant  non 

fol'  '^(ni'\n'%6  ^^^  ^^^^'  ^*"  *^^^^  ^"  ^^^  mQleftA  SacrUegia,  Sirs,Doth  God  lay  this  all  on 

I  Up 


e 


Part  III.  The  Samts  Ever  U fling  Refl,  549 


the  Church  and  Miniftry  for  nothing  ?  Doth  not  the  world  know  what  an 

ignorant,  lazy,  fuperftidous  Miniftry  had  lately  poflefTed  moft;  Churches 

in  the  Land?  And  how  many  fuch  are  yet  remaining?  and  thofe  that  are 

better,  alas,  how  far  from  what  we  fhould  be,  either  in  knowledge  or 

prafticc !  And  yet  how  unwilling  are  they  to  learn  what  they  know  not  ? 

Even  as  unwilling  as  their  people  are  to  learn  of  them,  if  not  much  more. 

O  fee  your  errors  by  the  glafs  of  your  Affiidions  .-  And  if  the  words  of 

God  will  not  fervc  the  turn,  let  the  tongues  of  enemies  and  SeAaries  fliew 

you  your  tranfgrefllons :  Of  whom  I  may  fay  to  you,  as  Erafmtu  of  Z«-«'^-(^^''  «'f'^'^ 

thcr,  Dem  dedtt  huic  fojtrcnJtt  atati  propter  morhcrnm  multiiuSnem  acrem  ^P/^- "''"''''.^^ 

mcdiCHm  :  And  as  the  Eraperour  Charles  of  the  fame  Luther,  Sifacrificulits^^,f  ''Vc-^Ht&' 

frugi  ejJ'ertf,?tn/io  in^igertnt  Luthero.     Yet  let  not  any  Papift  catch  at  this,  g,e(]'u.5  epis^& 

as  if  our  Miniftry  were  unlearned  and  vicious  in  comparifon  of  theirs  j  mntu^,&iuu 

The  contrary  for  the  common  fort  is  well  known  :  And 

itesof  late  have  beenfo  induftrious  and  learned,  ycti  coul 

of  £r/«/?»«<,  olfome  that  proved  hereticks  rauft  be  killed,  from  Pauls' At  i'^'to^o 

Hdreticum  hominem  dc  vita.  i.e.  de  vita  folic.    And  oi Hen.  StefhanKi  his^Mw  habitu  re- 

Prieft  oiArtoii,  that  would  prove  that  it  belonged  to  his  Parifliioners  to  /^'^^'  ^  "'"'''^ 

pave  the  Church,  and  not  to  him,  from  Jerernies  Paveaytt  i/Ii,  non  paveam  ^.-j    ^^^ilfliid 

ego.    Or  if  thefe  feem  partial  witnefles,!  could  tell  them  what  Bellarmine  loqiiuur,  (it 

jQlith  of  the  ninth  Age  :  Seculo  hoc  rth/lum  cxtttit  indt^ifM  ant  infelicim^  do£inn.a.  popu- 


diuvu  or  tneiisj  wwmjC'- '•'» 
though  theTefu-  -^J^favocAlian 
\A   S\.u  ►  Gnt:  Fen  tale - 

uld  tell  them  out^^^^^^^  ^^^^^ 


iw4»7,  and  in  f£«^/<iw^ at  the  Reformation,  what  barbarous  ignorance,  nifila-tcr  Tif- 
beaftly  uncleannefs,  andmurdersof  the  children  begotten  in  whoredom  'i'':rerjd'}l]imi)s. 
was  found  among  them.  I  could  tell  them  who  have  been  turned  from  ^'Xl^^/'r^ 
their  Church  by  a  meer  Journey  to  Rome,  there  feeing  the  wickednefsof  D.Sro«chton. 
their  chiefeft  CleJ'gy  ;  And  what  Petrarch^  A^a/ituan,  with  multitudes  Vxle)-':tis^M%\>- 
morefay  of  it.  And  (if  the  moft  horrid  murders  were  not  become  vertues  ^'i^  '''^•,^- 
with  them,  and  did  they  not  think  they  did  God  fcrvice  by  killing  his  fer-  ^^\/r^'^''-^^'.^' 
vantsy  I  fhould  mindc  them  of  all  the  burnii:igs  in  EngUnd,  and  of  all  the  uachwel  rc- 
unparallcld  bloody  Maflacres  in   Erance,  and  the  fnqutlition  of  5p4j«,  citethhimj 
which  their  Clergy  yet  manage  and  promote.  If  any  fay  ,Tbat  I  Ipeak  this  ^^'»tl^  ^"^^^ 
but  upon  reports,  we  have  feen  no  fuchtiiing;  I  anfwer  as?^**/^w/i/,"^°'^'^"^[^.^]5 
when  he  was  blamed  for  difpraifingaPhyfician  that  he  had  never  made  ontt'iat 
tri&\  of ^  Si  fericHl>^mfccijffm»ecjua(jfiamvivere^n:  U  we  had  fallen  into  wouKl  i>:ov.*, 
their  hands  it  had  been  too  late  to  complain,  ^w-^  me  vefiifia  terrent  Om-  Tha:  there 
nta  in  adverfum  fpeU^antia^  ftfilU  retrtrfum.  And  fome  taite  of  tlifi  fruit  ^^"^ y^r 

Chriils 
■words,  Nennc  decern  ftiili  fi^nt  muiiili?  And  the  other  difprovcd  him  from  the  words  following,  Scd 
ubi  fuHt  novem  ?  j  1  may  lay  to  them  as  Origf»  to  Celfiis  iib.T,.  ful.  {nrh.)  i\.  Antiftkcm  Eccleflje 
^utmpiofa  cum  prufiie  altqito  vdim  co/Uutcris,  €>■  ctvitatis  ptincipe  :  at  ]p/a»<  inttrUiias vd  in  d'.fiLtmihiS 
quide/n  Dei  Ecctefu  confultoribus,  itfprimariis  iSiris  qu'i  rugligeniiiti  ^ivant,  iir  prtetcr  feint ijjinm- urn 
qtt^rUritdam  &  CbripMorttm  ce»fuetudinem,nil  minus  deprchcTtdi pejfe,  qnnm  ex  ^irtKH^m profa'inj.'it  fc  c<e- 
ttmprttfenm:,  &(.  Origen.  cont,  Cclfum.  /fc.5.  (Edit.Afcenf.fvl.  53.; 

C  c  c  c  3  of 


5  5  o  The  Saints  EverUfliftg  Reft.  Chap.  1 4- 


of  their  projeAs  wc  have  lately  had  in  £»^//i»<i  :  by  which  paw  we  may 
fufficiently  con  jcfture  of  the  Lion.  So  that  as  bad  as  we  are,  our  adverfa- 
ries  have  little  caufc  to  reproach  us. 

But  yet.  Brethren,  let  us  impartially  judge  ourfclves,  For  God  will 
J,  (hortly  Judge  us  impartially.What  is  it  that  hath  occafioncd  fo  many  No- 
vices to  invade  the  Miniftry,  who  being  puffed  up  with  pride,  arc  fallen  in- 
to the  fnare  of  the  Devil,  i  T/w.  3-  6.  and  bring  the  work  of  God  mto 
contempt,  by  their  ignorance  ?  Hath  not  the  ungodlmefs  and  ambition  of 
thofe  that  are  more  learned  ,  by  bringing  learning  it  felf  into  contempt, 
^gajit:s^         been  the  caufe  of  all  this  ?  Alas  who  can  be  fo  blinded  by  his  charity,  as 

prrLTi^-'  "^^  ^^  ^^^  ^^^  ^^"^^  ^^  ^^^'^  amoog  us  ?  How  many  of  the  greatelt  wits 
&c.  at  vere/i- "  have  tlie  mol"l  gracclefs  hearts  ?  and  rclilh  Cicero^  Dew(}beftes  or  Ariftotlc 
dum  vihe-  better  then  DaviJ^  or  f^^/,  or  ChriJ}  ?  and  even  loach  chofe  holy  wayes 
wf/zTcT  ne  -JOS  ^};^[^^\]  cullomarily  they  preach  for  ?  That  have  no  higher  ends  m  entering 
Us"-  -No^ino-  upon  the  Minifuy  ,  then  gain  and  preferment  ?  And  when  the  hopes  of 
lumhoc,  nee  preferment  are  taken  away,  they  think  it  but  folly  tochufefuch  a  toilfomc 
iafrequ;Ai  ^and  ungrateful  work.  And  thus  the  Ball  of  reproach  is  toifed  between 
fedncere  .ijsoh  the  well  meaning  ignorants,and  the  ungodly  learned  ;  and  between  thefc 
I'fdunl'oMt  ^^^'  ^^^^  miferable  is  the  Church  ?  The  one  cries  out  of  unlearned  Schif- 
jnpropym  ca-  maticks  ^  The  Other  cries  out  of  proud,  ungodly  perfecutors,  andfay» 
curmus  omici.  Thelc  rre  vour  learned  men,  tha:  liudy  for  nothing  but  a  Benefice  or  a 
AcfMRcfle-  B'.fhoprick,  that  are  as  ftrange  to  the  Mylkries  of  Regeneration  and  a 
/<??  e'di^ciri-  ^^^^y  '"^'^'  ^^  ^"y  Others  /  And  O  that  thefe  reproaches  were  not  too  true 
a'ltit  attu  di-  of  many  !  Goi  hath  IcflcnedMinifters  of  late,  one  would  think  fuffici- 
recio.  u  The-  cntly,  to  beware  of  ambition,  and  fecular  avocations;  But  it  is  hard  to 
$logix  verb  ]^cir  God  fpeak  by  the  tongue  of  an  enemy :  or  to  fee  and  acknowledge 
9>n'vurn  longe    ^-   ^  ^  where  the  Inftruaient  doth  mifcarry.  If  Enalifh  Hxamplcs  have 

ranftm:m&     .our  ^Lr  u  ^   '  r       u         \ 

d  tficultatis  ^olt  their  force  (  as  being  fo  neer  your  eyes  that  you  cannot  Ice  them  ) 
plmlfmum  «  remember  the  end  o^ Fundus  that  learned  Chronologer,  who  might  have 
nojfc  ft''pfy*ni  lived  longer  as  a  Divine,  but  died  as  a  Princes  Counfellor,and  theDiftich 
Tallmtur  &    pronounced  at  his  death, 

cunf,  Theolo- 

f ;  ipfos  rwndum  fails  noru^t.  Vclim  ante  omnix  caver etU  vohU  ipfa  quam  diligcniilfim)  ah  hypocnfi :  Gra- 
ve  inqua  crimin !  ergon.';  hypocrirte  tibi  videmur  ?  Airoccm  iajHriam  I  &c.  J^uotidiawm  cfi  nojirum 
quenvis  in  aUi4  reprthitndcr'^ )  a  quo  ipfe  non.  Jtt  phie  immums.  ^id  mm  ft  idem  eveniat  qmbufdnm 
Thcologis  ?  In  cum  primis  qui  ajj'tClibm  nimtu-m  i/uiulgentfuit,  ut  in  aliis  hyposy'ifm  rwtcnt,  in  feipfis  non 
videant^nondeprehendant}  Omnitipivmorum fubtilijjimum  fnne  ejl  li)poc;tfti  :  quodnonmodh  alios  quof- 
vis,  fed  fuos  po(fcj]orcs  miris  modn  &  artibia  vahtdecipere  &  ctfcumvon:re:  J^o  callidior  hie  Serpent 
q'(o  magii  lubricus illabitur  homi>Mmmeniibus,  eo  majori  jiudio,  to  acriorivigilantiafugiendusaut  pel- 
lendus.  Rupertus  Mcldcnius  Paiomcfi  votiv.pro  pate  Ecel.fol.  B.  x.j.  Terdit  aitOwritarcm  docendi  citjiu 
famo  onrz-c  deflrffilur.  Hicion.  .■:d  Ocean.  Tom.^.fol.  Edit,  f.ra.^'m.  ij^ J.  hmotens  t.rncti  &  {ibfquefcr- 
monc  convriifattey  quan'.umex^mplo  prodeft^t^mtum  filmuo  nocct.  Idem  ibid,  ^in  .tUts  doccndi  fungun- 
xur  mknerc,  non  doHrin.iia'tiHm  fid  ttiamvita  intwccnliiii  ax morum  tntenitAtc,  fu:^  d'btre  efe  coufpicu- 
cr  ,  ducrc  folituK  cli  Dt.  Kordmaus,  ut  Mdc^lar.  Adam. in  v jus  vita. .  ^teniior  nifi  alios  qm  tal/i  e(l 
incYepat :  turpes  turpis  iitf.iin.it  ;  &-  evafijl'c  fe  confcium  credit ;  quia  confcicnliafn  fuiwi  non  poffe 
(^ugire  f/itis  nonfil,  lidem  in  publico  auufatores  \  inocruttorei  :  mfanttipfo:  cutfortsparitcf  &nocen- 
tss  :  damnvtt  foris  y  quod  incus  operjntnr  :  admitlunt /ibentef^  quod  cum  admiferint  crunMontu^r  :  au- 
diciapiorfus  turn vitiis fauensj  &c.  •Cy^iiia.EotJf.i.  ad Don.^tum.  .  j    "^v 

Vifce 


Part  III.  The  Sahts  Ever  la  fling  Refl.  551 


Dlfce  meo  exempio  mandato  wftaere  fungi  ^ 
Et  fnge cefi  pejlem  r  Tro^^uTf^jyuctTvvn^ : 
And  the  iikef^teoffuJiitifon^'JsCf.  C.  Son  of  that  great  Divine  of  the  et 
fame  naracj  the  next  ycar.whofe  laft  Verfcs  were  like  the  former, 

^^idjtiv/tt  innymeros  fcire  atque  evolvere  caffts^ 
Si  faci{»da  fugis ,  ft  fuglertda  facts  ? 
Study  not  therefore  t|ie  way  ofrifing,but  the  way  of  Righreoufnefs ;  Ho-  tt 
ncfty  wi!i  hold  out,  when  Honours  will  deceive  you.    If  your  hearts  be  a 
once  infected  with  th<J  fermentation  of  this  fwellmg  hamour,it  wil4  quick- 
ly rife  up  to  youf  brain,  and  corrupt  your  inteilcccuals,and  then  you  will 
be  of  that  opinion  which  your  Fielh  thinks  to  be  good,and  not  that  which 
your  judqement  thought  to  be  true ;  and  you  will  fetch  your  Religion 
from  the  Statute  BooMnd  not  from  the  Bible ;  as  the  jeft  went  of  Jgri-  ^ 
coU  ('who  turned  from  a  Protcftant  to  an  Antinomian,  and  being  con- 
vinced of  that  errour  ,  turned  Papifl:  into  the  other  cxtream^  and  Pflu- 
gius  and  Sidonius  Authors  of  the  Interim  •,  Chrj/fwa  ab  eis  &  oleum  Pen- 
tificium  inter  alia  defendttntur ,  ut  ipft  difcederent  tttttUores,   (  becaufe  they 
obtained  Bifliopricks  by  it.  )  Oh  what  a  doleful  cafe  is  it,  to  fee  fo  many  u 
brave  wits,  and  men  of  profound  learning  to  be  made  as  ufelefs  and  hurt- 
ful to  the  Church  of  God  by  their  pride  and  ungodlinefs,a$  others  are  by 
their  pride  and  ignorance, were  a  clear  underftanding  conjoyned  with  an 
holy  heart  and  heavenly  life,  and  were  they  as  skilfull  in  Spu'itual  as  Hu- 
mane LcarningjWhat  a  glory  and  blefling  would  th^y  be  to  the  Churches/ 


SECT.  X. 

5.*T'    Aftly,  Be  fare  that  you  ftudie  and  ftrivc after  Unity,  and  Peace;  *    . 

JL/ if  ever  you  would  promote  the  Kingdom  of  Chrift  and  your  Pco-  »  Therefore 
pies  Salvation,  do  it  in  a  way  of  Peace  and  Love?Publick  wars,and  privatCaChrift  deycd  ° 
quarrels  doufually  pretend  the  Reformation  of  the  Ctiurch,  to  the  vindi-  not  after 
eating  of  the  truth  and  the  welfare  of  fouls ;  but  they  as  ufually  prove  in  ^^'"^"^"."^ 
thcifiue,  thcgreateft  means  to  the  overthrow  of  all ;   Itisasnaturalajf^a'cut  off 
for  both  wars  and  private  contentions  to  produce  Errors,  Schifros,con-  not  yet  as/; ^k- 
tcmpt  of  Magiftracy,  Miniftry,  and  Ordinances ,   as  it  is  for  a  dead  ^jj,  cutafun- 
carrion  to  breed  Worms  and  vermine  ■,  Believe  it  from  one  that  hath  <l«»thatfo 
too  many  years  experience  of  it  both  in  Armies  and  Garrifons  •,  it  ^^  ^J^cnile'i^Tc^' 
hard  a  thing  to  maintain, even  in  yoor  people,  a  found  underftanding,  hisHody  ^"^ 
a  tender  confcicnce,  a  lively  ,    gracious,    heavenly  frame  of  fpint,  whole nna 
and  an  upright  hfeina  f  way  ofwar  and  contention,  as  to  keep  your  uri<livldcd,anj 
candle  lighted  in  the  greateft  ftorms,  or  under  the  waters :  The  like  I  m"h°"c 

given  to  them  that  would  Divide  the  Onmh.    Athanafius  de  lnc.irnatVt;bi    f  Igvaiius  gives  a 


Xu 

I  would  wc  could  all  as  patiently  bear,  and  make  as  good  ufe  of  the  like  difpofitions. 


552  The  Saints  BvcrUfiing  Refi.  Chap.  14* 


"HovtarSy-  may  fay  of  pcrverfe  and  Herce  Difpucmgs  about  Bapcifm,  and  the  Or- 
i.ods  axe  nc-  cumftantiaU  of  Dillipline,  or  other  Quellions  that  are  far  frooi  the  foun- 
cdlary,  arul  ^  dation  :  they  offencr  lofe  the  cru:h  th  ;:i  find  it.  ♦  A  Synod  isas  likely  and 
niiniflers  of  lawfull  a  mean«;  as  any  for  fuch  deciGons,  and  ycc  NazUnztn  laitb,;Jr  ha- 
Churc>\cs  arc  Siensis  n;H  vidijfe  u' litis  S)nodi  utilem  fntm^  aut  in  ami  res  wale  je  kub(% 


Epi.. ,  _  - 

Sca.3.p.iT7.    fidentcxprellions,  the  moil  probable  arguments,  rather  then  he  that  hath 

with"  Farn:i-  the  moft  naked  dcmonllrations :  He  takes  with  them  nioft.thac  fpeaks  for 

/^^.;^^t;'^  '•^  the  opinion  which  they  like  and  are  inclined  to,  though  he  fpcakNon- 

n<'t-\  nubi')  f<2nf^i  and  he  that  is  moQ  familiar  with  them,  and  hath  the  bed  oppor- 

z7,f.  tunities  and  advantages  to  prevail,  efpccially  he  that  ha:h  the  greaiell  in- 

•f'How  mmy    tereft  in  their  affedions ;  So  that  a  Difputation  before  the  vulgar,  even  of 

Difpures  d^J     the  Godly,  is  as  likely  a  means  to  corrupt  them  as  to  cure  them  ^    ufual- 

cniasiifvwf  "^y  ^^^^  molt  erroneous  feducers  will  carry  out  their  Caufe  with  as  good 

FxUx.olt.1'^.     a  face,  as  fluent  a  tongue,  as  great  contempt  and  reproach  of  their  oppo- 

Vo(ihtecUn      fers,  and  as  muth  conhdence  that  the  truth  is  on  thcirlidc,  asif  it  wcrefo 

bibrcfj.(Lf-     indeed.    Parous  *  his  mafter  taucht  him,  that.  Ccrfo  certfMs ifj qnalihtt 

cil'visami         miiiHHjjimA  pa/tisportis^e,  vere  &  Jftbjtantialiter  irttegrttm  corpus  Chrt- 

crcdiderit,         fit  ejfet  :  itemin,apud  cum,  fub  minutijfima  vini gnttuU  adefjet  integer 

oHaviusquod  fsnguis  Domlnicus  ^    What  confidence  was  here  in  a  bad  caufe  ?    And 

^'"*  '^  j  ^^  «*  if  you  depend  on  the  mofl:  reverend  and  beft  eftcemed  Teachers,  and  fuffer 

'^cre^e'ilt  <^ hic  ^^^  weight  of  their  reputation  to  turn  the  Scales,  you  may  in  many  thmgs 

vicerit!        «  be  never  the  neerer  to  the  Truth  .-  How  many  learned  able  men,  hath  the 

*  Parens />       name  and  authonicy  of  Z«f/?(fr  miflcadjn  the  point  of  confubQanciation  ? 

prxfatad  Zy'rfme  was  carried  away    with  it  awhile,  till  he  was  turned  from  it 

Gcn'sauroii-    ^V^^^  reading  o'i Luther s  own  Arguments,  they  were  fuch  Paralogi(ms. 

Metum,&'   e»Yet  was  it  Luthers  charge  to  his  followers  ,    that  none    fhould  call 

vmJimtUs  tfi^   tliemfclves  after  his  name,   bccaufe  he  died  not  for  them,  nor  was  bis 

exqittyeffucov,  dodrine  his  own.    The  only  way  therefore  to  the    profpcnng  your 

error :  Ji^fuco  ij^^Qy^s,  is  to  qucnch  all  flames  of  contentions,  to  your  power.     If 

tar  &         ^you  would  have  the  waters  of  verity  and  piety  to  be  clear,  the  way  is 

propter  hoc        not  to  ftir  in  them  and  trouble  them,  but  to  let  themfertlein  peace,  and 

pueris  credita.   run  down  into  prac?ticc.     Wo  to  thofe  Minirters  that  make  unncccrtary 

hen.  juiv.       divifions  and  parties  among  the  people,  that  fo  they  may  get  themfelvcs 

■f^'^'Dehtde-^    a  name,  and  be  cried  up  by  many  followers.'  And  as  you  (hould  thus 

piudcnti-      **  ftudy  the  peace  and  uni:y  of  your  Congregations,  fo  keep  out  all  tiic  oc- 

b:is  orthodo-    cafions  of  divifions :  efpccially  the  dodrine  of  feparation,  f  and  popular 

"^^  *^ /f'^'^^''    Church-government,  the  apparent  Seminary  of  faction  and  pcrpetuall 

lollrams,  /f^g^contentions.    If  once  your  people  be  taught  that  it  bclongcth  to  them 

Dav.  Blon-"    to  govern  themfelves,  and  thofe  that  Scripture  callcth  their  Guides,  and 

ddlum  de       Rulers,  you  fhall  have  mad  work!  When  every  one  is  a  Governor,who 

tZ^^^^\,%"''   are  the  governed  ?  ^Vhenthe  multitude,  how  unable  foevcr,  muft  hear 

r/fSp'72^,     and  judge  of  every.caufe,  both  their  Teachers  and  others,  they  need  no 


P art  1 1 1 .  The  Saints  EverUfting  R eft,  5  5  ^ 

oth^t'  Imployment  to   follow  j  this  wiil    find    them  work  enough , 
as  it  doth  to  Parlimenc  men  to  fit,  and  hear,  and  Ipeak,  and  voce.   Isce"  ^^"^-^^'""s 
it  nit  llrahgc  that  fo  learned  a  man  as  *  Pet.  Ramus  (hould  be  the  Advo-  "^^ll^XTo'!' ^M. 
cate  for  the  multitudes  authority   in  Church- Government  ?  But  that  -^Sa'-Sw- 
God  mufl  ufc  fo  (harp  a  cure  for  thofe  contentions,  as  thu  bloody  French  fnin  Scdcfmm 
MafTacre,  me  thinks  lliould  make  En^Jand  to  tremble  to  confide  it!  Left  ^p  indic'nm 
the  fame  difeafe  here  muft;  have  the  like  cure.    If  an  army  had  tried  thiset,^^''^''''-^^''" 
popular  Government  but  one  year  among  themfelvcs  in  their  military  jcHicnm  mi- 
affairs  •,  and  had  attempted  and  managed  all  their  defigns  by  the  Vote  of  m]h«rnm,ex- 
the  whole  Army,  I  duri^  have  vakied  their  judgements  the  better  ever  af-  ceihsr.unicatjo- 
ter  in  this  point   f  Wo  to  the  patient  that  mu!'t  have  a  nmlaken  Phyficianct^*. '''  ^  sbjclu- 


tlO/t.crrt 


i 


till  he  be  grown  skiifull  by  making  experiments  upon  his  difeafes.     And  ^issnodo 
wo  to  the  people  that  are  in  fuch  hands,  as  muA  learn  their  skill  in  Go-  iwjanafrpiokt- 
vcrnment  from  the  common  calamities  only  ,  and  from  their  experience  tAdifc>p[m:i 
of  the  fufferingsof  the  people/  Tl~i<s  kinde  of  knowledge,  I  confefs,  is  ^'j'^-''^''  ^".^'^ 
the  througheft.-buL  it  is  pitty  that  fo  many  others  fhould  pay  fo  dear  for  it.  ^rllsrtdn^x'  ' 

fuitf.  ln\unCi::m  alvrn  Ul.irum piritum  Ecclefirs;,  ut  ofmi-i  fi':dh,f(^ere  il.'v; ;  &  ffic^adfe^itentiamm'^- 
tand.tm,  ftdtcm  adp.Kcm  fovcndam  manfueie  invltarc  con.ivcnlUi.  Scd  k/)v.:  &  uwidita  auddila^qu^e 
Varijiu  exoria  in  Kuptiis  iUis  fatalibiii  longe  Utcj-fregmm  G.Uia  pe-ivafit,  dumejlicas  &  irftefiin.if  cuiiten' 
tioftefom.'if'uftiiUt.  In  vita  Bullingeri.  huielix^Sy.'iodo  prxfcda  Sudcc/y  nbi  cum  prims  co/um  opinio 
difciij] a  confufai.  qui  difapltruim  pariier  doiirinamj/i  l>:mocrat'!to  vd poilhs  QcklocrMico  more  q:.'od.:m 

ex  pepiili  fu^x'giii  rcgi  admmltrarij^volchn.nt. Lt  cum!nalh\  pycv^ntJis    ncmdcfccrc  illud  piper 

Ecdcfiajlica  poUiU  d'Jftdym  mtdltgcm  Snd-l,  ccn-fuit  dc  re  ta'afibi  ampiitcr  cfc  di^^'cretidnm.  yitj^habitti 
SynoJo  rurfimi  ciii  <y-  pr^cfitir,  t(i?itafidicttale  ufuf  diccndi  doccmiij  ,  ut'fcbifmatis'  ejusprmiph  vir  ali- 


.  .  ,  ,  ,j J-.-      -j-a -  f'5^ 

vir'i  quid.im  docii  rerum  mv.viimprimtuplm  tequo  [.ibo,d?>tcs  adhtcnbant  &  magna  vci-onm  argumento- 
rumy,a.C'.c  oi'tr^en-cm  lUlus^ mumtam  difai-dibant.  iUorkm  tmen  conjtui  fejc  oppujuit  Bexa,  doaijjimc  d>- 
a:f  rt.fi  re  rtm  to'a;n  cdifj\rc?is.  Eiusjhitenlkmtola  fymdus  ufia/ni'io  confaifu  tiptrob.nity&c.  In  vita 
Bcz.  t  All  Herctlcks  fay  as  fudaf  to  Chilft,  Maftei,  and  with  a  kifs^that  is  a  fliew  of  Icve  to  it,  they 
betray  the  Tiuth.  Ongen.  Tr.itl.  3  j.  ;;/.  Mat.  9{o>i.  omnes  qui  ChrJp  nomine  g'ori.miir  &  i>i  (Xfcrm  Civi- 
t  -tis  T)ci  cxtu  c<^  patugyrl  tepntiirju-;  habe:if  fjiJyctgH  : mdU  infc-  corxrrni  i/i  carum  tdvii.t<:  rda>'h!rr:6- 
aviUtepla/ti  indgtu.^u  vcro  popiiliimad  fnffr'.igri  -Oocabit  ?  Tilcn  iz  D.Twifs  D.fcn.co:k'..Corvin.Y'.ii, 

YourhereforethataretheguIdcsofthisCharetofChria,  take  heed  of     _   ,• 
bofing  the  reins,lea  all  be  overthrown:  It  is  but  lately  that  the  Prelates  «^-,^7^'S:^-- 
held  them  fo  hard,  that  we  might  not  move  on  in  the  way  of  unquefliona-  /» colifyU^ndi 
b!c  duty,  and  we  might  not  ftir  at  all  for  fear  of  fiirring  amifs,  and  godli-  0<''t,  W  (^'-'^^ 
Jicfi  was  fliut  out  upon  pretence  of  well-ordering  it ;  Do  not  *  you  run  ^^'"^'^  ommbas 
now  into  the  Contrary  extrcam^to  think  that  all  refiraint  is  evil.  Alas  poor  ^X''^i"lr'm 
J?«^/4«J  1  how  are  thy  bowels  torn  out,  and  tliy  reformation  anddelivc-  'H^pCt^rum 
ranee  grown  (as  to  man)iirf.oiiible  !  becaufe  thy  inhabitants,  yea  and /^'••5f^i<^«« 


Dddd  Guidesj 


5  5+  T^^  Saints  everUjiiHg  Rejl.  .  Ch.ip.  14. 


Guides,  run  all  into  extreams!  like  a  drunken  man  chac  rcelcth  fromlidc 
»  Slat  Vfn  ^^  ^'^^'  ^'^^  cannot  keep  the  middle  way  :  nay  they  hafc  a  man  of  peace 
EjtioMmdc-  tt'^^^  runs  not  ouc  into  their  extrcams.  OnePany  would  pluck  up  the 
fcnfor  m.U:  fit:  hcdgc  of  f;")vernnienc,  as  ifthc  vine-yard  could  not  be  fruitful,  except  ic 
popiilMs.  H;c  ^l:c  waft  to  the  pleafure  of  all  the  beads  of  the  Forreft.  They  are  like  ill: 
eM!us9'nit:s  ^^^  j|^j^  (hould  giudge  at  the  banks  and  dam,  and  think  it  injurious  to 
^quo^s  ftcu'i'  bethusreftrainedofits  liberty,  and  therefore  combine  with  the  winds  to 
dam pluas  da-  raife  a  tcmpeft,and  fo  afTault  and  breakdown  the  banks  in  their  ragejani 
t^r.  Seneca  ^c  now  where  is  that  peaceable  afTociation  of  waters?*  Me  thinks  the  enemies 
y'l^b'^-^'  i-»of  government  arc  juft  in  the  cafe  as  I  remember  when  I  was  a  boy  oar 
lmsuuJ.i  Ho'-  School  was  in,  when  we  had  barred  out  our  Mafter :  We  grudged  at  our 
ti'iii,  qui  s.ii-  yokc,  wc  longed  for  liberty  •,  becaufe  it  was  not  given  us  we  refolvcd  to 
itum  Lcclcfix  cake  it,  when  we  had  got  ouc  our  Mafter  and  (hut  faft  the  doors,  we  grew 
ytfiimi?k'um  bQid^  and  talkt  to  him  at  our  pleafure ;  then  no  one  was  Mafter,  and  evc- 
S  'S-  facri-  ^y  ^"^  ^^^  Mafter :  wc  fpend  our  time  in  playing  and  in  quarrelling :  wc 
ltz,emorjufl'dii  treatc  aclaftwithour  Mafter  about  coming  in:  but  our  liberty  was  fo 
vcUmct  obro-  fweet,  that  we  were  loch  to  leave  ic,  and  we  had  run  our  felves  fo  deep  in 
<f.v«f,  Ambrof.  guile  thac  we  durft  not  truft  him  ^  and  therefore  we  refolve  tolet  him 
^/"i"'^-  ^'  I-  in  no  more ;  But  in  the  end  when  our  play-dayes  (which  we  called  Holy- 
*N^ten  kv'.or  dayes  j  were  over,  we  are  fain  to  give  account  of  our  boldncls,and  foundly 
tra>tfgrcjfto  in  to  be  whipt  for  it,and  fo  tocome  under  the  yokeagain.Lord,if  thisbethc 
rus.pretatione,  cafe  of  EngUnJ^  let  US  rather  be  whipt  and  whipt  again,  then  turned  out 
^.'''^r '•*  ^.!^  of  thy  School,and  from  under  thy  government,  f  "^cfeelno-^  how  thofc 
■TertuLrf?  ^^^  miftakcn,  that  think  the  way  for  the  Churches  unity,  is  to  dig  up  the 
fiidk'n.  cap.  9'  banks  and  let  all  loofc,  that  every  man  in  Religion  may  do  what  his  lift  * . 
t  ^id  pejfi*-  On  the  ocher  fide ,  fome  men  to  cfcape  this  Scj/U  do  fall  into  the  Cha- 
ms  expe>i're  a^ylf^is  offormer  violence  and  formality  :  They  muft  have  all  men  to  walk 
eell'H&"yuef-  '"  f'^cters,  and  they  muft  be  the  makers  of  them  ^  and  Minillers  muft  be 
/«,  cumcdnftct  taught  to  Prcach,  by  fuch  Jives  as  their  horfes  are  taught  to  pace.  No 
ijfe  artam  cxi-  man  muft  be  fuffered  to  come  into  a  Pulpit,  that  thinks  not,or  ipeaks  not 
fan?Velti:iid  as  they  would  have  him.-  Orif  they  cannot  take  away  his  liberty,  they 
mH^qlomdo  ^'^^  ^^  ^\\^t  they  can  to  blaft  his  reputation  ^  Yec  if  he  cannot  have  the 
plxv'.^  &  CO-  repute  of  being  Orthodox,  it  were  well  if  chey  would  leave  him  the  repu- 
rufcaiionss  &  tationofa  Chriftian.  But  having  alfo  a  Chriftianity  of  their  own  making 
toi-'Arm  &  and  proper  to  theaifclves.they  will  prefently  unc^riftcn  him,and  make  him 
"iu^n&n^b'i-  ^"  Heretick  by  prodamattonjas  if  they  had  fo  far  the  power  of  the  Kcys,as 
U,&  vfuto-  to  lock  up  the  doors  of  Heaven  againft  him,&  wipe  out  his  name  from  the 
rum  m:JJ:onet^hook  of  Life.  It  ftriketh  me  fometimcs  into  an  amazement  with  admira- 
c>  (imtlta  his  tion,that  it  fliould  be  poffible  for  fuch  mountains  of  pride  to  remain  in  the 
^"iS  aw-  ^c*^fs  of  many  godly,revcrend  Minfters  /  f  That  they  fliould  no  more  be 
nibiis  nos  qntdem  toquaccs  crimu^  rcqmentes  cnuf.-rs  toriim  ;  qui  trntem  c.ifjcit,  folui  Vcus  veridic  is  eft.  Si 
ergo  &  inreba^  crcaturje,  qutedam  qitidem  eerum  adjacent  Dco',  q<.xdam  autem  &  in  ns^rnm  venemBt 
faeiiiami  Qu^tdl^^3.\ic{^  fi  &  eori*>n  qux in  Scripturis  reqiiiruntur,  itniverfis  Saptum  SMmaUb'H  W- 
tfk'it!biii,q^<^'^'i'^'''bf('!''-''''ni<s  feciindiimt^r.iiiamDciyqiiada'n  autem  commeaiomns  D:o  <>  Et  non  folunl 
htho:  ficrth,  {cd.8i  la ''awro  ?  Ut  femnr  quidcm  Dsfi  doicatyhomo  autem  fc?nper  difca^  q.ix'funt  J 
B.'Oj  &c.  lrcii.Bus  advcrf.  bfixcf.  ih  z,  C-tr>.  47.  *  '-     ', 

con- 


Part  I  1 1..  7 he  Saints  Everldfiir)^  Reft.  '  55> 

conlcious  of  the  weakncls  of  cheir  own  underftandings.but  that  even  in  dif-  '^'l!*!'^'/^, 
putablc  difficult  things,they  muft  be  the  Rule  by  which  all  others  rrruft  be  V^^^in  (fl,  rtt 
jndgedlSo  that  every  mans  judgement  muft  be  cut  meet  to  the  ftandardof  .f>7^  B'ot-  ^^f 
thcirs,  and  whatfo^ver  opinion  is  richer  {horter  or  longer,  muft  be  re-  cor'Si  hom'nn 
jected  wirhthe  fcorn  of  an  Hercfie  or  an  Hrror  IWonderfulll  ^^^^^I'l^f'^-Zif- 
men  that  have  ever  ftrudied  Divinity ,  fhould  no  moredifcerntbepro-  J-^'^^Jtc  Wrr.-, 
funditics  and  difficulties  I  and  their  own  incapacities  !  More  wonderful  i^tdirnhn- 
that  any  dtfciple  of  thrift  Ihou  Id  be  fuch  an  enemy  to  knowledge,  as  to  tifthencs. 
refolve  they  will  know  no  more  thcmfelvcs  then  is  commonly  known,  nor  Rc^«i.  J'^'^'^-^ 
fuffer  any  other  to  know  more  1  So  that  when  a  man  hath  read  once  what  p^^f^'^^  j.  'gc 
is  the  opinion  of  the  Divines  that  are  moft  in  credit,  he  dare  fearch  no  fur-  ^ ,  ^  j,,  gpcrum 
ther  for  fear  of  being  counted  a  Novelift  or  Heretick  ^  or  left  he  bear  cluu'i'o.x.p- 
their  curie  for  adding  to,  or  taking  from  the  common  conceits  1  So  that  (>i9^  c^f-.  *^^ 
Divinity  is  become  an  eafierftudy  then  heretofore  :  Wearcaheady  at  a  "j^^^.^'^Read 
iV<i';j/;<^«/;r/? :  It  fecmcth  vain  when  we  know  the  opinions  in  credit,  to  ^in^.op  HJiZf 
fearth  any  fui  thcr  :  We  have  then  nothing  to  do,  but  enfily  to  ftudy  for  ftvcnteentS 
popular  Sermons,nor  is  it  fafe  fo  much  as  to  n  ake  them  our  own,by  look-  s.'/z/o.^.  callci 
iriginto  and  examining  their  grounds,  left  in  fo  doing  we  (hould  be  forced  ^^^'^^  ^^j, 
to  a  dirtent  •,  So  that  Scholars  may  cafily  be  drawn  to  tliink,  that  itis  bet-  ^^^jy^'^ai  " 
tertobeata  venture  of  the  common  belief,  which  may  be  with  cafe,  then  hum-viaaatha- 
to  weary  and  fpend  themfelves  in  tedious  ftudies,when  they  are  fure  before  vMe  fm.it.u 
hand  of  no  better  reward  from  men  thenthercpurationofHerct  cksl  ^'^^^l^^l^i. 
Which  is  the  lor  of  all  that  go  out  of  the  common  rode.    So  that  who  will  yiu""^ 
hereafter  look  after  any  more  truth  then  is  known  and  in  credit,  except  it  pjatina. 
be  forae  one  that  is  fo  taken  with  admiration  ofit,  as  to  caft  all  his  reputa-  *I  fpcaUtMs 
tion  over  board  rather  then  make  fliipwrack  of  his  felt  prized  Mcrchan- ""ly'^f^^^ 
dizelYctmoft  wonderfiil  isit,that  any  Chrifti?.n,efpecia!ly  fo  many  *  god-*'|^J  J^^'  ^" 
ly  Minifters  fhould  arrogate  to  themfelves  the  high  prerogatives  of  Godl  p^ous  and 
VIZ..  to  be  the  Rule  and  StandardofTruth  \  I  know  they  will  fay  thatoPcaccablc 
Scripture  is  the  Rule  :  but  wlienthey  muft  be  the  peremptory  judges  of  Divme,  of 
the  fenfe  of  thu  Scripture,  tfo  that  in  the  hardeftcontroverfics  none  muft  ;    ?u,fk  m-,- 
fwarve  from  their  icnie,upon  pain  of  being  branded  u'lth  Hercue  or  hr   ^^y  ^^  ufeth 
ror,  what  is  this  but  to  be  the  Judges  themfelves,  and  Scripture  but  their^thcm  fo  ill, 
Servant  ?  The  final , full, decifivc  interpretation  of  Laws,belongeth  to  none  that  they 
but  the  Law  makers  themfelves.      For  who  can  know  another  man?  j^^ewthem- 

,  ,,.  ~  ,       ,.r.r%  fclves  un\\-or- 

mcanrng  beyond  Ins  exprelnons,  but  himlelf  ?  tl^y  ^j-  t^eni. 

t  Lege  Csmcronm  accurate  dlfjirtnltm  de  Toteftate  £a/f/.  Praslcd.pag.  45^,46 1,4^1, d>f. and  b«(i4es 
Crmro,  Mufculuf,  uith  many  others  deny  any  Judicial  dccifive  power  in  Miniflers,  in doftiinals  Vid, 
VJeli'i  7(aTia/ia!c  Thcclog,  I.  5.  c.e.p.sii-  But  a  DoftoralPowcr  (as  Cwj^iVJcallsit,  fuch  asa  Schoo!- 
maftcr  hath  in  his  School  (excepting  the  power  of  bodily  puniflin-.cnt  whichbclongeth  ro  the  Ma- 
^jftratc,  both  in  the  Commmonwealth,  and  in  the  Church,  even  as  a  Church,  whaifoevcr  fomc 
fay  to  the  contrary)  is  the  proper  power  of  the  Minifter  :  which  Is  far  more  then  a  bare  dechrative 
power  :  (for  he  hath  alfo  a  power  to  command  and  determine  of  order  and  degrcesjd^f.  arid  the 
Scholars  ought  to  take  his  word  in  all  doubtful  things,  till  they  can  come  to  know  it  themfelves  in 
its  proper  evidence.)  ?,ut  yet  It  is  not  fo  great  as  to  bind  to  nny  mllUke  or  f.n  {clwe  en:Jitc)  for  art 
Interpretation  of  the  Law  is  iffofaiio  void,  if  it  be  apparcntly'contrary  to  the  plain  Text  '  Fife  0«i 
fijould  noc  be  the  fuprcam  Authority,  but  man. 

Dddd  2  And 


^5-6  ~  The  Saints  EverUfliffg  Ke ft.  Chap.  14. 


And  ycc  it  increafecli  my  wondering.thac  thefe  Divines  have  not  forgoc- 

ten  the  late  arrogancy  of  the  Prelates  in  the  fame  k  nd  •  under  which  fome 

fcvvofthemfelvesdid  fuffcr !  Nor  yet  hov  conftantly  our  Divines  that 

write againft  the  P.ip\fts,  do  difclaim  any  fuch  hving,  final,  decilise  Judge 

of  controverfie?;,  but  make  Scripture  the  only  Judge.  *0  what  milchicf 

hath  the  Church  of  Chriltfuffercdby  the  enlargmgof  her  Creed  !  While 

•Lctthcni  **!:  contained  but  twelve  Articles,  believers  were  plam,  and  peaceable,  and 

R^r"^'^'*^*^^'^  honeft.   Buta  Chriflian  now  is  not  the  fame  thing  as  then  .-  Our  heads 

fronthc  crc-  ^^^l'^^  big  (like  children  that  have  the  Ricket  jchat  all  che  body  fares  the 

dit  of  Dlvirics^ worfe  for  it.    Every  new  Article  that  was  added  to  che  Creed,  was  a  new 

remember,       engine  to  Orctch  the  brains  of  believers,  and  in  the  ifTue  to  rend  out  the 

that  K  was       bowejs  of  the  Church.    It  never  went  fo  well  with  the  C  liurch/ince  it  bc- 

differaice^^  ^'gun  fas  Erafmus  faith  of  the  times  of  the  Nicfne  Council  j  rem  xngcmofam 

P-igins  from    /<^'*^  Chriflianum  efcy  to  be  a  matter  of  fo  much  wit  and  cunning  to  be  a 

Chiilians     ^Chriflian.    Not  but  that  all  our  wit  fhould  be  here  imployed,and  contro- 

forracrlv,  to     verfies  of  difficulty  may  be  debated  ;  but  when  the  dcciiion  of  thcfc  muft 

takeRcL£;i-     be  put  into  our  Creed,  and  a  man  muft  be  of  tlie  faith  that  the  Church  is 

oatr'im  mm.     ^r  ,     ,      ,     r         ij         j     jt      • 

Vui'ii  hifnina    ^r,  it  goes  hard.     Me  thinks  I  could  read  A(jMy:As^  or  ^cotus,  or  BelUr- 

tejimatio  m-  m.mi>te  with  profit, «f  PhilofofhUm^&  TheolofriAm  liheram-^  but  when  I  muft 

nocniiam  make  them  all  parts  of  my  Creed,  and  fublcribe  to  all  they  fay,  or  elfe  be 

uttd'-d-t:,  jr^^  Catholick,  this  is  hard  dealing.     I  know  now  we  have  naSpanifh  in- 

down.i.id  quifition  to  hre  us  from  the  truth.    ButasGryw^wj  was  wont  to  fay, 

immav'tt  :  *^  Pont i fie i  Romano  Ernfmum  pins  nocni^e  jocando^  ejuam  Lmherum  ftomA- 

tnkc  ncc plena,  chando  ;  fo  fome  mens  reproaches  may  do  more  then  other  n\?;is  perfc- 
■'^cadeotimn-  ^^^^^^^ 
diteftudifo- 

flhia  ad  . 

tiliucen'it  ve/ita'cm.Tanta  eflprtidott'ta  hmhis  ad  demenjlrajidum  bo'mm,  tf:iafUa  •  att.te'-'rtiV  tUexigen- 
dam  :  tarn  illjfiUi  fmlis, qitim  ifta  con-'.em u.  Tertul.  A'Mo^cUc.  cap.  45 .  Suutra  jc  di vinie  iffligiu  isj 
f'ttaiisy^  cogitUo  non  tarn  hiim.mo  M  n.'(ieyio  iuitget,  qu.im  ex  fapfa  h.vtnttir  c^  difcitw,  q  npp:  qH<t  q:io- 
tkdte  opcriha^  clatnat,  acpcr  do[twi.a>nChn(li  fcfe  cUnorem  folc  ing'nt  oadis^  i^]uit  A^hinifms  t^iitia 
1. 1 .  COM.  Gen-Ula.  And  JuHii  Martyr  excoUcdi  chat  faying  of  Soaatcs,  That  no  man  is  to  be  preferred 
before  the  Truth.  Apolog.prlma. 

And  it  is  not  the  leaft  aggravation  of  thefe  mens  arrogancie,  that  they 
*  are  moft  violent  in  the  points  that  they  have  leaft  ftudied,  or  which  they 
arc  moft  ignorant  in  :  Yea  and  that  their  cruel  reproaches  arc  ufually  fo 
Ugevitm  Ge^  incertant^that  where  they  once  faften,they  fcarce  ever  loofe  again  ;  having 
H^oris.  learned  the  old  leffon.  To  be  fure  to  accufe  boldly,  for  the  fear  will  re- 

main when  the  wound  is  healed.  Yeafome  will  not  fpare  the  fame  of  the 
*dcadj  but  when  their  fouls  have  the  happinefsof  Saints  with  God,  their 
names  muft  have  the  ftain  of  Hercfie  with  men.  More  ingenuity  had 
^Churls  the  Emperor  ,  when  the  Spanifh  fouldiers  would  have  digged  up 
the  bones  ofLuthtr :  Sinite  ipfum,  inqmt.^  qniefcere  ad  diem  refurreClionkf, 
e^j^'t/.'fiww.ow^/Vw,  &c.  Let  him  reft,  faith  he,  till  the  rcfurredion  and 
the  final  Judgement ;  if  he  were  an  Hcrccick  hclliail  have  asfevcre  a  Judge 
ajyoucandefirc. 

Tbefc 


Part  in.  The  S dints  E'verU(ling  Re/i.  5  5  7 


Thefe  are  the  excreams  which  pocTr  England  grcaneth  under  •,  And  is 
there  no  remedy?  Befidcs  the  God  of  Peace,  there  is  no  remedy.  Peaccis  *^^^^^^ 
fled  from  mers  Principles  and  Judgemenir!;,  and  therefore  it  is  a  ftranper  qucnqn.m  ft  i 
to  their  Affedons  and  Practices  j  no  wonder  tl.enif  it  be  a  Rranger  in  the  mc  d'i]'cntiit  y 
Land,  both  in  Church  and  State.  '^'<'^'»  Fii?ida- 

Ifeither  oftheforementioned  extreamsbe  theway  to  Pc?ice,  wq  may  ''*^-nt^'>n,hocefl 
havcic;  or  clfe  where  is  the  man  that  feekech  after  it?  But  T  remember  ey^;J'^^.^^^/^'^^^_ 
Lathers  Oracle,  and  fear  ir  i«  now  to  be  verihed.  //<«•  psrdcnt  RcligioKem  'nufco  comm- 
Chrlfiianam  ;   I.  Ohlivio  hemficiortim  alf  EvangcUo  acc:^torti'>n  ■   2.  Secu-  nimimbecilli- 
ritM^  qti^jam  fajfim  &  ul>iqne  regnat  :   3  •  Saj^iemid  mtrndi^  (jr^  vnlt  om-  ^^'^^^'*^J"  ^ 
nia  redigere  in  ordincm^  ^  impiis  medin  EccUfi^t  pad  conft-dcre.     Three  (r/De«w   m 
things  will  deOroy  the  Chriftian  Religion,  iMrrt.ForgetruInefs  of  the  bene-  u,fc  m.tmm 
fits  we  received  by  the  Gofpel ;  Secondly  Security  :  Thirdlv,  The  wifdom  xdlficioadhi- 
of  the  world,  which  will  needs  reduce  all  into  Order,  and  look  to  the  *T"    ^^"^'^ 
Churches  peace  by  ungodly  means.  ^vc'^c  ^nnt'I   * 

The  zealofmyfpirit  after  Peace,  hath  miide  me  digrefs  here  further  cmmoit.in 
then  I  intended  :  But  tht;  fum  and  (cope  ofall  my  fpeech  is  this ;  *  LetctF.phef.  Learn 
every  confcionable  Mmifier  fludy  equally  for  Peace  and  Truth,  as  know.  °f  ^  mo-1crarc 
ingthattheydwellbothtogether  in  the  golden  mean,  and  not  at  fuch  a  ,'f^o^J^ 
diftanceas  moft  Hotfpurs  do  imarinc  ;  and  let  them  believe  that  they  are  therefore  aH- 
like  to  fee  no  more  fuccefs  of  their  labours,  then  they  are  fo  ftudicus  of  vifcall  Mini- 
Peace ;  and  that  all  wounds  will  let  out  both  blood  and  fpirits,  and  hot h**^^'^^  dm 
Truth  and  Godlincfs  is  ready  to  run  out  at  every  breach  that  fhall  be  "[^^^  ^^^  ' 
made  among  the  people  or  themfelves^  and  that  the  time  for  the  Paftures^f^ydy  jefs 
of  Profeffion  to  be  green,  and  for  the  Held  of  true  Godlinefs  to  grow  ripe  thoie  violent 
for  the  Harvcfti  and  for  the  Rofeof  Devotion  and  Heavenlinefs  to  be  Writers  that 
fragrant  and  flourifli ;  it  is  not  in  the  blul>ering  ftormy  tempeduous  Win-  ^l^^  "^^  ^^" 
ter,but  in  the  calm  delightful  Summer  of  Peace.  O  what  abundance  of  cx-'*3c,Jnfjjf^gjr 
ccllent  hopeful  fruits  of  Godlinefs  have  I  feert  blown  down  before  they  adveifaricj,  fo 
were  ripe,  by  the  impetuous  winds  of  wars,  ahd  other  contentions,  and  fo  ^^^y  "n  dif- 
havelaycn  trodden  under  foot  by  Libertinifrh,and  fenfualicy,  as  meat  for  ?^''^"  thcrn : 
Swine,  who  elfe  might  have  been  their  Maftcrs  delight  Una  word,I  nevere^^^j-j.  q^.  f^^jj 
yet  faw  the  work  of  the  Gofpcl  go  on  w?ll  in  wars,  nor  the  bulinefs  of  moderate 
mens  falviition  fucceed  among  difTentions  \  but  ifone  have  in  fuch  times  peace-making 
proved  a  gainer,  multitudes  have  been  lofers :  The  fame  God  is  the  God*^^^*"^?  •  ^^ 
both  of  Truth  and  Peace-.the  fime  Chrift  is  the  Prince  of  Pcace,nnd  Author  jiiJ^aeJ^g^^ 
of  Salvation  ^  the  fame  Wordis  the  Gofpel  of  Peace  and  Salvation  :  both  thefe  are  gc'- 

nerally  the 
moft  knowing  and  judicious,  as  well  as  the  rrioft  mcdcr  ate  :  fuch  as  Dvjcnan:^  ^  M^nth.  M.trtl- 
iUHS  yLud.  Coclis  f  I'.vncro  ■)  Lu-I.  C.:pLllii/>-,  Amraldm  fye.i  and  Tc'tardas.  for  all  mens  hot  words) 
Telargury  Vartem  ,  Ehe/i'-cort,  Conrad.  Rergius  ,  Our  Doftor  Prcjlot,  B  H,  Varker  ■,  BradJJj.m' , 
Garakcr-t  M'dr,  J-Jot'oh  with  thclike  :  Not  to  mention  all  the  F.Wcmona  thitths  Gcrmnne  Divines 
have  writ  :  Nor  Ho'to/ins  de  to'cr-  and  many  others  that  have  \viote  purp ofcly  for  PaciHcation.  O 
what  a  thing  is  Self  love  :  if  men  do  want  peace  in  their  own  Confciences,  or  In  the  humors  of  their 
bodies,  they  can  quickly  feel  it,  .ind  think  thcmfelvcs  undone  till  thcv  have  pe^ce  again  ;  and  yet 
the  want  of  peact  in  Church  .'>nd  State  is  no  trouble  to  them,  but  for  t'leir  own  ends  and  fancies  they 
can  delight  in  divifions. 

Dddd  3  have 


5  5  8  The  Saints  EveriijHftr^  Reft.  Chap. 1 4* 


have  the  famecaufes,  bocharc  wrougljt  and  rarried  onby  the  fame  Spirit, 
the  fame  Pcrfons  are  die  Sons  of  Ptnc?  and  SalvacionTo  inleparably  do  they 
go  hand  in  hand  togecher.  O  therefore  let  us  be  the  Minillers  and  Help- 
ers ofonr  peoples  Peacc,^s  ever  we  defiie  to  be  helpers  of  their  Salvation. 
And  how  impoiTiblc  is  it  for  Minifters  to  maintain  Peace  among 
'Sitcoye/i-  a^heir  people,     if  they  miintain  not  Peace  among   themfelves  ?      *  O 
dcriioi^ul'    ^^'^^^  ^  Haggerinn  is  it  to  the  fiith  of  the  weak  ,    when  they  fee  their 
pit confiicnii-,  Teachers  and  Leaders  at  fuch  odds  ?   It  makes  them  ready  to  throw 
bnacn.rj^-Yf.  away  all  Religion  ,    when  they  fee  fcxrce  two  or  three  of  the  moft 
6.J/tMat.        Learned  and  Godly  Divines  of  one  mind,  but  like  the  bicteref}  enemies, 
+  "Luicro-uli   ^i^8'''^^''^S  *n<^  villifyin;^  oneanot'ier,  and  all  becaufe  the  Articles  of  our 
hSyuaf-n:  Si  favthmuftbe  fo  unlimited,  voluminous,  and  almofi  infinite,  lb  that  no 
Toiler  dc  D:-  man  well  knows  when  he  may  call  himfelf  an  Orth<  dox  C.hriOian.fWhen 
fcmfu,  two  aour  creed  IS  fwelled  to  chebigncfsofa  National  ConfeflTion,  one  would 
mofl  excellent  t|,ini^  ^hat  he  that  fub'crib-jth  to  that  Confeffion  (hould  be  Orthodox, 

«  learned  men,  r  i       •  •    a       ■  t     l      -r--  •  j  a 

fay  that  the  ^"d  yet  it  he  jump  not  juit  wiuuhe  Times  m  expounding  every  Ar- 
firft  Creed  tide  of  that  Confefiion  ,  and  run  not  with  the  ftream  in  every  other 
contained  no  Point  that  is  in  quefUon  amongfl  them,  though  he  had  fubfcribed  to  the 
more  but,  /  whole  Harmony  of  Confe/lions,  he  is  never  the  neerer  the  cflimation  of 
the  tx'.hir^thceS^'^^^^'^'^''^  ?  ^Vere  roe  all  betmd  together  by /i  Confeffion  or  Subfcrlftion  of 
Sofi^and  the  the  true  Fundamentals  ,  and  thefe  other  Points  that  are  next  to  FunAa- 
Huly-Ghojl.  damentals  only  ,  and  there  tooi^  up  onr  Chrijlianity  and  unity ^  yield' 
A  K^  ""•^  each  other  a  freedom  of  differing  in  fmallcr  or  more  difficult  points^  or  in 
u(her  \\'i\l  exprefsingoHr  felves  indifferent  tearms^  and  fo  did  live  peaceably  audio- 
tell  you,  D;/"-  vingly  together  notwithflanding  fnch  differences^  as  men  that  all  k?ew  the 
fe-i-t.dc  Symbo-  myfierioufnefs  of  Divinity^  and  the  impcrfeElion  of  their  orvn  under  (landings 
li'^}pJg-i}9y  and  that  here  we  k^ow  but  in  part^and  therefore  /hall  mojl  certainly  erre  and 
how  (hor'tKc  ^^f^^*''  P-*^^  ',  What  a  world  (f  mi fchiefs  might  this  courfe  prevent?  I  oft 
Kow44Crecd,'*think  on  the  examples  of  Luther  ^nd  M<-larEihon-^  It  was  not  a  few  things 
and  the  Hf-  that  they  differed  in,  nor  fuch  as  would  now  be  accounted  fmall  ^  be- 
rufalm,  tind  fides,  the  imperious  harfhncfs  oi  Luther s  difpofition  (  asCaroloftadius 
CrTcd  &c^     could  witncfs)    andyetliow  fweetly,and  peaceably,  and  lovingly  did 

were.  SoinctH:n  were  ftiortcr  then  ourj  tilled  the  Apoftlcs  Creed,  as  we  ufe  it  now.  And  yet 
thefe  men  chat  I  blame  would  think  the  longeft  there  too  ("hortjif  it  were  ten  times  lonocr.  Yet  then 
even  thcv  thit  had  the  fliorteft,  thought  yet  danc^crous  to  alter  it.  Romvuvn  vao  Ecdefum  oni'iie 
in  fiio  fytiijo'o  mnalioms  impiiicntcm  fuffe  ex  Rufjim  Audrjimm.  ^ijo  fpe^at  &  Ambiof.  illud  in 
JLpijt.Si.ad  Sric.  Crcda'hr  Sy  rbo'.o  Apu]h!or»my  q  .od Ecclcfi.i  Romofu.  iniemiratum  ftmpcr  cujiodit  dr 
fervat.  Et  VgiluTnd.l. /^.  ndvetfm  Etitich.  Ror/ia  df  anicqu.im  Nktetn  Symdm  convenirct,atcmpori- 
biti  Apoilohrum  ufj^adnunc,  itAfuiclibu.s  Syn^oUimiradidii.  &Uu  tammhodii:  Roirnnd  EccUfi.t  utitur 
SmboUim,  rJ:i:tame Mis  aliquot  a: ft:ui  teg', rc)-  i-'f.i  i.-kiua'.  IXffa'ius  de  SymboUs  pag.  11.  Romanum 
(  Symbolum  )  umivum  fuife brevijfimum-,  In.  Symboli  expltcntione,  Rufinni  Aiuil.  Preibyter  i.tmduium'no^ 
dociiit :  dx  A.l:iitdmenU\en.im  npud  Occldc/jtalcs  adRi:manimhoc  oppojitii,  inVrotmio  fuo  fi:  p-fxfavus. 
Illud /ion  impoYiuHe  com/noiiend:ifnpiito,  quod  in  divtrfis  Ecclfis,  al'iqiu  in  his  zerbis  tnvcniuntur  adje- 
tla.lt  Ecchjii  ram  n  nrbii  Rom^y  hoc  nsn  dcprchenditur  fittiim  :  quod  ego  proptcrea  cjfe  Xfbitro-r,  quod  Acj. 
h^reJi>ii!KiiUicfumpfLcxord:i-in,&mos  ibi  Jirvatur  an.'iqiiKs,co!  qui  ^ratia>n  baptifmi  J'ufccpturi  fient^ 
fuUtc'e,  id effyfideliiUi po^ulo  audienti, S tmbolum  redder c &  utlque adjeflioncm  Hnha  fattem  fermn  s  i orum 
qui  pnecijjh-nfti  in  fidc,non  .tdmittit  auditus.ln  cater n  aittem  locis:  qu.in.'um  iiUelligi  d^ttur,  proptr  fk>nnil»i 
h/crcticQsadditaquied.vnvidcatitr,perqMmvLU<efcvfuscrtderctHTexcludi.  llfber  rfe  SyK.b.  p'T^i- 

they 


Part  III.  The  Saints  EverUfling  Sefl,  5  5  ^ 


tlicy  livetogeLher  wichouc  any  breach  or  difagrecmcnc  confidcrable  •,  As  «t 
Mei.  AdamHs  liiith  of  them,  Etfi  tenipurafntrmt  addifir^^iones  pncli-  ^^g<:y'^<:if- 
via,  hominHmque  levitAs  difAdio7-tim  cHpidA^tamen  cum  alter  alterius  vi-  ^cj'"ifii^ui_' 
tia  nojfety  nunqnam  inter  eos  fimHltas  extitit^  ex  qua  animorum  aliettdtio  m.m  AugHJii- 
ftihfecHtii  fit  i   (0  chat  their  agreement  arole  not  hence,  that  cither  was  ?a;  EpijioUfn 


igion inouia  leem  intojeraDJe.ormaKea  orcacn  in  aneaion,  tiiea  quxcfti 
no  two  men  on  earth  mull  live  together  or  Tolerate  each  other,  but  eve-  operaKitron. 


dit. 


of  a  complexion  no  more  then  our  faces,nor  our  Knowledge  all  of  a  fize,  dum  h-iu 
any  more  then  our  bodies;  and  mcthinks  men  thitbenot  rcfolvcd  tobec^^."^''"'^'''"'" 
any  thing  in  Religion,  (hould  be  afraid  of  making  the  Articles  of  their  ]lr^''"l'^^'^' 
Paith fo  numerous,  lc(\ they  ftiould (hortly  become Hereticks themfelves  ^ue%'o7Mm 
by  difagreeing  from  themfelves,  and  they  fhould  be  afraid  of  making  too  Dco  commife- 
ftrid  Laws  for  thofe  that  differ  in  Judgement  in  controvertible  Poincs.left  '''^t<^>i  '^  fi- 
they  fhould  fhortly  change  their  Judgements,and  fo  mi^ke  a  Rod  for  their  (I'^^J'lf^^" ^ 
own  Backs, for  how  know  they  in  difficult  difputable  Cafes,bu£  within  this  g^f^J^  sc/iltu- 
twclve  moneths  themfelves  may  be  of  another  mind  ?  except  they  arc  re-  ra  a  T)eo  mlU 
folved  never  to  change,  for  fear  of  incurring  the  reproach  of  Novelty  data  confo/um 
and  Mutability ,and  then  they  were  bed  refplvc  to  ftudy  no  more,nor  ever  ^^^'^^'ȣ- 
tobewifer;  1  would  we  knew  juft  at  what  Age  a  manmuft  receive  thisc^^j^^/^£-,^^ 
principle  againfl  changing  his  Judgement-,  I  am  afraid  lell  at  laft  they  mimifefle  dtiU 
Ihould  teach  it  their  children,  and  leil  many   Divines  did  learn  it  too  fun:  confom- 
young;  and  if  any  bcfides  Chrifl  and  his  Apoftlesmufl  be  the  Standard«^*^^"'^jJ/"*" 
and  Foundation  of  our  Faith,  I  would  we  could  certainly  tell  who  they  ^"Ifolvcitt  pa- 
are,  for  I  have  heard  yet  none  but  the  Pope  or  his  General  Council  ex-  rabolas,& 
prefly  lay  claim  to  the  Prerogative  of  infallibility  •,  and  1  think  there  is  few  per  dittir/ium 
that  have  appeared  more  fallible^  for  my  own  part  1  admire  the  Gifts  1^"^'"*^^"' 
of  God  in  our  firft  Reformers  ,  Luther,  Melanhhon^  Calviny^c,   And  ^^^"'^^ic- 
.1  know  no  man  Hnce  the  Apoftlesdayes  whom  I  value  and  honour  more  d:ammnubis 
then  C4/z//»,  and  whofc  Judgement  in  all  things  (one  with  another  j    I  fentht.lan- 
jnorc  cfieepi  and  come  neerer  too  j(  Though  1  may  fpced  as  y^miraldfn  dantmhym:is 
^to  be  thought  to  defend  him  but  for  a  defence  to  his  own  errors  •, )    but  ^it^^^^ji^ 
yet  ifl  thought  we  muft  needs  bein  all  things  of  his  mind,  and  know  no  pjitafijuis  in- 
more  in  any  one  Point  then  he  did ,    I  fhould  heartily  wifti  that  he  had  tmogct,  A>ne- 
livedone  fifty  years  longer,  that  he  might  havcincrcafed  and  multipli-  qn^i^n  miiMmti 
cd  his  knowledge  before  he  died,  and  then  fucceding  Ages  might  have  ^"JJ^^'^^^^,' 

Dkimus  num^am  ifla.  Yefpanfig  fubj.icet  D.  o,  qiimnm.  mniidus  hicf.iitHS  eft  upceleftos  a  'Dco,temporale  ini- 
ttum  accipic/js, Scrip! lira  nvs  docM:  ^id  autcm  ante  hoc  Dms  fu  opcratus-mille  Scuptu\\t  tftr.mfcflat.'Jiib- 
jacct  ergo  hxc  refpo/ifio  'D.o\&  no/i  lU  ftnltM^^  fi^c  dJfciplhu  blafl'hQrnas  adufvcmrc  vcile  prt>laiio7ics,iif 
^crhocqitodpiitcs  te  i4.vcru{f'c  matcru pioUtioaafj,'pfi:n  D.itmq'n  fecit  oimua  rcpyobarc,  &c.  Ifcrueus.V,- 
•vfr/'.brfrY/' ''•i'f'?-47-^  inireat  my  Brethren  ofthcMinrftiy,  that  are  apt  to  be  too  zealous  inj^Kctf 
opinions,  to  ircad  above  all  other  T:>aveiuint^<^oYtony  and  HaU  dc  pace,  and  Conr.  Bariiu. 

had 


560  The  Saints  Ev(rlalli}7gEefl*  Chap.  14* 


had  Imvc  to  have  gro'vn  tvifer,  till  they  had  artaincd  to  know  as  much  as 
eft  tic.  Some  men  tan  tell  wl^.ac  ro  fiv  in  point  of  Ceremonies, Common  Pray- 
C-,  ore.  when  chjy  arc  prcO  with  ihc  Examples  and  Judgements  of  our 
tirlt  reformers  .,  but  in  matters  of  Do(!^rine  they  forget  their  own  An- 
fa'ers,as  ifchey  had  been  pcrfcA  here,and  not  in  the  other  •  or  as  if  Do(f^ri« 
nils  were  not  much  fuller  of  Mydcrics  and  difficulties,  rhcn  Woifhip? 
So  far  ara  I  from  fpeaking  all  this  for  the  fccurity  of  my  fc!r  in  my  differ- 
ing from  ochcrs,  tliac  if  God.  would  dttpence  with  mc  for  mvMinifterial 
Se  vices  wuhout  any  iofs  to  his  people,  1  (houid  leap  as  lightly  asBifhop 
r/       18    /?'"^^-7  whcnhe  wasilriprofhis  PomiTjf^/.'rfjandfay  as /'<f<^;^rfr«JtheZ/<- 
fr  ri'ui.lacrt!''^^"'^'^  when  he  was  not  cholen  i^i  HP:merum  trecentoruWy  Gr^.tiM  habeo  ti- 
l.  J.  ^/,  0  DeM^  qucd  tot  homines  weliores  me  h:iic  Civitati  dcdifti. 

But  I  muft  lt"p,ar;d  again  apologize  for  this  tedioufnefs  ^  though  it  be 

a  true,  Ti^Zeno  faith, jC^'ir^/j  multis  r.cn  eget  Veritas -^  yet,  Refpcictjintn   eti- 

am  quibKi  egin:  Ic^ores  ,  I  conclude  not  with  a  Laconifm,  but  a  Chriftia- 

nifm,  as  hoping  my  Bethren  will  atleaft  hear  theirMafler,  A/.irj^p.  50. 

H,xvefiilt  injoHrjelves^  And  hnve  pester  one  with  Another :  and  ^  W/z/wj  Ex- 

poficion  which  is  the  fumme  of  all  I  have  faid.  (j.d.  Dtxnda  cji  vobisoftra^ 

^  nan  tantum  titfalfi  inthu  fitis,fed  eti^m  ktfali^itis  alios  :     Q^^  tjrmen  fa! 

acrimonia  fua  mordet^ideoflatim  admonet^Jtc  temferaudtim  ijfe  ccnditftram, 

jt  fftpax  intfrimfalva  maneant. And  wich  R.Aicldenius  Paran.fo.F.Z.  Ver- 

bo  dicam'.Si  n^s  ferveramm  in  neceflariis  llnitatcm,f/<  noMnecejfariis  Liber- 

tatem,»»  f^triff;  Charitatem  •,  optima  certc  loco  efent  res  nofira :  It  a  fiat : 

I  Amtn.  In(juitCor\r.'^ztgwishtcrecitans, 


SECT.  XI. 


Rcad'fW- 


6.  npHe  laft  whom  I  would  pcrfwadc  to  this  great  Work  of  helping 

"        1   otherstotheHeavenlyReft,  is  Parents, and  Mafters  of  Families; 

vpoxds  Chllds  All  you  that  God  hach  intrufted  with  Children  or  Servants,  O  conlidcr 
»T"fvr°"'^i<  what  Duty  lieth  on  you  for  the  furtheringof  their  Salvation.  That  this 
fitbctiTusA-  Exhortation  may  be  the  more  effeAual  with  you,  I  will  lay  down  thcfe 
traJ>.imum  r-o'i  fcveral  Confiderations  for  \  ou  ferioufiy  to  think  on. 
tpidfefepihrcet  j.  What  plain  and  pre/ling  commands  of  God  arc  there  that  require 
^\Tr7&^  this  great  Duty  at  your  hand  Dent.  6.6  j,S  Andthefcwordswhich  I 
ehmtniclitom-  command  thee  this  day  fjall  be  in  thy  heart.,  and  thou  fjalt  teach  thcnrdili- 
mimoT.ne,&  lertlj  to  thy  children^^fpeakingef  themivhen  then  fittefi inthy hohfe,and 
adpojiero^  pro-  ypljen  thoH  walkeji  by  the  rvay.^  and  rrhcn  thon  liefi  dotrn^  and  when  ti:oM  rife  ft- 
f:igttre,u'  vn,i  ^^  j^^  j^^^^   ^  J  ^     ^^^  ^^^  ^pjl  J5  Q^^^  pleafed  with  this  in  ylbraham, 

-./..'^'M  «/  Gen. 18. 10.  Shall  I  hide  from  Abraham  that  thinq'^hich  !  do?  Fir  I  knryv 
num^rid'i.t  in-  him.,  that  he  will  command  hii  Children,  and  his  Ho;i/hold  after  him^  vhat 
tittxfimiitit  ft-iy  /hall  l^eep  the  way  of  the  Lord^dcc.  And  k  is  *  fo/hfta's  Refolution, 
nnferv'cTi&. :  'yhat  he  andhts  houfhUdwillferve  the  Lord.  Prov  ZiXt.Train  up  a  child 
Ge^ef  1 8  i9  **  '^^  ^*^y  hefbouldgo^  and  when  he  is  old  he  will  not  depart  from  tt,  Eph^f. 
p.  iitfi.       ^    -  <>-4' 


Part  III.  The S dints EverUfttn^  Reft,  ^6t 

6.4.  Brt»^  Up  (yo'Ur  children)  in  the  tiptrture  and  fidir.onithn  of  the  Lord. 
Many  the  like  Precepts,  efpecially  in  che  Book  oi Proverbs y-^on  may  findc: 
So  chat  you  lee  it  is  a  Work  chat  the  Lord  of  hcwcn  and  earth  hith  laid 
upon  you  •  and  how  then  dare  you  negled  it  and  caR  it  off? 

2.  it  is  a  duty  that  you  owe  your  children  in  point  of  Juilice  \  from  « 
you  they  received  the  dehlemcnt  and  mifery  of  their  natures  •,  and  there- 
fore you  owe  them  all  poifibiehclp  for  their  recovery  ;  If  you  had  but 
hurt  a  llranger,  yea,  though  againft  your  will,  you  would  ihink  it  your 
duty  to  help  to  cure  him. 

3 .  *  Conlider  how  near  your  children  arc  to  you, and  ihen  you  will  per-  c»^  ,, 
ceive,that  from  this  natural  Relation  alfo  they  Iiave  ineercll:  in  your  utmofl:  con"/(imd* 
help  :  Your  children  are  as  it  were,  parts  of  your  fclvcs  •,  If  they  profper  ccido  q:<<e  bor^ 
when  you  aredead,you  rakeitalmoll  as  if  you  lived  and  profpcrcd  in  them.  f'-M.Uh  natcm 
Ifyou  labour  never  fo  much  you  think  it  not  ill  bellowed, nor  your  build-  P-^^pcre  pec 
ings  or  purchafes  too  dear,  fo  that  they  may  enjoy  them  when  you  '^rmJrl%V^ 

^aredcad  :  Andflioul-d  younotbeof  the  fatne  mind  for  theu' everlaftiag  fed  od'f]}/^ 

Rell  ?  ^£K^"'^-  ^'^ 

4.  You  will  elfe  be  wicnefles  againft  your  own  fouls .-  Your  great  care,  J^  ^^"^-  ?•  !*• 
and  pains,  and  coft  for  their  bodies,  will  condemn  you  for  your  negled  of 

of  their  precious  fouls  ^  You  can  fpend  your  felves  in  toiling  and  caring 
for  their  bodies,  and  even  negled  your  own  fouls,  and  venture  them 
fomctimcs  upon  unwarrantable  courfes,  and  all  to  provide  for  your  po(lc- 
rity  ;  and  hare  you  not  as  much  reafon  to  provide  for  their  'ouls?  Do  you 
not  believe  that  your  children  muft  be  everlaftingly  happy  or  miferablc 
when  this  life  is  ended  ?  And  (hould  not  that  be  fore-thought  of  in  the 
firft  place  ? 

5.  Yea,  All  the  very  bruit  creatures  may  condemn  you;  Which  of  ct 
them  IS  not  tender  of  their  young?  How  long  will  the  Hen  iu  to  haccli 
her  Chickens  ?  and  how  bufily  fcrape  for  them  ?  awd  how  carefully  fhcl- 
ter  and  defend  them  ?  and  fo  will  even  the  moO:  vile  and  venemous  Ser- 
pent; and  will  you  be  more  unnatural  and  hard-hearted  then  all  thefe? 

will  ynu  fufffuiur  children  to  be  ungodly  and  profane,  and  run  on  in  the  [^r'^ch^en  u 
undoubted  way  to  damnation,  and  let  them  alone  to  deflroy  themfelvcs  i->arc,ues  & 
without  control!  ?  Siifenores  h^ 

6.  Conlider,  God  hath  made  your  children  to  be  your  charge^  y^g^tilligant  i  hm 
and  your  fervants  too -.Every  one  will  confefs  they  arc  theMiniiters  ohnT'ccd  r . 
charge,  and  what  a  dreadful  thing  it  is  f  r  them  to  neglcA  them,  when  dah^^  cim 
God  hnth  told  them.  That  if  they  tell  not  the  wicked  of  their  fin  ^nd  dan-  autha,-itate  iit- 
ger,  their  blood  ihall  be  required  at  that  Miniftcrs  hands ;  and  is  not  your  f^J'ores  ad  Dei 
charge  as  great  and  as  dreadful  as  theirs?  Have  not  you  a  greater  charge  ^^Menttm 
of  your  own  Families  then  any  Miniller  hath  ?  Yea  doubtlefs,  and  your  adducendo, 
duty  it  is  to  teach,  ?.nd  admonifli.and  reproved  em, ami  watch  over  them,  fac'icndntti  cjfc 
and  at  your  hands  cffe  will  God  require  the  blood  of  their  fouls  ;  The  oficit^m.  P«- 
greateft  charge  it  is  that  ever  you  were  inirufted  with,  and  wo  to  you  if  [f^^!^  ^^"' 
you  prove  unfaithful  and  betray  your  truft,  andfufferthcmto  be  igno- 

Eeee  rant 


5  62  JIjc  SawtitverUfiingRep,  Chap.  14. 


rant  for  want  of  your  teaching,  or  wicked  for  want  «)f  your  admonition 
or  corredion  !  O  lad  account  that  many  parents  will  make  / 
^      7.  Look  into  the  difpofitions  and  lives  of  your  children,  and  fee  what 
a  work  tlKTe  is  for  you  to  do.  Firl>,Itis  not  one  fin  that  you  mull  help 

*  them. igainll,  but  thoufands :  their  name  is  Legion,  for  they  are  many  : 
It  is  not  one  weed  that  muQ  be  pulled  up,  but  the  held  is  overfpread  with 

tt  them.  Secondly,  And  how  hard  is  it  to  prevail  againll  any  one  of  them  ? 
They  arc  Hereditary  difcafcs,  bred  in  their  Natures  ;  NAturAtn  cxpelUs 
fMrca^&cc.  They  areas  neer  them  as  the  very  heart,  and  how  tenacious 
are  all  chmgsofthat  which  is  natural  ?  how  hard  to  teach  a  Hare  not  to 
be  fearfull  ?  or  a  Lyon  or  Tiger  not  to  be  iierce  ?  Bcfides,  the  things  you 

*  muft  teach  them  are  quite  above  them,  yea,  and  clean  contrary  tothein- 
tereft  and  defires  of  their  Fle(h  ;  how  hard  is  it  to  teach  a  man  to  be  willing 
to  be  poor, and  defpifedjand  deftroycd  here  for  Lhrift  I  to  cieny  themfelves 
andd:fpleafethefle(h,  to  forgive  an  Enemy,  to  love  thofe  that  hate  us, 
to  watch  againrt  Temp;ations,  to  avoid  occalionsand  appearance  of  evil, 
to  believe  in  a  crucified  Saviour,  to  rcjoyce  in  tribulation,  -co  trul\  upon 
a  bare  word  of  Promifc,and  let  go  all  in  hand  (if  cali'd  to  it  j  for  fomething 
in  hope  that  they  never  faw,  nor  ever  fpakewith  man  that  did  fee  •,  to 
make  God  their  chief  delight  and  love,  and  to  have  their  hearts  in  heaven 
while  they  Uve  on  earth,l  think  none  of  tins  is  cafie;  they  that  think  other- 

*  Think  of  wife  let  them  try  and  Judge  ;  yet  all  this  mul"i  be  learned,  or  they  are  un- 
ff/'ifad  t4  done  for  ever.  Ifyou  help  ihem  not  to  fomc  trade,  they  canno:  live  in 
TiShhc  thcworld, butiftheybedellitute  ofthefc  things,  they  fliall  not  live  in 
did  adnoniili  heaven  ;,  If  the  Marriner  be  not  skilfuU  he  may  be  drowned,  and  if  the 
rhcm,  yet  it  Souldier  be  not  skilful  he  may  be  flain  :  but  they  that  cannot  do  the  things 
was  out  of       above  mentioned  will  periih  for  ever  .-  For  mihtm  hoUntfs  none  [hall fee 

ii'norroon  ^""^^  ^^^^-  ^  ^- '  4-  O  ^^^^  ^^^  Lo"*^  ^^^"'^  '^^^^^  ^''  V<>^  tli'^t  are  Parents 
enoui;h,  he  fcnfible  what  a  work  and  charge  doth  lie  upon  you  1  You  that  negleft  this 
fuffered  them  important  work,  and  talk  to  your  families  of  nothing  but  the  world,  I  tell 
to  have  thcii- ^  you,  the  blood  of  foulslies  on  you,  make  as  light  of  it  as  you  will,  if  you 
hcdc^t  nof  *  repent  not  and  amend,  the  Lord  will  fliortly  call  you  to  an  account  for 
with  them  till  your  guiltinefs  of  yourchildrcus  everla(ling  undoing  .-  and  then  you  that 
they  were  could  finde  in  your  hearts  to  negled:  the  fouls  of  your  own  children,  will 
gov-n  irn|ju-  be  judged  more  barbarous  then  the /ri/&  or  T/^r^/,  that  kill  the  children 

fin -''nd  all"    ^f Others. 

j/rj'  rmgof't  8.  *Conrideralfo  whata  worldof  forrowsdo  you  prepare  for  your 
them.  Bonh.  ttfelves  by  the  negled  of  your  children  :  Firft,  You  can  expect  no  other  but 
Neither  was  that  they  Ihould  be  thorns  in  your  very  cyes,  and  you  may  thank  your 
^^  Vcverr""'  i^^^^^  if  they  prove  fo,  feeing  they  are  thorns  of  your  own  planting.  Sc- 
ejio.J2;h  ac-  "condly,  If  you  fhould  rcpcnc  of  this  your  negligence,  and  be  favcd  your 
CO. ding- to  his  felve<,  yet  is  it  nothing  to  you  tothinkofthedamnationof  your  children? 
Authority.  You  krow,  God  hath  faid.  That  except  they  be  born  a^aitt  thej  jljalluct  en- 
^'^^^^  \^  P'  t^^  ^«^^  t^e  Kingdom  ofGocl.  Me  chinks  then  it  fhoufd  be  a  heart-breaking 
l'J!ii^  '  to  all  you  chat  have  unregenjrate  children  ;  Me  thinks  you  fliould  weep 
*'  over 


Part  I  II.  TheSawts  Ewrliftirig  Re(}.  5^3 


over  them  every  time  you.Iook  them  in  the  face,  to  rerr.ember  that  they 
arc  in  the  way  to  eternal  fire  /  Some  people  would  lament  cbe  face  of  tlieir  a 
children,  if  but  a  Wizard  (hould  foretell  them  fome  ill  fortune  to  befall 
them  ;  and  do  you  not  t  egard  iz,  when  the  Living  God  fliail  tell  you,  T^.rt 
xhe  Tfick^d  Jhall  be  turned  into  hdt^  and  ail  thej  thjit  farg^t  Cod  ?  Pfa!  .9  1 7. 
Thirdly,  Vet  all  this  were  not  To  doleful  to  you,  if  ic  werea  thing  that  you  ct 
bad  no  hand  in,  or  could  do  nothing  to  help  ^  buc  to  ch4Pk  that  all  this  is 
much  long  of  you  1  that  ever  your  negligence  iliould  brirg  your  childe  to 
t'icrceveriaftingtorn-;entSj  which  the  ^ cry  damned  man  (L:sk^i6.)  would 
have  had  his  brethren  been  warned  to  clcape  :  Irtliislecm  l.ght  to  thee, 
thou  halt  the  heart  of  a  heililh  Fiend  in  thee,  and  not  of  a  man.  Fourthly,  « 
Butyet  worfeihen  all  this  will  it  prove  to  you,  ifyou  die  in  this  fin  :  for- 
thenyou  (ballbemifcrableas  well  asihey  ;  and  O  what  a  g'^eting  will  ^['"'^"J^ 
there  be  then  between  ungodly  Parents  and  childi-en  I  what  a  hearing  will  ^''^/^S  /;. 
it  be  to  your  tormented  fouls,  to  hear  your  children  cry  out  againft  you,  hoticv'fujtmti 
Ail  this  that  we  fuffer  was  longot  you,  you  Oiould  have  taught  u?  better,  -fic  f.xthfmtU- 
and  did  not ;  you  {hould  have  retrained  us  from  fin,  and  corrected  ur,  buc  ''*"  '"'■**■  ^ 
you  did  not :  what  an  addition  will  fuch  out- cries  be  tb  yonr  mifcry  ?        %nptu^ & 

9.  On  the  other  fide,  Dobutthinkwithyour  felves,  whata  world  o^et^licfl'.J^  &c 
comfort  you  may  have  it'  you  be  faithhil  in  this  duty  ;  Firft,  If  you  {houldtay/W.?  ^m  hx- 
not  fucced,  yet  you  have  freed  your  own  fouls,  and  though  it  be  fad,  yet  ^f|  fruCtuum, 
■not  fofad,  for  you  may  have  peace  in  your  own  confciences.    Secondly,tt^^^^}-    "^ '''^ 
Bat  if  you  do  fucceed,tl,e  comfort  is  unexpreflible.     For  Firft,  ^odlyi^^ji^ij^^'y^^f, 
children  Will  be  truly  loving  to  your  felves  that  are  their  Parents  :  when 
a  little  riches,.or  matters  of  this  world,  will  oft  make  ungodly  children  to 
caft  off  their  very  natural  atfecflion  :  2.  Godly  children  will  be  moll  obc-  2 
dicnt  to  you  ;  They  dare  iiocdifobey  and  provoke  you,  becaufe  of  the 
command  of  God,  except  you  fhould  command  them  that  which  is  un- 
lawful, and  then  they  muft  obey  God  raiher  then  men  .-  3.  And  if  you  j 
fhould  fall  into  want,  they  would  be  moft  faithful  in  relieving  you, 
as  knowing  they  are  tycd  by  a  double  bond,  of  Nature,  and  of  Grace  ^ 
4.  And  they  will  alfo  be  helpers  to  your  fouls,  and  coyour  fpiritualcom-  f 
forts  ^  they  will  be  delighting  you  with  the  mention  of  Heaven,  and 
with  a'l  holy  conference  and  aftions  -,  wiien  wicked  children  will  be 
grieving  you  with  curfing,  and  fwearing ,  or  drunkennefs,   cr  dif- 
obcdience  :    5.  Yea,  when  you  are  in  trouble,  or  ikkncfs ,  and   at  f 
death,  your  godly  children  will  beat  handtoadvifeand  to  fupport  your 
They  will  ftrive  with  God  in  prayers  for  you  :,  O  what  a  comfort  is  it 
to  a  Parent,  tohaveachild  that  hath  the  Spirit  ot  Prayer,  and  interell 
in  God  ?  how  much  good  may  they  do  you  by  rheir  importunity  with 
God?  And  whac  a  fadnefs  is  it  to  have  children,  that  when  yov  lie  fick, 
can  do  no  more  but  ask  you  how  you  do,  and  look  on  you  in  yom  mi- 
fery  ?   6.  Yea,  all  your  Family  may  fare  the  better,  for  one  childe  or  j 
fervant  that  feareth  God  .-  ('Yea  perhaps  all  the  Town  where  he  liveth  : ) 
as  fefephs  cafe  proveih,  and  Jacobs,  and  many  the  like  j    when  one 

E  c  c  €  2  w/icked 


5^4  The  Samts  EvcrUfltH^  Rcfl,  Chap.  14, 

7  wicked  chilue  may  bring  a  yiidgen;ent  on  your  houfe  :    ;.  And  if  God 

make  you  infiruments  of  your  childrcns  convcrhon,  ^ou  will  havea 

Ihareinall  tlic  good  that  tliey  do  through  their  lives  :  all  the  pood  they 

dio  ro  their  hreihren,  or  to  the  Church  of  God,  and  all  cic  honour  they 

bring  to  God,  willrcuound  co  your  happincfs,as  liavingbccn  intlrumcnts 

8  ot  it  :  8.  And  what  a  comfort  may  it  be  to  you  all  your  lives,  to  think 

^  that  you  fhall  hve  with  them  for  ever  with  God  ?  9.  But  the  grcateft  joy 

■'    Will  be  when  you  come  co  the  pofTcliiowof  th:s,  and  you  lliali  fay.  Here 

arn  /,  and  the  chtLircn  thou  hdji  given  me  •,  and  are  not  all  thefe  comforts 

enough  to  pcrfvvade  you  co  (his  duty  ? 

„      10.  Conl'der  further.  That  the  very  welfare  of  C  hurch  and  State  It- 

5cc  c*':Jr)(?v'5  Cth  mainly  on  this  duty,  of  well  educating  children  •,  and  without  this, 

irvvcaivc        all  Other  means  arc  like  to  be  far  Icfs  fuccesfful.  I  fenoufly  prufcfs  to  you, 

againft  un-    athgt;  i  verily  think  all  che  fins  and  miferies  of  the  Land,  may  acknowledge 

Gentlciv.cD      '■'^'^  '^"  ^^^  their  great  Nurfc  and  Propagitor.      O  what  happy  Churches 

;.  i-c.  14.     "might  we  have,  ifParencsdid  their  duties  to  their  children  1  then  we  need 

f.  ^«e.  ro:  exclude  fo  many  for  ignorance  orfcandal,  nor  have  our  Churches 

'^''"^ly'^'^^Ta,  ^'^^'^P^^*^^  of  members  fo  rude  !  then  might  wefparc  mo!^  of  the  quarrels 

Muchmofc     ''^^"^  ^i'*-''P''nC)  Rcf<J''matiow, Toleration  and  Separation  ^  any  reafor- 

maybefaid     nablc  government  would  do  better  with  a  well- taught  people,  then  the 

acrainftthe    ^  heft  will  do  with  the  Ungodly.    It  is  not  good  Laws  and  Orders  that  will 

i;Telis,Jous.      reform  us,  if  the  men  be  not  good,  and  Reformation  begin  not  at  home  ^ 

th/S'ftAu-    ^h^"  ^^^J^^*"^"  go  wicked  from  the  hands  of  their  Parents,  thence  fomc 

thors,  and       Come  fuch  to  the  Univerfities,  and  fo  we  come  to  have  an  ungodly  Mini- 

caufeofa        firy  ;    and  in  every  profefiion  they  bririg  this  fruit  of  the.r  Education 

Common-     ^^  with  them.    When  Gentlemen  teach  their  children  only  to  Hunt,  and 

fuolnV  ^°     Hawk,  and  Game,  and  deride  the  Godly  ,  what  Magiilrates,  and  what 

Stata  withho-  Parliaments,  and  fo  what  Government  ,  and  what  a  Commonwealth 

ncft  men,  and^^re  we  like  to  have  ?  when  all  muft  be  guided  by  fuch  as  thefe  ?  Some  per- 

good  Citi-      verfeinconfiderate  perfons,  lay  the  blame  of  all  this  on  che  Minil\ers,ihat 

zcns,  "^h^*^"^'  people  ofall  forts  are  fo  ignorant  and  profane,  as  if  one  man  can  do  vht 

Educatlon°of  ^^^^  of  many  hundreds !  1  befcech  you  that  are  Maflcrs  and  Pai  encs,  do 

youth,  is  nc-    your  own  dutie;;,  and  free  Minifters  from  thefe  un  juft  afperfions,  and  the 

ceirary;which  Church  from  her  reproach  and  confufion  j  Have  not  Miniflers  work 

jstScfecd  of  enough  of  their  own  to  do?  O  that  you  knew  what  it  is  that  heth  on  them  I 

wcalth'Thcrc  ^"*^  if  besides  this,you  will  cafl  upon  them  the  workofcvery  Mafler  and 

comesrotfo    Parent  in  the  Parilh,  it  is  like  indeed  to  bc  Well  done  :  How  many  forts  of 

muc'ievil     "Workmen  muft  there  be  to  the  building  of  an  houfe?  and  if  all  of  them 

to  a  Com- 
monwealth by  the  inprariiude  of  children  to  thcParcntj,  as  by  the  carclcfnefs  of  Parents  in  the  ia- 
flruftion  of  th;ir  children  :  Thirrefore  by  rrci:  rcafon  in /.rtctc/fOTft.',  and  other  good  and  politick 
States,  there  wns  a  jmninuncnt  laid  o:i  the  Parents  when  the  children  were  ill  conditioned,  ChrifOit. 
lib.7, .  cap.ij^.P.!f.^^o.  Par;.nts  arc  doubly  obliged  to  thjs  duty  :  both  bccaufe  they  arc  their  chlldren> 
and  bccaufe  they  aic  i\\:  icrKler  j>lams  and  hojx:  of  the  Com.nonwealth.  Ch.morL  ibid  The  ftrcngth 
and  continuance  of  I  Reformation  lies  not  all  in  the  Magiftrate  ;  but  in  this,  That  the  people  re- 
ceive the  Truth  into  them,  and  among  thcin  :  who  otherwile  will  be  bui  as  Her»  in  a  coop,  always 
boalcing  to  get  out.  M^  Fhvi  Scrm.  on  iSwmb.  14.  24.  p.  17. 

fhotld 


Part  I  I  I.  7he  Saints  EvnUflmg  Reft.  565 


ihould  caft  it  upon  onc,&  themfelves  ^0  noihinj^/you  may  judge  how  much 
were  like  to  be  done  /  If  there  be  three  or  four  Schoolmafters  n\  a  School,  ei 
amongit  three  or  four  hundred  Scholars-,  and  all  the  lower  that  fhould  He 
thenv for  the  higher  Schools,  (hould  do  nothing  ac  a.l,  but  fendall  thefc 
Scholars  to  the  higheft  School-mafter  as  ignorant  as  chey  recv.nved  them, 
would  not  his  life  be  a  burden  co  him,  and  all  theworkbefrultrateand 
fpoilcd?  Why  fo  it  is  here  t  TheHrll  worK  towards  the  reforming  and 
making  happie  of  Church  and  Commonvvcakh  lies  in  the  good  education 
of  your  children  •,  the  moft  of  this  is  your  work  ■  and  if  this  be  le.t  undone, 
and  then  they  come  to  Miniflers  raw  and  ignorant,  and  hardened  in  their 
fins  ?  alas  what  can  a  Miniller  do  1  whereas  if  they  came  trained  up  in  the 
Principles  of  Religion,  and  the  pradiccof  godlmefs,  and  were  taught  the 
fear  of  God  in  their  Youth  :,  O  what  an  encouragement  would  it  be  to 
Mmiftcrs  /  and  how  would  the  work  go  on  in  our  hands  I  I  tell  you 
ferioufly.this  is  the  caufc  of  all  our  miferies  and  unreformcdnefs  in  Church 
and  State,  even  the  want  of  a  holy  education  of  children  !  Many  lay  * 
the  blame  on  this  negled,  and  that  ^  but  there  is  none  hath  fo  great  a 
hand  in  it  as  this:  What  a  School  muft  there  needs  be  where  all  are  brought  <* 
raw,  aslfaid,  to  thehighert  School?  What  ahoufc  murt  there  needs  be 
builr,  when  Clay  is  brought  to  the  Mafons  hands  in  (lead  ofBricks  ? 
What  a  Commonwealth  may  becxpeded.if  all  the  Conllablcs  andju- 
ftices  ftioulJ  do  nothing,  but  call  all  upon  King  and  Parliament?  And  ^ 

fo,  whit  a  Church  ii.ay  we  exped,  when  all  the  Parents  and  Mafters  in 
the  Parifli  (hall  call  all  their  duty  on  their  Mmiftcrs  ?  Alas,  how  long  may 
we  catechize  them,and  preach  to  them, before  we  can  get  them  underhand 
the  very  principles  of  the  Faith  /  This,thi$is  the  caufe  of  our  Churches 
deformities ,and  this  is  the  caufe  of  the  prefent  difficultie  of  Reformation. 
Its  in  vain  to'.contcnd  about  Orders  and  Difciplinc  \i  the  pcrfons  that 
live  under  it  be  not  prep  ircd.  Perhaps  you'l  lay.  The  ApolUcs  had  not 
their  hearers  thus  prepared  to  their  hands ;  Is  the  Word  the  firil  means  of 
converfiOn  f 

i^^nf.  I.  The  A pofiles preached  to  none  at  firft  but  Infidels  and  Pa-  « 
gans :  And  are  you  no  better?  Will  you  do  no  rnorc  for  your  children 
then  they  > 

2.  All  the  fucccfs  of  their  labours  was  to  gather  here  and  there  a  a. 
Church  from  among  the  world  of  unbel  evers :  but  now.  The  Kingdoiris 
of  the  world  are  become  the  Kingdoms  of  the  Lord  and  his  Chrifi. 

3.  And  yet  the  ApoTUes  were  extraordinarily  qualihed  for  the  work,  tt 
aed  fecondcd  it  by  Miracles  for  the  convincing  of  their  hca/ers. 

4.  I  do  verily  believe  that  if  Parents  did  their  duty  as  they  ought,  the  „ 
Word  publickly  preached  would  not  bo  the  ordinary  means  of  Regenera- 
tion in  the  Church,  but  only  without  the  Church,  among  Infidels.    Not  « 
th  iC  I  believe  Dodor  ^«r^f/},  and  Mr.  Bcdfcrds  Doftrine  of  Baptifmal 
Regeneration:  But  God  would  pour  out  his  grace  fo  upon  the  children 
©fhispeo,lc,and  hear  prayers  for  them,  and  blefsfuch  endeavours  for 

Eccc  3  their 


^66  The  Saints  EverLillin^  Reft,  Gbap.14. 

their  lioly  cducarton,  ih;u  we-lhould  Ice  the  Proroifes  made  ^006  to  our 
f:cd ;  and  ibe  unthankful  Anabap.'ills,  that  will  not  confcfs  that  the  chil- 
dren of  the  Saints  aic  any  nearer  God,  or  more  beholden  to  him  then  Pa- 
gana,  {0  much  as  for  the  favour  to  be  %  iiiblc  Church. n^cmbers,  fliould  by 
Iweet  experience  be  convinced  of  their  error,  and  be  taught  better  hov^'  to 
unierfland,  tiiat  our  children  are  holy. 
^      I : .  1  increat  you  that  are  Parents  aifo  to  confider,  what  excellent  ad- 
vantages you  Iiave  above  all  oilicrs  for  thofaving  ofyour  child:  en. 
'^Nmotjl     i       I.*  They  are  under  your  hands  while  they  arc  young  and  tender, and 
omn:umtr.m      flexible  ^  But  they  con^e  to  Mii.iflcrs  when  they  are  grown  elder,  and 
iQicix  a     I-    (^j^^j.  ^j^j  fctltd  in  tlieir  wa\  es,and  think  thenifelves  too  good  to  be  cate- 
vjiiidosyvel      chized,and  too  old  to  bj  taught.     You  have  a  twig  to  bend,  and  wean 
pc/dcfiJo;,        Oak.    You  have  the  young  planes  of  hn  to  pluck  up,  and  we  the  deep 
qnjmfast  >pfi  rooted  vices.  ThcconfciencesofchildrenarcnoE  fo  feared  with  acuilome 
^{Z'^'^'^Coi  °  '  offinn'ngand  long  refilling  grace, as  others.  You  have  the  foft  and  tender 
^^[   '  earth  to  plough  in,  and  we  iiave  the  ha'd  and  flonywayes,  that  have  been 

wa.]UAi/i.u-  trodden  on  by  many  years  pradice  of  evil.  When  they  are  young,  their 
r-oUdignum  ^underikndings  are  lik;  a  (hcet  of  white  paper,  that  hath  nothing  written 
jj.jiituypiacc-  ^^  ^  ^^^  j-Q  y^^  ^^y^  opportunicie  to  write  what  you  will.  But  when 
se'.as  tno'Ms  ^^'^V  ^^*^  grown  Up  in  fin  ,  they  are  like  tlie  Himc  paper  written  over  witk 
fitxibhlh  •,  &  fallliuods  .  which  muft  all  be  blotted  out  again,and  truth  written  in  the 
q;o:u;ii,  d^x-  place:  and  how  hard  is  that  ?  Wc  have  a  double  task,firfl:  to  unteach  them, 
erisytrah::u,-.  and  then  to  teach  them  bc:ter  •,  but  you  have  but  one.  We  muft  unteach 
Ep.  i6.p  101-  ^^^^^'^  ^'^  ^^"'^^  ^^^  world,  and  fle(li,and  wicked  companie,  and  the  devil 
NM  qiifu-  l^ave  been  diligently  teaching  them  in  many  years  time.  We  have  harden- 
er.jwc/ju;»  if-  ed  hearts  CO  bcac  on  like  a  Smiths  Anvil,  that  will  not  feel  us ;  we  may 
''"  *'"''S  "'^^      tell  them  of  death  and  judgement,  heaven  and  hell,  and  they  hear  us  as  if 

*fitvcr\uis  ^'"^  ^^^V  ^^^'■^  ^  ^^^P  ^^  ^^"^^  »  y^^  ^^^^  ^^^  ^^'^  ^'*y  ^^  tnold,  and  we  !tj vc 

rivd.itadi-      the  hardened  burned  bricks.    You  have  them  before  they  are  pofTcfTed 

v':nitni,  cum     with  prejudice,  and  falfe  conceits  againft  the  truth  ;  but  we  have  them  to 

denorem  faf.-  teach,  when  they  have  many  years  lived  among  thofe  thai  have  fcorned 

'^IntJh-m'^  *"•  go^^'^cfs,  and  taught  them  to  think  Gods  waies  to  be  foolith  precife- 

um  feqmm/  j  "c^'s.     Cultom  hath  not  enfnared  and  engaged  your  little  ones  to  contrary 

un'vjcrfos  fine    waics :  But  of  old  linners,  the  Lord  himfclf  hath  faid,  Tkxt  i  the  ^Aithio* 

,ullo  djjc'mi-    plan  c  An  change  hn  skin^  atid  the  Leopard  hufpots  :  then  waj  theft  that  are 

"'^'unt-vl'  ^(^<^^'!^'^f'^^^^<'^'>  ^'^^i^lt^^f^to  dotvell^  Jer.  1  3.23. Dotli  not  the  experience 

cxtefi'e  plbii-  *o^  ^'^'  ^^^  world  fhcw  you  the  power  of  education  ?  What  clfe  makes  all 

lumco'irjoca-    the  children  of  the  Jews  to  h^  fcws  ?  and  all  the  children  of  the  Turks  to 

mis.  Lactam,  be  Mahometans  ?  and  of  Chrifiians^io  be  in  profellion  Chrijiians  ?  and  of 

jnpi.l.i.  c.  I.  p^^j^  ^,^  j^j.  j^^j-£y  jj^ i^eli^ion  to  follow  their  parents, and  the  cuOom  of 

thcplice?  Why  now  what  an  advantap,e  have  you,  to  ufe  all  this  for  the 

furtherance  of  their  happinefs,and  polTefs  them  as  (kongly  before-hand 

againit  lin,  as  elfe  Satan  would  do  for  it  ^  and  fo  Satan  (hould  come  to 

.tliera  upon  fome  of  thofe  difad  vantages  chat  now  Chrill  comes  on ! 

%     2,>  Confider  alfO;,  chat  you  haye  the  affedions  of  your  Children  more 

tb<n 


Part  III.  T:he  Sawts  Everlajling  Reft.  5^7 


then  any  others :  None  in  the  world  hath  chac  intereit  in  their  heatrs  as 
you.  You  will  receive  that  counfel  from  an  undoubted  friend,  that  you 
would  not  do  Irom  an  enemy  ,  or  a  11  ranger.  Why  now,  your  children 
cannot  choofc  but  krow  that  you  are  their  freinds^andadvircth^minlove^ 
and  they  cannot  choofe  but  love  you  again.  Their  love  is  ioofc  and  ar- 
bitrary to  others ,  but  to  you  it  is  determinate  and  faft^  Nature  hath  a!- 
moft  ncceflitated  them  to  love  you.O  therefore  improve  this  your  intereft 
in  them  for  their  good. 

3.  You  have  alio  the  g'-catc(l  authority  over  them.  You  may  com- j 
mand  ihem,  and  they  dare  not  difobcy  you  •,  or  clfc  it  is  your  own  f:  ulr, 
for  the  mol>  p:;rc  ^  for  you  can  make  them  obey  you  in  your  bufinefs  in 
the  world  Yea  you  may  correft  them  to  inforceobfdiencc.  Yonrau-« 
thority  alfo  is  the  moll  unquc!\ioncd  aurhoritv  in  the  world.  The  authori- 
ty of  Kings  and  Parliaments  hath  been  difputcd,  but  yoursispaftdTpute. 
And  therefore  if  you  ufe  it  not  toconftram  iheui  to  the  works  of  God,you 
arc  without  cxcufe. 

4.  Befidcs,  their  whole  dependancc  is  on  you  for  their  maintenance  4 
and  live  ihood. They  know  you  can  either  give  them,  or  denie  ihem  what 
you  have,  and  fo  punifh  or  reward  them  at  your  plcafurc.     But  on  Mini- 
Aersor  neighbour^  they  have  ro  fuch  dependancc. 

5.  Moreover,  You  that  are  parents  know  the  temper,  and  inclinations  j- 
of  your  children,  what  vices  the    are  mof^  inclined  to,  and  what  inftrudi- 
on  or  reproof  they  moftnced^  but  Minifters  that  live  more  ftrange  to 
them,  canro"  know  this. 

6.  Above  all,  you  are  ever  with  them,  and  fo  have  opportunity  ,   as  ^j^^,^^^  ;,;^ 
to  know  their  f\u!ts,  fo  to  applie  the  remedy ;  You  may  be  ftill  talking  to  md'nbus  fi/Iis 
them  ofthc  wordof  God, and  minding  them ofthcir  (late and  duty  •,  and  vnr^nJacft 
may  follow  and  fet  home  every  word  of  advice  j  as  they  arc  in  the  houfe  ml'-fti'h  ncc 
with  you,  or  in  the  (hop,  or  in  the  field  at  work  ;    O  what  an  excellent  ^"'^^j^'^awiuf 
advantage  is  this,  if  God  do  but  give  you  hearts  to  ufe  it.  Efpecially  youal'^Vf^-^  r-j/w 
Mothers,  remember  this :   You  are  more  with  your  children  while  they  &  plctas 
are  little  ones  then  their  Fathers ;  Be  you  therefore ilill  teaching;  them  as  f^/i^.'^i^.^^al- 
foon  as  ever  they  are  capable  of  learning.    You  cannot  do  God  fuch  emi- j'"*' ^  ^      '"' 
ncntfcrviceyour  felves,  asmen,  but  you  may  train  up  children  that  may  ^* 
do  it, and  then  you  will  have  part  of  the  comfort  and  honour.     BAthJheba 

had  part  of  the  honour  of  Solomons  wifdom,  Prov.  3  i .  i .  for  (he  taught 
him  •,  And  Timoth's  Mother  and  Grandmother,  of  his  Piety.  PlHtanh 
fpeaks  of  a  Spartan  woman  that  when  her  neighbours  were  (hewing  their 
Apparel  and  !ewels,  (he  brought  out  her  Children  vcrtuous  and  well 
taught,  and  faid,  Thefe  are  my  Ormment  and  Jevocls. Oh  how  much  more 
will  this  adorn  you,  tlen  your  bravery  .*"  What  a  deal  of  pains  are  you  « 
at  with  the  bodies  ofyour  <"hild:en  mo'-ethen  the  lathers  i*  And  what 
do  you  fufFcr  to  b  irgthem  into  the  world  ?  And  will  not  you  be  at  as 
much  pains  for  the  favir.g  of  their  foulc  ?  You  are  naturally  of  more  ten- 
der affedions  then  men;and  wiU  it  not  move  you  to  think  that  your  chil- 
dren- ' 


568  The  S Hints  EvnlAJling  Fcfl.  Chap.  14. 

drcn  fhould  pcrifh  for  crcr  ?  O  therefore  I  befeech  you  for  the  lake  of  the 
chilirenofvour  b<>\re!», teach  them,  adrhonifh  them,  warch  over  chcm, 
and  giveihem  no  re'T  t\ll  you  hare  brought  tliem  over  to  Chrifl, 

And  thus  I  hnve  ("hewed  you  reaion  enough  to  make  you  diligert  in 
teaching  your  ch'iJren,  ifrc.«fon  will  I'erve,  as  me  thinks  among  rcafona- 
ble  creatures  ix  fhculd  do. 


SECT.  XII. 

|J.  12.  T  ET  us  next  hear  what  is  ufually  objedcdagainft  this  by  negligent 
Ohj?^.  t.  ±-j  men 
Tr£!ei-  nubl:-  Objccl.  I .  We  Jo  noc  fee  but  rho^e  children  prove  as  bad  as  others  that 
cvndonni.vn  arc  taught  the  'cripcnres and  brought  up  lb  holily  •,  and  thofe  prove  as 
'catech'-^'tuo^  honePt  men  and  good  neigh"bours,  that  have  none  of  this  ado  with  them. 
domilicimn  a.  Anfw.  1.  O  who  art  ihou  man  tiiat  difputelt  againft  God  ?  Hach  God 
v'gcredcb  t  charged  you  to  teach  your  children  diligently  his  Word,  fpeaking  (^f  ir  as 
iveynoseK       y^y  f,j  g^  home  ,      ard  as  you  walk  abroad  ,      as  you  lie  down  . 

Parx  *4G-n.  *"^  ^'  V*^^  ^*'^  "f' '  ^'"^-  ^-  ^'  7.  8.  and  dare  you  reply,  that  it  is 
18,19. '^wi'  as  good  let  it  alone  ?  Why  this  is  ro  fet  God  at  defiance;  and  as  it  were  to - 
vd  fng:de  dc^i\)\z  in  his  face,  and  give  him  the  lie. Will  you  rake  it  well  at  your  fervants, 
Tietatts  ftitd.'-  if uhen  \ou  command  them  to  do  a  thing,  they  fhould  return  you  fuch 
vdali'iT'-  ^'^  ^n^wer,  that  they  do  not  fee  but  it  were  as  good  let  it  alone  ?  Wretch- 
res  fuif,  ut  a  ^'^  worm/dareft  thou  thus  lift  up  thy  head  aga-nft  the  Lord  that  made  tliee 
tenrisintr.i-  and  muft  judge  thee?  Isitnot  he  that  commandeth  thee.?  Ifthoudoftnoc 
cilis  qimdi-  believe  that  thisfcripture  is  the  word, thou  doftnot  believe  in  JefusChrifl: 
ligeaufs'wun.  ^^^  ^^^^  [^^ft  nothing  elfe  to  tell  thee  that  there  is  a  C  hrilh  And  if  thou  do 
inlitiii  npi:-  os'icvethat  this  is  the  word  ofGod.bowdareft  thou  fay,Itis  as  good  difo- 
gxiiivi^.cani  beyit?  This  is  devilifh  pride  indeed,  when  fuch  fottilh  finful  duft  fliall 
quidvelm  think  themi'elves  wifer  then  (he  living  God,  and  take  upon  them  to  re- 
°rl^  ^'''^^^       prove  and  cancel  his  word. 

iporidcrr  nu         2. But  alns,you  know  not  what  honefty  i<:,when  you  fay  that  the  igno- 

Pfro(  fa-         rant  are  as  honeftasothers:you  think  thofe  arc  the  honedeft  men,thatbcfk 

'cnimVaHllpn-  pieafcyourhutlknow  thofe  are  the  moil  hore  I, ihatbeftplcafo  God. Chrift 

emcommt'!-     faithjn  £«j(v8.i  5.  That  an  hone(t  heart  istha:  wh'ch  kcepeth  the  word  of 

UtefmcmH-    ^^^'y^^*^  you  fay, they  areas  boncR  that  re  je-fl  it. God  made  men  to  pleafe 

diim.Wzm.-      himlelf,and  not  to  pleafe  you;  And  you  may  know  by  his  Laws  who  pleafc 

mino  z-z  him  belt  The  Commandments  have  two  TablL'S;and  the  hrll  'x'^^Thoufhalt 

Eph.6.4.  iove  the  Lord  Tpith  all  thj  heart -^Andthc  fccond  Thou  fljult  love  thy  neigh' 

hour  af  thyfelf.Firflfe^kjhe  kjngdnm  of  God  (^  his  Righteoi/^el  s^V.Zt  6  .^  3  . 

^     2.  And  what  if  lome  prove  naught  tliat  are  well  brought  uprlt  is  not  the 

generality  of  them.Will  you  fay  that  Noahs  Family  was  no  better  then  the 

drowned  world,  becaufe  there  was  one  Cham  in  it  ?  Nor  Davids  becaufe 

there  was  one  Abfalom  ?    Nor  (  hrift,  becaufe  there  was  one  Judas  ? 

4.  But  what  if  it  were  fo  ?  Have  men  need  of  the  lefs  teaching,  or  the 
more .''  Vou  have  more  wit  in  the  matters  of  this  world  ;  You  will  not 

fay, 


Pare  III.  7  he  Saints  Everlafthg  Rcfl.  5(5^ 


fay,!  fee  many  labour  hard,  and  yet  are  poor,  and  therefore ic  is  as  good  rr^,.,^^  ^^^ 
never  labour  at  all;  You  will  not  fay, Many  that  go  to  School  learn  nothing,  d-/^,  quam 
and  therefore  they  may  learn  as  much  chough  they  never  go.  Or  many  p.iumhode 
that  arc  great  Tradefmen  break,  and  therefore  it  is  as  good  never  trade  at  rcpoias  qui 
all.  Or  many  great  earers  are  as  lean  as  others,  and  many  fick  nien  recover  ^.^'^'f'*^^f^'"a 
no  ftrength  though  they  eat ,  and  therefore  it  is  as  good  for  men  never  rc^y°at& 
to  cat  more.  Or^many  piowand  fow.and  have  nothing  comes  up,  and  hoKcftc  -vivait 
therefore  it  is  as  good  never  to  plow  more.  What  a  fool  were  he  that  fiUhqiam  cu- 
fliould  reafon  thu<?  And  is  not  he  a  thoufard  times  worfe,thatn)all  reafon  *;:*',*^  ampjsin 
thus  for  mens  fouls  ?  Pf /f r  rcafons  the  clean  contrary  way ^If  the  righteous  \e%'dinquanTy 
befcArcdyfAvedywherefhalltheungoaljAndthsfifinerfipfearf  l  Pcf.4.18.  qut'rftobitum 
And  fo  dotliChrirt, /,«/(;/  ^  S-2-^.Strive  to  inter  in  At  the  flrait gate ^fvr  ntAtij  tpfomm  iplcn- 
JhAllfeekjo enter ^arJn.t  he  ^/-/.r.  Other  mens  mifcarriages  fliould  quicken  ^'^^f^  *'^'^^' 
our  diligence  •  and  not  make  uscaft  away  all.  What  would  you  think  ^^tt^/[^;^c''i'iCtti. 
that  man,  that  fhould  look  over  into  his  nei£hboLirs  Garden,  and  bccaufc  13.  j^j>.  j^f^ 
he  fees  here  and  there  a  net[lc  or  weed  among  much  beiter  Huff,  (hould  /»i;4r7. 
fay  ;  Why,  you  may  fee,  thefe  men  thut  befiow  fo  much  pains  in  digging 
and  weeding,  have  weeds  in  their  Garden  as  well  as]  that  do  nothing, 
and  therefore  who  would  be  at  fo  much  pains  ?   Juft  thus  doth  the 
mad  world  talk,  You  may  fee  now  ,  thofc  that  pray,  and  read,  and 
follow  Sermons,  have  their  faults  as  well  as  wc,and  have  wicked  perfons 
among  them  as  wcllaswc-  Yea, but  that  is  not  the  whole  garden,  as 
yours  is,  it  is  but  here  and  there  a  weed,  and  as  foon  as  they  fpic  it,  they 
pluck  it  up,  andcaflit  away, 

4,  But  however,  if  fuch  men  be  as  wicked  as  you  imagine,  can  ^x)u  for  « 
(hame  lay  the  fauU  upon  the  Scripture,  or  Ordinances  of  God  ?  Do  they 
findc  any  ihirg  in  the  Scriptures  to  encourage  them  to  fin  ?  You  may  far  a 
better  fay,  It  is  long  ohhejudpe  and  the  Law  which  hangs  them,  that 
there  are  fo  many  Thieves.  Did  you  ever  read  a  word  for  fm  in  the  Scrip- 
ture ?  Or  ever  hear  a  IvHnilier,  or  godly  man  perfwade  people  to  fin , or 
from  it  raiher  .'  1 1  fpeak  not  of  Salaries,  who  ufually  grow  to  be  enemies 
to  Scripture.}  Lord,  what  horrible  impudence  is  in  the  faces  of  ungodly 
men  .''WhenaMinifterhath  fpenthimfelf  inftudyingand  perfwading  his 
people  from  i,n  :,  or  when  Parents  have  done  all  they  can  to  reform  their 
children,  yet  people  will  fay,  It  is  long  of  this  that  they  are  fo  bad.  What  f 
Will  reproving  ai,d  correding  for  fin  bring  them  fooneit  to  it  F  I  dare 
challenge  any  man  breathing  to  name  any  one  Ruler  that  ever  was 
in  the  world, that  was  fofevere  againft  Cm  ^sJcCm  ChriR,or  to  (hew 
me  any  Law  that  ever  was  made  in  the  world  fo  feyere  iigainlt  fm  as  the 
Laws  of  God  .'  And  yet  muft  it  be  longof  Chrill  and  Scripture  that  men 
arc  evil  ?  When  he  threatneth  damnation  againft  impenitent  finners,  is  ic 
yet  long  of  him  ?  Yea,  fee  how  thefe  wicked  men  contradift  themfelves  ?  a 
What  is  it  that  they  hate  the  Scripture  for,  but  that  it  is  fo  ftrid  and 
precife,  and  forbids  them  their  pleafures  and  flefhly  liberties,  that  is, 
cheir  fins  ?  And  yet  if  any  fall  into  lin,  they  will  blame  the  Scripture,  that 

F  ff  f  forbids 


57Q  The  Sainti EverUfting  Jiefi,  Chap.  14-. 

ijkri  frHdm^^^"^^'^^  '^-  ^  ^'"''^^  '"  thefe  late  years  oriiccntioufncrs  and  ApoPafie,  ma- 
ter  &  dif'gen-  ny  chat  talk  much  of  Religion,  prove  r.uilty  of  greivous  crimes  -.  But  then 
tereducati  they  turn  away  To  far  from  Chrift  and  Scripture.  As  bad  as  the  godly 
^'*'\Te'ui  ^^^'  ^  ^^"^^  '^^  challenge  you  to  (hew  me  any  focietie  under  HeaNcn  like 
Tu'l^rM.e  ^^^"^  ^^^^^  ^^'^  ^"^y  J^nd  delight  in  the  Scriptures ;  or  any  School  like  the 
tumiuvce  ttScholars  of  Chri'h  Becaufe  parcnrs  cannot  by  all  their  diligence  get 
folfitnt.  .  their  children  to  bea>  good  as  they  (hould  be,  (hall  they  therefore  le.we 
^vf\  ■>%•  ^'^"^  ^^  ^^^^  ^^'^  ^^  ^^^V  ^'V'^'  •'  Becaufe  they  cannot  get  them  to  be  pcr- 
*HomU.  \u'  ^^^''^'"fs,  (hall  they  therefore  leave  ilem  to  be  as  incarnate  devils  .' 
p.  13  X.  B.  c.i.  Certainly  your  children  untaught  will  be  little  better. 


•    SECT.  XIII. 

$•13.       2.  COme  will  further  objed.  and  ray,k  is  the  Work  ofMiniHers 
OejeSi.  2.  O  to  teach  both  us  and  our  children,  and  therefore  we  may  be 

cxcufed. 
trum  trm%e^  ^»fiv.  I.  It  is  firft  your  duty,  and  then  the  Minifters  •  It  will  be  no  ex- 
meffica  Eccle-  cufe  for  you,becaufc  it  is  their  Work,  except  you  could  prove  it  were  on- 
fia  :Faftms  « ly  theirs :  Magillrates  muft  govern  both  you  and  your  children,  doth  it 
^cerdu{cs&  therefore  follow  that  you  muft  not  govern  them  .'  It  belongs  to  the 
plreatel  iit^  Scboolmafter  to  correA  them,  and  doth  it  not  belong  alfo  to  you  .?  There 
bm&do-  *muft  gotnany  hands  to  this  great  Work,  as  to  the  building  of  a  houfe 
mt^ict  ertmt  there  mufl  be  many  Work-men,  one  to  one  part,  and  another  to  another^ 
Catechumeri:,  and  as  your  corn  mudgo  tlwough  many  hands  before  it  be  bread  j  the 
Rx'immdx'  Rc*peJ*s.thc  The(hers,thc  M-illers,the  Bakers,and  one  muft  not  leave  their 
vco.creatioiiii  part,  and  fay  it  belongs  to  the  other:  fo  it  is  herein  the  inftrufting  of 
dx  lapfu&pec-  your  children ;  firft,  you  muft  do  your  work,  and  then  the  Minifter  muft 
eato^deira  &  do  his,  you  muft  bcdoing  it  privately  night  and  day;  the  Minifter  muft 
Cf/lTr '"^f  do  it  publikely ,  ard  privately  as  of  c  as  he  can . 

degratk  c>  «     ^-  But  as  the  cafe  now  ftands  with  the  Minifters  of  EngUnd,  they  are 
mlfmmdta     difabled  from  doing  that  which  belongs  to  their  Office,  and  therefore  you 
D'.hde  M'JJia  cannot  now  caft  your  work  on  them,  i  will  inftance  but  in  two  things, 
^^^"'i^'f'  ttFirft,  It  belongs  to  their  office  to  govern  the  Church,  and  to  teach  with 
hlm.v^\enerU  authoticy^and  great  and  fmal  are  commanded  to  obey  them,  Beb.i.'j,ij^ 
ftr  ium^  &c.     e^fi-.But  now  this  is  unknown,and  Hearers  look  on  themfelves  as  free  men, 
Paraws  >«       that  may  obey  or  not,  at  their  own  picafure :  A  Parents  teaching  which  is 
Gen.  X5.X9.  c»^ij[^  authority, Will  take  more,  then  ones  that  is  taken  to  have  none  ^  Peo- 
ple think  we  have  authority  to  fpeak  to  them  when  they  pleafe  to  hear, 
and  no  more.  *  *  Nay,  few  of  the  godly  themfelves  do  wnderftand  the  au- 
"  thority  that  their  Teachers  have  over  them  from  Chrift  ;  They  know 
**  how  to  value  a  Minifters  gifts,  but  not  how  they  are  bound  to  learn 
**  ofhim  and  obey  him,  becaufe  of  his  office.  Not  that  they  (hould  obey 
*  *'  him  in  evil  jUor  that  he  (hould  be  a  final  decider  of  all  controver(ies,  nor. 

**  (hould] 


P  a  rt  1 1 1 .  rhs  Saints  Ever  lap ng  Keft.  571 


"  flioulcle;iercifehisautl>oricy  in  things  of  no  moment :  But  as  a  School-  a 
^*  mafter  may  commanii  his  Scholars  when  to  come  to  School, and  what 
"Book  to  read,  and  what  form  to  be  of-,  and  as  they  ought  to  obey  him,  ^^  ^*^ 
"and  to  learn  of  him,  and  not  to  fet  their  wits  againft  his,  buttotakehis  pZtbo'um'^ 
"  word,  and  believe  him  as  their  Teacher,  till  they  underfland  as  well  as  tawm  c^e,  &• 
*'he,  and  are  ready  to  leave  his  School :  Juft  fo  are  people  bound  to  obey  prxceptoyitm 
and  learn  of  their  Teacher,  and  to  take  their  words,  while  they  arc  lear-  '^^f'"*"  p««f»- 
ncrs,  in  that  which  is  beyond  their  prefent  capacity,  till  they  arc  able  to  p^^JluTukri- 
fee  things  in  their  proper  evidence.  Now  thislvliniilerial  Authority  is  un-  ria'unbjmei 
known,  and  fo  Minifters  are  the  Icfs  capable  of  doing  their  Work,  whichVc<-;¥w  etiam 
comes  to  pafs,  firl>,  From  the  pride  of  mans  nature,  efpecially  Noviccf,!*'^'  »''i(topu~ 
which  makes  men  impatient  of  the  Reins  of  Guidance  and  Command  •  Toy!i^f!^^'* 
fecondly.  From  the  Popifli  error  ofimplicit  Faith .  to  avoid  which  wc  arci^r^  unikcim 
driven  as  far  into  the  contrary  extream  j  thirdly,  From  the  ufurpation  ofsijiie^ift  cos 
the  late  Prelatcs,who  took  almofl:  all  the  Government  from  the  Minifters,  /fw'»^  pieL7tis 
and  thereby  overthrew  the  very  eflenceofthc  Office,  by  robbing  it  of  that  ^comum^"^^ 
part  which  is  as  eflcntiall,  at  leaft,  as  preaching;  fourthly,  And  from  ^^^ogaDaimhu- 
modefty  of  Minifters,  that  arc  loth  to  (hew  their  Commifllon,  and  make  krinoimt. 
known  their  Authority, left  they  (hould  be  thought  proud;  As  if  a  School-"H"T^^ngius 
mafter  (hould  let  his  Scholars  do  what  their  lift  ;  or  a  Pilot  let  the  ^^eamen  '"  Ephcl..^.^, 
run  the  Ship  whither  they  will,  for  fear  of  being  thought  proud  in  exer- 
cifing  their  authority.    Secondly,  But  a  far  greater  clog  then  this  yet, « 
doth  lie  upon  the  Minifters,  which  few  take  notice  of ,  and  that  is,  "  The 
**  fewnefs  of  Minifters,  and  the  greatnefs  of  Congrcgatiors.     In  the  Apo- 
*'  files  times  every  Church  had  a  multitude  of  Minifters  fand  fo  it  muft  be 
"  again,  or  we  fliall  never  come  neer  that  Primitive  pattern  ;  )  and  then 
*'  they  could  preach  publikely,and  fromhoufc  to  houfe  :  But  now,  when 
there  is  but  one  or  two  Minifters  to  many  thoufand  fouls,  we  cannot  fo 
much  as  know  them,  muchlefs  teach  them  one  by  one  :  It  is  as  much 
as  we  can  do  to  difcharge  the  publikc  work.     So  that  you  fee,  youhave 
little   reafon   to  caft  your  Work  on  the  Minifters ,  but  (hould  the  more 
help  them  by  your  diligence  ,  in  your  feveral  families  ,  bccaufe  they  arc 
already  fo  over-burdened. 


SECT.    XIV. 

3'  T>  Ut  fomc  will  fay,  We  arc  poor  men,  and  muft  labour  for  our      <5.  14.- 
-Oliving,  and  fo  muft  our  children,  and  cannot  have  while  to  teach  ObjeB,^, 
them  the  Scriptures  •  we  have  fomewhat  elfefor  them  to  do. 

jinfw.    And  are  not  poor  men  fubjeft  to  God,  as  well  as  rich  >  and  ar«  a 
they  not  Chriftians  ?  and  muft  they  not  give  account  of  their  waies  ? 
and  have  not  your  children  fouls  to  fave  or  iofe,   as  well  as  the  rich  ? 
■cannot  you  have  while  to  fpeak  to  them  as  they  are  at  their  work  ? 

■F  f  f  f  2  have 


57^  T^^^  ^^iiith  Everlalfing  Rtfl,  Chap.  14. 


have  you  not  time  to  inftrud  them  on  the  L(»rds  day  ?  you  can  finds  cime 
frjrfrcnci      totalkidlly,  as  poor  as  you  are  •  and  you  cm  nni    no  time  to  calk  of 

To  whirs?  ^^^^  ^^y  ^'^  ^''^'•'  •  V'^^  ^^"  ^^^  ^^^^  ^^  ^^*  \^OK^<i  day  for  your  children  ro 
a^  men  tike  P'^V,  or  walk  or  calk  in  che  (Irects,  but  no  cime  co  mind  th:  Life  to  com!:. 
Com  ch  ciic"Mechinks  you  (hould  rather  fay  co  your  children,  I  have  no  Lands  or 
inl-.capir^  up  Lordfhlps  to  leive  you-  nozhing  but  hard  labour  ani  p-)vercy  in  chc 
fiulcorcot  world;  you  have  no  hjpc  of  great  marcersherc  •,  be  furc  cheretoreco 
thofc  to  whom  "i3kc  che  Lord  your  portion,  and  co  gee  inccrell  in  Chrill,  thac  you  may 
ihcyihill  be  happy  hereafccr  ;  ifyou  could  get  ricfic?,  chey  would  fliorciy  leave 
have  them  >  you,  but  the  riches  of  G:'ace  and  Glory  will  be  everliiling.  Mechinks  you 
h:  dowit^i^''^  Hiouldfay  as/'ffrr,i';/t/^r4«^^(j/^//;<tVf  wo^i-,  hm  fmh  as  Ihave,  I  give 
richejthai  is  7'^^*  The  Kingdoms  of  the  World  cannot  be  had  by  beggars, hue  the  Kmg- 
notwifc,  ani  dom  of  Heaven  may.  Owhac  a  terrible  reckoning  will  many  poor  men 
kiowsnoc  "have,  when  Chnil  (hill  plead  hiscaufe,  and  judge  them  1  Maynoche 
Sv:m^°  i  i  if  ^^-''  '  madeche  way  to  worldly  honours  unaccelTible  to  you,  thic  you 
amanfhoald  might  not  look  after  <t  for  your  felves,  or  your  children  •,  but  Heaven  I 
take  care  fec  open,that  you  mighc  have  nothing  co  difcourage  you;  I  confined  richea 
ofhisihoe,  and  honours  CO  a  few,  buc  my  Blood  and  S.ilvacion  I  offered  to  a!I,  that 
and  not  of  his  noae  might  fay,  I  was  not  inviced  ;  I  tendered  Heaven  ro  the  poor,  as  well 

foot;   orUta  i  u      t  4  •    a    u  nt  l       j-  j 

rich  faddlc  on  *^  ^"^  *''*^"  =>  ^  ^^"^^  ^'^  exception  agiinlt  the  meaneft  beggar,  thac  did  not 

a  Jades  back,    wilfully  rtiut  ouc  chemfelvcs :  Why  chen  did  you  ;  ot  come  your  fclves.and 

cbsrrot.  1. 3.    bring  your  children,  and  teach  chem  che  way  co  checrernal  inhericaqce  ? 

^pn  f  • '   h-  ^^  y^^  ^^y  y^^  ^^^'^  poor?  Why, I  did  noc  fee  Heaven  co  fale  for  money, 

kniwnotin  "  but  I  ca'led  chofc  chit  had  nothing,  to  take  it  freely  •  only  on  condition 

what  a  man     they  would  take  me  for  cheir  Saviour  and  Lord,  and  give  up  themfelves 

ftioild  be       unfeignedly  to  me,  in  obedience  and  love.   Whac  can  you  anfwer  Chrill, 

"^°'^.*;.^''^^"^    when  he  fhall  chus  convince  you  ?  Is  i:  noc  enough,  chac  your  children  are 

?icn  to^nukc  ?^^^ ^"'^  mifcrable here.buc  you  would  have  cheai  be  worfe  for  cverlafting 

a  good  Ton.       too  f  If  your  children  were  beggars^,  ycc  if  they  were  fuch  beggars  as  Z,4- 

Uemlbid.         z.ari^^  chey  may  be  conveyed  by  Angels  into  the  prefence  of  God.     But 

believe  it,  as  God  will  fave  no  man,  becaufe  he  is  a  Gentleman,  fo  will  he 

fave  no  man  becaufe  he  is  a  beggar.     God  hach  fo  ordered  ic  in  his  provi- 

"dence,chat  riche>  are  exceeding  occafions  of  merns  damn.uion,and  will  you 

think  poverty  a  fufficien:  cxcufe  ?  The  harde.l:  poinc  in  all  our  work,is  co 

be  weaned  from  the  world,andin  love  wich  heaven.-and  if  you  will  noc  be 

weaned  from  ic,  chac  have  nothing  in  it  but  libour  and  f  >rrow,you  have 

^  no  cxcufe.  The  poor  cannot  have  while,  and  che  rich  will  noc  have  while, 

or  they  are  afhamed  to  be  fo  forward  ;  the  yoiung  chink  ic  too  foon,  and 

the  old  coo  lace:  and  chus  moft  men  in  dead  of  being  faved,have  fomewhac 

to  fay  againft  their  falvation  :  and  vvhenC  hriil  lendethcoinvice  chem, they 

fay,  I  pray  chee  have  me  cxcufed  ;  O  unworchy  guelb  ot  fuch  a  blcffcd 

fe,ill  1  and  mofl  worthy  to  be  turned  into  the  evcrlafting  burnings. 


SECT. 


Part  III.  The  Saints  Everlafliffg  Refl.  575 

SECT.    XV. 

4.    iD  Uc  fome  will  objed ;  We  have  been  brought  up  in  Ignorance  our       ^.it, 

^  felves,  and  chcrerbre  .ve  are  unable  co  teach  our  children.     Anfvf.  Qy,g^^  a     ■. 
Indeed  this  is  che  very  fore  of  the  Land.    But  is  it  not  pity,  that  men  « 
fhould  fo  receive  their  deltrudion  by  tradition?  would  youhavethis 
courfe  to  go  on  thus  Itill  r*  Your  parents  did  not  teach  you,  and  therefore 
you  cannot  teach  your  child-Cfi ;  and  thjrctore  they  cmnot  teach  theirs  ; 
By  thiscourfethek  nowlc  igeofGodOiould  bebanifhed  out  oFthe  world, 
and  never  be  recovered.    But  ifyour  pa''en:sdid  not  teach  you,  why  did 
not  you  learn  when  you  came  to  age  ?  The  truth  is  you  had  no  hearts  to 
it  ^  for  he  that  hath  not  knowledge,  cannot  value  it  or  love  it.   But  yet,  ^ 
though  you  have  pready  (inned,  it  is  not  too  late,  if  you  will  but  follow 
my  faithful  advice  in  thefefour  points. 

1.  Get  your  hearts  deeply  fcnfibleofyourown  fin  and  mifery,  becaule 
of  this  long  time  which  you  have  fpent  in  ignorance  and  neg'c  A.  Bethink 
your  fclvesfometi me  when  you  are  alone  •,  Did  not  God  make  you,  and 
fufiain  you  for  his  fervice?  fhould  not  he  have  had  rhe  youch  and  ftrength 
of  your  fpirits  ?  Did  you  live  all  this  while  at  the  door  of  Eternity  ?  What 
if  you  had  dyed  in  ignorance  ?  Where  had  you  been  then  ?  What  a  deal 
of  time  hive  ycu  fpcntto  little  purpofe  >  Your  life  i^  near  done,  and 
your  wo.  k  all  un.lonr.  You  are  ready  to  die,  before  you  have  learned  to 
live.  ShoulJ  not  God  have  had  a  better  (hare  of  your  lires  ?  and  your 
fouls  been  more  fadly  regarded  and  provided  for  ?  in  the  niidll  of  thefe 
thoughts, caft  down  your  felves  m  forrow,  as  at  the  feet  of  Chrift,  bewail 
your  follv,  and  beg  pardon,  and  recovering  grace. 

2.  Then  think  as  fadly  how  you  have  wronged  your  children  :  If  an  1  '• 
unthriftthac  hath  fold  all  h  s  Lands,  will  lament  it  for  his  childrens  fake,  as 

well  as  hiso'vn  ;,  much  more  fhould  you. 

5.  Next,  fet  prefently  to  wo'k,  and  learn  your  felves.  If  you  can  read,  j 
do  :  if  vou  cannot,  get  fome  thar  can  ;  and  be  much  among  thofe  that  will 
inflrud  and  help  you  •  benotafliamed  to  be  feen  among  learners,  though 
it  be  to  be  C  itechizcd  :  bu:  beaih^med  that  you  had  not  learned  looner. 
God  forbid  vou  fhould  ht(o  mad,  as  to  fay,  I  am  now  too  old  to  learn  :  « 
Except  you  bee  too  old  o  fervcGod,and  befaved  •,  how  can  you  be  too 
o!d  to  learn  to  be  fived  ?  Wh   not  rather ;  I  am  too  old  to  ferve  the  Devil 
and  the  world  ?  I  have  tried  them  too  long  to  truil  them  any  more .? 
What  if  vour  parents  had  nor  taught  you  any  trade  to  live  by  ?  or  what  if  a 
they  had  never  t3up,ht  you  to  fpeak  ?  would  not  you  have  fct  your  felves 
to  learn  when  you  had  come  to  age  ?  Remember  that  you  hive  fouls  to 
care  for,  as  well  as  your  children  :  and  therefore  firft  begin  with  your 
felves, 

4.  Tn  the  mean  time  while  you  are  learning  your  felve?,  teach  your  a 
children  what  you  do  know  ;  and  what  you  cannot  teach  them  your 

Pfff   3         '  felves, 


574  The  Sairiti  EverUfli)7gRefl.  Chap.  1 4. 

fe\vc8,  pac  them  on  colearnicof  others  chat  can  :  perfwade  them  into 

Job  it.!  rcgcbii  the  company  of  che  godly,  who  will  be  glad  co  inllrud  them .     If  FreKch 

tlmprolr't-  **"^^^'  or  IKVc/?  men  li'/cd  m  the Townamong  us,  that  could  not  under- 

^tniihxs  c,:m;-  ^^nd  our  language  •,   would  they  not  conver fe  with  thole  that  d o  under. 

rubus^  «<im     ftand  ic  /  and  would  they  not  daily  fend  their  children  to  learn  it  by  being 

po  occultisin.    in  the  company  of  thoi'e  that  fpeak  it  ?  (o  do  you,  that  you-may  learn  the 

"«^b«— '^*''  h^^^^"'y  language  •.  Get  among  thoTc  that  ufe  it  •,   and  encourage  your 

fugcre  7J'nicm  children  to  do  fo  :  Have  you  no  godly  neighbours  that  will  be  hclpfull  to 

fo^funJ-,  divi-    you  herein  .?    O  do  not  keep  your  felves  ftrange  to  them  ;  but  go  among 

n.tm  c!e-         them  and  defire  their  help  ;  and  be  thankfull  to  them,  that  they  wiH  cn- 

^in^%  ...     certain  you  into  their  company.  God  forbid  you  fhould  be  like  thofe  that 

''piii'lx^-'.r'ci.  Chnd  fpeaksofZ,«)^f  1 1.52.  that  would  neither  enter  into  the  Kingdom 

Hicronim.  hi    of  God  themfelvc-,  nor  fuffer  thofe  that  would  to  enter.   God  forbid  you 

30b.  I.  fhouldbefuch  cruel  barbarous  wretches,  as  to  hinder  your  children  from 

being  goJly,  and  to  teach  them  to  be  wicked  1  And  yet  alas,  how  many 

^fiich  are  thcrw  fwarming  every  where  among  us  ?    If  God  do  but  touch 

Adolefcenil-     ^^^  hearts  of  their  children  or  fervants,  and  caufe  them  to  hear  and  read 

c-csctliiHin-    the  Word,  and  call  upon  him,  and  accompany  with  the  godly,  who  will 

"jitoi  v.ii-ciiici  fooner  fcorn  them, and  revile  them, and  difcourage  them,  then  an  ungodly 

^ff^i'n  ^;"    parent  ?  What,  fay  they,  you  will  now  be  one  of  the  holy  brethren  .'  You 

lud'  tide&     ^'^'  ^^  ^^^^^^  ^"^^^  y^""-  P^^^n^s  '•  J^^  ^^ch  as  Pharaoh  was  to  the  Ifraelices, 

.crAt'ionc  cihi-    fuch  are  thcfc  wicked  wretches  co  their  own  children,  £aW.  5. 3, 8, 9. When 

(iixtonm,  dej,  Mofis  faid,  Let  m  gofacnfice  to  the  Lord^  left  hefall  ;ipon  m  veith  feftileticc 

pr^ccpus  D:-    or/w>or^/,&;c.  EharAoh  anfwers,  They  are  idle,  therefore  thejfay.  Let  w  g9 

'ti£Ch%f'r'.  f^'-^^^f^^  '  ^V  ^°^^  work^upofi  them^&cc.    Juft  fo  do  thefe  people  fay  to 

crameatu  i/i^    their  children  !  You  know,  Pharaoh  was  the  reprefentcr  of  the  d«vil,  and 

tcrrogatin-  «*  yet  let  me  tell  you,  Thele  ungodly  parents  are  far  worfe  then  P/;<«rxo^. 

Jbondcnte!  hi-    Por  the  children  of  Ifrael  were  many  thoufands,and  were  to  go  three  daies 

fifumiir :  &  journey  out  of  the  Land:but  thefe  men  hinder  their  children  from  fcrving 

ciilf^bUe'/fu-    ^^^  at  home  :  Pharaoh  was  not  their  Father,  but  their  King  •  but  thelc 

c,int,adhi-     menare  enemies  to  the  children  of  their  bodies  ^  Nav  more;  let  me  cell 

dicum.i'iorum   you,  I  Jinow  none  on earth  that  play  the  part  of  the  devil  himfelf  more 

?^'  ?  «^^'     truly  then  thefe  men.  And  if  any  thing  that  walks  in  flefh  may  be  called 

paw.  J  ill-"*  2  devil, I  think  it  is  a  parent  that  thus  hindereth  his  children  from  falvation, 

teiun:  :  <0-  sd  I  folemnly  profefs  I  do  not  fpeak  one  jot  worle  of  thefe  men,  then  I  do 

dom,ic£  men-  think  and  verily  believe  in  my  foul  ^  Nay  taJie  it  how  you  will,  I  will  fay 

./*  cmmmw-    jv^ys  ^\xq)\  more .- 1  verily  think  that  in  this  they  are  far  worfe  then  the  de- 

Zh,Zfnon       ^'*-  God  is  a  righteous  Judge,  and  will  not  make  the  devil  himfelf  worfc 

' Untitantur,     -then  he  is  :  I  pray  you  be  patient  while  you  confider  it,  and  then  judge 

;Murcul.//j     ttyour  felves.They  are  the  parents  of  their  children, and  fo  is  not  the  devil  .- 

War.3/f(,.r.      ,p^  y^^  j^Ij^j^  jj^gj^  that  it  is  as  great  a  fault  in  him  to  feck  their  deftruAi- 

'^'^^'  on,  as  in  them  i^  Is  it  as  great  a  fault  for  the  Woolf  co  kill  the  Lambs,as  for 

the*ir  own  Dams  to  do  it  ?  Is  it  fo  horrid  a  fault  for  an  enemy  in  war  ro  kill 

a  child  ?  Or  for  a  Bear,or  a  mad  Dog  co  kill  it.as  for  theMotllier  to  ^4\^ 

itsbrainsasainft  the  wall  ?  You  .know  itis,nor;  Po  not  yen  !think  theo 

■  '■         ^  .that 


part  I  1 1»  The  S dints  E'verUjlifigRefi.  575 


that  it  is  fo  haceful  a  thing  in  Satan  to  entice  your  children  to  fin  and  hell, 
and  CO  difcoura  ge  and  diffvvade  them  from  holinefs  and  from  heaven,  as  ic 
is  in  you.  You  are  bound  co  love  ih-em  by  nature,  more  then  Satan  is.  O  «* 
then  what  people  are  thofe  that  will  teach  their  children  in  flcad  of  holi- 
nefs, to  curie, and  fwear,  and  rail, and  bac kbite,  to  be  proud  and  revcngful, 
tb  break  the  Lords  day,  and  to  defpifc  his  waies,  to  (jpeak  wanconly,  and 
filthily,  to  feorn  at  holinefs,  and  glory  in  fin  !  O  when  God  (hall  ask  thefe  (^^rpoidi  fmt 
children,  Whe-e  learned  you  this  language  and  pradice?  and  they  Hiall  mattes  qt^co- 
fay,  I  learned  ic  of  my  fiuher  or  mother.!  would  not  be  in  the  cafe  of  thofe  "'•?'''  ^''^=*"^  '«- 
parents  for  all  the  world  I  Alas,  is  it  a  work  that's  worth  the  teaching,  to  ^;jj]"g^f,lmii. 
undo  themfelves  for  ever  ?  Or  can  they  not  without  teaching  learn  ic  100^,^^^^  ^^r!,/. 
eafily  ofthemfelves  ?  Do  you  need  to  teach  a  Serpent  to  ning,or  a  Lyon  to  Mcs^xndciin 
be  fierce  ?  Do  you  need  to  fow  weeds  in  your  garden  ?  will  they  not  grow  ^  Tim. 3. 12. 
ofthemfclves?  To  build  a  houfe  requires  skill  and  teaching  :  but  a  little 
may  ferveto  fet  a  Town  on  fire. To  heal  the  wounded,or  ihe  fick  requireth 
skill :  but  to  make  a  man  fick, or  co  kill  him, requireth  but  little.  You  may 
fooncr  teach  your  children  to  iwear  then  to  pray^and  to  mock  at  godlinefs, 
then  to  be  truly  godly.   If  thefe  parents  were  fworn  enemies  to  their  chil- 
dren, and  fhould  Uudy  feven  years  how  to  do  them  the  grcateft  mifchicf , 
they  could  not  poflibly  find  out  a  furcr  way,  then  by  drawing  them  to 
fin,  and  withdrawing  them  from  God. 


SECT.  XVI. 


I  Shall  therefore  conclude  with  this  earneft  requeflto  all  Chrifiian  pa-^ 
rents  that  read  thefe  lines  1  that  they  would  have  companion  on  che'*Q/c^j;^'   ^^• 
foulsoftheir  poor  children,  andbe  faithful  to  the  great  trurt  that  God  pS'fJnUiAv 
hath  put  on  them.    O  firs,  if  you  cannot  do  what  you  would  do  for  them,  cd,  Ubsros  & 
yet  do  what  you  can.  Both  Church  and  State,  Cities  and  Countrey,  ^oJ''^^'^^^'^\^^-^- 
groan  under  the  negled  of  this  weighty  duty  ;  your  children  know  not  ^'^'^'^^/'f/f'^ 
God  nor  his  Laws,  but  cake  his  name  in  vain,  and  flight  his  worihip,  and  quoiodo'om-a. 
you  do  neither  iulirud  them  nor  correA  them  :  and  theref«->re  doth  God  Di-i  reif"  de~ 
correA  both  them  and  you.     You  are  fo  tender  of  them,  that<Jod  is  the  ^-'^"^  co-ifi-!-- 
lefs  tender  both  of  them  and  you.  Wonder  r.ot  if  God  make  you  fmart'*'"'"!"''''^'^"'^^^* 
for  your  childrens  fins  ;  for  you  are  guilty  o^  all  th^y  commit,  by  your  'si  pate'/r:^^'!.' 
neglect  of  doing  your  duty  to  reform  them,  even  as  he  tl;at  maketh  a  man  lusfuerh^mt 
drunk,  is  guilty  of  all  the  fin  that  he  committeth  in  his  drunkenncfs.  Will  '*^^  P'l'^mo  loco 
you  refolve  therefore  to  fet  upon  this  duty, and  negleft  it  no  longer  ?  ^Q.jonfider.ind.t 
member  £/t  ^your  children  are  like  Mofes  in  the  basket  in  the  wacer,ready  ^  ^Ttm'^^^ 
to  perilhif  they  have  not  help.   As  ever  you  would  not  be  charged  before  Ne^.  cmra  cum 
.Godfor  murderers  of  their  fouls,and  as  ever  you  would  not  have  them  cry  f'lUtu  aim 
out  againft  you  in  everlalHng  fire,  fee  that  you  reach  them  how  to  e  cape  '"«'■  ''S''^  ^'■^- 
it,  and  bring  them  up  in  holinefs  and  the  fear  of  God.  You  have  heard  that  Mufcurn ''" 
the  God  of  heaven  doth  flatly  command  it  you-*  I  charge  every  one  of  you  Mat.7.  p.1^'4. 

there- 


The  SatKts  Ei'criiflinz  Refl. 


Chap.  14* 


_J1^ .  _ 

BoiinJtKc-     thereiorc  ,     upon   your  allcgianie  to  him,    as -^ou  will  very  fhortly 

f:tb!icA.l.\.c.i,-  anfwcr  the  concrary  ac  your  peril,  thac  you  ncichcr  rcfufe  nor  neglecfl  this 
wriicsTcry  j^^j^  ncccflfary  work.  If  you  are  not  willing  now  you  know  it  be  fo  plain 
tw"^Parcnt4  ^^^  ^^  S''"^  ^  ^"^V'  V^"  ^''^  ^^^  Rebels,  and  no  true  fubjeds  of  Chrilt.  If 
havcbv  th;  iyou  are  Willing  to  do  It,  but  kr.ow  not  how,!  will  add  a  few  words  of  di- 
Liw'ofGoi  Aredion  to  help  you.  T. Teach  them  by  your  own  example,  as  well  as  by 
ani  Nature,  yQ^-  words.  Be  vour  felves  fuch  as  you  would  have  them  be  ^  praftice  i$ 
P°^'^°J^^^''^"themofteffeaual  te.uhmg  of  cluldren,  who  are  addiAed  to  imitation, 
over  iHsii-  cfpecially  oi  their  parents.  Le.id  tliem  the  way  to  prayer, and  readmg,and 
Chi!dicn,ancij,othcr  duties.  Be  not  like  bafe  Coa^.manders,  that  will  not  put  on  their 
ihit  the  Nvam  Souldiers,  but  not  go  on  them fcl  res. Can  you  expeA  your  children  (hould 
of  It  IS  vcry^  ^^  ^|j-^j.  ^^  better  then  you  ?  Let  them  not  hear  thofe  words  out  of  your 
Corimon-  mouths,  nor  tec  thofe  practices  in  your  lives,  which  you  reprove  in  them, 
wcikhb :  and  No  man  fhall  be  faved  becaafe  his  cliildren  are  godly ,ifhe  be  ungodly  him- 
ho.v  only  the  f^^jf;  who  (hould  lead  the  way  in  holine.'s,  but  the  fachcr  and  mailer  of  the 
Ambition  of  fjfjjijy?  It  is  a  {zd  time  when  he  mult  be  accounted  a  good  mailer  or  father 
it'^fro.Ti  th:  that  will  not  hinder  his  family  from  fcrving  God,buc  will  give  them  leave 
Romans  arti    to  go  CO  heave  without  him. 

others.  But  as      1  will  but  name  the  reft  for  your  direct  duty  for  your  Family.  I  .You 
wiic  men      ^  muft  help to inform  their  underftandings. 2. To  (lore  their  memories.  3. To 

3  rectihe  their  wills.  4.  To  quicken  their  affcdions.  5.  To  keep  tender 
^  their  confcienccs.6.To rcftrain  their  Tongucs,and help  them  to skll in grr.- 
<**  cious  Speech.  And  to  reformandwatchover  their  outward  converfation. 
■^  To  thefe  ends ;  Firft,  Be  furc  to  keep  them,  at  leaft,  fo  long  at  School, 
^  tillchey  canretd  EngliHi.  It  isathoufand  pitcies  thac  arcafonable  crea- 
ture (hould  lookupona  Biblc,asuponaftonc,or  piece  of  Wood-     Se- 

4  condly,  Get  them  Bibles  and  good  Books,  and  fee  thac  they  read  them. 
J  Thirdly  .Examine  them  often  what  chcy  learn.Fourthly.EfpecialJy  beftow 
*  theLordsday  in  this  work  i  and  fee  thac  they  fpend  it  not  in  fporcs  or 
T  idlenefs.  Fiftly,  fliew  them  the  meaning  of  vvhac  they  read  and  learn,  fo(h. 
^  4.6,21,22. /'T^/.yS. 4,5, 6.  &:34.  II.  Sixtly,  Acquaint  them  witli  the 
^    godly ,and  keep  them  in  good  company,  where  they  may  learn  good  ;  and 

iieep  them  out  of  that  company  thac  would  ceach  them  evil.  Seventhly ,  be 
7  fure  cocaufc  them  to  learn  fomc  Cacechilm,  containing  the  chief  Heads  of 
j)ivinity  j  as  thofe  made  by  the  AlTcmbly  of  Divines,  or  Maftcr  Bul^* 


think  \\t  is 
Ciiflakco. 


SECT. 


/ 


Part  III.  The  Saints  EverUfling  Rtf^,  -jy- 

SECT.  XVII. 

THe Heads  of*  Divinity  which  you  mufl  teach  tLem  fir{l,are  thefe.  ?  ^    ^ 
r .  That  there  is  oneonly  God,who  is  a  Spirit, invifible,  infinite,  etcr-  i  j^r^'^  ^j^,*  ^ 
nal,  Almighty,  good,  merciful,  true,  juft,  holy,  &c    2.  That  this  God  isJtake  all  thcfc 
one  in  three,  Father,Son,  and  Holy  Ghoft.  3  1  hat  he  is  the  Maker,  Main-jl  o^"^s  to  be 
tainer,  and  Lord  of  all.  4.  That  mans  happincfs  conilfteth  in  the  en/oying-^^'j^'^^'"*'^" 
of  this  God,  and  not  in  flcftily  pleasure,  prohts,  or  honors.  S-ThatGodrabfolutenc- 
made  the  firft  man  upright  and  happy, and  p,avc  him  a  Law  to  keep,  with  cefl.ty  to  be 
Conditions,  that  if  he  keep  it  perfedly,  he  fhould  live  happy  for  ever  ;,  but  ^'-.o^  "  •"  But 
if  he  broke  it  he  (hould  die.  6.  That  man  broke  this  Lavv,and  fo  forcfeitedJ^^^*^  ,"^'r'^  ^^^ 
his  wclfare.and  became  guilty  of  death,  as  to  himfelf,  and  all  Iiis  pofterity.  yi^^^^^  aJe^cr 
7.  That  Chrill,  the  *^on  of  God,  d:d  here  interpore,and  prevent  the  fuil^o..V;/c;^i;«  f^ 
execution,  undertaking  to  die  in  Head  of  man,  and  lb  to  Redeem  him  •  '^^Oii'-fi'a.'u 
whereupon  all  things  were  delivered  mto  his  hands  as  the  Redeemer,  and  '''^'^^^^^'tfiet, 
he  is  under  that  relation  the  Lord  of  all .  8.  That  Chrift  hereupon  did  ^^^^luln  &  '^.l-l^^ 
.   with  mnn  a betterCovenant  or  Law,which  proclaimed  pardonof  fin  to  all  htjcc exati:os 
that  did  but  repcnt,and  bcleive,and  obey  finccrely.p.That  he  revealed  ihis^cvjnpcteyei , 
Covenant  and  Mercy  to  the  world  by  degrees,  hril,  in  darker  Promifes,  ^.^^'^"^^"V 
Prophecies,  and  Sacrifices  •,  then  in  many  Ceremonious  Types,and  then  by  f.f;^^  2)7-  Z 
more  plain  forerellings  by  the  Prophets.  10.  That  in  tli^  iulnefs  of  i\me':h.vitio  Adlwt. 
Chrift  came,  and  took  our  Nature  into  Union  with  hts  Godhead,  being  pro  van.  p.  gj. 
conceived  by  the  holy  Gholl,  and  born  of  the  Virgin  A<iAry.  ii.lh^tii^^V'^Jffo- 
while  he  was  on  earth, he  lived  a  life  of  forrows,was  crowned  with  Thorns,  \gl^rf^^^'** 
and  bore  the  pains  that  our  fins  (^cferved  •,  at  laft  being  Cruci.'^cd  to  death,  r,oilYo  vitet 
and  buried,  and  fo  fatsfied  the Julliceof  God.     1 2.  That  heaifo  VrQdchJTcii'roicrfam 
ed  himfelf  to  the  ?fjr/,  and  by  conftant  Miracles  di<i  prove  the  truth  i'J';o!o?!amy-:t~ 

(J:,  in  /mum 
CorpM  cuU:gn-ci  i!lo(  C'nijl'wia  doHrifta  Aniculrs,  dc qtrbui  bene  coivant  inter  univcrfas Ecclcjias qii^ 
'Tiiftum  vjrt.ffairrtK  calurht  &  pro  fcrvatvre  fuo  ^omfcu;it,  pojjc  Ojiift'an-os  in:Uu  tafUianfclutiflrie 
ritii'ii  &  fckniltinvcnir:,  q^an-tum  credcntibttt  fufficere  poJJ'ct  ad  confccutincm  vita  ceicynce,ft.idcog- 
■  tioum  acc:fferit  o'jedie/itia  &  [indium  fanUit at u.  llllirius  ArniAch^n  inCon-c,  cor  w7v';gf  pag.  28.  r:fe~ 
nntr  D-rjcnritio  itbifup.  p.Z^.  That  the  Creed  in  the  begiiinlng  contained  cnly  the  Profcflion  of 
P)Clkfm  Father,  Son  and  holy  Ghoft,  taken  from  M'.t-  28.  19.  and  how  it  uas  in  time  by  dc2;rees  cn- 
Jargcdjfcc  it  cxCiUcmly  handled  by  thofe  excellent, learncd,)U(i;C;ous,pious  'Div'iru:$,S.vulford  and  Tar" 
ktri'm  that  n-.oft  l>;irncd  Trcatife  dc  Dsfcenfu  (f>rrifii  L/^.  mticprncipki  pag.^.^j&c.  ad  p.^g-fc  Eccle- 
(iiper  Hn:wcrfam  orbcm  d'.jfeminatA  httru  fidcmab  Apeflolii  acccp'tt,  aui-diliicn-tir  ciLfiodit :  p).r  cofifcn-futn 
in.  his  fdeqxaji  un.xm  domum  inhabitnt,  &  unnm  anhmm  habct.  Ircnxus  /.  i.ap.  i,; .  V^de  ilura  itflime- 
liia pyofupcicntia  Syriholi  in.  Davr/tantii  Adhort.  ad  Paccm  p  9 :? ,  94,9  j.  Lt  in  Pa, \i yo  d-  Dcpc?if.  Ei  in 
■Coirad.  Bcrgn  fere  priotum  Vrar.   C.itko!.  Camn.    U>i.J  dtfi:^iitis  fidit  eft,  cotfjterh  &  rsfie  glerifjcarey 


tradtdarunt  j  Jiiftin.an.  Impcy.m  Acl.Co/iC'A.Toht.i..  Sicut  Kxrctici  in.  Moribiiy,  om/us  rimas  cav':Ujndi  in.- 
flagarrtes,  in  caufafmrunt^ut  contr.iCtjn  injlrnmaita,  oUm  compcndiof.;,  in iiifntits  co:iAiiioncs,  claitpdas.O' 
fyf>z:fioncs  jamhodie cxte»da,iTuy:Sic  iHi'dpaltum  in  E.iptifmo inter  Cj^ripiiUHm  &  Di;r,Hpiitm inhac  brC' 
vitate  turn  fu§ificbat\H.tyctici  verb  infidc,cnriafis  d«bitiitienibii<<,pc;  verfnj^  alter  cat  nt.iibu^  uccafionemdide- 
TU/tt  cxplicatioHis  cujufd.im»jagii  popubriuUiUi  fymtoi;,  quod  (inter  in  Mtjelfiite  qujj'ifuacompUcatim 
[HerrU.  Sfoilif.  ?zxk<:i:diV.fcenfiip.7g.^).l.^.  "Read  alfbofrMSj  honeft  BilhopH/j/Z'sPook  called  7'/."- 
Teje(-m,il(^(r^  ^  g  g  fi  e^ 


578  Th  Siints  Ever  lifting  Kefl,  Ch.ip.  1 4. 


of  his  Do<flrinc   and  Mediacorfhip,  before  thoulands  ot'  Witnefles  : 

'i  That  he  rcvenl'd  more  fully  his  New  Law  or  Covenanr,  That  who- 
foever  will  believe  in  him  ,  and  accept  him  for  Saviour  and  Lord, 
fhiil  be  pirdoned  and  favcd,  and  have  a  tar  greater  g'ory  then  they  loft, 
and  [hey  that  will  nor.diall  lie  under  the  curie ,and  guilc,and  be  condemn- 

'i  ed  to  theeverlallinj^  fireofhell.  13.  That  he  role  agam  from  the  dead, 
havin;^  conquered  death,  and  took  fuller  pofleiTion  of  his  Dominion  over 
alI,andfoa!cendcd  up  into  heaven,  and  there  reigneth  in  glory.   14.  That 

'^  before  bis  Afcention  he  gave  charge  to  his  Apoltle*:,  to  go  preach  the  fore- 
faid  Gofpcl  to  all  Nations  and  perfons,  and  to  offer  Chnft,  and  ^tcrcy, 
and  Life,  to  every  one  without  exception,  and  to  intrcat,and  perfwade 
them  to  receive  him, and  that  he  gave  them  authority  to  fend  forth  others 
on  the  fame  mefTage,  and  to  Baptize,  and  to  gather  Churche?,  and  con- 
firm and  order  them, and  to  fettle  a  courfe  f>»r  a  fucceflion  of  MniiUersand 

If  Ordinances  to  the  end  of  the  world.  15.  That  he  aho  gave  them  power 
to  work  frequent  and  evident  Miracles  for  the  confirmation  of  their  Do- 
drine,  and  the  convincing  of  the  world  ;  and  to  annex  their  writings'© 
thcrcft  of  the  Scriptures,  and  fo  to  finifti  and  fcal  them  up,  and  deliver 
them  to  the  world  as  his  infallible  Word  and  Laws,  which  none  muft  dare 

,S  to  alter ,and  which  all  mult  obfcrve.  1 6.  That  for  all  this  free  Grace  is  of- 
fered to  the  world,  yet  the  heart  is  by  Nature  fo  defperatcly  wicked,  thaC 
no  man  will  believe  and  entertain  Chrift  linccrely,exccpt  by  an  Almighty 
power  he  be  changed  and  born  again  ;  and  therefore  dorh  Chrii^  fend 
forth  his  Spirit  with  his  Word,which  fccretly  and  efteftually  worketh  ho- 
lincfs  in  the  hearts  of  the  EleA , drawing  them  to  God  and  the  Redeemer. 

'!^  17.  That  the  means  by  which  Chrift  worketh  and  preferveth  this  grace, 
is  the  word  Read  and  Preached,  together  with  trequent  fervent  Prayer, 
Meditation,  Sacraments, gracious  Conference i  audit  is  much  furthered 
alfo  by  fpecial  Providences  keeping  us  from  temptations,  fitting  Occur- 
rences to  our  advantage,  drawing  us  by  mercies,  and  driving  us  by  Affli- 
dions-,and  therefore  it  muft  be  the  grctt  and  daily  care  of  every  ( .hriftian 
to  ule  faithfully  all  the  faid  Ordinanccs,and  improve  the  faid  providences. 
I*  i8.  That  though  the  New  Law  or  (Covenant  be  an  eafie  yoak,  and  there 
is  nothing  to  be  grievous  in  Chrilh  Commands  •,  yet  fo  bad  are  our  hearts, 
and  fo  flrong  our  temptations,  and  fo  diligent  our  enemies,  that  whofo- 
ever  will  be  laved,  he  muft  ftrivej  and  watch,  and  beftow  his  utmoft  care 
and  pains,  and  deny  his  flefh,  and  forfake  all  that  would  draw  h-imfrom 
Chrift,  and  herein  continue  ro  the  end,  and  overcome.  And  becaufe  this 
cannot  be  done  without  continual  fupplies  of  grace,  whereof  Chrifl  is  the 
only  Fountain,  therefore  we  muft  live  in  continual  dcpendanceonhim,  by 

•  Faith,  and  know,  That  our  life  is  hid  with  God  in  him.   ip.ThatChnft 

'■^  wii:  thus  by  his  Word  and  Sp'rit  gather  him  a  Church  of  all  the  cled  out 
of  the  world,  which  is  his  Body  and  Spoufe,  and  he   their  Head  and 
Husband,and  will  be  Lender  of  them  as  the  apple  of  his  eye,  and  preferve 
thQOa  fro;n  dangers  •,  and  continue  among  tbcra  his  prcfcncc  and  ordi- 
nances, 


Part  I  I  I.  TheSdints  EverUflingRell.  579 

naces,  and  thac  the  Members  of  this  Church  mult  live  cogechcr  inmoft 
entire  Love  and  Peace,  delighting  themfeivcs  in  God  and  his  worfhip,  and 
•thcfore-tlioughts  and  mention  of  their  everlaOing  happinefs  ^  forbearing 
and  forgiving  one  another,  and  reHcving  each  other  in  need,  as  if  that 
which  they  have  were  their  brothers.  And  all  men  ought  to  ftrive  to  be 
of  this  fociety.  Yet  will  th^  vifible  Churches  be  (till  mixt  of  good  and 
bad.  20.  That  when  the  full  number  of  thcfe  eled  a^e  csUcd  home,  20 
ChV-if^  will  come  down  from  heaven  again,  and  raifeall  the  dead,  and  f.*c 
them  before  him  to  be  judged  :  And  all  that  have  loved  God  above  all, 
and  believed  in  C-hrili,  and  been  willing  that  he  flKJuld  reign  over  ihem, 
and  have  improved  their  mercies  in  the  day  of  grace,  them  he  will  Juitihe, 
and  fcntence  them  to  inherit  the  Everlafting  Kingdom  of  Glory, and  thofc 
that  were  not  fuch,  he  will  condemn  co  Everlalling  tire  ^  Both  which  len- 
iences (hall  be  tlien  executed  accordingly. 

This  is  the  Creed, or  brief  fumm  of  thedoftrinc  wbich  you  muft  teach 
your  children.    Though  our  ordinary  Creed,  called  the  ApolUcs  Creed,  « 
contain  all  the  abfolute  Fundamentals,  yet  in  fomeitis  fo  generally  and 
darkly  cxpreffed,  that  an  explication  is  necefTary. 


SECT.   XVIIT. 

T  Hen  for  matter  ofpra(flife,teach  them  the  meaning  of  the  Comm:ind-  -j.    ^  jg 
menrs,  efpecially  ofthe  great  Commands  of  the  Gofpcl,  Hiew  them  K.'tji   in 
what  is  commanded  and  forbidden;  in  the  HrQ  table  and  m  the  fecond,  i:-n.:yctdan 
towa  d  God  and  men, in  regard  ofthe  inward  and  the  oucward  man.  Ande^^'"'''"'*--^* 
herefhew  rhera,    i.  The  Authority  commandmg,  that  is,  the  A!mighty^'^J*."^''5'f ,;  -^ 
God,  by  Chril:  the  Redeemer.     They  arc  not  now  to  look  at  command «^„.;„;<^^  pj^^^^ 
as  coming!  om  God  imniediateiv^meeriy  as  God, or  the  Creator,  but  as  ac  ingrra<  quid 
coming  from  God  by  Chrili  t'/.e  Mediator,  who  is  now  the  Lord  of  ali,and  f-^tiuowifi'. 
only  Lawgiver ;  feeing  the  father  now  Judgeth  no  man,  but  hath  com-  ^=n'-"'S'"s  tn 
mitred  all  Judr.cmcnt  to  ilieScn,^ /;w5.  22,  23,  24.  2. Shew  them  thea*^*'   "*' 
termsonwhkh  duty  is  required, and  the  ends  of  it.     3.  And  the  nature  j 
of  duties,  and  the  way  to  perform  them  aright.   4.  And  the  right  order,  4 
that  they  firfl  love  God  above  all  and  then  their  neighbour ;  firft  feek  the 
Kingdom  of  God  and  his  rightcouOiefs.   5.Shewthcm  the  excellencies  j* 
and  deliglus  of  Gods  fcrvice.  6.  And  the  flat  recefiity  .7. Efpecially  libour  a' 
to  get  all  to  their  Iiearts,  and  teach  them  not  only  to  fpeck  the  word?.      "^ 
And  for  (in,  fhew  them  its  evil  and  danger,  and  watch  over  them  « 
againllit.     Efpecially,  i.  Tlicfins  that  \outh  is  commonly  addided  to.  i 

2.  And   which  their  nature    and  conftitution   molt  leads  them  to.  ^ 

3.  And  which  the  time  and  place  do  moft  flrorgiy  tempt  to.    4.  But  ^ 
■fpecially  be  fure  to  kill  their  killing  ilns :  thofe  that  all  are  prone  to, and 
are  of  all  moft  deadly  •  as  Pride,  Worldlinefs,  Jgnorar^c,  Profanefs,and 
Ilcfli-pleafing. 

G  g.^  g  2  And 


5  So  The  Saints  EverUjling  Re f.  Chap,  14,. 

?  And  for  the  manner,  you  muft  do  all  this,  i.Betime,  before  fin  gee 
a  rooting.  2.  Frequently.  3.  Seafonably.  4.  Seriouriy  and  diligently, 
^  S-Affertionaiclv  and  tenderly. 6.  And  with  authority  :  compelling, where 
f  commanding  will  not  fervc,  and  adding  corrtdion  where  inllrudionis 
i  fruilrate. 

2  And  thu?I  have  done  with  this  Ufc  of  Exhortation,  to  do  our  utmoil 
for  the  Salvation  of  others.  The  Lord  give  men  compalilonatc  hearts, 
that  it  may  be  praftifed,  and  then  I  doubt  not  but  he  will  fucceed  it  to  the 
incccafc  of  his  Church . 


F  I  ^I S\ 


THE 

SAINTS 


Everlafti'ng 


TbeFoimh  Pan. 


Containing  a  Directory  for  the 

getting  and  keeping  of  the 
Heart  in  Heaven : 

By  the  Diligent  Prafticc  of  that  Excellent  unknown  Duty  of 

Heavenly  Adeditation. 

Being  the  main  thing  intended  by  the  Au- 
thor, in  the  writing  of  this  Rook  •,  and  to  which 
all  the  reft  is  but  fubfervient. 


An-4  Ifaac  hvoa*.  out  to  m'd'tnc  in  the  Field,  at  the  Eveniidey  Gen.  14.  ^3 . 

Inthe  mdt'ttudeofm)'  Tho'ightstrkPpftm',  thy  Comforts ddight my  Soul,  V^al.^^.i^. 

J^'hen  I  witkc,  Iuft  (I'lllivtth  //;ff,  Pfal.  139.18- 

For  our  co'ivcrfatio i  /s  in  Hcuvea-^  from  ivhcnce  alforve  look  for  the  S.tv''0'ir,  the  lord 
Jefm  Chrift  :  who  (h.tll  change  ou<  vile  body,  that  it  miy  befajhio  led  like  uito  his  glo- 
rious body;  accordin-gto  th'e  work^'igfwhereifyhe  is  able,  cvca-  to  fubdna  all  thiitfs  to 
himfclf,  Pliil.  3 .  xo,  1  I. 

Tor  where  your  Treafiire  i  f ,  there  vinllyow  Heart  be  alfo,  Mat.^-i  I . 

•^i^jtcry  it  is  loodfor  us  to  he  here.  Mirk  9.  ^. 

London^  Printed  for  T.  VrtdcrhiUnd  F.  Tyton^  and  are  to  be  fold 
at  the  fign  of  the  blue  Anchor  in  P^uls  Church -yard^and 
at  the  three  Daggers  in  Fleetfireef,  1558. 


5  8^ 


TO    MY 

Dearly  Beloved  Friends  in  the  Lord, 

The  Inhabitants  of  the  Town  of 

SH  R  ElV  SBV  RY, 

Both  Magiftrates,  Minifters,and  People, 
As  alio  oFthc  Nei2,hbourin^  Parts ; 

Rich^  i?^x/-^rDevoteth  this  Pradi- 

cal  part  of  this  Treatife,  Asa  Tefti- 

mony  of  his  Love  fo  his  Native  Soyl, 
And  to  his  many  Godly  and  Faithfiill 
Friends  there  liying. 


<^^^^^^artily  praying  the  Lord  and 
1^^  H  ^'^ead  of  the  Church, to  keep 
hem  in  UnityJ'eace,  Hnftii- 
'icy,  Vigiiancy,and  KStedfaft- 
nefs  in  the  truth;  and  to  caufe 
them  to  cont'ibute  their  utmod  Endea^ 
vours  for  the  fettiUg  up  of  able  Faithful 

TeacherS;, 


584 

TeachcrS;,  and  building  up  the  Houfeof 
God,  wliich  harh  fo  long  been  neglecfted, 
and  which  hath  now  fo  many  hands  im- 
ployed  to  divide  and  demoliih  it  ^  And 
that  the  Lord  would  fave  them  in  this 
hour  of  Temptation ,  that  they  may  be 
approved  in  this  tryal,  and  not  be  found 
hght  when  God  fliall  weigh  them.  And 
that  he  would  acquaint  them  with  the  daily 
ferious  exercife  of  this  moll  precious,  fpi- 
ritual  Souhexalting  w^ork  of  Heavenly 
Meditation,  and  that  when  the  Lord 
fliall  come,  he  may  find  them  fo  doing. 


THE 


r 


J 


The  Introdadion. 


58? 


ri^  N  tht  former  part,  I  have  chiefly  prejfed  thofe  Duties y 
which  mn ft  hfsfed  for  the  »ittainment  of  thii  Everlafting 
Reft.  In  this,  J puul chiefly  handle  thofe, which  are  necejf^- 
rj  to  raife  the  heart  to  Cod^  and  to  onr  Heavenly  and  com' 
fortable  Life  on  Earth.  It  if  a  truth  too  evident,  which 
an  mccnftderate  Zealot  reprehended  in  Afajier  Cu  L  V  E  R- 
WnLas  an  Error, That  manj  ofGodsChildren  do  not  enjoy  thatfrveet  Life, 
and  l;/i  j]  ed  Eftate  in  this  World, which  Cjod  their  Father  hatJj  provided  for 
them  :  That  us,  which  he  cffereth  them  in  his  Promifes,  and  chargeth  upon 
them  as  thdr  duty  in  his  Precepts,  and  bringeth  even  to  their  hands  in  all  his 
Aleans  and  Aiercies.    God  h.ithfit  open  Heaven  to  us  in  his  Word,  and  told 
every  humble  fine  ere  ^hriJ}ian,That  they  pjalljhortly  there  live  with  himfelf, 
in  unconceivable  Glory  -,  and  yet  where  is  the  per  fen  that  is  afjii^edwith  this 
Promt fe  ?  whofe  heart  leaps  for  joy ,  at  the  hearing  of  the  news  ?  or  that  is 
willing,  in  hopes  of  Heaven,  to  leave  this  TVorld  ?  But  even  the  godly  have 
as  firan^e  un  favor j  thoughts  of  it,  as  if  God  did  but  delude  us,  and  there 
were  nofuch  Glory  •,  and  are  almofl  as  loth  to  die,  as  men  without  hope.    The  ' 
ronf  deration  ofthisflrange  dlfagreement,  between  our  Prsfejfions  and  -^ffc' 
i-ns,caufed  me  to  fufpeB,  that  there  WAS  fome  fecret  lurking  Vnbeliej  in 
.11  our  hearts  -,  and  therefore  I  wrote  thofe  Arguments  in  the  fecond  Part, 
for  the  Divine  Authority  of  the  Scripture.  Andbecaufe  I  finde  another  eaufe 
to  be  the  canlcfnefs ,forgctfulBefs ,  and  idlenefs  cf  the  Soul,  and  not  keeping 
in  acHon  that  Faith  which  we  have :  /  have  here  attempted  the  remtvallof 
''hat  caufe,  by  prefer  ibing  a  courfefor  the  daily  acting  ef  thofe  Graces,  which 
-■■tifl  fetch  in  the  Celcftial  Delights  into  the  heart.    O  the  Princely,  joyful, 
iejjcdlJfe,  that  the  godly  lofe  through  mar  idlenefs  !  As  the  Pafifis  have  e 
wronged  the  merits  ofC  hriji,  by  their  afcribing  too  much  to  our  own  fVorkj  ; 
fo  it  is  almofi  incredible,  how  much  they  on  the  other  extream,  have  wronged 
the  fafety  and  confolation  of  mens  Souls-,  by  telling  them,  that  their  own 

Hhhh  f»- 


586 


The  Introduction. 


tnieAvrurs  are  only  for  Obedience dndGratitMae^bm  Are  net  fo  much  at 
(^cnditiins  of  their  Salvation, or  Aifia>3s  of  their  increafed  Sanhificationor 

2  confoUtion-  Andrvhile  fome  tcllthem^  That  they  muji  bok^at  nothing  in 
*«  themfelves^for  Acceptation  rrithGcd^or  ^omfort,  (and  ft  make  that  Accep- 
tance and  Comfort  to  be  equally  belonging  to.  a  Chrijlian,and  a  Turk. :)  And 
others  tell thcm,That  they  mufllookat  nothing  in  themfelves,  but  cnly as 
figns  of  their  good  Efiatcs  :  This  hath  caufed  fome  to  expeH:  only  Emhufia- 
JlickjConfolatiens  ;,  and  others  tofpend  their  dayes  in  enquiring  after  figns  of 

f^  their  fine  erity  :  Had  thtfe  poor  Souls  tvell  under fto&d^  that  Gods  vaj  to  per- 
ftvade  their  veills^and  to  excite  and  actuate  their  AffcHions,  is  by  the  Dif- 
courfe,  Reafoning^or  Confideration  of  their  Vndcrflandings,  upon  the  Nature 
And  Qualifications  of  the  ObjeEls  which  are  prefcntedto  them  :  And  had  they 
heftowed  but  that  time  in  exercifing  holy  Ajfe^lions,  and  in  ferio  as  Thoughts 
of  the  promifed  Happinefs,  which  they  have  fpcnt  in  enquiring  only  after 
Signs  ^  lam  confident,  according  to  the  Ordinary  Workings  #/  Cod,  they 
would  have  been  better  provided^  both  with  Ajfurance,  and  with  7oys .  How 

"  fhould  the  Heir  of  a  Kingdtm  have  the  comfort  of  his  Title, but  by  fore-think^ 
ing  on  it  ?  Its  true,  God  mufi  give  tis  our  (fomforts  by.  his  Spirit :  But 
how  ?  by  quickening  up  our  Souls  to  believe  and  conftder  of  the  promifed  Glo- 
ry ;  and  not  by  comforting  us  we  know  not  hew,  nor  why ;  or  by  giving  men 

I  the  foretafls  of  Heaven,  when  they  never  thinkofit. 

>-»    Jhave  here  prefcribed  thee, Reader, the  delightfullefi  taskjo  the  Spirit, and 

*  the  mofi  tediow  to  the  Elefh,  that  ever  men  on  Earth  were  imployed  in,  I  did 
it  firfi  only  for  my  [elf,  but  am  loath  to  conceal  the  means  that  I  have  found 

^fo  confolatory.  If  thou  be  one  that  wilt  not  be  perfwaded  to  acourfefo  labori- 
ous,but  wilt  only  go  on  in  thy  taskjf  common  formal  duties:  thou  may (i  let  it 
alone,  andfo  be  desiitute  of  delights  ^except  fuch  as  the  World,  and  thy  Forms 
can  afford  thee ;  but  then  do  notforfbame  complain  for  want  of  comfort, when 

a,  thou  dofi  wilfully  reject  it  :  Afid  be  notfuch  an  Hypocrite  as  to  pray  for  it^ 
^  '»hile  thoH  dofi  refufe  to  labour  for  it.    If  thou  fay.  Thy  comfort  is  all  in 

a  Chriji  ;  /  muf}  tell  thee, It  is  a  Chrifi  remembred  and  loved,and  not  a  Chrifi 
forgotten  or  only  talked  of,  that  will  folidly  comfort.  Though  the  DireSlo- 
^jf'^  Contemplation  was  only  intended  for  this  Part, yet  I  have  now  premifed 
two  ojherXXks,  The  heart  wufi  be  taken  off  from  Refiing  on  Earth  before  it 
vill  befit  to  converfe  above.  The  fir  ft  Part  of  faving  Religion,  is  the  taking . 
Q^d  only  for  our  End  and  Reft. 


CHAP. 


587 


CHAP.    I. 

USE.     VI. 


i 


*f  . 


^proving    our    ExpeBations    of  %efl  on 
Earth. 


SECT.  r. 

Oth  this  Reft  remain  ?  How  great  then  is  our  fin  and  H 
folly,  to  feek  and  expedit  here?  Where  fha  11  we  find    * 
theChriftjan  that  defcrves  not  this  Reproof  ?  Surely  we 
raay  all  cry  guilty  to  this  accufation.  We  know  not  how  a 
to  enjoy  convenient  Houfes,  Goods,  Lands,  and  Reve- 
nues J  but  we  feek  Reft  in  thefc  enjoyments.  We  feldora,  « 
1  fear,  have  fuch  fwcet  and  heart-contenting  thoughts  of  God  and  Glory, 
as  we  have  of  our  earthly  delights.  How  much  Reft  do  the -voluptuous 
feck, in  Buildings,  Walks,Apparel,Eafe,Recreations,Sleep,pIeafing  Meats 
and  Drinks,  merry  Company,  Health  and  Strength,  and  long  life?  Nay,  et 
we  can  fcarce  enjoy  the  neceflary  Means  that  God  hath  appointed  for  our 
Spiritual  good,  but  we  are  fecking  Reft  in  them.  Do  wc  want  Minifter, 
Godly  Society,  or  the  like  helps  ?  O,  think  we,if  it  were  but  thus  and  thus 
with  uSjWc  were  well.*  Do  ween  joy  them  ?0,how  we  fettle  upon  them,  *Thefc  muft 
and  blefs  our  felves  in  them,as  the  rich  fool  in  his  wealth  ?  Our  Books,  our  }"=  deLhgced 
Preachcrs,Sermon?,Vriends,Abilities  for  dutyPdo  not  our  hearts  hugthem,  means  only  to 
and  quiet  themfelves  in  them,  even  more  then  in  God  ?  Indeed,  in  words  help  us  to 
we  difclaimit,  and  God  hathufually  the  prehcroinence  in  our  tongues,  God,  net  as  a 
&profeirions;,but  its  tooapparenc,thatitsotherwife  inourhearts,by  thefe  ^^^PF'"^^^ '^'^^ 
Difcoverics.  Firft,  Do  we  not  dcfire  thefe  more  violently,  when  we  wantX ^^1^^"^^^  Goj 
them,  then  we  do  the  Lord  himfelf  ?  Do  we  not  cry  out  more  fenfibly ,  O, 

Hhhh  2  my 


58S  .  The  SMjits  EvcrlajiingRejl.  Chap. 


my  Vriend,  my  Goods,  my  Health  1  then,  ()  my  God  1  Do  we  not  mifs 
Minillry,  and  Means  more  pafiionacely  then  we  mifs  our  God?  Do  wc 
not  beAir  our  fclves  more  to  obtain  and  enjoy  thefe,  then  we  do  co  re- 
cover our  communion  with  God"'  Secondly  Do  wc  no:  delight  more  in 
,  thePoirellionofthcfc,  then  we  do  in  the  fruition  of  God  himfelf?  Nay, 
be  not  tliole  mercies  and  duties  moll  pkafant  to  us  wherein  we  Hand  at 
grcateftdillancefrom  God  ?  We  can  read,and  ftudy,  and  confer,  preach, 
and  hear,  day  after  day, without  much  wearinefs,  bccaufe  in  thcle  we  have 
to  do  with  Inllruments  and  Creatures- but  in  fccret  prayer  and  convcrfmrt 
with  God  immediately,  where  no  creature interpofcch  ;  how  dull?  how 
Iicartlefs  and  weary  are  wc  ?  Thirdly ,  And  if  wc  lofe  Creatures  or  Means, 
dotli  it  not  trouble  u«  more  then  our  lofs  of  God  ?  If  we  lofe  but  a  friend, 
or  health, e^r. all  die  Town  will  hear  of  it  ;  but  we  can  mifs  our  God,  and 
fcarcc  bemoin  our  mifcry.  Thus  its  apparent,  we  exceedingly  make  the 
Creature  our  Reft.  Is  it  not  enough,  that  they  are  fwcet  delights,  and  re- 
frefhing  helps  in  our  way  to  heaven  ;  but  they  muft  alfo  be  made  our  Hea- 
ven it  felf/  C/;?'i/?;4» /vf^^f/',  I  woulckas  willingly  make  thee  fenfiMe  of 
this  (in,  asofanylininthe  world,  if  I  could  tell  how  to  do  it  :  For  the 
Lords  greatcll  quarrel  with  us,  is  in  this  point.  Therefore  I  moO:  earnelt- 
ly  bcfeech  thee,  to  prefs  Hpon  thine  own  Confcience,  thefe  following 
Confiderations. 


SECT.  II. 

$•2-  ••  1,  T  T  is  grofs  Idolatry  to  make  any  Creature  or  means,  our  Red:.  To 
J  fettle  the  Soul  upon  it,  and  fay,  Now  I  am  well,  upon  the  bare  en- 
joyment of  the  Creature  •,  what  is  this,  but  to  make  it  our  god  f  Certain- 
ly, to  be  the  Souls  Reft,  is  Gods  own  Prerogative.      And  as  it  is  palpable 

•Idolatry  to  place  our  Reft  in  Riches  and  Honours :  fo  it  is  but  a  more  fpi- 
ritual  and  refined  Idolatry,  to  take  up  our  Reft  in  excellent  Means,  in  the 
Churches  Profperity,and  in  its  Reformation. When  we  would  have  all  that 

«  out  of  GodjWhich  is  to  be  had  only  in  God  •,  what  is  this  but  to  turn  away 
from  him  to  the  Creature,  and  in  our  hearts  to  deny  him  ?  when  we  fetch 
more  of  our  comfort  and  delight  from  the  thoughts  of  profperity,  and 
thofe  mercies  which  here  we  have  at  a  diftancc  from  God,  then  from  the 
fore-thoughts  of  our  everlafting  bleflednefs  in  him.Nay ,  when  the  thoughts 
ofthatday,  when  wemuftcome  to  God,  is  our  greateft  trouble,  and  we 
would  do  any  thing  \n  the  world  to  efcapc  it:,  but  our  enjoyment  of  Crea- 
tures, though  abfent  from  him,  is  the  very  thing  our  fouls  defire.  When 
v/e  had  rather  talk  of  him,  then  come  to  enjoy  him  ^  and  had  rather  go 
many  miles  to  hear  a  powerful  Sermon  of  Chrift  and  Heaven,then  to  enter 
and  pofTefs  it.O,  what  vile  Idolatry  is  this  ?  when  wedifpute  againft  Epi- 

*  cures,  Academicks,and  all  Pagans,how  earneftly  do  we  contend  ,That  God 
is  che  chief  Good,and  the  fruition  of  him  our  chief  Happinefs  ?  what  clear 

-        -  ^ ^rgUr 


Pare  I  V  .  The  Saints  E'verlafiwg  Reft.  5  8p 


Arguments  do  we  bring  to  evince  it  ?  But  do  We  believe  our  felves  ?  or  are 

we  Chrillians  in  Judgement,  and  Pagans  in  affedion  ?  or  do  we  give  our 

fenfesleavetobechechoofersofour  happinefs,  while  Reafon  and  Faith 

{land  by?  OChriftians,  how  ill  muft  our  dear  Lord  needs  take  it,  when  g^ 

we  give  him  caufetocompiain,as  fometime  he  did  of  our  fellow  Idolaters; 

Jer.^0.6,  That  we  have  been  loft  Iheep,  and  have  forgotten  our  Reiling 

place.      When  we  give  him  caufc  to  fay,  Why  my  people  can  find  reft  in 

anything,  rather  then  in  me  1  They  can  find  delight  in  one  another,  buc 

none  in  me ;  they  can  rejoyce  in  my  Creatures  and  Oadinances,  but  not  in 

me  i  yea,  in  their  very  labours  and  duty,  they  feck  for  reft, and  not  in  mc; 

they  had  rather  be  any  where, then  hi.  with  me:  Arc  thefe  their  gods  ?  have 

thefe  delivered,  and  redeemed  them  ?  will  thefe  be  better  to  them,  then  I 

have  been,  or  then  I  would  be  ?  If  your  felves  have  but  a  wife,  a  husband, « 

a  fon,  that  had  rather  be  any  where,  then  in  your  company,  and  is  never 

fo  merry ,as  when  furtheft  from  you,would  you  not  take  it  ill  your  felves  ? 

Why  fo  muft  our  God  needs  do.    Tor  what  do  we  but  lay  thefe  things  in 

one  end  of  the  ballance,  and  God  in  the  other,  and  fooliflily  in  our  choyce 

prefer  them  before  him  ?  As  EUzanah  faid  to  Hanndh^  Am  not  I  better  to  i  Sam.i,  s. 

theethen  tenfoas  ?So  when  we  are  longing  after  Creatures,  wc  may  hear 

God  fay,  Am  not  I  better  then  all  the  Creatures  to  thee  ? 


SECT.    III. 

2.  /"^  Onfider  how  thou  contradiftcfttheend  of  God,  in  giving  thefe*    ?•  3- 

V^things,  He  gave  them  to  help  thee  to  him,  and  doft  thou  take  up  ^  'JJ^^p*^^^ 
with  them  in  his  ftcad  ?  He  gave  them  that  they  might  be  comfortable  re-  cept°noro'f 
fteftiments  in  thy  Journey  ^  and  wouldft  thou  now  dwell  in  thy  Inn,  and  hispurpoie. 
go  no  further  ?  Thou  doft  not  only  contradid  God  herein,  but  lofeft  that « 
benefit  which  thou  mighteft  receive  by  them,  yea,  and  raakcftthem  thy 
great  hurt  and  hindcrance.  Surely ,  itmay  be  faid  of  all  our  ComfortS;,and 
all  Ordinances,  and  the  bleffcdft  enjoyments  in  the  Church  on  Earth,  as 
God  faid  to  the  Ifraelites  of  his  Ark,  Numb.  10. 3  3 .   The  Arkpfthe  Cove- 
ftant  "went  befors  them^  tefearch  out  for  them  a  Rejling  place.  So  do  all  Gods 
mercies  here.    They  are  not  that  Reft  (  as  foh-rj  profeflcth  he  was  not 
the  Chrift  )  but  they  are  voices  crying  in  this  Wildernefs,  to  bid  us  pre- 
pare^  for  the  Kingdom  of  God  our  true  Reft  is  at  hand.    Therefore  to 
Reft  here,  were  to  turn  all  Mercies  clean  contrary  to  their  own  ends,  and 
our  own  advantages,  and  to  dcftroy  our  felves  with  that  which  (hould 
help  u*. 


SECT. 


» 


S90  The  Saints  EverUfiwg  Meft,  C  hap.  i; 


SECT.  IV. 

^ .  4.        3  •  /^^  Onfidcr  whether  it  be  not  the  moft  probable  way  to  caufe  God ; 

*        V^  cither,  firft  to  deny  tbcfc  mercies  which  wc  defirej  or  fecondly,  to 

take  from  us  thofe  which  we  do  enjoy-  or  thirdly,  to  imbitter  them  ac 

leaft,  or  curie  them  to  us.  Cercainly,God  is  no  where  fo  jealous  as  here  .- 

a  Ifyouhadafervant ,  whom  your  own  wife  loved  better  then  (he  did 

your  klf,  would  you  not  both  take  it  ill  of  fuch  a  wife,and  rid  your  houfe 

offuchafcrvant  ?  You  will  not  fuffer  your  child  to  ufca  knife,   till  he 

have  wit  to  do  it  without  hurting  him.  Why  fo,  if  the  Lord  fee  you  begin 

to  fettle  in  the  world,  and  fay,  Here  I  will  reft  .-  no  wonder  if  he  foon  in 

his  jealoufieunfettleyou.Ifhelove  you, no  wonder  ifhetakethat  from 

you,  wherewith  he  fees  you  about  to  deftroy  yourfelve?.    It  Iiath  been 

_    ,^  7?    «t'^y^o"8  obfervacionof  many.  That  when  they  have  attempted  great 

p-rkubjie/cft.  Works,  and  have  juft  finifhed  them.or  have  aimed  at  great  thmgs  in  the 

bliniixs  quxm  world,and  have  juft  obtained  them,  or  have  lived  in  much  trouble  and 

raokftus :  &  unfettlemcnt,  and  have  jui\  overcome  them,  and  begin  with  fome  content 

ijiagis  cav:n-    ^q  j^q]^  yp^j^  ^]^f,[^  condition,  and  reft  in  it-,  they  are  ufually  neer  to  death 

licit  M?i'l  ' '  ^^  ruine.     You  know  the  ftory  of  the  fool  in  the  Gofpel :    When  a  man 

qu.tmcumad-   is  once  at  this  language.  Soul  take  thy  eafe,  or  reft  ;  the  next  news  ufu- 

mo,ut  cogiique  ally  is,  Thoufool,  this  night,  or  this  moneth,  or  this  year,  fliall  they  re- 

conicm>u,fxpe  quire  thy  fouI,  and  then  whofe  mail  thefe  things  be  ?    O,  what  houfe 

^!t!"!/JrJ'!t     is  there,  where  this  fool  dwellethnot  ?  Dear  Chriftian  friends,  vou  to 

v:fihHia->  tetcr-   whom  I  nave  elpecially  relation.  Let  you  and  I  confider,  whether  this  be 

mierreais        not  our  own  cafe.  Have  not  I  after  fuch  an  unfettled  life,  and  after  al- 

Vj-P'uuii^!t-     1^0^  five  years  living  in  the  weary  condition  of  war,  and  the  unplcafing 

^fi'r^ititi7iS'c-  hfeofaSouldier,  and  after  fo  many  years  groaning  under  the  Churches 

i'tl"^  &  de-      unrcformcdncfs,  and  the  great  fears  that  lay  upon  us,  and  after  fo  many 

hClauoyubiis     longings,  and  prayers  for  thefe  dayes ;  Have  I  not  thought  of  them  with 

fuxniipii        too  much  content  ?  and  been  ready  t'j  fay.  Soul  take  thy  reft  ?  Have  not 

comit^uY  effi-  I  comforted  my  felf  more  in  the  fore  thoughts  of  en  joying  thefe,  then  of 

enimchMttati    coming  to  Heaven, and  enjoying  God  ?  What  wonder  then,  if  God  cut 

fun-ifutuYx       me  off,  whcniamjuft  fitting  down  in  tliis  fupofed  Reft  ?  and  hath  not 

mtlioYAitini'i    the  like  been  your  condition.^  Wany  of  you  have  been  Souldiers,  driven 

f.mtnfirmita-  ^^^^  houfe  and  home^  endured  a  life  of  trouble  and  blood,  been  deprived 

pYlnmT:^&  of  Miniftry  and  Means,  longing  to  fee  the  Churches  fetling:  Did  you  not 

jit'in.m  h  qui    rcckon  up  all  the  comforts  you  fliould  have  at  your  return }  and  glad  your 

CO.  -^idere  &      hearts  With  fuch  thoughts,  more  then  with  the  thoughts  of  your  coming 

gmtYenove-    to  Heaven  ?  Why  what  wonder  if  God  now  fomewhat  crofs  you ,  and 

^&[^vad^r'e^     turn  fome  of  your  joy  into  fadnefs?  Many  afervant  of  God  hath  been 

mcrcafituf.       deftroycd  from  the  Harth,  by  being  overvalued  and  overloved.   I  pray 

Auguft.  cp'ifl-  God  you  may  take  warning  for  the  time  to  come  ,  that  you    rob 

^44-  not  your  fclves  of  all  your  mercies.     I  am  perfwaded,  our  difeontents , 

"  and  murmurings  with  unpleafing  condition  ,     and  our  covetous  dc- 

^  fires 


I 


Part  I V.  The  S/ttnts  Everlaflwg  Refi.  5p  i 


fires  after  more,  are  not  (o  provoking  to  God,  nor  fodcftrudivc  to  the 
(inner,  asour  too  fweet  enjoying,  and  Reft  of  Spirit  inapleafingStatc 
If  God  have  croffed  any  of  you,  in  Wife,  Children,  Goods,  Friends,  ^c. 
cither  by  taking  themirom  you,  or  the  comfort  of  them,  or  the  benefit 
and  blefling  ,  Try  whether  this  above  all  other  be  not  the  caufc;  for  « 
whcrefoever  your  defires  ftop,and  you  fay,Now  lam  well ;  that  conditi- 
on you  make  your  God, and  engage  the  jealoufie  of  Godagainft  it.Whe- 
ther  you  befriends  to  God,  or  enemies,  you  can  never  exped  that  God 
iliould  wink  at  fuch  Idolatry,  or  fuffer  you  quietly  to  enjoy  your  Idols, 


S  E  C  T.  V. 

4.  /'^  Onfider,  if  God  fhould  fuffer  thee  thus  to  take  up  thy  Reft  here,  « 

V-jit  were  one  of  the  fureft  plagucs,and  greatcft  curfes  that  could  pof-       ^"  ^' 
fibly  befall  thee:  It  were  better  for  thee,  if  thou  never  hadft  a  day  of  eafe 
or  content  in  the  world,for  then  wearincfs  might  make  thee  feck  after  the 
true  Reft  ?  But  if  he  (hould  fuffer  thee  to  fit  down  and  reft  here,  where 
were  thy  reft  when  this  deceives  thee?  A  reftlefs  wretch  thou  wouldft  be 
through  all  eternity.     Tohavetheir  portion  in  this  life,  and  their  goodBPfal.17.14. 
things  on  the  earth,  is  the  lot  of  the  moft  miferable  perifhing  finners.And  Luke  ic  i^. 
doth  it  become  Chriftians  then  to  expeft  fo  much  here  ?  Our  reft  is  our  « 
Heaven  -^  and  where  we  take  our  Reft,  there  we  make  our  Heaven  :  And 
wouldft  thou  have  but  fuch  a  Heaven  as  this  ?  Certainly  as  Safi/s  Meflen- 
gers  found  but  MichaJs  man  of  Straw,  when  they  expefted  David  :     So 
wilt  thou  find  but  a  Reft  of  Straw,  of  Wind,  of  Vanity,  when  thou 
moft  needeft  Reft.    It  will  be  but  as  a  handful  of  waters  to  a  man  that's  « 
drowning,  which  will  help  to  deftroy  ^but  not  to  favc  him.  But  that  is  the- 
siext. 


SECT.     VL 

5 .  /"^  Onfider  thou  feekeft  Reft  where  it  is  not  to  be  found ,  and  Co  wilt 

V^  lofeall  thy  labourjandfifthou  proceed j thy  Souls  eternalReft  too,  *     ^ 
I  think  I  (hall  eafily  evince  this,  by  rhefecleardemonftrations  following. 

Firft,OurReftisonly  in  the  full  obtaining  of  our  ultimate  end  :    But  » 
that  is  not  to  be  expeded  in  this  life  :  therefore,  neither  is  reft  to  be  here  i 
expeded.  Is  God  to  be  enjoyed  in  the  beft  reformed  Church, in  the  purefl:' 
and  powe  fulleft  Ordinances  here,  as  he  is  in  Heaven .''  I  know  you  will  all 
confcfs,  he  is  not  •  How  little  of  God  fnot  only  the  multitude  of  the  blind 
world,  but  fometimes  ^  the  Saints  themfelvcs  do  enjoy,  even  under  the 
moft  excellent  Means  ^  let  their  own  frequent  complainings  teftifie.  And 
how  poor  comforters  arc  the  beft  Ordinances  and  Enjoyments,  without 
God,  the  truly  Spiritual  Chriftian  knows.     Will  a  ftone  xeft  in  the  a 

Air 


'  j53  The  Saints 'EverUjlin^Rtfi.  Chap.i. 

Air  in  the  mid^  of  icstall,  before  it  comes  to  the  Earth  ?  No,  becaufeits 
center  is  its  end.  Should  a  Traveller  take  up  his  re'.t  in  the  way  ?   No,  be- 
caufc  his  home  is  his  journeys  end.  W'len  you  have  all  that  Creatures  and  " 
Means  cnn  afford.have  you  that  you  fought  forPHavc  you  that  you  bclicv- 
•cd,  pray,  fiiffer  for  >  1  think  you  dare  not  fay  {o.  Why  then  do  we  once 
a  dream  of  refiing  here  ?  We  are  like  little  Children  ftrayed  from  home  j 
and  God  is  now  fetching  us  homc^  and  we  arc  ready  to  turn  hito  any 
houfe,  ftay,  and  play  with  every  thing  in  our  way,  and  fit  down  on  every 
green  bank ;  and  much  ado  there  is  to  gee  us  home. 
-       Secondly,  x\s  we  have  not  yet  obtained  pur  end,  fo  arc  we  in  the  midfl 
of  labours  and  dangers^  and  is  there  any  refting  herci*  V/hat  painfull 
work  docli  lie  upon  our  hands?  Look  to  our  Brethren,  to  godly,  to  un- 
godly, to  the  Church,  to  our  Souls,  to  God  •  and  what  a  deal  of  work  in 
refped:  of  each  of  thcfe,  doth  lie  before  us  ?  and  can  we  reft  in  the  niidfl: 
of  all  our  labours?  Indeed,  we  miy  take  fomerefrefhing,andeafeour 
**  felvc>  fometimes  in  our  troubles,  if  you  will  call  that  Rcft^but  thats  not  the 
feeling  llell  we  noware  fpeakingof-,  we  may  reft  on  Earth,  as  the  Ark 
is  faid  to  have  relted  in  the  midft  ol  fordAn^  'fojfh.  3.13.  A  fhort  and  fmall 
re  ' ,  no  queftion  •  or  as  the  Angels  of  Heaven  arc  def-red  to  turn  in,  and 
reft  then  onE;ir[h,  Gcn.iS.^.  Ihcy  would  have  been  loch  to  have  taken 
up  their  *  dwelling  there.  Should  //r^r/ have  fet led  his  Reft  in  the  Wilder- 
"ncfs,  among  Serpents,  and  encmie%  and  wcarinefs,  and  famine?  '  hould 
'r^nenwuT'  ^°^^  ^^^^^  "^^^^  ^^^^  A^^  ^^^  home,and  have  been  loth  to  come  forth  when 
pi{g4Xi&  '^f-  ^^^^  waters  were  fain  ?  Should  the  Mariner  chufehis  dwelling  on  the  Sea  ? 
mitpax  ilia    and  fettle  his  reft  in  the  midft  of  Rocks,  and  lands,  and  raging  Tcmpefts, 
qiix   prxccllit  though  he  may  adventure  through  all  thefc,for  a  Commodity  of  worch  ^ 
ZTZTu'vi-  y^^^  think  he  takes  it  not  for  his  reft.  Should  a  Souldier  reft  in  the  midft 
tnmcmj!  aim  of  right?  when  he  is  in  the  very  thickeft  oHiis  cncmiespand  the  inltrumcnrs 
cogitaverit  dc    of  death  compafs  him  about?  1  think  he  cares  not  how  foon  the  battle  is 
p'lce  iUa,mims  over.  And  though  he  my  adventure  upon  war  for  the  obtaining  of  peace, 

"r'^'^'^V""  y^^  ^  ^^^*^  ^^^  '^  "^^  ^^  ^^^^  ^^  ^^  '^  ^^^^^  inftead  of  Peace.  And  are  noc 
"corpom  gfx-  -Chciftians  fuch  Travellers,  fuch  Mariners,  fuch  Souldicrs?  Have  we  not 
z:dinc  co>ip-  fears  within,and  troubles  without  ?  are  we  not  in  the  thickeft  of  continu- 
r.niii)  am  ajl  dangcrs?we  cannot  eat,drinK,fleep,labour,pray,hear,confcr,G^f.but  in 
]iu'V&'^^'^  the  midft  of  fnares  and  perils?and  (hall  v/c  fit  down  and  reft  here  ?  O  Chri- 
pa!ria,j:mdo-  ^^'^''"i  foUow  thy  work,  look  to  thy  dangers,  hold  on  to  the  end-,  win 
muscruD.o,    the  field,  and  come  off  the  ground,  beiore  thou  think  ofa  fetlingreft. 

qui  in  pttf^'ia 

t abern.icitli^m.  Non  proccdemm  ad  pugMndum,  fed perm.inebimiis  Ad  liiud.i/>4U)n.  Jpuid  emm  dicitur  de  ilia 
domo  ?  Vy^ati  qui  habit oM  in  domo  tua^)  Domiftc,  hi  facuLi  fecuhiHm  Liiubl'Mi  te.  Iittabernjc'ilo  adhuc  gc- 
mmm  ;  in  domo  Uudab'imiu .  ^arc  ?  ^uta  gemtin  eji  pcnginianttufn,  Uitdaiio  inn  in-pat  lia  &  in.  domo 
commoran-uiim.  j^ui  i/?.  illjm  mi;  ant  ul  inhabit trt-t-y  ipfifunt  qui  int;\vit  iit  inimbiiC/Uur.  Itdo/numtuum 
I'ltr.t  ut  irihabitcs :  In  domurn'Dd  ittini)<ihitcris.  Ejitmm  niclior  Vomus  :  qu\  cum  tt  cxperit  i/dhibttare, 
b:athnteficir.  Na^ifi  tu  ab  illo  non  h.':bitei-is,mircreSi  Au^uft.  3nPial,i6.  &  31.  Vcrumecce;  vivat 
nt  zult,  qsioiiiam  e.xtorfit,  fi'j:q:ie  itfjpentvifi  nun  vtlle.  q'tod  nonpotifiy  atj.  hue  veil:  quod potejt ;  (itttdt 
Tcrentius,  quoniam  noa  poteft  id  fieri  quoj  vis,  id  vclis,  quod  poffis.j  .Ao«  ts/nen.  idco  beailis 
cjk  q:i!.x  pat:c,ucr  m'facfj.  Auguii  dc  Chtl,  1. 1^.  cit).  1^. 

I 


fart  I  V.  ^^-'^  Saints  Ever  I  a  fling  Rcff,  "^93 

I  rexd  indeed  chat  Penr  on  the  mount,\vhen  he  had  fecn  a  glimpfeofGlo-  ^ 
ry,  faid,  Its  good  for  ru  to  he  here.  But  fure  when  he  wason  cheSca,in  the 
roidft  of  waves,  he  doth  not  then  fay,  Its  good  to  be  here  :  No,  then  he 
hath  other  language.  Save  Mafier,  weperi/r,.    And  even  his  deHres  to 
reft  on  the  Mount,  are  noted  in  Scripture  to  come  from  hence.  He  knew 
not  what  he  faid  ;  It  was  on  Eirth,  though  with  Chrift  in  his  transfigura- 
tion. And  I  dare  fay,  the  like  of  thee,  when  ever  thou  talkeft  of  refHng  on 
Earch,  Thou  knowlt  not  whAt  thou  fayH:.  I  read  that  C!  rift  when  he  was  a 
on  thc'Crofs,  comforted  the  converted  thief  with  this,  Th'^  day Jh.ift  thou 
bcwithmein  Paradife  :  But  if  he  had  only  comforted  him  with  telling 
him,  That  he  (liould  reft:  there  on  that  Crofs,  would  he  not  have  taken  ic 
for  aderifionPMcihinksitfbouldbeill  felling  in  the  midft  of  fcknefTes  and 
pains,  perfecutionand  diftrclTes  :  One  would  think  it  (hould  be  no  con- 
tentful! dwelling  for  Lambs  among  Wolves.    The  wicked  have  fome  flen-  a. 
der  pretence  for  iheu"  fin  in  this  kmde  ;  they  are  among  their  friend?,  in 
the  midft  of  their  portion,  enjoying  all  the  Happinefs  that  they  are  like  to 
enjoy  :  But  is  it  fo  with  the  godly  r  Surely,  the  world  is  at  beft,  but  a  Ilep- 
mother  to  them  ;  nay,  an  open  enemy.But  if  nothing  elfe  would  convince  a 
us-   yet  furc  the  remainders  of  fin  which  do:hfo  caHly  befct  us,  fiiould  *  S:mmitm 
quickly  fatisrie  a  bcieever.  That  here  is  not  his  reft.  What  a  Chriftian,  and  f"!^^^"^ 
RcftinaOate  of  finning  >  it  cannot  be  ;  Or  do  they  hope  for  a  perfed  ■'ir:':'7{ccfi:^ 
freedom  here  ?  that's  impo Hi ble.  I  fay  therefore  to  every  one  that  think- (^r..f(»> /j.frrr, 
eth  of  reft  on  Earth,  as  Micah,  chaster  z.vcrf.  i  o.     Jrife  ye,  depart,  thi6  '^^^  pi^'Hiefi^ 
,  tine  t  jour  Reft,  becaufe  it  u  pointed  itaitu:i.cam 

Thirdly,  The  nature  ot  all  thefe  things  may  convince  you.  That  they^.,,.;;;,^  ^j^^ 
cannot  be  a  Chriftians  true  rcll :  They  arc  too  poor  to  make  us  v'ch  •,  and  6ljLt  c.yuk.- 
;oo  low  to  raile  us  to  happinefs ;  and  too  empty  to  £1)  our  Iculs  •,  snJ  ?«''«>■•  ^<='f 
toobaletoroakeusblefled  :  and  oftoofhort  continuance,  to  be  our  eter-  rf?!',!^",;' 
nal  content?.    They  cannot  lut iiu  inemlelves.wunout  luppoi  t  from  I-^ca-  ig  ifrple-y  & 
ven  ;  how  then  can  they  givefr.blilar.ceto  our  Souls  r  Suteifprc-fptnty,  t(cdiot{l,& 
or  whatfoever  we  can  hei  e  def  re,  be  too  bafe  to  make  us  gods  of,  then  arc  f^!^  p'm.m 
thev  too  hafe  to  beour  reft.  tf^'Zidun- 

*  fourthly,  That  which  is  the  Souls  true  reft,muft  be  fi-fficient  to  affordj^^,/,^,  ll^y;^  - 
it  perpetual  fati  fa (ftion  :  But  all  things  below  do  dchght  us  only  vvi;h  efi^aiiusiitme- 
'    frefh  variety.    'J  he  content  which  any  Creature  aftiordeth,  doth  wax  old  tiin.-.tuyacjt : 
and  abate  after  a  fhort  enjoyment  •  We  pineaway  for  them,as  Jmncft  for  ^."^''^'  ^"^'"^ 
his  liOer ;  and  when  we  ha\  e  fatisHed  our  dcfire,  we  are  weary  of  them,  Siirf,V<o.'/ 
and  loath  them.  If  God  fliould  rain  down  Angels  food,  after  awhile  our  v(H.}t  tr.w-Cuu 
Sojuls  would  loath  that  dry  Vanna.  Themoftdainty  fare,  tie  moft  coftly  cdmmc,  h 
clothing  would  not  pleafc  us,wcre  we  tyed  to  them  alone.  The  moft  fun  p-  'i''-/^^  "^"/^^  -^„ 
luous  hoiife,  the  fofteh  bed,  were  we  conh'ned  to  them,  would  be  but  a  {"J-^^prrJcH^t' 
prifon.  One  recreation  picafeth  rot  lorg;  wemufthavc  fuppjy  of  newj»ii(,i(kftijt:& 
or  our  delights  will  languiih  ^  nay ,  our  tielighr  in  our  fociety  and  friend-  d  m  tacipity 
ihip,  cfpccialjy  if  carnal,  is  ftrongcft  while  frefh.    And  m  the-Ordinan-^|'^'^'^^  ''^^J^l^ 
,ccs  of  God  themfdvcs,  (  fofar  as  we  dciight  in  them  for  themfcives,  and  ,^"f^,J.  (-%]'' 

T '  i  ii  n5»i: 


5  94  'i'ht  S dints  EverUfiing  Rffl.  Chap.  i. 

nof  for  GoJ)  ifnovdty  fupporc  not,  our  delight  grows  di»;!.  If  we  liere 
flill  the  fame  Miniflcr  ;  ot  if  in  iYcachmg  and  Praying,hc  ufc  oft  the  fame 
exprciiions^or  if  l^eprcsch  oft  the  fame  Sermon  ,  how  dull  grotvs  our 
d:votion,  though  the  matter t>cne\'erfo  good, and  at  firft  did  never  (o' 
Iiighly  p!e;ifv!  u-?if  we  read  the  moll  exccilent  and  pleafipg  Books,thc  third 
or  fourth  reading  is  ufually  more  heartlefs  then  the  iiril  or  fecond  :  Nay, 
in  our  rcoeraJ  way  of  Chriftianity^cur  firft  godly  acquaincar.ee,  our  firlt 
Preachers,  our  firft  Book?,  ojr  firll  Da.ics,  have  too  commonly  oar 
flron^cft-affedions.  All  Creatures  are  to  us,  as  the  flowers  to  the  Bee: 

*  There  is  b:ic  little  of  that  matter  which  affords  them  honey  en  any  flower^ 
and  therefore  they  muft  have  fupply  of  frcfli  varie-y,and  take  of  each 
a  fuperficial  rafle,  and  (6  to  the  next  ^  yea,  fomc  h  »ving  gone  through  va- 
riety of  States,  and  tafted  of  the  pleafures  of  their  own  Country,  do  tra- 
Tcl  for  frefti  variety  abroad  ;  and  when  they  come  home,  they  ufuaJly 
betake  iherofelves  to  fome  folitar)-  corner,  and  fit  down,  and  cry  with  So- 

?ft!. : I ?.         lomonJ'Mnitj  and  Vexatkn  !  And  with  DaziJ, I  hivefetn dn  end sfall  fer- 

feSiom  :  And  can  this  be  a  place  of  Rdl  for  the  Soul  ? 

f      Fifthly,  Thofe  that  know  the  creature  ieaft,do  aff^ft  it  mo!>  ,  the  more 

jts  known,  the  lefs  it  fatisficth  :  Thofe  only  are  taken  with  it,  whocao 

fee  no  further  then  its  outward  bcauty,iK>t  bcbolding  its  inward  vanity  ^ 

*  Its  like  a  ciomely  Pifture,if  you  ftan  J  too  nccr  it,k  appears  lefs  beauiiful ; 
we  arc  prone  to  over-admire  the  perfons  of  men,  places  of  Honor,  and 
other  mens  happy  condition,  but  it  is  only  while  we  do  but  half  know 
them  •-  ftay  but  a  while  till  we  know  them  throughly,  and  have  difcovercd 
the  evil  as  well  as  the  good,  and  the  dcfeAs  as  well  as  the  pertbftions,  aod 
we  then  do  ceafe  our  zdmiration . 


SECT.  VII. 

}*7-        6.  npO  have  creatures  and  means  without  God,  who  is  their  end^isfo 
*         J.    far  from  being  our  bapptnefs,  thcc  its  an  aggravation  ot  onr  m^- 
ry ,  even  as  to  have  food  wicfaoat  ftrengtb,  and  fbrvc  in  the  raidft  of  plen- 
ty, and  as  Pimrtubs  Kine,to  devour  all,  and  be  lean  ftill.  What  the  better 
were  you,  if  you  had  the  beft  Minifter  oa  Earth,  the  bell  Society,  the 
ptireft  Church,  and  therewithal!  the  moH  plcntifiil  Eftate,  but  nothing  of 
B  God?  If  God  Ihould  fay.  Take  my  Creatures,  ray  Word,  my  Servant*, 
my  Ordinances  J  but  not  my  Self  ^  would  you  take  this  ibr  z  happinefe,  ?f 
^Ta-M  To-    you  bad  the  Word  of  God,  awi  not  the  Word  which  is  God  ^  Or  *  the 
wiw,  ses  f  i~    grcad  of  the  Lord,  aod  not  the  Lord ,  which  is  the  true  Bread  ?  or  could 
Rwi,  J'aup.    f^  ^'^^  ^^^  1''^',  The  Temple  of  the  Lord,  and  had  not  the  Lord  of  the 
Mai.  ii.zi,   TciTiple  ?  This  were  a  poor  happinefs.  Was  C<«pf  r»;i»w  the  more  happy, 
ii>i3'  or  the  more  miferable,  for  feeing  the  mighty  works  which  they  had  feen, 

and  hearing  the  words  of  Chrift  which  they  did  hear  >  Surely,  that  which 
•«  aggravaces  our  fin  ani  raifery,  cannot  be  our  Reft, 


Part  IV-  The  Saints  EverUfiing  Refi,  595 


7.  *  If  all  this  be  nothing,  do  but  conrulc  with  Experience,  both  other'**  Ji.''«;f7/aV«- 
mens  and  your  own  ^  too  many  thoufmds  and  miUionshave  made  trial,  '•'^'.  ffi-'fcr^a  tfi 
.but  did  ever  one  of  thefe  tkdc  a  fufficieot  Reft  for  his  Soui  on  this  earth  ?  ^-^  ^fvult- 
deh'ghtsldeny  not  but  they  hai'cfound,andin>perfed  temporary  content,  N.mput  vc4,- 
but  Reft  and  Satistkdion  they  nc\'cr  found:  And  (hall  wc  think  to  finde  let  vi-jcrd,  be- 
that  which  never  man  could  hnde  before  us?  j^hahs  Kirj:jdom  isnothing"^'f^'/^''J"^-'^- 
to  him,  escept  he  had  alfo  Naboths  Vineyard,  &:  did  that  fatisfie  him,think  'r^  /^^^^^^^ 
you,  when  he  obtained  it  ?  If  wc  had  conquered  to  our  felves  the  ^'hoAz^ft  tur^itc^  vi- 
workt^wc  fhould  perhaps  do  as  Alexander  is  I:  abicd  to  have  dorie,fic  down  verer.   j^aft-, 
and  weep  becaufe  there  is  never  another  world  to  conqucr.Ifliliouid  fend  ^''^'"fi  dih- 
you  forth  as  Neahs  Dove,  to  go  through  the  earth,  to  Io<'k  for  a  Hefting  ^^l^';"/ JriT 
place,  you  would  return  with  a  confeflion,  that  you  can  f;nde  none  :  Go^rtr/«,  n^n^vivii 
ask  honor,rs  there  Reft  here?  Why, you  may  as  well  reft  on  the  top  of  the  ut  vuii ;  c^ 
cempcftuous  Mountains, or  in  j£tnaes^^mts^or  on  the  Pinacleof  the  ''■^'fl^'^i  beatu^ 
Temple.  If  you  ask  Riches,  Is  there  Reft  here  ?  Even  fuch  as  is  in  a  bed  ofa'^'^fj^-^.'*^'  ^'^^ 
Therns  •  or  were  it  a  bed  of  DQwn,yet  muft  you  arife  in  the  morning,and  juflus/m-Mvk 
leave  it  to  tlic  next  gucft  that  (hall  fuccced  you.or  if  you  enquire  of  world-  ut  vulty  wfica 
ly  p;eafure  and  eafc,Can  they  give  you  any  tidings  of  true  Reft  .?Even  ftich  prv^Jicrh  ml 
as  the  the  fi(h  or  bird  hath  in  the  net,<jr  in  fwaliowing  down  the  deceitful  ^j^'^j'  UH'^ef- 
baic,  when  the  pleafure is  at  the  fweeteft,  death  is  the  neareft:  It  is  juft  fuch  wnLf^'^c^j; 
a  concent  and  happinefs,£s  the  exhilarating  vapors  of  the  wine  do  give  to  fi  ar'tum  ttd^ 
a  man  that  is  drunk ;  it  canfeth  a  merry  and  cheerful  heart,  it  makes  him  f^^pcrffttu- 
forget  his  wants  and  miferies,  and  conceive  himfelf  the  happieft  man  in  the  "''"■  ^**  '*'''"' 
world,  till  his  fick  vomitings  have  freed  him  of  his  difeafe,  or  fleep  have  J^'J  ^!^f  1"^^" 
afTwagcd  and  fubdued  thofc  vapors  which  deluded  his  phantafie,  and  per-  &pr,feHe 
verted  hisundcrftanding,and  then  he  awakes  a  more  unhappy  man  then  ^-'^•^  cnt^  nijt 
ever  he  was  before.  Such  is  the  Reft  and  Happinefs  that  all  worldly  pica-  ^^^P'^'^^^^d  ' 
furesdo  afford.  As  the  Phantafie  may  be  delighted  inapleafant  dream,  !j!^f/l'^^'^  ^^!^ 
when  all  the fcnfcsa'-e  captivated  by  fieep;  fo  may  the  flefli  or  fcndtive  tjt:n.um  ^tcft 
appetite,  when  the  rcafonable  foul  is.captivared  by  f-xurity-  but  when  the  «f  '<-'"it  vivcrr, 
morning  come$,the  dclafion  vaBifhcth  and  where  is  the  plcafure  and  hap-  f^'*^^*''  '/'A^ 
pincfs  then?Or  if  you  ftioiild  go  to  Learning,Eo  purefl,p:eiuifulleft, power-  Z'poU'^t /'^ 
fulleft  Ordinances,  or  compafs  fea  and  land  to  finde  out  the  perfcAeft  yUe'rcLlm 
Church,  and  holieft  Saints,and  enquire  v;hcther  there  your  foul  may  reft  :  vuU)  mri  co- 
Yon  might  haply  receive  from  thefe  indeed  an  Olivc  branch  of  Hope,  &^'^^-     -^o- 
as  they  are   means  to  your  Reft,  and  have  relation  to  eternity  ^  but  in  '^f^JJ^f' 
regard  of  any  fatisfadion  in  themfelves,you  would  remain  ss  reftlefs  as  q-d  noTv'ilit 
ever  before.  O  how  well  might  all  thefe  anfwer  many  of  us,  with  that  in-. 7fc:^^.'//«  znU? 
dignation,as  f^ccl>  did  Rachel,  Am  I  i^fieadtf  God?  Oras  the  King  of  -^-^o-ifimr^ 
JfraeU'&id  of  the  Meffcngers  of  the  King  of  ^jj;n4,when-he  required  him  "-''^'l^''''^  '?*"- 
to  reftore  Naan^an  to  hcalth,^»,  /  Ged,  to  kill  and  to  mak^e  alive^that  this  ^utl^^rc^' 
mum  fcndtto  me  to  recover  amanofkis  Leprefie?  So  may  the  higheftper-  qui  nonvult 

fpdionj4)n  earth  fay,  Arc  we  God,  or  inftead-of  God,  that  this  rcan  comes  '^-^^■'^  ?.  ^^'fi 
,•  .     .  idc  wori  ve- 

in, Hon  quod noht  v!vere,  fed  ut pofi  nmum  melths  {.oftt  vh ne,  noftdum  ergo  m  vult  vh/H,  fed  gim  r.d 
M  quiid  vult  moricnds per vcnmt.  Auguft.  de  chit.  lib.  14.  cap.  24,15. 

I  iii  Z  '-  £0 


59^  The  SAhits  EverUping  Re^,  Chap.  i. 

CO  u>  to  give  a  Ion!  Rc[\  ?Go  rake  a  vie  .v  oUii  eltdces  or  men  in  cb?  world 

«*  and  fe-  wlicrhetany  of  cheai  have  fou.id  this  Rcll.     Go  cocheHuf- 

band    a.i,  and  d.-Tiand  of  him,  behold  his  circular  endlefs   labours, 

his  continual  care  and  coyi,  anJ  wcannefs,  and  you  wili  eafily  fee,  chac 

there  is  no  Ilea-  •   Go  to  che  Ti  adehnan,  and  you  ihall  and  the  like  ':  If  I 

fliould  Tend  you  lower,  you  would  judge  your  lab  .ur  lo:}  •  Or  go  to  the 

confcionablc  painfjl  Mini:ler,?ind  there  you  will  ye:  more  ea;ily  be  iiCisH- 

cd  i  for  th<nigh  hs  fpendinj^,  killing,  eiid:e>  Ubours  arc  ekcecding  fwcec, 

yet  is  it  not  bccaufe  chcy  are  his  Ileil,  but  in  ieference  co  his  peoples,  and 

his  own  ete;nal  Re>,  at  whi^hhcaims,  and  co  which  they  miy  conduce. 

All,  s'Hcs    **  ^^y^^  fliould afcend  co  Magilbacv,onden4uireat  theThrone,you  would 

hta'il'utcrHia  ^^!^  there'*  no  condition  fo  re  '.lefSjand  your  hearts  would  even  pity  poor 

-oidire  :)u:ft:i   Prip.ccs  and  K-ngs.  Doubiiefs  neither  Cojrc,  nor  Country,  Tovvns,or  Ci- 

totoyop  lof     ties.  Shops,  or  Fields,  Treafurie?,  Librarie;,  Solicanne  s,  Society,  s'cudics, 

Tf  B^i/Tirfr;    ^x^  f 'i'pi'^s,  can  afford  any  fjc!)  thing  as  this  ile:h  If  you  could  enquire  of 

&Uip%  bd-  ^'^^  '^^^^  ^^^^^  Gene -ations  ■  or  if  you  could  ask  the  living  chrougli  all  Do- 

lUalKibcUa      minions,  thcy  would  all  tell  you,  here's  no  Re^  •,  and  all  xVlankind  may 

pir  'mli'.um       fay,  Ali  our  date/  are  furrow  ^  and  our  Uboti/-  is  ^^ricf^  and  onr  harts  take  not 

^tmcToMti      ''^/'^<^«^'^^---2  3  -Go  to  Genevah^^o  no  New  £«j^/W,find  out  che  Church 

luo'-naUi'     ^^"'^^  y^"  ^^^"^^  ^^^  ^^PPy> ^^  we  may  fay  ot  it, as  lamentin;^  Jeremy  oi 

ant dnwnfi.:)!,-  the  Church  of  tV;2 /firj.  Lam.  1.3.    She  drvelleth  Among  the  Heathen^  Jhe 

t'biiSy  .nn  tm-    findeth  no  re/},  atlhsr  Perfecutors  overtake  her.     The  iiolieft  Prophc-     the 

pendcntibut       blcfledit  Apo.tle  would  fay , as  one  of  the  moft  bleffed  did,  2  Cor.7,^'.  Ostr 

mtisHunait-  ^^^  ^^'^  "^  ^^^^•>  ^^'^^^^  vcre  fightings  ^within  we '-e  fears  ■  If  neither  Chrift 

to  rer/m  ;mbi-  "^''  ^'*  Apoftles,to  whom  was  given  the  earth  and  the  fulncfs  thereof,  had 

:ii  eripitury       reft  here,  why  (hould  we  exped  it  ? 

q/iii  ahu'l  ^         Qj-  if  odier  mens  experiences  move  you  not,  do  but  take  a  view  of  your 
^*TJj"  ^'ny  own  :  Can  you  remember  the  eftatc  that  did  fully  fatisfie  you  ?  Or  if  vou 
0:oiimad       could,  Will  It  provea  lalting  Itacc  ?  For  my  own  part,  I  have  run  through 
OafhuEpifl.     feveral  places  and  fiaccs  of  hfe,  and  chough  I  never  had  che  neccflicics 
178.^.431.      which  might  occaHon  difcontenc,  ycc  did  1  never  find  a  fetdcmentfor  my 
J,  Cor.  15.1^.  Soul-,  and  I  believe  we  may  all  fay  oFour  Reft,  as  P4«/of  our  Hopes, ///t 
were  i»  this  life  only,  tve  were  of  all  m:n  moft  miferable.    Or  if  you  will  not 
a  credit  your  paft  experience,  you  may  try  in  your  prefent  or  future  wants  : 
whenConfcicnceis  wounded,  God  offended,  your  bodies  weakened,  your 
friends  afflicted,  fee  if  thefe  can  yield  you  Reft.    If  then  either  Scripture, 
or  Reafon,  or  the  Experience  of  your  felves  and  all  the  workl  will  fatisfic 
us,  we  may  fee  there  is  no  refting  here.    And  ycc  how  guilty  are  the  genc- 
tt  rality  of  Profeflbrs  of  this  (in  1  How  many  halts  and  ftops  do  we  make.be- 
fore  we  will  make  the  Lord  our  Reft  I  How  muft  God  even  drive  us,  and 
fire  us  out  of  every  condition-,  left  we  (hould  lit  down  and  reft  there  /If 
«  he  give  us  Profperity,  Riches,  or  Honour,  we  do  in  our  hearts  dance  be- 
fore them,  as  the  Ifraelttes  before  their  Calf,  and  fay,  Thefe  are  thy  Geds^ 
and  conclude  it  is  good  being  here.If  he  imbittcr  all  thefe  to  us  by  CrofTej, 
"  &o w  ^0  wc  drive  W  l-iave  the  Crofs  r€movcd,&  the  bicterncfs  taken  away, 

and 


Part  I  V.  The  Saints  EverUftwg  Reft.  597 

andarerelllefs  cill  our  londicionbcf.reetned  to  us,  that  we  may  fit  down 
again  and  rcR  where  wc  were  ?  If  the  Lord,  feeing  our  perverfnefs,  il^all 
now  proceed  in  the  cure,  and  take  the  creature  quite  away,  then  how 
do  we  labour  and  care,  and  cry,  and  pray,  that  God  would  reftore  ic, 
that  if  it  maybe,  uemay  makeit  our  Rcil  again  J*  And  while  wc  are  de-  a 
prived  of  i:s  adual  enjoyment,  and  have  not  our  former  idol  to  delight 
in,  yet  raaier  Lhenci)metoGod,  weddight  our  felves  in  our  hopes  of 
recovering  our  former  ftarc  ;  and  as  long  as  there  is  the  leai'i  likelihood  of 
obtaining  it,  we  make  chofe  very  hopes  our  Rett :  if  the  poor  by  labouring 
all  their  dales,  have  but  JTOpesofa  faller  cftace  when  they  are  old  f  though 
an  hundred  to  one  they  dye  before  they  have  obtained  it,  or  certainly  ac 
leail  immedia:ely  after)  yet  do  they  labour  with  padcnce,  and  reft  them- 
felves  on  thefe  Expcciacions.  Or  if  God  do  take  away  borh  prcfent  enjoy- 
ments, and  all  hopes  of  ever  recovering  them,  howdowe  Aarch  about, 
from  creature  to  crcacure,  to  find  out  fomcthing  to  fupply  the  room,  and 
to  fettle  upon  in  flead  thereof?  Yea,  if  we  can  find  no  fupply,  but  are  furc  ct 
we  fijall  live  in  poverty,  inficknefs,  indifgrace,  while  we  are  on  earth, 
yet  will  we  rather  fettle  in  this  mifery,  and  make  a  RePc  of  a  wretched  Be- 
inp,  then  we  will  leave  ail  and  come  to  God.  A  n:ian  would  think,  that  a  u. 
muicu-iide  of  poor  people,  who  beg  their  bread,  or  can  fcarce  with  their 
hardefl  labour  have  fuflenance  for  their  lives,  (hould  eafily  be  driven  from 
Reftinghere,  and  willingly  look  to  Heaven  for  Reff  ;  and  the  fick  who 
have  not  a  dayofeafe,  nor  any  hope  of  recovery  lefc  chem  :  But  O  the 
Cu.rfed  avcrfnefs  of  thefe  fouls  from  God  1  We  will  rather  account  our 
mifery  our  happinefs,  yea  that  which  we  daily  groan  under  as  intolera- 
ble, then  we  will  take  up  our  happinefs  in  God.  If  any  place  in  hell  « 
wtrc  tolerable,  the  foul  would  rather  take upits  Reft  there,  then  come 
toGod.  Yea  when  he  is  bringing  us  over  to  him,  and  hach  convinced  « 
usof  the  worth  of  his  waies  and  iervice  ,  the  laft  deceit  of  all  is  here  ^ 
wc  will  rather  fettle  upon  thofe  waies  that  lead  to  him,  and  thofe  ordi- 
nances which  fpeak  of  him,  and  thofe  gilts  which  flow  from  him,  then 
wcwillcome  dean  over  to  himfelf  Lhr;ftian,  marvel  not  that  I  fpeak 
fomuchofRcfting  in  thefe-:  Beware  left  it  (hould  prove  thy  ov/n  cafe  ^ 
I  fuppofe  thou  art  fo  far  convinced  of  the  vanity  of  Riches  and  I-Ionour, 
and  carnal  pleafure,  that  thou  canft  more  eafily  difclaim  thefe  (  and  its 
well  if  it  be  fo)  but  for  thy  more  fpiritual  mercies  m  thy  wayofpro- 
feflion,  thou  looked  on  thefe  with  lefs  fufpition,  and  thinkcft  they  arc 
foneertoGod,  that  thou  canft  not  delight  in  them  too  much,  efpecially 
feeing  moft  of  the  world  defpife  them  ,  or  delight  in  them  too  little. 
Butdonottheincreafe  of  thofe  mercies  dull  ^y  longings  after  heaven? 
Ifall  were  according  to  thy  defire  in  the  Church,  wouldft  thou  not  fit 
down  and  fay,  lam  well  ^  Soul,  take  thy  Reft,  and  think  it  a^fudgement 
to  be  removed  to  Heaven  ?  Surely  if  thy  delight  in  thefe  excell  not  thy 
delight  in  God.or  if  thou  wonuldft  gladly  leave  the  moft  happy  condition 
oncartb,  t«  be  with  God,  then  art  thou  a  raicman,  a  Chriftian  indeed. 

liii  3  "  I 


98  The  SaI  nts  EvcrUfli/jg  Reft.  -Chap.  I. 

»  I  know  ilic  means  <  '  prace  irufi  be  loved  and  valocd,  and  the  ufual  cn- 
jo^rTienc  ot  Goi  i'5  in  ihe  ufc  ot  ilicm  -  and  liethac  cicl'jilKech  inany 
worldly  thing  more  rhcnm  ihem,  isnota  trucChriUian  :  Buc  when  we 
arc  content  wiihuuiy  in  Head  oh  Go^,  and  had  rather  be  at  a  Sermon  then 
in  Heaven, anda  n;embcrofa(  hurch  here,  then  oi  that  pc  fed  Church, 
and  rei«)yce  in  oruir.arccs  but  as  ti.ey  are  part  or  our  earthly  profperity  ^ 
this  15  a  lad  mi  Hake.  Many  a  or.t  oi  u$  were  more  wilhng  to  go  to  iieaven 
in  the  tormer  dayes  of  perfocuiion,  when  we  had  no  h-opes  of  feeing  the 
Church  reformed,  and  the  Kingdom  delivered  :  Cut  now  we  are  in  hopes 
to  have  all  things  almo'.t  as  we  def.re,  the  cafe  is  akcrtd,ar.d  we  begin  t« 
look  at  heaven  as  firangely  and  fadly,as  if  it  would  be  to  our  lofs  to  be 
removed  to  it.  Is  this  the  right  ufc  of  Reformation  f  Or  is  this  tlie  way 
to  have  it  continued  or  perfeded/'fhould  our  deliverances  draw  our  hearts 
from  God?0,how  much  better  were  ;r,in  every  tiouble,fo  \'ti<.\\  our  chief 
arguments  of  comfort,  from  the  place  where  our  ch;elc^  Reft  remains - 
and  when  others  comfort  the  poor  with  hopes  of  weahh,  or  the  l:ck  with 
hopes  of  health  and  life,lct  us  comfort  our  felves  wi:h  the  h{>pcs  ot  heaven. 

«. So  far  rejoycc  in  the  creature,  as  it  comes  from  Gcd,or  leads  to  him,  or 
brings  thee  fome  report  of  his  lore  ^  So  far  let  thy  foul  take  comfort  in 
Ordinances,  as  God  doth  accompany  them  with  quukning,or  comfort,  or 
gives  in  bimfelf  unto  thy  foul  by  them  ,  Still  remcmbring,  when  thou  hail 
even  what  tboa  doft  defire,  ye:  this  is  not  Heaven ;  yet  thefe  are  but  the 

ct  fjrft  fruits.  Is  it  not  enough  that  God  alloweth  us  all  the  comforts  of  tra- 
vellers, and  accordingly  torejoycein  all  his  mercies,  but  we  mullfetup 
X  Cof.f.  rf,  7,  our  flaff,  as  if  we  were  at  home  ?  While  we  are  prcfent  in  the  body,  we  arc 
8,9.  abf«nt  frona  the  Lord  ^  and  while  we  are  abfent  iroin  him,weare  abfcne 

«  from  our  Relh  IfGod  were  as  willing  to  be  abfent  fio.Ti  us,  as  we  from 
bim,  and  if  he  were  as  loth  to  be  our  Reft,  as  we  are  loth  to  RdVin  him, 
vft  ftiould  be  left  to  an  Eternal  Reliefs  feparation.  In  a  word,  as  j'ou  ar< 

"  fcnfible  of  the  finfulnefs  of  your  earthly  difcontents,fo  be  you  alfo  of  your 
irregular  contcnts,and  pray  Cod  to  pardon  them  much  more.  And  above 
all  the  plagues  and  judgements  of  God  on  this  fide  hell,  fee  that  you  watch 
and  pray  againft  this  {jOffetltrtg  a»j rvhere  Jhort  ofHeavert,or  rtpfmgjottr 
fouls  to  Refi  on  anj  thing  below  Gcd\  Or  elfe,  when  the  bough  which  you 
tread  on  breaks,  and  the  things  which  you  Refl  upon  deceive  you,  you 
will  perceive  your  labour  all  loft,  and  your  fwceteft  contents  to  be  prepa- 
r;itivestoyourwo,andyourhighe{thopcswill  make  you  afliamed.  Try, 

*  if  you  can  pcrfwadc  Satan  to  leave  tempting,  and  the  world  to  ceafc  both 
troubling  and  fcducing,  andfintoccafeinhabitinn  and  ading,  ifyoucaa 
bring  the  Glory  of  God  from  above,  or  remove  the  Court  from  Heaven 
to  earth,  and  fccurc  the  continuance  of  this  through  Eternity  •,  then  ferule 
your  fclvcsbclow,  and  fay, Soul  take  thy  rcf\,Jiere ;  but  till  then  admit  nqc 

1  fuchathoughc. 

CHAP. 


Part  I  V. 


The  Saints  E'verlafiing  Refi. 


599 


CHAP.    U. 
USE  VII. 


^'Proving  our  urmdlingnefs  to  TJie. 


SECT.  I. 

S  there  a  Rell  remaining  for  tl'.c  people  cf  God?  Why  H  ^    ^     .^ 
arc  we  tbcn  io  loth  to  die  ,  and  to  depart  from  hence  » wc  rcfift 
tlaat  we  may  poflcfs  this  rleil  ?   *  if  I  may  judge  of  aiwi  Uruecie, 
others  hearts  by  my  own,  we  are  exceeding  giiilt3Mn  =^^'^^  f^<>- 
ihis  point.  We  linger,  as  Lot  in  i'^iow,  tili  God  being  ^^^5^^^,^ 
merciful  to  us,  doth  pluck  os  away  againfi  our  wills,  haled  10  our 
How  rare  is  it  to  meet  with  a  Chriftian,  though  o^laflcrs  p»- 
flrongcft  parts  and  longeft  profeffion ,  that  can  die  with  an  unfeigned  ^^^',^^^^ 
lingnefs  /  Efpecially  if  worldly  calamity  conilrain  them  not  to  be  ivjllingf  uSaLiOTclk 
Indeed,  we  fometime  fet  a  good  face  on  it,and  pretend  a  wiljingnefs  when»goine^a 
we  fee  there  is  no  remedy ,  and  that  our  anwillingoels  is  oriy  a  diigracc  to  kcncc  as 
us,  but  will  not  help  to  prolong  our  lives  :  But  if  God  had  ena^ed  fiicha/**™?*^*^  ^ 
law  for  tbe  continuance  ofour  lives  on  earth,as  isena^cd  ior  the  cootinn-  ^^^^^^"-m^^ 
ance  of  tbcParliarEcnt,  that  we  (hould  not  be  dilTolved  til!  our  own  plea-  obeiicria^nl 
fure  •,  and  that  no  man  fhoaid  die  till  he  were  truly  willing ;  I  fear  heaven  wouU  we  he. 
might  be  empty  for  the  moft  of  us  ^  and  if  oar  worldly  profperit}'  did  Honoured  hj 
not  fade,our  lives  on  earth  would  be  very  long,  if  not  eternal,  f  We  preit^^^^f^  '^^^ 
tend  dcfircs  of  being  betrer  prepared,  and  of  doing  God  fome  greato:  Ter-  wards.  tV  ' 
vice,  and  to  that  end  we  beg  one  year  more,  and  anotlier  ,and  another ,bnt  wk«ji  tkc  g© 
ftill  our  promiied  preparation  and  fervicc  is  as  far  to  leek  as  ever  before,  ^giinlt  our 
and  we  remain  as  unwilling  to  die,  as  we  were  when  we  begged  our  firft  **^*^^^*W^ 
Reprival.  if  God  were  not  more  willing  of  our  company,  then  we  arc  oi^^jj^' 
his,how  long  (hould  ive  remain  thus  dilbint  from  him  ?  And  as  we  had  ne-j,iangi3o3i  «€ 
vcr  been  (andified  if  God  had  ftaid  till  we  were  willing ; .  io,  if  he  ihouJd  Heaven  rcay 
refer  it  whollv  to  our  fcl  vc$-,it  would  at  Icaft  be  lone  before  wc  Ihouid  be  ^^^"'f ',  ^^^. 

■*  °  earthly  caj<i- 

f  rky  do  de- 
limit u»  >  Cyprian,  it  "MarisTttat.  p.3  f  5.  f  We  arc  a!!  naturally  ^U(j&%  Vi  liTt,an^  though  we  prize 
tifc  alxwc  all  earthly  thinj;?,  yet  wc  aic  alVianicd  to  profcis  tint  we  deGre  it  for  its  own  fafec,  but  pre- 
tend fomc  other  icalbn  :  one  foi"  this,  and  another  for  that,  as-c.  Afrei  all  this  hypocrlfie.  Nature 
above  all  tilings  would  live,  and  makes  life  the  main  end  of  living.  But  Grace  hach  hic'ierthouehts, 
«^c.  Bifhop  H.j^,  So/i/e.  IT.  /'''2-79'^c*-  lor  nicer  moral  conhderacionsagainft  the  fear  of  death) 
read  Sf?;cc.£j)ii'?  ^4.  ^t^  L«ci/<;w.' j  aad  c/;.rro/i  of  ^Vi^dom5 /.  2.  c.  i-^. 


6CO  The  Saifits  Evnhffin^  R((l.  Cliap.2. 

»  glorified.  1  con^efs  that  death  of  it  felt  is  rot  defirable  ^  but  the  fouls  Reft 
For  Spiritual  ^j.j^  q^^  j^  ^^  which  deaih  is  the  common  pafTnce.  And  becaufc  we  arc 
ramonc  nviny  apt  to  m:\ke  l;{',nt  ot  this  I'n,  and  to  p:cad  our  Common  nature  tor  to  pa- 
lirgcrjc)'-/7.:i  tronize  it ;,  le.  mc  here  fee  before  you  its  aggravations, and  alfo  propound 
demon iiitJie  fomc  further  cnfideracions  which  may  beufefi:!  to  you  and  my  fclf 
(and  others  aganill  It. 
o  his)  IS  ex-  " 
ccilait. 


SECT.    IT. 


I 


ANd  firll  confider,  Whqt  a  deal  ofgrofs  infidelity  doth  lurk  in  the 
i.cim.u   ...ai  bowtls  ofchisiln.  Either  paganifh  unbeI:efot  the  truth  of  that  erer- 

todic,\vho  nal  blefTeJnefs,  and  of  the  truth  oi  the  5crip:urc  which  doth  pron.ifeit  to 
being  not  u<:;  or  at  lead:  a  doubtino  of  our  own  interel^or  moft  ufualiy  fumcivhat  of 
born  again  of  bo^h  thele.  And  though  Chrifiians  are  ufualiy  mofl:  fenl:ble  of  tlielacccr, 
theS^-^irlt  "^"^  therefore complain  moft  againft  it- yet  I  am  sptto  fufpert  the  former 
is  con.iemned  to  be  the  main  radical  maner-rin,and  of  greateR  torce  in  th;s  bufinefs.O.if 
totScriamcs  we  did  but  verily  belicve,  that  the  promife  of  this  glory  is  the  word  of 
of  H;ll :  Let  God,  and  chat  God  doth  truly  mean  as  he  fpeaks.and  is  fully  refolved  to 
die  whoTs  ^^^^  '^  §ood  •,  if  we  did  verily  believe  that  there  is  indeed  (uch  blc-H^dnefs 
rot'iudacd  to  prepared  for  believers,  asthe  "^cripturemGntioneth;  fure  we  iLouId  beas 
be  Chrifts  in  impatient  of  living  as  we  arc  now  fearful  of  dying,and  (hould  think  every 
his  Ciofs  and  ^j^y  ^  year  till  our  laft  day  fhould  come:  We  fhould  as  hardly  refrain  from 
Paihon  :Lec  Jaymg  violent  hands  on  our  fclves,or  from  the  negle«5ling  ofihe  means  of 
Di:,who  muft:  Our  health  and  life,  as  we  do  now  from  overmuch  carcfulnefg  and  feeking 
from  this  ^of  life  by  unlawful  means.  If  the  eloquent  oration  of  a  Philofopher  con- 
Death  pafs  to  cerning  the  fouls  immortality  and  the  life  to  come  could  make  hisaffcded 
gcfecond  hearer  prefently  to  caft  himfelf  head-long  from  the  rock  ,  as  impatient 
himfeai  to  of  any  longer  delay  ;  what  would  a  ferious  Chriftians  bel:.ef  do,  if  Gods 
Die,  whom  Law  againltfelf  murder  did  not  reltrain  i*  Isit  poffible  that  we  can  truly 
eternal  fire  bclicve,  that  death  Will  remove  us  from  mifcry  to  fuch  glory,  and  yet  be 
m-ifttoimcnt  ^lothtodie?  Ifit  were  the  doubts  of  our  our  interelt,  which  did  fcnr  us  ; 
laftin^'^pains,  y«  a  tfuc  belief of  the ccrtancy  and  excellency  of  this  Reft,  would  make 
whcnhc  de-'  US  reftlefs  till  our  interelt  be  cleared.  Ifaman  that  is  dcfperatcly  lick  to 
paiteth  hence,  day,  did  believe  he  fhould  arife  found  the  next  morning  ;  or  a  man  today 
^^lv""^v.^'^  indefpicable  poverty,  had  afTurance  that  he  fhould  to  morrow  arifca 
byhiT'loneer  P'^'^^^^J  would  they  be  afraid  to  go  to  bed  '  Or  rather  think  ic  the  lor.jrefl: 
dcbvdoch'  day  of  their  lives,  till  that  defircd  night  and  morning  come?  The  truth  is, 
faji'only  the  though  there  IS  much  faith  and  Chriftianity  in  our  mouths,  yet  there  is 
deferring  of  much  infidelity  and  paganifm  in  cur  hearts,  which  is  the  main  caufe  that 
!:id%rn„,«e.refolothtod.e._ 

Cyprian,  de 

sta.jQ.p  '  sect; 


Part  IV. The  Saints  Ever laflmg  Reft»  do  i 

■  ■  SECT.   III. 

5,     A  Nd  *astljewcaknersofourFaith,  fo  alfb  the  coldncfs  of  our  «    $.3. 

x\  Love  is  exceedingly  difcovcrcd  by  our  unwiliingncfs  to  die.  Love^j*  seAta  vitafi 
doth  defire  the  neareft  conjund:ion,chc  fullcft  fruition,and  clofcft  commu-  j'-oj^J'^w^i'* 
-nion-,  WheretlicfedcGrcs^arcabrcnc,  there  is  only  a  naked  pretence  of  rj^^ll^j/'^y' 
JLove  :  He  that  ever  felt  fuch  a  thing  as  Love  working  in  his  brcft,  hath  3I-  Lbctur,  ctte- 
fo  klz  thcfe  ddires  attiending  it.  If  we  love  our  friend,  we  love  hiscompa-»r/>  Qmnibiu  re- 
ny  •  his  prcfence  is  comfortable  j  his  abfcncc  is  troubl-cfom.  When  he  goes  ^'"^^  ^;^"o''j!."'^ 
from  U5,we  defire  his  return  :  when  he  comes  to  us,  we  entertain  him  with  f^^".  luoniafti 
welcomCj-and  gladnefs  :  when  he  dies^  we  mourn  and  ufually  over-mourn :  pygpter  hxu 
to  be  feparated  from  a  faithful  friend,  isto  usasthercntif)g  of  a  member  mxndum  eft-, 
from  our  bodies  •,  And  would  not  our  dcfircs  after  God  be  futh,  if  we  re-  ^'«f?«'^  -^''"^ 
ally  loved  him  ?  Nay  ,(hould  it  not  be  much  more  then  fuch,  as  he  is  above  Tf^l^uL  S- 
all  friends  moft  lovely  ?   The  Lord  teach  us  to  look  dofely  to  our  hearts,  turqumtum 
and  take  heed  of  felf.deccit  in  this  point :  For  certainly  what  ever  we  ^tt'^man  digna 
tend  or  conceit,  ifwc  love  either  Father,  Mother ,Husband,  Wife,  Childe,  <-ft  ('^"^  C'"'" 
Friend,  Wealtli,or  Lifp^mprc  then  Chrift,  weareytt  none  of  his  ^incere^^J^^^^^^^*^ 
Difciplefi.  Whenitcomes'.to£hcci:ial,  thcqueftion  will  not  be,, Who  ^^^^tavitamn. 
^preached  moft,  or  heard  moft,or  talked  moft  ?  but  who  hath  loved  moft  ?  amatnr  ut 
when  our  account  is  given  in,  Chrift  will  not  take  Sermons,  Praycrs,Faft-  diz;Meft)  fieri 
ings,  no,  tvor  the  givingof  our  goods,  not  the  burning  ofour  bodies  in-  '^^^^^''^^in^ 
/fteadoflovc,  I  C^r  13.1,2,3,4,8,1 3.^1 6. 22.£p^f/: 6.24.  And  do  we  \Zi?,mh 
•  love  him,  and  yet  care  not  how  long  we  are  from  him  ?  If  I  be  deprived  of»dtemiimvelk, 
L  my  bofom-friend,  mecbinksl  am  as  a  man  in  a  wild€rncfs,folitary,and  dif-  'I'mc'tgiiw. 
xonfolatc ;  And  is  my  abfencc  from  God,  no  ^art  of  my  trouble  ?  and  yet  ^^,f  V'^'J'-j, 
can  I  takt  him  for  nT^'  chicfcft  friend  ?  1  f  I  delight  but  in  feme  Garden,  ova^'^^!lJ'  ^^^^ 
Walk,  or  Gallery^  I  would  be  much  in  it :  If  I  love  my  Books,  I  am  much  de  avit. 
with  tbem,and  almoft  unwearicdly  poaringon  them.The  foodwhich  I  love,  iib-u^-cap.  tj. 
I  would  often  kcd  On  •  the  clothes  that  I  love,I  would  often  wear;  the  re-  ^^^f^-  ^'*^ 
creations  which.I  iove,I  would  often  ufethem-the  bufinefs  which  I  iove,I  ^.^   ^^^f, 
Vr'ould  be  mdch  employed  in  -.And  can  Hove  God.and  that  above  alhhefe;  Herodotus  tcb 
and  yet  have  no  defires  to  be  with  him?Is  it  not  a  far  likelier  fign  of  hatred  us  of  a  Coun- 
thenoflove;  when  the  thoughts  ofour  appearing  before  God,  are  our  ^^^yj^^ere 
moft  g'ievous  thoughts  ^  and  when  we  take  our  falves  as  undone,  becaufe  'ny"  I'vesi  Tnd 
we  muftdieand  com^untohim?  Surely,  I  (hould  fcarce  take  him  for  an  when  a  man 
unfeigned  friend,  who  were  as  wellcontented  to  be  abfent  from  me,  as  we  «ii«h,  all  his 
ordinarily  arc  to  be  abfent  from  God.Was  it  fuch  a  joy  to  'f^cci'  to  fee  the  ^vwes  muft  be 
faceof?o/ff^in  £27;?^?  and  (hall  we  fo  dread  the  fight  ofChrift  in-glory  ?  fha^Tmaybc 
and  yet  fay  we  love  him  ?  I  dare  not  conclude,  that  we  have  no  love  at  alI«known  which 
when  we  arefo  loth  to  die  But  I  dare  fay,  were  our  love  more,  we  ihould  beloved  beft, 

and  that  muft 
j)C  flain  and  burled  witli'lum  j  And  that  they  ufe  to  ftrivc  for  this  as  an  high  privilcdge,  and  take  it  i« 
heart  asaffrcatdiflionourtobepurbyit.  Htrador.  hb.  ^-p/fg-  (tdtt.Syllwig.)  184.  And  \fvillnott^c 
love  of  Chrift  make  a  Chriftian  as  will  ng  to  dk  > 

Iv  k  k  k  die 


l^ The  Saints  EvcrUflwg  Reft.  Ghap.  2. 

«  die  more  willingly.  Yea,  I  dare  fay,  Did  we  leve  God  but  as  ftrongly  ai 
a  worldling  loves  his  wcaith.or  an  ambitious  man  his  honour,  or  a  volup- 
tuous man  his  plcafure  •  yea,  as  a  drunkard  loves  his  fwinilh  delight,  or  an 
nnclcan  perfon  his  brutifh  luft  :  Wc  fhmild  not  then  be  (o  exceeding  loth 
to  leave  the  world,  and  goto  God.  O,  if  this  holy  flame  of  love  were 
throughly  kindled  in  our  brefts,  inflead  of  our  preffing  fears,  our  dolo- 
rous complaints,  and  earneft  prayers  againlt  death, we  Oiould  joyn  in  D4- 
vids  Wilderncfs-Iamentations,  Pfal.^2.  1,2.  Js  the  Hart  p4>tteth- after 
the  water  hcohf^fopAntethmyfouUftcrthee,  OGod:  Afy  foul  thirfieth for 
God,  for  the  living  God  •,  whcft  fhtH  I  cam:  and  appear  before  God  ?  The 
truth  is,  As  our  knowledge  of  God  is  exceedm^  dark,  and  our  faith  in 
him  exceeding  feeble  ^  fo  is  our  love  to  him  but  little,  and  therefore  are 
our  defires  after  him  fo  dull. 


SEC  T.  IV. 


J-^' 


3.  IT  appearswe  are  little  weary  of  finning,  when  we  are  fo  unwilling 
*Pftftarth,M  ^'^  ^^  ^'"^^'^  ^y  ^y'"S'  1^'^  we  take  fin  for  the  greateft  evil,  we 

Ap9thei.  fhould  not  be  willing  of  its  company  fo  long  ^  did  we  look  on  fin  as  our 
t  Cim  Schrgi-  cruclleft  enemy ,and  On  a  finfull  life,as  the  mol>  miferable  life^fure  we  fhould 
rii  Mdicus  j[^j.j^  |jg  j^Qj.g  willing  of  a  change.  But  O,  how  far  are  our  hearts  from  our 
Aj'/^f'^^^'^^A,^  dodrinal  profefiion,  in  this  point  alfo  !  We  preach,  and  write,  and  talk 
j^it!,^Kquit,  "againft  fin,and  call  it  all  that  naught  is :  and  when  we  arc  called  to  leave  it, 
m^'a ;«  vitd  we  arc  loth  to  depart :  We  brand  ic  with  the  moft  odious  nan>es  that  wc 
vWhqiae  m.i-  ^-jr,  invaginc  (and  all  far  fliort  ofexprefiing  its  vilenefs  •, )  but  when  the 
■ildm.'^oon-  ^PP'^'^schofdeaih  puts  n?  to  the  trial,  we  chufea  continuance  with  thefe 
vlad  notn:(Uj.  abominations,  before  the  prefence  and  fruition  of  God,  *  But  as  Nemen 
etimfV'ffc-  ^  Imote  his  Souldier  for  railing  againft  Alexander  his  enemy ,  faying,  1  hired 
^«^.  f^^  jQ  ji^ijf  agaitifi  hirrtyandrnt  to  railagairtfi  him:So  may  God  fmite  us  al- 

©vx/and  over  ^^  when  he  ftiall  hear  our  tongues  revilmg  that  iin,which  we  refift  fo  floth- 
in  our  pray-  fully,and  part  with  fo  unwillingly  .Chri(liar>s,feeing  wc  are  confcious  that 
«r»,  beg  and  our  hearts  deferve  a  Imiring  for  this.let  us  joyn  together,to  chide  and  fmite 
"l^'J-"  f^'"  ^  our  own  hcarts,before  God  do  judge  &  fmite  them.O  foolifii  finful  heart ! 
aom  mioh?'  ^^^  '•^^"  beenfo  long  a  fink  of  fin,a  cage  of  all  unclean  lufts,a  fountain  un- 
haiVcn,'Jf  we  cefTantly  ftreaming  for  forth  the  bitter  and  deadly  waters  of  tranfgrefllon? 
•have  greater  and  art  thou  not  yct  aweary?  Wretched  Soul  Iihaft  thou  been  fo  long 
^ircs  and.  woundcd  in  all  thy  faculties  ?  fo  grievoufly  languifliing  in  all  thy  perfor- 
^n?'?^«       mances'fo  fruitful  a  foyi  for  all  iniquitiesPand  art  rhou  not  yet  more  wea- 

.  fervc  the  De-  ry  ?  f  Haft  thou  not  yet  tranfgrefied  longenougb?  nor  long- enough  pro- 
vil  hcr«,t"ieii  voked  thy  Lord  ?  nor  long  enough  abulcd  love  ?  wouldft  thou  yct  grieve 
to  go  rcig"!  the  Spirit  more?and  finagainft  thy  Saviours  bloodPand  more  increafc  thine 
Tpr^  cL       ^^'"^  wounds  ?  and  lUllhe-  under  thy  grievous  imperfcAions  ?  Hath  thy 

■  hamo>:taJ.Sc&.  C^^  proved  fo  profitable,  a  commodity?  foneceflfary  a  companion  ?  fuch  a 
i3.ric^.5i<r.    delightful  ?mp'oymcnc?  that  thou dolK© -much. dread  the  pouting  day  ? 


Part  I  V.  The  SAints  Ever lafting  Reft.  6^^ 

Hath  thy  Lord  dcfcrved  this  at  thy  hand$?thac  thou  (houldlt  chufetocon-  « 
tinuc  in  the  Suburbs  of  Hell,rather  then  live  with  him  in  light  ?  and  rather 
ftay  and  drudge  in  fin,  and  abide  with  his  and  thy  own  profcfled  enemy, 
then  come  away  and  dwell  with  God  ?  May  not  God  juftly  grant  thee  thy  a 
wi(hes,and  feal  thee  a  leafe  of  thy  defircd  diftance,and  nail  thy  ear  to  thefc 
doors  of  mifery,and  exclude  thee  eternally  from  his  glory?  Foolifti  finnerl 
who  hath  wronged  thee?  God,  or  fin?  who  hath  wounded  thee,  and 
caufed  thy  groans  ?  who  hath  made  thy  life  fo  wofull  ?  and  caufcd  thee  to 
fpend  thy  daies  in  dolour?  is  it  Chri{V,or  is  it  thy  corruption  ?  and  art  thou 
yet  fo  loth  to  think  of  parting  ?  (hall  God  be  willing  to  dwell  with  man  ?  u 
and  the  Spirit  to  abide  in  thy  pcevifh  heart?  and  that  where  fin  doth 
ftraicen  his  room, and  acurfed  inmate  inhabit  with  him,  which  is  ever 
quarrelling  and  contriving  againll  him  ?  and  (hall  man  be  loth  to>come  to 
God^  where  is  nothing  but  perfeft  BleflTednefs  and  Glory  ?  Is  not  this  to 
judgeour  felves  unworthy  of  everlaHing  Life?  If  they  in  A8j  13. 46. who 
put  the  Gofpcl  from  them,  did  judge  themfclvcs  unworthy  ;  do  noc  wc 
who  flic  from  Life  and  Glory  ? 

SECTV.  ; 

4.  tT  (hews  that  we  are  infenfibleo-f  the  vanity  ofthe  Creature,  and  of  «     <  ^ 

^  the  vexation  accompanyingour  refidence  here,  when  we  are  fo  loth  » j;t^itir,  pu- 

W  hear,  or  think  of  a  removal.  What  ever  we  fay  agatrift  the  world,  or  xcvnsiUifenxi 

how  grievous  foever  our  complaints  may  feem  :  we  either  believe  not,  or  *fg<o^pi>  f '-  = 

ftel^iotwhat*wefav,orc!fewe{hould  be  anfwerably  aflfededtoitv  yfffa.^'>»f^c  ddo- 

call  the  world  our  enemy , and  cry  out  of  the  opprcllion  of  our  Task-ma-  sordent  emm 

fters,and  groan  under  our  fore  bondage  ;,  but  cither  we  fpeak  not  as  we  mibi  omnia 

lhink,or  elfe  we  imagine  fome  fingular  happinefs  to  confift  in  the  pofleflion  ^«Tf/?4 .-  uti- 

of  wordly  thincs,  for  which  all  this  (hould  be  endured.  *  Is  any  man  lochi/^-^"'*'''"'" 

to  leave  nispr^fonfortoremc^ve  his  dwelling  trom  cruer  enemies?  or  to  tthoramc^ 

fcapc  the  hahds  of  murd^rbu$  robbers  ?  -Do  we  take  the  world  indeed  for  mrtu  in^fia/et:l 

our  prifon  ?  our  cruel,  fpoyling,  murderous  foe  ?  and  yet  are  we  loth  to  ^^  "'^'^o  5«-  u 

leave  it  r  Do  we  take  this  fle(h  for  the  clog  of  our  fpirits  ?  and  a  vail  that's  f'S  ^#'^^'  ^ 

drawn  betwixt  us  and  Co^fand  a  continual  indwelling  traitor  to  our  ch/jfto'. 

fouls  ^andyeta-rrw^eioch  to  lav  itdbwn  Mndecdf  P^'^^y-wasfmittenbyj^Even  bccaiifc 

theAngel,before  he  at  ofe  and  left  his  phion.-bu^it  was  more  from  his  igho-  we  defpifc 

ranee  of  his  intended  ddivcrance.thenany  unwillingnefs  to  leave  the  place.  <^<^^^'?'  y^^ 

■*-- ^-j.  .  0  I-  may  judge 

.  ^     .  . .  ^  .,  .  well  of  us  : 

For  I  my  fclfwhcnl  delighted  m  the  dcfti-irc  of  P/.ifo,  vlicnl  heard  the  Chriftians  reproached, 

and  law  that  they  feared  not  death,  not  any  thing  which  wa?  terrible  to  ether  men,  I  bethought  iiiy 

■fclf  tK:^t  itwaj.imjMjfl'^b^eihaiihcrcBicnlhould'be  fcpwanis  tovice  and  ^leafurcs.     For  what  man 

Uiaxifgiren  to  pl,cai|ruic»  or.  i^  i^Umpcf  ate,  or  fwe.cijy  glottcih  in  humane  bowels,  can  dtJigHt  in 

Death,  which  depiivcth  han  of  his  "Dtliehts  >  and  would  net  rather  cnde^rpur  to  live  here  ftifl,  and 

•0  difftmUc  with  the  Magiftrates,'  ({ha*  would  kill  himj  'much  Icf$  will  he  givcup^  hhnfelf  to  Deatk. 

Kkkk  2  I 


^04  Thi  Uim  Ev(rUJ!iitg  Rffi,  Chap,  i^ 


«  rtivc  rtil  o(  foffphj  long  impnlonmenc,  ^ndiUtutis  caliing  incutlw 
D«rt  of  Lions ;  and /'crrwif; kicking  fafl  in  the  Dungeon;  andyo^iAitV. 
lying  in  die  bdly  oftnc  Whale  ^  and  /)4t/i^  from  the  deep  crying  to  Gnd  | 
H:b.  II.  buc  i  remember  not  that  any  were  loth  to  be  delivered.  I  nave  read  in- 
hit%  ig.  ^^  ttde^d,  "Ihat  they  fuffercd  chccrfullv,  and  reioyccd  in  being  aftiiAed,  de- 
'  LmoAui  rtituce  and  101  iTiciued ',  yea,  and  that  fomc  of  them  would  not  acccpt,of 
Jj^  vUa"  deliverance  :  liuc  not  from  any  love  to  the  fuflfcrinc,  or  any  unwillingnefi 
cum  lilt.  f.!if,e  to  change  their  condition  ;  but  bccaufc  of  the  hard  terms  of  their  delive- 
ppi/tespii^pttit'  ranee,  and  from  the  hope  they  had  of  a  better  refurre^ion.  Though  PmmI 
ancoyomui-*2x\i  SjUt  could  Hng  in  the  (^ock«,  and  comfortably  bear  their  cruel 
^0MmuiJ'^n^,-  fcourgingi ;  yet  I  do  not  believe  they  were  unwilling  to  go  forth, nor  took 
/(f.oiU  ttvttA-  it  ill  when  Gfd  relieved  them.  Ah  foolifh  wretched  foul  I  Doth  every  pri-» 
rum  cmthiaii-'^ioait  groan  for  freedom?and  every  Slave  defirc  his  Jubilee  ?  and  every  lick 
trmmiiottrm-  ^^3^  long  for  health?  and  every  hungry  man  for  food?  and  doft  tbou  aIon« 
%lvou/iA'  *bhor  deliverance  ?  Doth  the  Seaman  long  to  fee  the  Land  ?doth  the  Haf" 
tm.  Smfi  bandman  dclirc  the  Harveft  ?  and  the  labouring  man  to  receive  his  pay  ? 
Dius  iji  I  per-  doth  the  Traveller  long  to  be  at  home  ?  and.  the  Runner  long  to  \vin  the 
fiikirtvtUi,  Prize  ?  and  the  Souldier  long  to  win  the  field  ?  And  arc  thou  loth  to  fee 
vlnffmV  '^y  laborifiniihed?  and  to  receive  the  end  of  thy  Faith, and  fufferings? 
xltA  flf'Jfklj  ^"^  CO  obtain  the  thing  for  which  thou  livcft  ?  Are  all  thy  fufferings  only 
tjif  Ht  fit  »;e/<-*feeming?have  thy  gripes,  thy  griefs  and  groans  been  only  dreams?  if  they 
(intrkm  fugA,  were,yec  mechinks  we  (hould  not  be  afraid  of  waking  .•  Fearful, dretmi  are 
ttq^Hi  '"''*'^^ot  delightful.  Or  is  it  not  rather  the  worlds  delights,  that  are  all  meer 
mfi!tAfcqi4i-  dreamsand  (hadow*  ?  is  not  all  its  glory  as  the  light  of  a  Glow^worm,^ 
et  t'jl:  e.tpe:en'  wandriflg  fir«,  yielding  but  fmall  direding  light,  and  as  littla  comforting; 
di-tttti  ftnitfis  heacin  flli  our  doubtKiI,and  forrowful  darknefs .' or  hath  the  world  in 
refumiHonit  jj^gpg  in  latter  daies.laid  afide  its  ancient  enmityMs  it  become  of  late  more, 
prtitAfucccdetf  ^*"^*  '^^^^  '^  **^'  *"  thorny  renting  nature?  who  hath  wrought  thit 
ublnttUi  cri'  great  changefand  who  hath  made  this  reconciliation.'Surely,noi  ihc  great 
mi/im  I'mvr,  Reconciler' Kc  bach  told  u«,in  the  world  we  fball  have  crouble,ftnd  in  him 
;tiii/A  iU'Ct^rA  only  We  (hall  liaye  peace.  Wc  may  recopcileour  felveito  the  world  (at 
Amhtirub  "^*'  P^*"'* )  ^"^ "  ^'^  ^^^^^ reconcile it.fcif  to us.O  foolifh  unworthy  foull 
ikHefumft.  wiio-hadli  rather  dwell  in  this  land  of  darknefs»ftnd  rather  wander  in  this 
Joh.u,x©,3j.  brtrren  wildernefs,  then  bcatreft  with  Jcfus  Chrift  f  who  hadft  rather  (lay 
among  the  Wolves.and  daily  fuffer  the  Scorpions  {\ing$,then  to  praife  the 
Lord  with  the  HoIl«  of  He&venV  If  thou  didA  wellknow  what  Heaven  it, 
aodwhat£iKtbii,icwooUi]toifaierOv  ,    i  , 


SECT,  VL 


4»4f,  ■  S'TPHisunwillirtgrtdi  todic,doth  aif^unlly  impeach  U9  of  high  Treafon 

•     '  1  itgainrt  the  Lord :  lir  itJiot  a  cJ'iufiQg  of  Barth  before  him  ?  and' 

Uklfsg thefc  prcfent  things  for  our  happiqeli  ?  and  co^^«q^ently  makin£|[ 

tl^m our  very  god/lf  we  did  indecdxiiakc-Gaix)ar  Qod,(Oa£ ii,ow  BnJ, 

our. 


Par:  IV.  Jhe  Saints  EvirUpng  Rep.  tfoj 

our  Rertjour  Portion,  oitr  freaftne »  ho  v  is  it  polfible  but  we  fhould 
defire  to  enjoy  himl>  Ic  behoves  us  the  rathci' to  be  fearful  of  this,  it  bdnj^ 
wtterly  inconfinent  with  fivlng  Grace,  to  value  any  thing  before  God; 
or  to  make  the  creature  our  higheft  End :  Maey  other  fins  foul  and  great 
may  pdfiibly  yet  confilt  with  lincertty,  but  fo,  t  am  certain  csnnot  that 
But  concerning  this  I  have  fpoke  before. 


SECT.  VII. 

6.    A  Nd  all  thefc  defeflsbeinjjthusdifcovcred,  what  a  deal  of  diffem-  ct      $.  7. 
jL\  bling  doth  it  moreover  (hew  ?  We  take  on  us  to  believe  undoubt-  TrauG  arcA 
edly,thc  exceeding  eternal  weight  of  Glory;  Wccall  God  our  chiefeft  '^f-'%{ll^^J^ 
Gond,  and  fay,  we  love  Him  above  all,  and  for  all  this  we  fly  from  Him,  ffa'Jx^^.  ^fH, 
as  if  it  were  from  Hell  icfelfj  would  you  have  any  man  believe  you,  when  fo^«oo,^w- 
you  call  the  Lord  your  only  Hope,  and  fpeak  of  Chri{\  as  All  in  All,  and  />>*?«<  cim 
talk  of  the  Joy  that  is  in  his  Prefcnce,and  yet  would  endure  the  hardeft  life,  I'^^'^f^^" 
rather  then  die  and  come  in  his  prefence }  What  fclf  co^itradj<ftion  i(  ^^^^Ay^f^.L!^'^^ 
to  talk  fo  hardly  ofthe  world  and  flefti,  to  groan  and  complain  of  fin  artd  eb(.tmijqiU 
fufFering,and  yet  fear  no  day  more  then  that  which  weexpe(f^  fhould  bring  nmne  cjiiiti 
our  final  freedom  ?  what  fliamelefs  grofs  diflembling  is  this,  to  fpend  foct?*''^^"^'^ 
many  hours, and  daies  in  hearing  Scrmons,reading  Books,confcrring  with  p*j3?j^ 
others,  and  all  to  learn  the  way  to  a  place  which  we  arc  loth  to  come  to  ?  mjnM  «Wf 
To  take  on  us  all  our  life  time,  to  walk  towards  Heaven,to  run,  to  ftrive,  f.t/.ami/t'«  Vn* 
to  fight  for  Heaven  which  we  are  loth  to  come  to  ?  Whac  apparent  paipa-  f'^f«*'^«  «»- 
blehopocrificisthis,tolie  upon  our  knees  in  pnblick  and  private,  and  SJJXiSJjJT 
fpend  one  hour  after  another  in  praytr,fer  that  which  we  would  not  have?  ptr  iufum  Jj^ 
If  one  (hould  over- hear  thee  in  thy  daily  devotions,  crying  out.  Lord  dc-'^ittitiam  ^m\«' 
ilver  me  from  this  body  of  death, from  this  fin,  this  fickners,this  poverty,  dm^'^'^^y  «- 
theCe  ciires  and  fears,how  long  Lord  (hall  I  fuffer  thefe?  and  wichall  fiiould  ^.'jJJ'^if  *J 
hear  thee  praying  againft  deathj  can  he  believe  thy  tongue  agrees  with  thy  ,^'f,  ^,  ^.^^i 
hejrt  5  eicept  thou  have  (o  far  loft  thy  reafon,as  to  exped  all  this  here ;,  ffhl'dt^te^ 
or  except  the  PapifisT 
Law  of  God ;  or  our 
they  can  live  and  not 

how  canft  thou  deny' thy  grofs  dlf^embling^  believed  the 

f9ut»  ImmoN' 
talityand  future  happlnefs.  How  PrtpofteroUiit  it)andhov/  pervcrfe,  ih^t  when  we  ptnythat 
CftJswill  be  dene,  yet  when  he  calletfi  us  out  of  this  world,  wc  will  Mt  leadily  cbcv  th*  comnEUrol 


Kkkks  SECT. 


eo6  The  Saints  E'verUflin^  Reft.  Chap.  2 . 


SECT.  VIII. 


^.8.     a7.  /'^  Onfider,  *howdawe  wron^cheLordandhisPromifes'anddif- 
pjifvvad*  _  ^  ,  ..__.._. 
ihar  I  (ho'jld  whccbcr  there  be  any  fuch  glory  as  ScrifKurc  mentions  ?  when  tliey  fee 


"How  oft  hath        V_>grace  his  waies  in  the  eyes  of  the  world  ?  As  if  we  would  a<fti:ally 
It  been  re-       pji  fgvade  the/n  to  queUion,  whether  God  be  true  of  his  Word  or  no  ? 


daily  prcac'i  thofc  who  have  piofefrcd  to  livc  by  Faith,  and  hivc  boafted  of  their  hopes 
and  publikcly  in  another  world,  and  perfwaded  others  to  lee  go  alitor  thcfe  hopes,  and 
comeft,  that  fpokcn  difgraccfiiliy  of  all  things  below,  in  comparifon  of  thcfe  unexpref- 
arc  not  t"  be"  fible  things  abovc,l  fay, when  they  fee  thcfe  very  men  fo  loth  to  leave  their 
hm-nted.  ^^old  of  prcfent  thing9,and  to  go  to  that  glory  which  they  talked  and  boaft- 
whoarc  d:-!i-  ed  of  ^  liow  doth  ic  make  the  weak  to  llaggcr  ?  and  confirm  the  world  in 
XJ."^'^/''°T'  their  unbelief  and  fenfuality  ?  and  make  chem  conclude,  fure  if  thefe  Pro- 
the^Call  of  ^  ^*<^flbrs  did  expeft  fo  much  glory.  and  make  fo  light  of  the  world  as  they 
God  ;  when  fecm,  they  would  not  themielvesbe  fo  loch  of  a  change.  O  how  arc  we 
wc  know  that  cver  able  to  repair  the  wrong  which  we  do  to  God  arid  poor  fouls  by  this 
i^ft^t,'^^  "°^  fcandalPAnd  what  an  honour  to  God?  what  a  ftrengthcning  to  Believer^ 
Ufo-e";^!)"-  ^^*^  *  convidion  to  Unbelievers  would  it  be,  if  Chriliians  in  this  did  an- 
parting  they    ^"^cr  cheir  profeilions,  and  cheerfully  welcome  the  news  of  Reft  ? 

lead  us  the 

way,  ai  Travellers  and  Saylcrs  ufc  to  do:  that  ihcy  may  be  Dcf.rcd,  but  not  Bewailed  !  and  that 
we  fhould  not  put  cn  black  clothes  for  them  here,  when  they  have  put  on  white  rayiiicnt  there  > 
that  we  (hould  give  the  Heathen  occafion  juftly  to  reprehend  us,  that  we  lament  thofc  as  Dead  and 
loft,  whom  wc  affirm  to  be  with  God:  and  that  wc  condemn  that  faith  by  thetcfhmony  of  pur 
hcans,  which  wc  profcfs  by  the  tcftimony  of  our  Speech.  Wc  arc  prevaricators  xt'^  our  faith  and 
kopc  :  and  nuke  that  which  wc  teach  fcem  to  them  counterfeit,  feipncd  and  diflemblcJ.  It  -wilMoiiS- 
no  good  to  prefer  Vertuc  in  words,  and  dpftroy  verity  by  our  Deeds,  Ctj^uu,  dt  Mo riALt at e j  SifiOii 
M.pag.  (mihi)  3 4 J. 


Tt^ 


SECt;    IX. 


^-  9'         8.  T  T  evidently  difcovcrs  that  we  !;avebcen  carelefs  loiterers,  that  we 
ultima  verba  ^       |  hgye  fpent  much  time  to  little  purpofc,  and  that  we  have  negleftcd 
mdmi^Mt      *"^  ^^^  ^  S""^^^  "^^"y  of  warnings.    Have  wc  net  had  all  our  life  time  to- 
Ruterumdifce-  prepare  to  die  ?  So  many  years  to  make  ready  for  one  hour  ?  and  arc  we. 
dememvenjfi-  (b  unready  and  unwilling  yet  ?  What  have  we  done  ?  w,hy  have  wc  hved  \ 
ma.  iVde,  #«-  (^2i^  [^g  bufincfs  of  our  lives  isTo  much  undone?  Haxi  wc  any  greater  oMicr* 
q!»t:,  &f(£li-  ferstomind?  Have  wc  not  foolilhly  wronged  our  fouls  in  this  r  would 
d^  iatfr'-ui-  a  WC  havc  wifhcd  more  frequent  warnings  ?  How  oft  hath  death  entered  the  ^ 
vendum  bene    habitations  of  our  neighbours  ?  how  oft  hath  it  knockt  at  our  own  doors? 
msndijce  : 

qu*  ats  eft  artium.»mnium  djffidl'ma.,  ftmulque  prAftantiffim.i.  Konpudet  tc  rd'tq-nas  vita  tibi  nftrvn" 
re?  &  id folumtemp}fi  borne  menti  deftinare,  quod m nullam rem  (onfern  fojjic?  ^uam  ftrnm  efituHC 
vtvere  mipere,  cnm dejintndum  ejt  ?  Seneca  dje  brev.vk.  c.  4. 


Part  I  V.  The  S  dints  Ever  I  a  fling  Refl.  ^07 


we  have  firft  heard  chat  fuch  a  o?«e  ii  dcaJ^  and  then  fuch  a  one^  and/«c/)  a 
ene^  till  our  Towns  have  changed  moll  of  their  Inhabitants ;,  And  was  not 
all  this  a  fufficlent  warning,  to  tell  us  that  we  were  alio  Mortals,  and  our 
own  turn  would  fhortly  come  ?  Nay,  we  have  fccn  death  raging  in  Towns 
and  Fields,  fo  many  hundred  a  day  dead  of  the  Pcftilence,  fo  many  thou- 
fands  flainof  the  Sword  :  and  did  we  not  know  it  would  reach  to  us  at 
laft  }  How  many  diflempcrs  have  vexed  our  bodies  ?  frequent  Langiiifh-  e 
ings,  confuming  WeakneHes,  walling  Feavers,  here  pain,  and  there  trou- 
ble, that  we  have  been  forced  to  receive  the  fentence  of  death  ^  and  what 
were  all  thcfc  but  fo  many  Meflengers,  fent  from  God  to  tell  us  we  muft 
fhortly  die,asifwehad  heard  a  lively  voice,  bidding  us,Z)<f//«j  «o  worr,^«p 
makfjou  ready  :  And  are  we  unready  and  unwilling  after  all  this  ?  O  care- 
Icfs  dead- hearted  Sinners !  unworthy  ncgleftersof  Gods  Warnings  /  faith- 
lefs  betrayers  of  our  own  fouls  / 

All  thefchainous  aggravations  do  lie  upon  this  fin  of  unwillingnefs  to 
die,  which  I  have  laid  down  to  make  it  hateful  to  my  own  foul  f  which  is 
too  much  guilty  of  it  /  as  well  as  yours :  And  for  a  further  help  to  our  pre- 
vailing, againft  it,  1  (hall  adjoyn  thcie  followingConlidcrations. 


SECT.  X. 

z 

T.    Z*^  Onfider,  [] not  to  die]  were [^  never  to  be  happy.  _]  To  efcape       §.io. 
V^death,  were  to  mifs  of  bleffcdnefs :  Except  God  Hiould  tranflare  When  wc 
as  as  Hemchind  £//.«,  which  he  never  did  before  or  fince.  If  our  hope  in  Dic,\vepaf» 
Chrift  were  in  this  life  only,  we  were  then  of  all  men  mofl  mifcrable  :  Thc*°^"  ^^^  Death 
Epicure  hath  more  plcafurc  to  his  Flelh then  thcChriftian,theI>Funkard,  [^.  ^r^^l^  is 
the  Whoremafler,  and  the  jovial  Lads  do  fwag^erit  out  with  gallantry  impofliblc 
?nd  mirth,whcn  a  poor  Saint  is  mourning  in  a  corner  :  yea,the  very  bcafls  that  wc  (houl  J 
of  the  field  doeat,and  drink,andskip,and  play, and  care  for  nothing,when  '^°"^_^^?  .^^^'^' 
many  a  Chriftian  dwells  with  forrows :  So  that  if  you  would  not  die,  and  "^  not^hcnce^ 
goto  heaven,  what  would  you  have  more  then  an  Epicure,  ora  bead  ?  jhisisno 
What  doth  it  avail  us  to  fight  with  beads,  asmen,  if  it  were  not  for  our*Hnciing,buta 
hopcsofalifetocome?  Whydowcpray,andfart,andraourn?  why  do  we  P=lf»"g  °"' 
fuffer  the  contempt  of  the  world  ?  why  are  we  the  fcom  and  hatred  of  all  ?  f"„  tVncr- 
if  it  were  not  for  our  hopes  after  wc  are  dead  ?  why  are  we  Chri(lians,and  niryby  the 
not  Pagans  and  Infidels,  if  we  do  not  defire  a  life  to  come  ?  ivhyjChriftianj^difpatch  of 
wouldft  thou  lofe  thy  faith  ?and  lofe  thy  labour  in  all  thy  duties,  and  all  ^"*  temporal 
thy  fufferings  .?  wouldft  thou  lofe  thy  hope  ?  and  lofe  all  the  end  of  j°oura'not 
thy  life  ?  and  lofe  all  the  blood  of  Chrill  ?  and  be  contented    with  haftentoa 
the  portion  of  a  worldling,  or  a  brute  ?  If  thou  fay  No  ,  to  this ,  bettciftatc? 

how  canft  thou  then  be  loih  to  dye  ?    A*  Jood  old  *  Mtiius   faid  ^^'fTowouU 

not  vviili  to  be 
changed  and  reform  :;(i  CO  tH:  ittiasicof  Ch  ill:,-and  co;CO.ne  qitickly  jQi-th?  dis^riryjof  t\c.'  Tl?r.v  n'y 
Grace?  C^,y\,yr..  A'  nmJir.  S;a.  i<- f-fifrfJii)  ■*/^f•'^^vi.^'•^- •  ^li'i/i:^  >Z  >■.  "•-    '.. 

wl'-'T 


fio8  rhi  Sfiints  Everiijlinf^  Reft.  Chap.i* 

^vhen  he  l«y  a  dying ,  And  was  «»kcd  whether  he  were  willing  co  die 

]3l^^-'^^ ^«  ^^ "^  '  ^'^^"  '^  ""^'^ *''*'^*'  7^^'  **^"' ""'  ^'^ C^^^fif*^'  A  faying oF  Q'f »'»- 
f,u.umT  **^^  w\\\ch  he  oft  repeated,  Let  him  hUthtoMe,  tvhois  loih  tohemth 
Vrm'm   x>^  Ckn/f-f . 

nmJA'iUh^ttr.t^  c^prrpftNA  \4i'iuHi&  fKtffijJh  T<iiadifi  K'tp^r  Aim^t  m-<t^9  trxuftMHtejam  venitm  ■ 
l-^'t  'trrt/tJi  (a/i^ht  &  mit^'iSP.i)-T;Hj  &  ctuiucfi  .tiir/iM  fitccfdutt.    j^iubnc  AHvuHatu  ^  fiUattuii' 

W'Tf  (j*j  M  C'lir-ftitm  mht  ire.  Rius  if\  ,id  C^mltum  tii^U:-  'i < i  qm  fe  ft$^  i,nlM  (Uin  C'ir:(h mv/iri^tg' 
lii^e :  Juji.ar.ihapdi  vivit.    Cyprian.  </(■//>>*?/.»/</.  S,3i^.  ».;/.jj.  341, 

SECT.    XI. 

^  u.  a  -•  /^^  Onfidcr,h  God  willing  by  death  CO  Glorific  US?  andarewcun- 
V-'Willing  CO  die  that  we  may  be  glorified?  would  God  freely  give 

us  heaven?  and  arc  wc  unwilling  to  receive  ic?  As  rhe  Prince  who 'a/ouU 
•  have  taken  the  lame  beggar  into  his  Coach,  and  he  refufd  (aid  to  him,  dj>- 
•  te^-V^j  >b  ^*'*'^  merer ij  ejui  in  Into  k^reas^  Thou  well  defervcft  CO  P-Jck  in  the  dirt.  So 
TOi-  -fytimv  may  God  to  che  refufers  of  Reft  j  You  well  defervc  co  live  in  crouble.Me- 
v>^,iWrti/7,r  chinks  if  a  Prince  were  willing  to  make  you  his  heir,  you  fliould  fcarce  be 
tii«.hK\l^7yf,  unwilling  co  accepc  ic.  Sure  che  refufing  of  fuch  a  kindnefs,  raull  needs 
^Jfl\i%Ti  difcover  ingracicude  and  unworthinefs.  As  God  hath  refolved  againft 
^V.m  m\'\-  them,  who  make  excufes  when  chey  (hould  come  co  Chrift,  Verily  nne  of 
eH;,i(U«i' ^  thefe  that  were  biddenlhAll t^^  ofmj/fupperSo is  ic  jul^  with  him  co  refolvc 
•TuVKMiv  ^  againft  us,  who  frame  excufes  when  we  (hould  come  co  Glory .  *  Ignatiiu 
TV  wJ^  ^c*  "  ^^^"  ^^  ^^^^  condemned  co  be  corn  with  wild  beafts.was  fo  affraid,  IcH:  b;y 
l^ntx.lipiil  nd  f^^  prayers  and  means  of  his  friends,he  fhould  lofecheopporcunicy  and  be* 
Romnoi  F.dU.  neficof  Marcyrdon,  chac  he  ofcen  incrcacs  chcmco  lee  him  alone,  and  not 
lUfcriip/i^.ei-  hinder  his  happinefs;  and  tcls  them  he  wasaffraid  of  their  love,  left  Ic 

would  hurthim,  and  their  carnal  fricndfliip  would  keep  him  from  death. 


SECT.    XII.  '       ! 

^*  ^^'  «•  3  •  T"*  He  Lord  Jcfus  was  willing  co  come  from  heaven  co  earch  for  us ; 
Cmdicih  n:-  J[  and  (hall  wc  be  unwilling  co  remove  from  earth  to  heaven  for  our 
*tobnlm  rm  Selves  ^nd  him?  Sure  if  wc  had  been  once  pofTcfTed  of  heaven,  and  God 
f^xriilfcd  r^n  (hould  have  fenc  us  co  earth  again,as  he  did  his  Son  for  our  fakes, we  (liould 
t)i(n  fi  hnb,dt  then  have  been  loch  co  remove  indecd:Ic  was  anocher  kind  of  change  then 
^*f '/^'*^  ('"•"  ours  is,  which  Chrift  did  fieelyilibmic  unco  •  cocloath  himfelf  with  che 
tH^^in  reime  garrnc"ts  of  flefh,and  co  cake  upon  him  chi?  form  of  a  fervanc,to  come  firom 
mortis  tu}:  the  bofom  ofthe  Fathers  Love,  cobearhis  wrath  which  we  (hould  have 
^lid'tUe  m-  born.  Shall  he  come  down  co  our  hell  ?  from  che  height  of  glory  co  the 
vem^  at-  depch  of mifery  ?  to  bring  us  up  to  his  Eccmal-^cft  ?  and  fliail  we  ^c 
^  after  this  unwilling  ?   Sure  Chrift  had  more  caufe  to  be  unwilling  •, 

•hf 


_ —  -  ^  •  --  T — ^~5 — : —        i    '  "        '    '.     ■  — 

Part  I  V.  "^^^  Saints  Evcrl^in^Stfi.  60$ 


hcmighcbavcfaid.  What  is  ic  to  n?.c  ifthefefinncrsfuffer .?  If  they  ^'^^"^  jr^^.^  j^,  ^^^ 
their  flcfh  above  their  fpirits,  and  their  lulls  above  my  Fathers  Love,  '^^  ^crn^i-^^' 
they  needs  will  fell  their  fouls  for  nought,  who  is  it  fit  {hould  be  the  lofer  ?  quid  hiloi.  r 
and  who  (hould  bear  the  blame  and  curfe  ?  Should  I  whom  they  have  mfiqundk-c 
wronged  ?  muft  they  wilfully  trangi^fs  my  Law  ?  and  I  undergo  their  de-  "^"f^f'/.  '"J' 
fervcd  pain  ris  it  not  enough  that  I  bear  the  trcfpafs  from  them,  but  I  ^^^,]]^'':''Ecre 
muft  alfo  bear  my  Fathers  wrath  ?  and  fatishc  the  Juftice  wliich  they  have  ^ucd  bk  habcs 
wronged  ?  Muft  I  come  down  froin  Heaven  to  Earih,  and  cloth  my  fcif  d^  (j.W  abm- 
with  humane  flefti  ?  be  fpit  upon  and  fcorned  by  man  ?  and  faft,ard  weep,  '^^^  m.v:ducii' 
andfwcac,  andfufifer,  and  blced,ar.ddicacurfcd  death?  and  all  this  for  %7rf^S'i;i 
wretched  worms,who  would  rather  hazard  all  they  had,and  venture  their  ^/  .^  mifm^ 
fouls  and  Gods  favour ,then  they  would  forbear  but  one  forbidden  morfcl?  tux  .ibundavir^ 
Do  they  caft  away  ihemfelvcs  fo  flighrly  ?and  muft  I  redeem  them  again  j^^f'*^^  '«<^ 
fo  dearly  ?  Thus  wefcethacChrifthadnauch  to  have  pleaded  againft  his  i^,7:i'fV'<7//t/ 
coming  down  for  man;  and  yet  he  pleaded  none  of  this  :  He  had  reafon^-^^/f/z^j  ,^^' 
enough  to  have  made  him  unwilling  ;  and  yet  did  he  voluntarily  conde-  invenlt.  Ami 
fcend.   But  we  have  no  reafon  againft  our  coming  to  him  :  except  we  will  ^J^s' *^  meA- 
reafon  againft  our  hopes,and  plead  for  a  perpetuity  of  our  own  calamities,  {-l'^  ^^clii^J^^" 
Chrift  came  down  to  fetch  us  up  :  and  would  we  have  him  lofe  his  blood  |-,/j^^  rAfam 
and  labour ,and  go  away  again  without  us  ?  Hath  he  bought  our  Reft  at  fo  Angclor.imy 
dear  a  rate?  Is  our  inheritance  purchafed  with  the  blood  of  God  ?  And  are  «^'  'pf^  P'-^^^ 
wc  after  all  this  loth  to  enter  ?  Ah  Sirs,ic  was  Chrift  and  not  we,  that  had  ^^'  ^P^^-  ^ 
caufc  to  be  loth.  The  Lord  forgive  and  heal  this  foolifli  ingratitude.  '"^'  ^"'  ^^* 

SECT.  XIIJ. 

4.  ^"^  Onfider  •,,do  we  not  combine  with  our  moft  cruel ,  mortal  foes  ?  «    . 

V^and  jump  with  them  in  their  moft  malitious  defign,  while  we  are  rpcffc  mo-h 
loth  to  die  and  go  to  heaven  ?  where  is  the  height  of  their  malice  ?  and  nunquomtoUi- 
what*s  the  fcope  of  all  temptations?  and  what's  the  devils  daily  bufinefs?  JH'^mfimrtej 
Is  it  not  to  keep  our  fouls  from  God  ?  And  (haH  we  be  well  content  with  '^^[''''^  cbrijlu-s 
this,  and  joyn^ith  Satan  in  our  defires  ?  vvhat  though  it  be  not  thofc  ^^^T^-JtulnpolJ'e^tno' 
nal  torments  ?  yet  it»  the  onehalfofHell,  which  wcwifh  to  our  fclves,  rhutpirKc- 
while  we  deure  to  be  atfent  from  Heaven  and  God.  If  thou  fhouldft  take  fwreiuo.icm 
connfel  of  all  thine  enetiiies,If  thou  (l-iouldn  beat  thy  brains  both  night  and  «r^^«''^pf""^'^ 
day,  in  ftudyingtodothy  Iclfamifchief,  what  greater  then  is,  could  •.•:  morlflitltem  ' 
poflibly  he.  To  continue  here  on  earth  from  God  ?  Excepting  only  hell  it  c.zjvf.Gufajivis 
ielf    O  what  fport  is  this  to  Satan  ?  that  his  defires  and  thine  fhouJd  fo^epcnm,  voU. 
concur  ?  That  when  he  fees  he  cannot  get  thee  to  Hell,  he  can  fo  long  keep  ^^'^•''^'i^-  I'b-  7' 
ihecout  of  Heaven,  and  make  thee  the  earneft  petitioner  for  it  thy  fclf  ?  ^°^'  ^^^' 
O  gratific  not  the  Devil  fo  much  to  thy  own  difpleafure. 


XUl  S-ECT, 


_   f  ^^.  'fht  Saints Everla/lifjg  Refl,  Ghap.' 4. " 

I  111  f 

SECT.  XIV. 

$•  14"  '«  5-  r^^  nocourdaity  fcafsof  death,  make  our  lives  a  continual  tor- 
Tuttrmorut  i^  rne.ic  ?  the  fears  of  death  (as  ErAfmm  faith)  being^d  forer  evil 
{/;%J*r  •  "^^^'^^^'^-  A"<ithus,as  PaHliiiAxt  daily  in  regard  o?preparati- 

'i.ti^.c^Uoq.  ^"'  ^^^  '"  regard  of  the  nrceiTiry  fuif,*ring<  of  his  life  :  fo  do  \ve  in  regard 
olth:  cormcats  and  the  ufelefs  futfe  mgs  which   we  make  our  fclvcs. 
a  Thofe  lives  which  might  be  fullof  loys,  in  the  daily  contemplation  of  the 
hfc  to  come,  and  ihe  fweet  dilightful  tho  jghts  cf  Hifs,  how  do  we  fill  them  ' 
up  with  terrors,  through  all  tnefe  caufclefs  thoughts  and  fears  .•'Thus  do 
tveconfumeourowncomforts,and  p;*ey  upon  oar  trucit  plea  fur  es.  When 
we  might  lie  down,  and  rife  up,  and  walk  abroad  with  our  hearts  full  of" 
the  Joys  of  God,  we  continually  fill  them  with  perplexing  fears.  For  he 
"  that  fears  dying,  muft  be  a!  waies  fearing,  becaufe  he  hath  alwaies  caufe  to  ' 
erpeft  it.  And  how  can  that  mans  life  be  comfortable,  who  hves  in  con- 
tinual fear  of  lofin"  his  comforts  f 


SECT.  XV. 

r  jH^     6:  TkyTOrcver,  all  chefeare  fclf-createdfufferings:  Ai  if  it  were  not ' 
£»fv  q^Am  *      i-Vl  enough  to  be  the  defervers.but  we  muft  alfo  be  the  executioners ' 
niftritm  efl,     cf our  own  Calamities.' As  ifGod  had  not  inflidcd  enough  upon  us,but  we 
fm  mitKotde    muft  infii A  more  upon  our  felves !  Is  not  death  bitter  enough  to  the  fle(h 
/fw^jlPubUus.  ofitfelf,butwcmuftdoubleiaridtrcble,and  multiply  its  bitternefs.'  Do 
we  complain  fo  much  of  the  burden  of  our  troubles,  and  yet  daily  add  un- 
cothe  weighti^ure  the  ttatcof  poor  mortals  is  fuffitientlycalamitous-,thcy  " 
^  need  not  make  it  fo  much  worfc.  The  fuffcrings  laid  upon  us  by  God,  do 
all  lead  to  happy  ifTues :  the  progrefs  is,  from  fuffering  to  patience,  from 
Rocn..f.3,4.      thence  to  experience,  and  fo  to  Hop6,and  at  laft  to  Glory.  But  thetuffer- 
Koms.  17.     jj^gj  ;yhich  we  do  make  our  felvcs,have  ufaally  iffues  anfvrerable  to  their 
eaufes:The  motion  is  Circular  and  endlefs,  from  fin  to  Offering,  from 
fuffering  to  fin,  and  fo  to  fuffering  again,  and  fo  in  infinitum.  And  not  on- 
ly fo,  but  they  multiply  in  their  courfe :  every  fin  is  greater  then  the  for- 
mer, and  fo  every  fuffering  alfo  greater.  This  is  the  natural  prog^rcfs  of  * 
tbcm,which4f  mercy  do  interccfft,no  thanks  to  as.So  that  except  we  think  ' 
tbatGodhach  made  us  to  be  our  own  tormentors,  wc  have  fmall  reafon 
to  nouridioiir  fears  of  death. 


SEt-T. 


r  Part  IV.  The  Saints  Everiaftlng^cfi.  6\i 

SECT.  XVI. 

7.  /^OnCidcr  further :  tbcy  are  all  but  ufclefs  ur.^oCitzhk  ^ars^  As  all  »    ^   ^^^ 
V^  our  care  cannot  make  one  Inir  white  orbL^ck.nor  acione  cu-  Mu.6.:i6^ 
bit  to  oar  ftature  -,  fo  can  neither  our  fear  prevent  our  fufi'erings,nor  delay  Mac.<j..i7, 
cur  dying  time  an  hour  :  Willing  or  unwilling  we  muft  away.  Many  a  " 
mans  fears  have  haflened  his  end,but  no  mans  ever  did  avert  it.  Its  ti\ie,  a  » 
cautelous  fear  or  cace  cer.ccfning  the  danger  after  deaEh,hath  profited  ma- 
ny ^  and  isv^ry  ufeful  to  the  preventing  of  that  danger :  but  for  a  member 
oJChvIft,  and  an  heir  of  heaven,  to  be  afraid  of  entering  his  own  inheri- 
tance i  this  is  a  finful  ufelels  fear. 


SECT.  XVII. 

8.  T>Ut-thoughit  be  uftlefs  in  refpeftof  go6d,yet  coSatan  isltvery  »    f.  17. 
13  ferviceable.  Our  fears  of  dying  enfnare  our'fouls,and  add  ftrengih  IfiMoralkydc^ 

to  many  temptations.  Nay.v/hen  we  arecalled  to  die  for  Cbrift,  and  put«"^.  "JJ^^V  ^^^ 

to  it  in  a  day  of  trial,  itmaydrawns  to  deny  the  known  truth;and  for-  ^illdoto'^ 

fake  the  Lord  God  himfelf.  You  look  uponicnow  as  a  fmall  fin,a-  common  Ghiiftians  ani 
.  frailty  of.tiiima.ne  naturc:But  if  you  look  to  tifie  dangerous  confequents  of^^'ie  fcrvams 

it,  methkib  it  (Iwuld  move  you  to  other  ihoughtsjWhat  madePeier  deny  "^f  God,thac 

his  Lord  ?  what  makes  Apoftates  in  fufferi/ig  tmies  forfakethe  truth  ?  and  to'dcfiic  Mar? 

the  green  blade  of  unrooted  faitbito  wither  before  the  heat  of  perfecution?  tyidpm,  wheji 
Tear  of  imprifonmcnt  and  poYcrty  may  <iormich(  but  fear  of  death  \yill  do  ^vc  leitn  non 

much  more*  When  you  fee  the  Gil>bft,  or  hear  the  fcntence,if  thij  fear  of  ^J'^^'^  Death. 

dying  ^>rcvail  in  you,you'i  ftrait  begin  to  fay  as  Pfffr,!  know  not  the  man.  exerclfcwnd 
•  When  you  fee  thefapots  ret,and  fire  ready ,you'l  fay  as  that  Apcftate  to  the%oc  our' 

Martyr,  O  the  hrc  is  hot,  an<S  nature's  frail, forgetting  that  the  fire  of  hdl  Funerals. 

is  hotter.  Sirs,  as  light  as  you:makeofit,you  know  notof  what  force  thefe  Tj^'^y  g'^e  to 
/ears  are  to  ^rparate  your  fouls  from  Jefus  Chrift.  Have  we  not  lately  had  lioj.y  of  For- 
frequenc  experience  of  it  ?  How  manythoufand  have  fled  in  fight,  and  {itudc  rand  by 

turned  their  back  on  a.  good  caufe,  where  they  knew  the  honor  of  God  contempt  of 
was  concerned,  and  theircountrys  welfare  was  the  prize  for  which  tney  Death  prc- 
/oughr,  anithe  hopes  of  their  pollerity  did  lie  at  the  {lake,  and  all  through  l^^^^c^L^^X 
unworthy  fear  of  dying  ?  Have  we  not  known  thofe,  who  lying  under a^Jj^^.-i/K/-. 
5  woundjed  confcicnc€,and  living  in  the  pra'dice  of  fome  known  fin,  durft  p.344. 
•Tcarce  look  the  enemy  hi  the  face  ?  becaufe  they  durft  not  look  death  in 
the  face  f*  but  have  trembled  and  drawn  back,  and-  cryed,  Alas  I  dare  not 
, 4<e  i  Ifl  were  in ihc cafe  of  Cuch or fuch,  I  durft  die.He that  dare  not  die, 
flarefcarce  fif^t  valiantly.  Tha-eforc  we  have  fcen  in  our  late  wars,  that  a 
ther^jis  none  more  valiant  thentnefe  two  forts.  i.Thof^  who  have  conquer- 
ed the  fearofdeath  by  cb?  power  of  Fairh.  ;r.  And  thofe  who  hav^estin-» 
^  guilht  it  by  defpcrate  prophancfs,and  cafl  it  away  through  ftupid  fecuriy, 

XUI2  Sq 


6 12  The  Saints  '£v(rLa[u»g  Ktft.  Chap.  2 . 


_  So  much  fear  as  wc  have  of  death,  ufually  fo  much  cowardizc  in  the  caufe 
t,  of  God:  However  i:s  an  evident  temptation  and  fnarc.  Befidcthe  mul- 
titude of  unbeheving  contrivances,  and  difcontencsac  the  wife  difpofals  I 
•o{  Csd^  ana  iT'irJ  f Jiou:;hts  of  moll  of  his  providences,  which  this  (in 
„  doth  make  us  guiicy  of:  Beuuej  :i':";  :•:  !^ic:h  us  mu.h  precious  time,  and 
that  for  the  moil  pirc  necr  our  end.  When  time  (hould  be  raoft  precious 
ofa'.l  to  us  ..and  when  it  (h)uld  b^;  imploycd  to  better  purpofc,  then  do  wc 
vainly  and  finfully  wait  ic,  inthcfruitlefsilTucsof  thefcdiftrartrng  fears: 
Sot  ha:  you  fee  how  dangerous  a  fnarc  tliefc  it^w^r^and  how  fruitful 
«  parent  of  many  evils. 


SECT.  XVIII. 

$.18.  ^  9.  /'^Onnder,what  a  competent  time  themoflof  us  have  had:  Some 
VwJ  thirty,  fome  forty,  fomefif:y  or  Hxty  years.    How  many  come 

to  the  grave  yonger,  for  one  that  lives  to  the  fhorceft  of  thefe.^  Chrift 
-^  Hf/-Jc.«  and  himfelf,  asis  generally  thought,  lived  but  *  thirty  three  years  on  earth, 
fomc  other  If  it  were  to  come,  as  it  is  palt,  you  would  think  thirty  years  a  long  time, 
modern  "  Did  you  noc  lono  acoin  vourthreatninc  Ikknefs,  think  with  your  felves, 
think  he  dicH  ^>"  ^  might  enjoy  but  one  (even  years  more,  or  ten  years  more. And  now 
in  ths  thirty  y<^ii  have  enjoyed  perhaps  more  then  you  then  beggedjand  a»e  you  never- 
fifth  year  of  thelefs  unwillingyet.'Except  you  would  not  die  at  all,but  dcdre  an  immor- 
hisagc.  cality  here  on  Earth  •,  whichisafin  ineonfillenc  with  the  truth  of  Grace. 

»  Ifyourforrow  be  meerly  this,  That  you  are  mortal  •,  you  might  as  well 

hare  lamented  it  all  your  lives :  For  fure  you  could  nev«r  be  ignorant  of 
^  this.Why  (hould  not  a  man  that  would  die  at  all, be  as  well  willing  at  thirty 

or  forty , if  God  fee  it  meet,  as  at  feventy  or  eighty  ?  nay,ufually  when  the 

longeft  day  is  comc,racn  are  as  loth  to  depart  as  ever.Hc  that  lofeth  fo  ma- 
,^Hidtir  re-  **  ny  years,  hath  more  caufe  to  bewail  his  own  negleA,  then  to  complain  of 
Tim;i.i'.ur.i  the  (hortnefsof  his  time-,and  were  better  lament  the  wickcdnefs  of  his  life, 
^^'^^'*"''''^'' then  the  brevity.  Length  of  time  doth  nor  conquer  corrup  tion  ;  it  never 
tt  'vuTr  wither5,nor  decaies  through  age. Except  we  receive  an  addition  of  grace,is 
fci.-u  u'.l  l%tga.  well  as  Time, we  naturally  growtheoldcr  the  worfe.Letusthen  becontenc- 
eji.  Stnzc.  cd  with  our  allotted  proportion.  And  as  we  are  convinced, that  we  fliould 
.tebitv'-'.vit.  «•  not  murmurcagainli  our  afligned  degree  of  wealth, of  health,  of  honor, 
^il'xexifimm    *°^  ^^^^"^  things  here  j  fo  Ice  us  not  be  difcontcnced  with  our  allowed  pro- 

icmper.i  hiht- 

tam ,  f<:d  m  ilium  perdinvts.  Sa^is  leiga  v''tai&  in  fHixmtrum  rcntm  coiifumntAUtneyn Urge datA  eft,  fi tt- 
tube/te  coUocetitr.  Scdubl  per  I'txitm  &  negHrcntwn  dcfluit,  ubiniUiret  boikemptndit^r-,  ultima  dt- 
mum  n''ceffiix't  cegec^t  qit.m  ire  >un  i/Uellexi'niUj'rtttfujft:  ftAtlmm.  Nea  accefimm  brcvt/n  utam,  fed  ft' 
C}mnt :  n'.c  rMptsejtu,  fedprodigi  fumiti.  Seneca  ds  brevit.  cap.  i. 

The  ckft  man,  Kath  a  care  jb  the  Body,  of  the  worldly  things  of  the  plaa  where  he  Toioumetb, 
tis  a  Trarcller  in  the  Inns  and  houfes  in  his  way.  But  without  any  tr*ubk,  he  leavctn  the  ha- 
bitation, pofle'Tton,  an  i  ufe  :  with  a  ready  axid  cheerful  mindc  following  him  that  leadcch  him 
oat  of  this  lif^i  upon  no  occaGon  turnioa;  back  j  he  is  thauktul  for  his  cnrcrtainmcnt  hare  ;  bu; 
Ke  blcrtct'i  God  far  his  dcpariurc;  embracing  the  Cdcftiai  manfion.  Clemens  Altxmd'  firtmit.  lib.  4. 
prvpe  /  *. 

^  poTtioi 


art  IV.  The  Saints  Euerlaflhg  Rcfl.  S 1 5 

porcion  of  rime.  O,  my  Soul,  depart  in  peace  !  Hall  thou  roc  here  enjoy- 
ed a  copipetcnt  fhare  {»  As  thou  woulJIl  not  defire  an  unlimited  Aate  in* 
wealth  .and  honour,  (o  dcHre  it  not  in  point  of  time.   Is  it  fit,  that  God  or 
thou  fhould  be  chc  {barer  ?  If  thou  vvert  fcnfibic  how  litdc  thou  defervcfl  « 
an  hour  ofthat  patience  which  thou  haft  en)oyed,thou  wouidft  think  thou 
haft  had  a  large  part.  Wouldlt  thou  have  thy  age  called  back  again  ?  canft  a 
thou  eat  thy  bread,  and  have  it  too?  Is  it  not  Divine  Wildom  that  fets 
the  bounds  ?  God  will  not  let  one  have  all  the  work,  nor  all  the  offering, « 
nor  all  the  honour  ofthe  work  :  He  will  honour  himfelf  by  variety  of  in- 
ilruments  •,  by  various  perfons,  and  fever::!  ages,  and  noc  by  one  perfon  or 
age  :  Seeing  thou  iiaft  aded  thine  own  pare,  and  finifhcd  thine  appointed 
courfe,  come  down  contentedly,  that  others  may  fucceed,\vho  muft  have 
their  turns  as  wcllasrhou.    As  of  all  other  outward  things,  foallo  of  that « 
time  and  life,  thou  ir,a«ft  as  well  have  too  much,  as  too  little  *.  Only  of 
C'od,  and  ftcrnal  life,  thou  canft  never  enjoy  too  much,  nor  too  long. 
Great  rrr<iC:vinp%  will  have  grca-t accounts :  where  the  leafe  is  longer,  the  « 
fine  and  rent  inun  i;c  '^h^  greater.  Much  time  hath  much  duty.   Is  it  noc 
as  eafie  to  anfwer  for  the  rtrCeivings  and  the  duties  of  thirty  years,  as  of* 
an  hundred  ?  Beg  therefore  for  grate  19  improve  it  better  j  but  bccontcnc 
with  thy  (h.are  of  time. 


SECT.  XIX. 


§.19. 


10.  /'"' Onfide!*,  thou  haft  had  acompetency  ofthe  comforfsoflife,and  « 

^  not  of  naked  time  uione.    God  irjighe  have  made  thy  life  a  mife- 
ry  ^  till  thou  hadft  been  as  weary  of  polTefilng  it ,  as  thou  art  now  afraid 
ofJofingit.   Ifhehaddenyed  thee  the  benefits  and  ends  of  living,  thy  life  *  stl/is  f.ip'cni 
would  havebeen  buta  flendercomfort.    TheyinHell  have  li''e  as  well  as'*^^^^;^/^'^^^.!,,^ 
we,and  longer  far  then  they  defire  :  God  might  have  fuffered  thee  to  have^/f£i&/«/o/u- 
-confumed  thy  dales  in  ipnorance,  or  to  have  fpent  thy  life  to  the  laft  hour,  [>*>'/•  owtui 
before  he  brought  thee  home  to  himfelf,  and  given  thee  the  fa  ving  know-  p^/^^X^^,^ 
ledge  of  Chrift  ;  and  then  thy  life  had  been  ihort,  though  thy  time  long,  rrmfvii  tm- 
But  he  hath  opened  thine  eyes  in  the  morning  of  thy  daies,and  acquainted  pus  ?   Al'iqM 
thee  betimes  with  the  trade  of  thy  life  •,  I  know  the  bcft  are  but  neg'igcntj,f;^  ^oc  nconli- 
loyterers,  and  fpend  not  their  time  according  to  its  worth  •,  *but  yet  he  T^^^^'"!^^^].^ 
that  hath  an  hundred  years  time,and  lofeth  it  all,lives  not  fo  long  as  he  that  hq^;  ,tum('' 
hath  but  twenty,  and  beftows  it  well.   Its  too  foon  to  go  to  Hell  at  v^narucnutrim  cji  ? 
hundred  years  old,&  not  coo  foon  to  go  to  heaven  at  twenty  .f  The  mcanstiHoc  perapn.^ 

Leng  im  IIU  vl^ 
ttmfdcit  omnium  tcmporitm  In  u?tumci!latie.  lUorum  br(vi(Ji,>M  ac  f»llkiti{fif3ki  t^iascft,  qttlpneterito'ru^fi. 
ohlivlfcuntur3pr<tfent'tancglig(nty  defuturo  timent.  Cum  ad extwnum  utiiJ^ThUt  ferb  intellJgtcit  m'fir'h 
tamiiiife  cum  rMl  /ig^nt  occ!*p.it«sfi*ijf!,  Seneca  dc  brcvit,  vH.  c.ip.  15,  t  Iter  /mptifeffum  crit,^ it- 
tn}dupirtc,aut  c'itra  pdhumldCHmfttterM.  J-^ftAmne!ti/np«rfeilnj,'jib«ai'fiarfl.  ubicmque  defines;  jibcT 
tie dcfiftis, tota eft.  Seneca Epz,!  77. fvig.  683,  Jiemo  tarn imptritus  c(ly  ut. nefci.'U  fibi  quaidoque mcrkrh- 
ditm  :  ta'nvnrmipropoacc:J}\rtt ,  tergivtrfn:,r,  lrcmit,plovj;.  NQnne  lib'^  vidi'b'tnr  ftuUiJJtmta  omnintft 
qtdfieverit  quta /inieamoim'.Ue  mnvixcii  ?  Atqu'ift^dtus  efi  qui  fieti  q^aifQfl  anwi  mill:  n»7%  vh'it. 
B<ec pdiiifynty  n..n  erh ;  neefitifii,  Scnec:kEpift.  77 . pag.  ({89. 

LIU  ^  are 


6 1 4  The.  Saints,  Everlafung  R eft.  Chap.  2 , 


arecobc  valued  in  rc^rcnce  to  their  end  :   Mihi's  the  bell  means,  which 
fiieedhicll  and  furert  obtainerh  the  end.    He  that  hath  enjoyed  moft  of  the 
ends  oflife,  haih  had.the  bcft  lirc,and  not  he  that  hath  lived  longeO.   You 
thcit  arc  acquainted  with  the  life  of  Gr^cc  ;  whatifyou  Ijve  but  twenty 
cr  thirty  years  ?  vvould  you  change  it  for  athoufandyears  of  wickedncfs? 
God  miglK  have  Ice  you  have  lived  like  the  ungodly  world,  and  then  you 
would  have  had  caufe  to  be  afraid  of  dying.  We  have  lived  in  a  place  and 
«*  time  of  light ;  in  Europe^  not  in  Afta,  Africa^  or  America  •,  in  En^/and^ 
not  in  Spain  or  Jraly^  in  the  Age  when  Knowledge  doth  moft  abound,and 
not  in  our  forefathers  daie*  of  darkncfs ;  we  have  lived  among  Bibles,Scr- 
mons,  Books,  and  Chriftians.    As  one  Acre  of  fruitful  lby!„  is  better  then 
many  of  barren  Commons  •,  a>  the  poftcllion  af  a  Kingdom  for  one  year^is 
better  thet;  a  Icafe  of  a  Coitage  for  twenty  ^  fo  twenty  or  thirty  years 
Jiving  in  fuch  a  place,  or  age,  as  we,  is  better  then  A{ethufelah<  age  in  the 
cafe  of  mof}  of  the  world  befides.  And  fhall  we  not  then  be  contented  '^.\a\ 
„  our  portion?  Ifwe  whoareMinifters  oftheGofpcl  have  fccn  kDundaric 
fruit  of  our  labours ,  if  God  hath  blcfTed  our  labours »",  feven  years,  more 
then  fomc  others  in  twenty  or  thirty  \  if  Go»i  Tiave  made  us  the  happy 
("though  unworthy j  means  ofconv.'-^:"mg  and  faving  more  fouls  at  a  Ser- 
mon, then  fome  better  men  '^^aii  their  lives  •,  what  caufe  have  we  to  com- 
plain of  the  fhorcn^fsorour  time  in  the  work  of  God  ?  would  unprohta- 
blc.  unfucccfsful  preaching  h^ve  been  comfortable  ?  will  it  do  us  good  ^o 
feoour  to  little  purpcfe,fo  we  may  but  labour  long  ?  If  our  defires  of  living 
ar^  for  the  feryice  of  the  Church,  as  our  deceitful  hearts  are  OiU  pretend- 
ing, then  fure  if  God  honour  us  to  do  the  more  fervice,  though  in  the 
kfler  time,we  have  our  dcfire.God  will  have  each  to  have  his  (hare  ^  when 
we  have  had  ours,  let  us  reft  contented.     Perfwade  then  thy  backward 
foul  to  its  duty,  and  argue  down  thefe  drcadfull  thoughts  .-  Unworthv 
•wretch/  Hath  thy  Father  allowed  thee  fo  large  a  parr,and  caufed  thy  lot  to 
The  merchant  fall  fo  well  ?  a;id  given  thee  thine ^bode  in  plcafant  places  i*  and  filled  up  aH 
*^^  arnvcrh    thy  life  with  mercies  ?  and  doft  thou  now  think  thy  fliare  too  fmall  ?  is  not 
^!ch  1  d'^*^  of  f^^^^^c'^  ^hy  'if*2  doth  want. in  length,  made  up  in  bredch,  and  weight. 
Gold,  Spices,   ^"'^  iTwcetncfs  f  Lay  all  together,  and  look  about  thee,  and  telj  me  ;,  how 
and  prccioos    many  of  thy  neighbours  have  more  }  how  many  in  alJtheTpwn  or  Cotm- 
things,  doth     try  have  had  a  bettei;  (hare  then  thou  >  why  mighteft  not  thou  have  been 
^\  gT^'^  ^^^  of  the  thoufands,,wh6fe  carcafTcsihou  baft  feen  fcattered  as  Dung  on 
forhisVey-     the  Earth  i*  or  why  mightcft  not  ihou  have  been  ojie  chat's  ufele^s  in  rhq 
age,  then  he    Church  ?  and  an  unprofitable  burden  to  the  place  thou  livcft  in?  What  a 
that  goes  a i    multitude ofhoursoif confoljtion ?  of  delightful  Sabbaths  ?of,p)e»i'anc 
far  for  fomc     f^ujies  ?  of  pfccious  companion?  ?  of  wondrous  deliverances »"  of  c>icellenc 
rnodiiy  -  *^fo""  Opportunities?  of  fruitful  labours?  of  joyful  tydingf  ?  of  fweet  cxpericnce6^ 
here^  faith     ofaftonifhmg  prpvidcnccs  hath  thy  life  partaked  of  ?  lb  that  many  an 
Sinar.  Bpift.    ,  hundred  who  have  each  of  them  lived  an  hundred  years,,  have  not.  alcQ^ 
73.^.6/1.,     gether  enjoyed  fo  rouch.     \And  yet  arc  thou  not.  fa;,i5fi^4  witi>  ihy 
^' lot  ?  Kath' thy  life  ^eo  fo  (wccK ,;%  thou , art  lot^^ 


Part  I  V«  The  Sdints  E'vnUfling  Reft.  ^15 


is  that  the  thanks  thou  returnell:  to  him,  who  fweetned  it  to  draw  thee  Co 
his  own  fweecnefs  ^  Indeed,  if  this  had  been  all  thy  portion,  I  could  noc  « 
blame  thee  to  be  difcontented  :  And  yet  let  me  tell  thee  coo.  That  of  all 
tbefe  poor  fouls,  who  have  no  other  portion,  but  receive  all  their  good 
chings  in  this  life, there  is  few  or  none  even  of  them, who  ever  had  fo  full  a 
fhare  as  thy  felf.And  baft  thou  not  then' had  a  fair  proportion, for  one  thac 
muftftioitly  have  H<!avcn  bcfides?  O  foolithSbul  1  would  thoU  were  as  a 
covetous  after  eccrnicy,  as  thou  arc  for  a  fading  perifhing  life  1  and  after 
thcbleflfed  prefcnceofGo^;^,  as  thou  arc  for  continuance  with  Earth  and 
Sin/  Then  chouwouldft  rather /o(jA;^f/;ro«^^f/;;wWowx,  and  cry  ^^^ot^h'  -w^^^   ^^^ 
the  bttifes,  why  is  his  chariot  fo  bng  a  coming  ?  why  tarry  the  Vfheels  of  hii 
cbarioty  ?  How  long  Lord  1  How  long  1 


SECT.    XX. 

II.    /^  Onfidcr,  what  ifG'o^^ Ihould  grant  thy  defirc,  and  let  thee  live' a  $•  20. 

VJyec  many  years,  buc  withall  fhould  ftrip  thee  of  the  comforts  of 
life,  and  deny  thee  the  mercies  which  thou  haft  hitherto  enjoyed  ?  Would^ 
this  be  a  b'^rting  worth  the  begging  for  ?  Might  noC  G(id  in  Judgement 
give  thee  life,  as  he  gave  the  murmuring  Ifraelites  Quails/  or  as  he  oft- 
times  gives  racri  riches  and  honour", when  he  (tzs  them  over-earneft  for  it  ? 
Mighchc  not  juftly  fay  co  thee,  Seeing  thou  hadft  rather  linger  on  earth, 
then  come  away  and  enjoy  my  prefcnce ;  feeing  thou  art  fo  greedy  of  life, 
takeicandacurfe  with  it-,  never  let  fruit  grow  on  it  more, nor  theSun  of  tj^^^     ^  ' 
comfort  (Bine  upon  ic,  nor  the  dew  of  my  blefling  ever  waterit :  Lctthy  How  ^r  a 
table  be  a  fnare,  let  thy  friends  be  thy  forrow  ^  let  thy  riches  Be  corrupted,  man'may  .de- 
and  the  ruft  of  thy  fili'or  eat  thy  fleflii.    Go  hear  Sermons  as  long  as  thou  ^'^^^  P^^r'' 
wilt ,  but  let  never  Sermon  do  thee  good  raorc  •,  let  all  thou  hcarcft  ^"^  ^tcc^d- 
makcagainftthcc,  and  increafc  the  fmarc  of  thy  wounded  fpiric?  If  thou  vin  on  Jonah 
love  Preaching  better  then  Heaven,  go  and  preach  till  thou  be  aweary, but  4. 3.  pag-aj  i. 
never  profit  Soul  more.  Sirs,  what  if  God  fhould  thus  chaftife  our  inordi-  i^fi^mmi.  He 
natc  defires  oflivmg.wcre  it  not  jurt  ?  and  v/hac  good  would  our  lives  then  JJJj^^Jjq  *^ ^^ 
do  us  ?  Seeft  thou  noc  fomc  thac  Iperkd  cheir  daies  on  their  cowch  in  groan-*f;re  it  0^  ^f 
ing  ?  and  fome  in  begging  by  the  high-way  fides?  and  ochers  in  feeking  mecr  impau- 
bread  from  door  CO  door  f  andmo'ftbfthev/ofld  in  labouring  for  food  cnce  under 
and  raymenc,andlivingonlythacchcy  may  live,  and  lofing  the  ends  afld  P*'J*''7'  ^fj'- 
bencfits  of  life  ?  Why,  what  good  would  fucfa  a  life  do  thee,  were  it  never  "ujfcriw"*^  ^^ 
fo  long  ?  When  thy  foul  fhall  ferve  thee  only  inftead'of  Salt,  to  k>ep  thy  but  m  weari- 
body  from  ftinking?God  might  give  theelife,till  thou  arc  weary  of  living  ^"ntfs  of  fin- 
andas  glad  to  be  nd  of  it,  as  jnd/uor  Achitdphel  •,  and  make  thee  like  ma-  ^i°g'  *c  mar, 
ny  miferable  Creatures  in  the  world,  who  canhardly  forbear  laying  vio-  p"ticnt'w*ro" 
lent  bands  on  thcitifelves.  Bcnecthereforcfoirbporcunacfcforlifej  which  Ly  Gods 
may  prove  a  judgement  inftead  of  a  blefling.  time  j  and  be 

•willing  to  d'.c 
j,-,-,^  whcnKe  cals. 
ShCT. 


6 1 6  The  SaMts  EverUfltn^  Refl.  Chap.i. 

SECT.  XXf. 

$.  21.       ^i-   ^Onfider^  liow  many  of  cIk  precious  S^^irts  of  Cod,  of  all  nges 
^--' and  places,  have  go;  c  before  thee.  Thou  arc  noc  co  cnccran 
untroden  path,  nor  appointed  Hrll  to  break  the  Ice.  Except  only  Henoch 
and  £/*.«,  which  of  the  Saints  have  fcaped  dearh^Andart  thou  better 
chen  they  ?  They  are  many  millions  of  Saints  dead,  more  then  do  now  re- 
main on  Earth. What  a  number  of  thmeown  bofome  friends, and  intimate 
acquaintance, and  companions  in  duty,  arc  now  there  ?  and  why  fhouldft 
^3  thou  be  fo  loth  to  follow  ?  *  Nay,  hath  not  Jefus  Chrift  htmfelt  gone  this 
*  j^T?°/ '     way  ?  hath  he  not  fandified  the  f!rave  to  us  ?  and  perfumed  cheduft  with 

indeed,  bctorc   •  .   "^         %     j  •  i        i     i        ^  ■.        i 

th-cominE"  of  "'5  own  body  .?  And  art  thou  loch  to  folIo'A/ him  too  .?  O  rather  le:  us  lay 
our  Saviour,  as  Thomas^  Let  t*s  alfo^o^^nA  die  with  him  ;  or  rather,  let  us  fuffcr  with 
Death  was  him ,  that  we  may  be  gloritied  together  with  him  f- 
tcmo.cevcn  Many  fuchlike  Confiderations  might  be  added, as  that  drift  hach 
sndailmcn  ocakcnout  the  fting  ^How  light  the  Samts  have  made  of  it;  howchccrfuU 
lanicntcdthc  ly  the  very  Pagans  have  entcrcainad  ic,  *  &c.  Butbecaufeall  chat'b  hithcr- 
dyine;,as  if  to  fpoken,  is  alio  conducibleto  the  fame  purpofe,  1  pafsrhemby.  If  what 
they  were  pe-  ^^^^  ^^^^  ^^|j   ^m   ^^^  porfwade  ,  Scripturc  and  Reafon  havc4ictlc 

nming :  Bur      -  »  r  »  r 

when    Chriil   fO^'^f- 

had  raifedhis  I  have  faid  the  more  on  this  fubjefl,  finding  it  fo  needful  co  my  fclf^nd 
Body,DeatH  is  others ;  findingchat  among  fo  many  Chriftians,  who  could  do  and  Tuffer 
no  mors  CO  be  niuch  for  Chri  ft,  there's  yet  fo  few  chat  can  willingly  die,  and  of  many 
all  that  be-  ^^^^  ^^*^^  fomewhat  fubdued  other  corruptions,  fo  few  have  got  the  con- 
lieve  in  qucft  ofthis.  This  caufed  me  to  draw  forth  thcfc  Arrows  from  the  quiver 

ChriOi  do      of  Scripcurc,  and  fpend  them  againft  it. 

trample  upon 

it  as  nothing,  and  had  rather  die  a  thoufand  times,  then  dtny  the  faith  of  Chrifl:.  For  they  know 
that  by  Dying  they  do  not  pcrifh,  but  live,  andby  the  Rcfurrettionare  madcim'TiQrtal..4r'U'n/'.  (V? 
luamit.  -jCYot.  tic  IS  certainly  reported  that  Saint  Ptfer  when  he  faw  his  wife  Ic-i  to  Deat'i, 
wasc;lad  that  Oic  was  called  to  it,  and  that  (he  was  coinghonc  :  and  ftrons^ly  cxhotintr  and  com- 
forting hrr,  he  called  her  by  hcrjnamc,  faying,  Ho!  Sec  thou  remember  the  Lord  !  C't'//.  >i't' W. 
Strom.it .  lib.  7 .  »  Read  the  ftrange  examples  of  Heathens  in  Sc*:ca  L^'ifi.adLuc'U.z/^.  ^i.^Ct. 
•per.  Tom.  i. 


SECT.  XXII. 


^22        T  ^^^  ^"*'y  y^^  Anfwcr  feme  Objcdions,  and  fo  conclude  this  11  Cc, 

X     l.O^;^^?,  Ojifl  were  but.  certain  of  Heaven,  I  (hould  then  never 

flick  ac  dying. 
ti      ji»fr*.  I  .Search /or  ail  that,whcther  fome  of  the  forementioned  caufes 
i  may  noc  be  in  fault,  as  well  as  this- 

2.  Didft  thou  not  iay  fo  long  ago  ?  Have  you  nu  hetn  in  thisfe-og' 
i  this  many  years  ?  ifyouareyec  uncertain, whofefau.k4S  It  ?  you  "have 

had  nothing  elfcto  do  with  your  lives,  nor  no  greater  matter  then  this 


Part  I V.  The  Saints  BverUpingReji ,  6i  7 


tominde.  Were  you  noc  better  prefcntly  fail  to  the  trial,  till  you  have 
put  the  Qucftion  out  of  doubt?  Muft  God  (tay  while  you  trifle  ?  and  muft 
bis  patience  be  continued  to  cherifti  your  negligence  ?  If  thou  have  plaid 
the  loytcrer,  do  fo  no  longer  :  Go  feaich  thy  foul, and  follow  the  fearch 
clofe,  till  thou  come  to  a  clear  difcovery.  Begin  to  night,  ftay  rot  till  the 
next  morning.  Certainty  comes  not  by  length  of  time,  but  by  the  bleding  * 
of  the  Spirit  upon  wife  and  faichfuU  triall.  You  may  linger  out  thus  twen- 
ty years  more,  and  be  flill  as  uncertain  as  now  you  are. 

3 .  A  perfcd  certainty  may  not  be  expected  .-  we  iliall  flill  be  deficient  ; 
in  that  as  well  as  in  other  things  .-They  who  think  the  Apoftic  fpeakj 
abfolutely,  and  not  comparatively,  of  a  pcrfed  afTurance  in  the  very  de- 
gree, when  he  mentions  a  Plerophory  or  full  afTurance ;  1  know  no  reafon, 
but  they  may  expetft  pcrfedion  in  all  things  elfe,  as  well  as  this.  When  you 
have  done  all,  you  will  know  this  but  in  part.  If  your  belief  of  that  Scrip- 
ture,which  faith,  ^fAVvf.-Jw-^^fy^T/ffi.beimpcrfed-- and  if  your  knowledges 
whether  your  own  deceitful  hearts  do  fincerely  believe  or  not,  be  imper- 
fcd  ^  or  if  but  one  of  thefe  two  be  imperfed  ;  the  refult  or  conclufioa 
muft  needs  be  fo  too.  If  you  would  then  flay  till  you  are  perfe(RIy  cevtain, 
you  may  flay  forever:  if  you  have  obtained  afTurance  but  in  fomc  degrees  " 
or  got  but  the  grounds  for  afTurance  laid, it  is  then  the  fpeediefl,and  lureft 
way,  to  defire  rather  to  be  quickly  in  Reft :  For  then,and  never  tilUhcDj 
will  both  the  grounds  and  afTurance  be  fully  perfed. 

4.  Both  your  afTurance,  and  the  comfort  thereof,  is  the  gift  of  the  Spi-  i 
rit,  who  is  a  free  beftower .-  And  Gods  ufual  time  to  be  large(\  in  mercy, 

is  when  his  people  are  deepcll  in  neceffity.  A  mercy  in  feafon,  is  the 
fwceteft  mercy  .1  could  give  you  l^ne  abundance  of  late  exaraples.of  ihofc 
who  have  languiihed  for  afTurance  and  comfort  •  Tome  all  their  ficknefs, 
and  Tome  moft  of  their  lives  •  and  when  they  hav-ebeen  necr  co  death, 
they  have  received  in  abundance.  Never  fear  death  then  through  im per-  « 
fcdions  of  afTurance ;  for  thats  the  moft  ufual  time  of  all,  when  God  mofl 
fully  and  fweetly  be. lows  ito 


SECT.  XXIIL 

OBjeci.  2.  O,  but  the  Churchesneccflitiesarc  great,  6*0^  hath-made      i''^t< 
me  ufeful  in  my  place  j  fo  that  the  lofs  will  be  co  many  ^  or  ^Kc^  mc- 
thinks,  I  could  willingly  die. 

u4H/xtf.  This  may  be  the  cafeof  fbmc  -,  but  yctremember.the  heart  is  de-  " 
,  ceitful :  GoA  is  ofc  pretended,  when  our  felves  are  intended..  But  if  this  be 
it  that  flicks  with  thee  indeed,  confidcr.  Wilt  thou  pretend  to  be  wifcr  „ 
then  G-od  t  doth  net  he  know  how  to  provide  for  his  Church  f  Cannot  he 
do  his  v7ork  without  thee  ?  or  iindeont  inftrumcnts  enough  befides  thee  ? 
Think  not  too  highly  of  thy  felf,  bceaufc  God  hath  made  thee  ufe- 
fuil.    Mufl  the  Church  needs  fall  when  thou  art  gone  ?  Art  thou  the 

Mm  mm  foundation 


0 1 8  The  Saint  J  EverUfting  R(fl,  Chap,  i .  > 

As  J.ic.  Mo-  "  foundation  on  which  its  buiU  /"Could  God  takeaway  a  Mctfes^  an  Aaron  ^ 
n  ich.  fii.i  CO  D4vid^  EHas^&c.  and  Hhdc  fupply  For  all  their  place*  '  and  cannot  he  alio 
^^rfiir^'^'n  ^"'*^^'^PP'y  for  thine?  This  is  to  derogate  from  God  too  much, and  to 
AlvnitTiM'  ^'■'■ogare  too  much  unto  thy  felf  Neither  art  thou  fo  merctfulas  God  -, 
vit.t)  So  fre-  '^<^'"  canfl  iove  (he  Church  fo  well  as  he.-  As  his  intereft  i$  inhnitcJy  beyond 
dt'i-ifthc        thine,  fo  is4iis^ender  care  and  bounty.  But  oUhis  before. 

ihird  Piince 

i-lcdor,  Pair-oravcofi?<>f;ff,  whcnhc  wasdylnp;  ixH'tdclbor-,  faid  to  his  friends,  1  have  lived  lonp 
rnoi^gS  on  earth  for  you,  1  muft  now  co  live  for  my  felf  in  heaven  for  ever,  //«  Jic.  Gry  imhi  In  the" 
iafr  words  in  hi:  Commentarv  on  th:  Hebrews,  So  mcthinks  when  Minifters  hav:  lived  long  in  hard 
iabour  and  fuftcrings  for  God  and  the  Church,  they  (hould  be  willing,  to  live  m  Heaven  for  God 
and  tHemlclvcJ.  1  may  fay  of  ©ur  fcrvicc,  ziCypylin  to  foine  thai  wercloth  to  Die,  bccaufc  they 
>ou!d  fain  die  Martyis.  1  had  (faith  one)  fully  fct  my  heart  on  it,  and  devoted  my  felf  to  Martyr- 
dom. Martyrdom  is  not  in  thy  power,  but  in  Gods  g;ift.  Nor  canft  thou  fay,  thou  haft  loft  that  which 
thcu  kno.vcft  not  whether  thou  were  worthy  to  receive.  God  the  fearcher  of  the  heart,  who  faw  thee 
prepared  in  Refolution,  will  give  the  Reward  for  thy  Refolution.  As  an  evil  thought  is  fee n  in  the 
wicked  J  fo  a  purpofe  to  confefs  Chrift,  and  a  foul  given  up  to  Good  ,  (hall  be  crowned  by  God  the 
Judge.  For  it  is  one  thinj^  to  want  a  heart  for  Martyrdom,  and  another  to  want  Minyrdom,  when 
we  hate  a  heart.  God  will  j.idgc  thfc  fuch  as  he  fiids  thcc.  For  it  u  not  our  Blood  thai  Cod  defires^  Lift 
OHrFoitbot  Fidelity,  Cyfii2n demtrtaiiiat.  Scft.  ii. />/ȣ.  3 4f. 

Yccmidakc  me  not  in  all  that  I  have  faid  .- 1  deny  not  but  that  it  is  law- 
*  fal  and  ncccflhry  for  a  Chriftian  upon  both  the  forementioncd  grounds, 
10  defire  God  to  delay  his  death  ;both  for  a  further  opportunity  of  gain- 
Sec  Phil.  2.     ing  afTurance,  and  alfo  to  be  farther  ferviceable  to  the  Church.  Time  and 
**'  *7*       „  lifeis  a  moft  precious  Mercy  :  not  fo  miich  becaufc  of  what  we  here  enjoy, 
but  becaufe  Eternity  of  Joy  or  Torment  dependeth  on  this  time,  when  it 
muft  go  with  man  for  ever  in  Heaven  or  Hell  accordingto  the  proviHon  he 
makes  on  earthjand  they  that  will  find  a  treafure  in  Heaven, muft  now  lay 
it  up  there(^«ir.6. 1 9,20.)I  do  not  blame  a  man  that  is  well  in  his  wits,if 
he  be  loath  to  die,  till  he  hath  fomccomfortable  Aflurance,  that  it  (hall 
certainly  go  well  with  him  in  another  world.  And  every  mans  Aflurancc, 
,,  as  I  have  proved,  is  imperfed.  And  therefore  I  doubt  not  but  i .  We  may 
pray  for  recovery  from  fickneflfas.  2.  And  may  re  Joyce  in  it, &  give  thanks 
for  it,  as  a  flreat  mercy.  3 .  And  may  pray  hard  for  our  godly  and  ungodly 
^  friends  in  their  ficknefs.4.  And  muft  value  our  time  highly  ,&  improve  it,as 

a  mercy  which  we  muft  be  accomptable  for.  5  .And  every  godly  man  is  fo 
ufeful  totheChurch,ordinarily,that  even  for  the  Churches  fcrvice  he  may 
dcfire  to  live  longer,  as  Paul  did,  even  till  he:  come  to  the  Aill  age  of  man, 
and  while  he  is  able  to  ferve  the  Church,  and  it  hath  need  of  him.  No  man 
«  (hould  be  over-hafty  to  a  ftate  that  muft  never  be  changed,  when  both  af- 
fvirance  (^ glory,  and  his  fitnefs  for  it,  are  ftill  imperfeft ;  and  ordinarily 
the  Saints  grow  fitter,  in  their  age.  But  then  this  muft  not  be  in  in  love  of' 
*  Earth,  but  we  muft  take  it  as  our  prefcnt  iofs  to  be  kept  fi*om  heaven  5 
though  it  may  tend  to  the  Churches  and  our  own  future  advantage,and  fo 
may  bs  defired,  fo  that  you  muft  ftill  fee  that  Heaven  be  valued  and  loved 
above  Earth,  even  when  you  hare  caufe  to  pray  for  longer  time ;  As  (he 
» that  longs  to  be  married  to  a  Prince,  may  defirc  delay  for  preparation. 

But 


Part  I  V.  The  Sdints  EverUfling  Rejl,  ^r^ 


But  firft.  This  is  nothing  to  their  cafe  who  are  ftill  delaying,  and  never  « 
willing ;  whofe  ti'ue  difcontents  are  ac  death  it  fclf,  more  then  at  the  un- 
feafonablenefs  of  dying.  Secondly,  Though  fuch  defires  are  fometimes  «• 
lawful,  yet  muft  they  be  carefully  bounded  and  moderated  •,to  which  end 
are  the  former  conflderations.  We  naull  not  be  too  abfoluce  and  perem-  » 
ptory  in  our  dQ{\vQS  •,  but  cheerfully  yeild  to  Gods  difpofal.  The  righteft 
temper  is  that  o^  Pauls ^lo  be  in  a  ftreight  between  two;d€firing  to  depart,  Piiil.  s.  x%. 
and  be  with  Chrifl-,and  yet  to  flay  while  God  will  have  us,  to  do  the 
Church  theiKmoft  (crvice.  Butalas,wearcfeldom  m  this  ftreight :  Our  « 
defires  run  out  all  one  way, and  that  for  the  flell),and  not  the  Church -.Our 
ftreights  are  only  for  fear  of  dying  •,  and  not  betwixt  the  earneft  dcftres 
-of  dying,  and  of  living.  He  that  defwreth  life  only  to  prepare  for  Heaven,  « 
doth  love  Heaven  better  then  life  on  earth -.for  the  end  is  ftill  more  beloved 
then  all  the  means. 


SECT.  XXIV. 

OBjtEl.  But  is  not  death  a punifhment of  God  for  fin? Doth  not      $  •  24„ 
Scripture  call  it  the  King  of  fears  ?  And  nature  above  all  other  evils  jAmmmcft 
abhor  it  ?  qui  efe  nolit^ 

Jttffv.  He  not  meddle  with  that  which  is  controvcrfal  in  this ;  Whether^'?''-^  ""»<>  f/i 
Death  be  properly  a  puniftiment,  or  not  •  But  grant  that  in  it  felf  confi-  V-'  '^J*.^J^" 
dered,  it  may  be  called  Evi!,as  being  naturiliy  thedifTolutionoftheCrea-  '^^Idocnim^l'-^ 
ture.  Yet  being  fandified  to  us  by  Chrift,  and  being  the  feafoo,  and  occa-  uji  lestus  rjj>3 
ilon  of  fo  great  a  Good,  as  is  the  prefent  poffeflion  of  God  in  Chrift  ;,  it  7?  *^/  fn  i  lu 
may  be  welcomed  with  a  glad  fubmiflion , if  not  with  defire:  Chrift  ^ffordsJ:!^,^'^'^"*  ^^' 
us  grounds  enough  to  comfort  us  againft  this  natural  evil  -.and  therefore  eP^cYucui^Uift 
endues  us  with  the^principlc  of  Grace,  to  raife  us  above  the  reach  of  na-  ^fi,  u<  fwn  ob 

ture.  almd  c^  hi  qui 

For  all  thofe  low  and  poor  objedions,  as  leaving  houfe,  goods,  and  '»'A»'/^^'* 
Friends,leaving  our  children  unprovided,  ^"c.  1  pafs  themoverasof  lefTer  EtTum'%^'^1 
iDoment^  then^o  take  much  with  men  of  Grace,  fem  c[j}  fenn^ 

ant^  non  Jdpfos 
dcrehtiit  fed  m'/erUm  fnampatim  aufmi  velint.  Etlam  mifcrnmia  ftqim  immortalitatfm  d.tret^  qiuinec 
ipfamjlrit>tw\ntur,propof.tofibiq'iodfi4nc.uiemmifeyi.tfemper  cjfe  tiollnt,  iiuUi  &  wtfqu.im  effcnt 
fuiHtl  ^fidomm  modo  pntturl;  profelto  cxuV.mnt  Utitue^  &  fie  fcmp'r  eligennt  eJJ'ei  quam  emni/ig  nc>i 
(JJ'e.   Auguft.  deCivit.  lib.  ii.  cap.i6.  Sfdhsc  de  toUrabilitafUum  mfcriainteUigefikumeft, 

SECT.  XXV. 

LAftly,  Underftand  me  in  this  alfo,That  I  have  fpbkc  all  this  to  the  ^   $.25. 
faithful  foul.  I  perfwade  not  the  ungodly  from  fearing  death  :  Its  a 
wonder  rather , that  they  fear  it  no  more;and  fpend  not  their  daies  in  conti- 
nual horror ,as  is  faid  before.Truly  ,but  that  we  know  a  ftone  is  infenfiblc,&  ct 
1  hard  heart  is  dead  and  ftupid,or  clfe  aman  would  adruire  how  poor  fouls 

M  ni  m  m  i  t?,n 


620 


Tfjc  Saints  Everla(lwg  Rfff, 


Chap.  J. 


For  cojif  )rc     C:in  livc  in  e.ifeanj  q>ilecncrs,  thac  mu'.t  be  turned  ouc  ofchefe  b-di^sinco 
mt;ic  D.ich  cverhlingflimci!  Ortliac  be  noc  fare,  at  Icifi,  if  they  (houlJ  dicchis 
tK-  *N  n-''       "',S^'''  whether  they  Hi  ill  lodge  inHewei  or  Hell  c!>e  next  ^   efpeciilly 
Connacrati-    ^'^^'^  <<>  mir/ are  called,  and  lb  few  choren  ;and  the  righteous  themfclvcs 
ons  of  G"r»»  "•■c^circely  lavedPCie  would  think  fjch  ncn  (hould  cac  their  bread  with 
arc  cxc.llcni.  cre  nblint»  ^  and  the  thoug'its  of  their  da.iger  (h»iild  Keep  them  wakino  m 
?r^r/ c"     ^'''  '"'^'^^ '  ^^^  ^^^"^'  ^  ^'^'^  ^''''  pr.'feitly  .i  fearchmg  thenifirlvcs  ^  andV 
Anlhs  v.-      TJ'r'ngoro:h2rs,anJcrymgt'>GoJ,T.;ac  if  ic  were  p  ifliMechey might 
loiv.ng  Tra-  tt*IU'c)<ly  bcout  oi  this dinge;-.n  I -fj  their  heartvbe  freed  fro  n  horrprlFor 
dacV'  Cot-  amintoquA)iC3tth:chou3h  s  of  dearh,  chat  looks  by  it  to  be  difpo/Ter- 
itTtrYrl  ^^^  o(lusinp^p\nz(^,  an  J  kn  wech  n  >t  whither  he  is  next  to  go  •  this  is  no 
c^Grotii  ^'  ^^^'i^«'*-  But  for  the  S^in:s  to  fear  their  piffige  by  Death  to  Reft,  this  is 
Epij}.  ai  Gal.  ^^'  ^'ircafo  ub!c  hurtful  Fear. 

Mxhcm  'to'ipofint  dc  fua  v'ta  YcH.im  nUinmredicrc  ■,  cumju;  tincmtcor.m  judum  Jifl.rCy  dtU- 
t:i4t  m.lC'n  q  ttift:  fmpoffmty  ctrptis  l.rtfis  opipa.ifq'tc  ctbvr'tmg'nenbus pafccndo^  ul  fipofl'ou,' at  perpe- 
tunm  VI  hsc  vitAptrm.i KYeriS.  MnUer  add'era,  qi.t  doai  idnUcrU'n  babe',  qu.tido  m^n.m  ad  ofi'inm  pul- 
faty^jin  ltd  atOAp:nty  fed  toid^ur,  ut  meYnn  .ibfct/iicre  pfjit-ad^henm.  r.]im.ili)&c.  Stella  in. 
Luk;  la.  Tom.  i.  p.  xo^-'a. 

CHAP.  III. 


(SAdotives  to  a  Heavenly  life. 


SECT.  I. 

[E  have  now  by  the  guidance  ofthcWord  of  the  Lord,  and 
by  the  affiftanceof  his  Spirit,  (hewed  you  the  nature  of  the 
Reft  of  the  Saints  ^and  acquainted  you  with  fome  duties  in 
relation  thereto  ;  We  come  now  to  the  clofe  of  ail,  to  prefs 
you  to  the  great  duty,  which  I  chiefly  intended, when  I  be- 
gun thij  fubjeAjand  have  here  referved  it  to  the  laft  place, 
becaufe  I  know  hearers  are  ufually  of  flippery  memories  ^  yet  apt  to  re- 
tain the  laft  that  isfpoken,  though  they  forget  all  that  went  before.  Dear 
friends,  itspitty,  that  either  you  or  I,(hould  forget  any  thing  of  that 
which  doth  fo  nearly  concern  us,  as  this  Eternal  Reft  of  the  Saints  doth. 
Bucifyou  muft  needs  forget  fomcthing -let  it  be  any  thing  clfe, rather 
then  this  ^  let  it  be  rather  all  that  I  have  hitherto  faid  (though  I  hope  of 
better)  then  this  one  enfuing  Ufe. 

15 


Part  I  V.  "The  Saints  EverUfiing  Reft.  62  i 


Is  there  a  Reft,  and  fuch  a  Reft  remaining  for  us  ?  Why  then  are  our  «* 
thoughts  no  roore  upon  ic /"why  are  noc  our  hearts  continually  there  ? 
why  dwell  we  not  there,  in  conftant  contemplation  ?  Sirs,  Ask  your  hearts  ^ 
in  good  earncft,  what  is  the  caufeofthis  ncgled?   are  we  reafonable 
inthis?Or,are  we  not  ?  Hath  the  Eternal  God  provided  us  fuch  a  Glory, 
and  promifed  to  take  us  up,to  dwell  with  himfelf?  and  is  not  this  worth  the 
thinking  oni"  Should  not  theftrongeft  dcfiresofour  hearts  be  after  it fand 
the  daily  delights  of  our  fouls  be  there?  Do  we  believe  this  ?  andean  wc 
yet  forget  and  neglcd  it  ?  What's  che  matter  ?  will  noc  God  give  us  leave  «» 
to  approach  this  light  for  will  be  not  luffer  our  fouls  to  talte  and  fee  ? 
why  then,what  means  all  his  earneft  invitations  ?  why  doth  he  lo  condemn 
our  carthly-mindfdnels?  and  command  us  to  fee  our  aflfcc!^ ions  above? 
Ah  vile  hearts !  If  God  were  againft  ir  ,we  were  likelier  to  be  for  it  ^  when  ct 
he  would  have  us  to  keep  our  ftation,  then  we  are  afpiring  to  belike 
God,  and  arc  ready  to  invade  the  Divine  Prerogatives .-  But  when  he 
commandsour  hearts  to  heaven,  then  they  will  not  ftir  an  inch;  like  our 
PredeccjSbrs,  the  finful  J/raelites:  When  God  would  have  them  march  for 
CA»aA)iy  then  they  mutiny,  and  will  not  ftir ;  either  they  fe^r  the  Gyants, 
or  the  walled  Cities,  or  want  nccetTaries.fomcthing  hinders  them,  but 
when  Co^^bids  them  noc  to  go,thcn  will  they  needs  be  prefently  marching, 
and  fight  they  will ,  though  it  be  to  their  overthrow.    IF  the  fore- 
thoughts of  glory  were  forbidden  fruit,  perhaps  we  ftiould  be  fooner 
drawn  unto  them  ^  and  we  (hould  itch  (as  the  Bethjhcmites)  to  be  looking 
into  this  Ark.Sure  I  am.wherc  God.  hath  forbidden  us  to  place  our  thoughts  „ 
and  our  delights,  thither  it  is  eafie  enough  co  draw  them.  I f  he  fay  ('Love 
notthe  World,  nor  the  things  of  the  World  j  wc  dote  upon  it  neverthe- 
iefs.    We  have   love  enough  if  the  world  require  it  -,  and  thoughts 
enough  CO  purfuc  our  profits.    How  delightfully  and  unweariedly  can  « 
wc  think  of  vanity  ?  and  day  after  day  imploy  our  mind*  about  the  Crea- 
ture ?  And  have  wc  no  thoughts  of  this  our  Reft  ?  How  freely,  and  how 
frequentlycanwc  think  of  our  pleafures,  our  friends,  our  labours,  our 
flcfh,  ourlufts,  our  common  ftudics,  or  ne,ws?  yea,  our  very  mifie* 
ries,  our  wrongs,  our  fuffcrings  and  our  fears.?  But  where  is  the  Chri- 
ftian,  whofe  heart  is  on  his  Reft  .*"  Why  Sirs,  what  is  the  matter  ?  Vv'hy  « 
are  we  not  taken  up  with  the  views  of  Glory  ?  and  our  fouls  ptore  ac- 
cuftomed  to  thefc  delightful  Meditations?  Are  welo  full  of  joy-that  wc 
need  no  more  ?  or  is  there  no  matter  inHeavcn,for  our  joyousthoughts? 
or  rathcr,arc  not  our  heartscarual  and  blockifh?  Earth  will  to  earth:  Had 
wc  more  Spirit  it  would  be  otherwife  with  us.  As  the  Jews  ufe  to  caft  to  « 
the  ground  the  Book  of  Efiher^  before  they  read  it,  bccaufe  the  Name  of 
God  is  not  in  it;  And  as  A»gufiin  caft  hyCicer&*s  writings.becaufe  they  con« 
tained  not  the  Name  of  Jcfus ;  So, let  us  hurobleand  caft  down  thcfe  fenfu. 
all  hcarcs,that  have  in  them  no  more  of  Chrift  and  Glory  :  As  we  Ihould  » 
not  own  our  duties  any  further  then  fomewhat  of  Chrift  is  in  them, 
ibflwuldwe  no  further  own  our  hearts..-  And  as  we  (hould  delight  in 

Mmrqm  3  the 


52  2  T^^  Saints  EverUfiing  Reff.  Chap.  3. 

the  creatures  no  furcher  then  chey  have  reference  to  Chnit  and  Eternity  ^ 
et  To  fhould  we  no  furcher  approve  of  our  own  hearts.  U  there  were  liitic 
of  Chrift  and  Heaven  inour  mouths,  but  the  world  were  the  only  fubjeft 
of  our  fpeeches,  tlien  all  wouW  account  us  to  be  ungodly ;  why  then  may 
we  not  call  our  hearts  ungixily,  that  have  fo  lictle  delight  in  Chrift  and 
Heaven  ?  A  holy  tongue  will  not  excu(e  or  fecure  a.  profane  heart.  Why 
*  didChrill  pronounce  his  Difciplcs  eyes  and  cars  fo  bieHed  ,  but  as  they 
were  the  doors  to  let  in  Chrilt  by  his  works  and  words  iaco'their  hearts  ? 
O  blefTcd  are  the  eyes  that  fo  fee,  and  the  ears  chat  fo  Iiear,  that  the  hcarc 
is  thereby  railed  to  th:s  blefTed  heavenly  frame.  Sirs,  fo  much  of  ypur 
hearts  as  i^  empty  of  Chrift  and  heaven,  let  it  be  tilled  with  (hame  and  for- 
row,  and  not  with  eafe. 


SECT.     II. 

^.  2.         Ti^^^  '^^  ^^  ^**'*"  "^y  I^cp''ehenfion  to  Exhortation,  That  you  would 

Exhort'  Dturn  this  Convidion  into  Reformation.  And  I  have  the  more  hope, 

_  becaufe  I  here  addrefs  my  fclf  to  men  of  Confcicnce,  that  dare  not  wilfully 

difobey  God,  and  to  men  whofc  Relations  to  God  are  many  and  necr.,  and 

therefore  metbinks  there  fnould  need  the  fewer  words  to  perfwade  their 

hearts  no  him :  Yea,  becaufe  I  fpeak  to  no  othernaen,  but  only  them  whofc 

"  portion  is  there.whofc  hopes  are  there,and  who  have  forfaken  all,tha:  they 
may  enjoy  this  glory  ;,  and  (hall  I  be  difcouraged  from  perfwadmp  fuch  to 
b^  hearenly-minded  ?  why,  fellow-Chnflians,  it  you  will  not  hear  and 

"  jobey,  who  will  i*  wei]  may  wc  be  difcouraged  to  exhort  the  poor,  blindc, 
ungodly  world,  and  may  fay  as  Afo/fj,Exod.6.  i  z. Behold  the  Chtldrcu  'of 
Jfrael  have  not  hearkntd  unto  nte^  how  then  Piall  Pharach  hear  me  ?  W  ho- 
cver  thou  arc  therefore  that  readeft  thele  lines,  I  require  thee,  as  thou 
(endrcfV  thine  Allegiance  to  the  God  of  Heaven,  as  ever  thou  hopcfl  for  & 
pact  in  this  glory, that  thou  prefencly  take  thy  heart  to  task -chide  it  for  its 
wilful  ftrangcncfs  to  God  ^  turn  thy  thoughts  from  thcpuriuit  of  vanity, 
bend  thy  foul  to  ttudy  Eternity,  bufie  it  about  tfie  Ifc  ro  come  ;  habituate 

tt  thy  fclf  to  fuch  contemplations,  and  Jet  not  thofe  thoughts  be  fcidom  and 
£urfory,  but  fettle  upon  thjem,  dwell  here,  bathe  thy  ibul  in  heavens  dc« 
-lights,  drench  thine  affedions  in  thefe  rivers  of  plcafure,  or  ra:hcr  in  the 

K  fei  of  confolation ;  andif  thy  backward  foul  begin  to  flag,  and  tliy  loofc 
thoughts  to  fly  abroad,  call  them  back,  hold  them  to  their  work,  put  them 
X)n,  bear  not  with  their  Lazincfs,  do  not  connive  at  one  neglect ,  and  when 

"  thou  haft  once  in  obedience  to  God  tried  this  work,  and  followed  on  till 
ihou  haft  got  acquainted  with  ir,and  kept  a  clpfe  guard  upon  iliy  thoughts 
till  they  are  accuftomed  to.obey,  and  till  thou  haft  got  fojnc  maftery  over 
j;hem,thou  wijt  then  find  thy  l^lf  in  the  fuburbs.of  heaven,  and  as  it  were 
m  anew  world  ;  thou  wjjt  then  find  indeed,  that  there  is  fweecnefsin  the 

^orkaod  way  of  Gcd,andtli4ithcJifeof  Chriftianity  isa  life-of  JoyjTfeou 


Part  I  V.  T^^  Sdhts  E^erU fling  Rcfi.  61 

wile  meet  with  thole  abundant  confolations,  which  thou  haft  prayed,  and 
panted,  and  groaned  afcer,  and  which  fo  fevv  Chriftians  do  "er  here  ob- 
tain, becaufc  they  know  not  this  way  to  them,  or  elfe  make  not  confcience  1 
of  walking  in  it. 

You  fee  the  wotk  now  before  you  :  This,  this  is  that  I  would  fain  per- 
fwade  your  fouls  to  practifc  :  Beloved  friends  and  Chriftian  neighbours, 
who  hear  me  this  day,  let  me  befpeakyour  confciences  in  the  name  of 
Chrift,  and  command  you  by  the  Auchority  I  have  received  from  C  hrift, 
that  you  faithfully  fee  upon  this  weighty  duty,  and  fix  your  eye  more  fted- 
faftly  on  your  Reft,  and  daily  delight  in  the  forf-thoughts  thereof.  I  have 
pcrfwaded  you  to  many  other  duties,  and  (I  blefs  God,)  many  of  you  have 
obeyed, and  I  hope  never  to  find  you  at  that  pafs,  asto  fay  when  you  per- 
ceive the  command  of  the  Lord, that  you  will  not  be  pcrfwaded,nor  obey; 
\(l  (houldjit  were  high  time  to  bewail  your  mifery :  Why , you  may  almott 
as  well  fay,  We  will  noc  obey ,as  fit  ftill  and  not  obey.  ChnlHans,  I  befeech 
you,  as  you  take  me  for  your  Teacher,  and  have  called,  me  hitherto,  fo 
hearken  ro  this  Doctrine  •  \\  ever  I  (hall  prevail  with  you  in  any  thing,  lee 
me  prevail  with  you  in  this/o  fet  your  hearts  where  you  expect  a  Relt  and 
Treafure.  Do  you  not  remember,  that  when  you  called  me  to  be 
your  Teacher,  you  promifed  me  under  your  hands,  that  ycu  would  faith- 
fully and  confcionably  endeavour  the  receiving  every  truth,  and '  obeying 
every  command,  which  I  (hould  from  the  Word  of  God  manitell  to  you  ? 
I  now  charge  your  promife  upon  youji  never  delivered  to  you  a  more  ap- 
parent Truth,nor  preft  upon  you  a  more  apparent  duty  then  this.If  Iknew 
you  would  not  obey ,  what  (hould  I  do  here  preaching  ?  Not  that  1  defire 
you  to  receive  it  chiefly  as  from  me,but  as  from  Chrift,on  whofeMeflagel 
come.  Methinks,  if  a  childc  (hould  (hew  you  Scripture,  a^d  fpeak  to  you  a 
the  Word  of  God ,  you  (hould  not  dare  to  difobey  it.  Do  not  wonder  that 
I  perfwadcyou  fo  earneftly  •,  though  indeed  if  wc  were  truly  reafonable 
infpiritualthings,aswe  are  in  common,  it  would  be  a  real  wonder  that 
raen  (hould  need  fo  much  pcrfwafion  to  fo  fweet  and  plain  a  duty  ;  but  I 
know  the  employment  is  high, the  heart  is  earthly,and  will  ftill  draw  back, 
the  temptations  and  hinderances  will  be  many  and  great,  arid  therefore  I 
fear,  before  we  have  done, and  laid  open  more  fully  the  narure  of  the  Du- 
ty,that  you  will  confefs  all  thcfe  perfwafions  little  enough  ..The  Lord  p.rant 
they  prove  not  fo,  too  little,  as  to  fail  of  fuccefs,and  leave  yoU  as  they  find 
you:Say  net,We  are  unable  to  fet  out  own  hearrs  on  heaven,  this  mu(i  be  ~ 
the  work  of  God  or>ly, and  therefore  all  your  Exhortation  is  in  vain  for  I 
tell  you,  though  God  be  the  chief  difpofcr  of  your  hearts,  yet  next  Under 
him  you  have  the  greatell  command  of  them  your  felves,and  a  great  pow- 
er in  the  ordering  of  your  own  thoughts,  and  for  determining  your  own 
wiis  in  their  choice^  though  without  Chrift  you  can  do  nothing,yct  under 
him  you  may  do  rauch,andmuftdo  much,orelfeit  will  be  undone,  and 
you  undone  through  your  neglcd;  Do  your  own  parts,  and  you  have  no 
caufc  to  diftruft  whether  Chnit  will  do  his ;  Do  noc  your  own  con^iences  « 

tell 


624  ^^«  Saifits  EvcrUJling  Refl.  Chap.j, 

tdl  you  r.'hcn  your  chouglus  fly  abroad, that  you  might  do  more  rhcn  you 
do  CO  reflrain  them  ?  and  when  your  hearts  he  flat,  and  negled  Eternity, 
and  fcldonu.iind  the  joys  before  you,  thacmoflof  thisnegleftis  wdful? 

*  Ifyou  he  to  l^uJy  a  let  Speech,  you  can  loicc  your  thoughts  to  the  intend- 
ed Subj?<ft :  if  a  Minifter  hz  to  (tudy  a  Sermon,  he  can  force  his  thoughts 
to  the  moil  faving Truths,  and  that  withoutany  fpecial  grace-:  m'ght  not 
a  true  ChriRian  then  minde  more  the  things  of  the  life  to  come,  if  he  did 
not  ncgleA  to  exercife  that  authority  over  his  own  thoughts,  which  Goii 
hath  given  hiii  Pefpccially  in  fuch  a  work  as  this,  where  he  may  morccorj- 

:  fidencly  expert  the  alliiUnceof  Chrift,  who  ufech  not  to  forfakc  his  peo- 

"  pie  in  the  work  he  fees  them  on.l  fa  carnal  Mimfter  can  make  it  his  work,to 
iludy  about  Chrill:  and  Heaven  through  all  his  life  time, and  all  becaufe  its 
the  trade  he  livciby,6c  knows  not  how  to  fubfill  without  it-, why  then, me- 
thinks  a  Spiritual  Chrilhan  (hould  ftudy  as  conftantly  the  joys  of  heaven, 
becaui'e  it  is  the  very  bufinels  he  lives  for,  and  that  the  place  he  mult  be  in 

5j  forever  :  If  the  Cook  can  find  in  his  heart  to  labour  and  fweat  about  your 
meat,  becaufe  it  is  the  trade  that  maintains  him,  though  perhaps  he  tafle  ic 
not  himfelf :  Methinks  then,you  for  whom  it  is  prepared, (hould  willingly 
beftow  that  daily  pains,  to  tafteits  fweetnefs,  and  iced  upon  it-  and  if  it 

ct  were  about  your  bodily  food,  you  would  think  it  no  great  pains  neither ; 
a  good  ftomack  takes  it  for  no  great  labour  to  eat  and  drink  of  the  heft  till 
it  be  fatisfied.nor  needs  ic  any  great  invitation  thereto  ;  Chriftians,if  your 
fouls  were  found  and  right,  they  would  perceive  incomparably  more  de- 
light and  fweetnefs,  in  Knowing,  Thinking,  Believing,  Loving,  andRe- 
joycing  in  your  future  Bleffednefs  in  the  fruition  of  God,  then  the  found- 
eft  ftomack  finds  in  its  food,  or  the  ftrongell  fenfes  in  the  enjoyment  of 
their  objedsifo  little  painful  would  this  work  be  to  you, and  fo  little  (bould 

^  I  need  to  prefs  you  to  it :  its  no  great  pains  to  you  to  think  of  a  friend,  or 
any  thiiig  elfethac  you  dearly  love,and  as  little  would  it  be  to  thir^k  of  glo- 

a,  ry,  if  your  love  and  delight  were  truly  there :  If  you  do  but  fccfomc  lew- 
el  ,or  Trcafure,  you  need  not  long  exhortations  to  ftir  up  your  defires,  the 
very  fight  of  it  is  motive  enough  ^  if  you  fee  the  fire  when  you  are  cold  or 
fee  a  houfe  in  a  ftormy  day,or  fee  a  fafe  harbor  from  tl)e  tempeftuous  fe^is, 
you  need  not  be  told  what  ufc  to  makeof  itt  the  light  doth  prefently  direft 
your  thoughts :  you  think,you  look,  you  long  till  you  doobcain  ic.  Why 
fhould  it  not  be  fo  in  the  prefent  cafe  i  Sirs,  one  would  think,  to  fbew  you 
this  Crown  and  Glory  of  the  Saints.fhould  be  motive  enough  to  make  you 
dcfire  ic ;  to  fhew  you  that  Harbour  where  you  may  be  fafe  from  all  dan- 
.gerSjftiouldfoontcachyou  whatufe  to  make  of  ic,  and  Ihouldbend  your 

,  daily  iludies  towards  it ;  but  becaufe  i  know  while  we  have  flefh  about  us, 

^  and  any  remnants  of  that  carnal  mind,  which  is  enmity  to  God,  and  to  this 
noble  work,  that  all  motives  are  little  enough  ;  And  Ijecaufe  my  own,and 
ethers  fad  cptpericnces  tell  rae,how  hardly  the  beft  are  drawn  to  a  conflan- 
cy  and  faithfulnefs  in  this  duty,  I  will  here  lay  down  fome  movmgConfi- 
derations,  which  if  you  will  buc  vouchfafe  to  ponder  througWyj  an^J 


Part  I V.  The  Saints  EverUfling  Reft.  625 

deliberately  weigh  with  an  impartial  judgement,!  doubt  not  but  they  wiil 
prove  effectual  with  your  hearrs,and  make  you  refolve  upon  this  excellent 
duty.  I  pray  you  friends  let  them  not  fail  to  the  ground,but  take  them  up, 
and  try  them,  and  if  you  find  they  concern  you,  make  much  of  them,  and 
obey  them  acccordingly. 


SECT.    III.  II      ^.3. 

^In  th's  CO 

I.   /"^  Onfider,  A  heart  let  upon  heaven,  will  be  one  of  the  mod  un-  ""'^^''^/' 

^^qucftionable  evidences  of  [hy  fincerity,anda  cleardifcovery  ofa  ^^"1  other  men" 
true  work  of  faving  grace  upon  thy  foul.  You  are  much  in  enquiring  after  and  the  diffe- 
Marksoflincerity.and  1  blame  you  not,  its  dangerous  milkking  when  a  lenccis  very 
mans  falvation  lies  upon  it :  You  are  oft  asking,  How  fhall  I  know  that  I  P""^  >  ^°  ^''^^» 
am  truly  fanctiHed  ?  Why,  here  is  a  mark  that  will  not  deceive  you,  if  you  '"1?^  i*^.,„ 
can  truly  fay  that  you  are  pollcfled  ot  it  •,  Even,  a  heart  let  upon  Heaven,  derftandins^ 
Would  you  havea  fign  infallible,  not  from  me,  or  tbrm  the  mouth  of  any  of  Chriftians 
man,  but  from  the  mouth  of  Jcfus  Chrift  himfelf,  which  all  the  enemies  of  '*  always  coa- 
theufeofMarks  can  lay  no  exception  agninl^  ?  Why  here  is  fuch  a  one,  J^^^av^i^i  ^co-'^ 
A^at  6.2 1 .  JVhcrejotir  treafhre  ii,  there  yvill  jottr  hearts  be  ^//O.Know  once  gUatiorsj  and 
afTuredly  where  your  heart  is,  and  you  may  eafily  know  that  your  trea-  is  beholding 
fure  is  there.  God  is  the  Saints  Treafurc  and  happinefs: Heaven  is  the  place" o^Celeftial 
where  they  muft  fully  enjoy  him  :  A  heart  therefore  fet  upon  heaven,is  no  w?ufc"*f  d  c 
more  but  a  heart  fet  upon  God,  defiring  after  this  full  enjoyment:  And  participation 
furely  a  heart  fet  upon  God  through  Chrift,is  thctrucft  evidence  of  faving  of  the  Holy 
-grace,  ^xternall  adions  are  eafiefl:  difcovercd  ;,  but  thofe  of  the  heart  are<*C^o^  •  ^s  »1- 
the  furcft  evidences.  When  thy  learning  wifl  be  no  good  proof  of  thy  graccj   V^  ^^". 
when  thy  knowledge,  thy  duties  and  thy  .gifts  will  fail  thee,  when  Argu-  of  GoFfrour 
ments  from  thy  tongue  and  thy  handmaybe  confuted^  yet  then  will  this  above,  and 
Argument  from  the  bent  of  thy  heart  prove  thec  flncere.  Take  a  poora^houg.ht  meet 
Chrillian  that  can  fcarcc  fpeak true Englifli  about  Religion, that  hatha  JJq^]^? 
weak  underHanding.a  failing  memory, a  (lammering  tongue,yet  his  heart  Truth  and  in 
is  fet  on  God,  he  hath  chofen  him  for  his  Portion  Jiis  thoughts  are  on  Eter-  Power :  and 
nity.hisdefires  there,hij  dwelling  there;,  he  cries  cur,0  chat  I  were  there  .'  ^T  great  la- 
he  takes  that  day  for  a  time  of  imprifonment,  wherein  he  hath  not  taken  ^°"^"'  ^^ 
onerefrefl^in^vicwof  Eternity  :  1  had  rather  die  in  this  mans  condition,  longtime, 
«nd  have  my  loul  in  his  fouls  cafe,then  in  the  cafe  of  him  that  hath  the  moft  they  Hull  ar- 
eminent  gifts,  and  is  moft  admired  for  parts  and  duty,whofe  heart  isnot  rive  at  perfe- 
,  thus  taken  up  with  God.The  man  that  Chrift  will  finde  out  at  the  laft  day  ,*j^^^^"-[[rj^;l'^'y' 
and  condemn  for  want  of  a  wedding  Garment,  will  be  he  that  wants  and  Reft.  Se- 
this frame  of  heart  :  The  queftion  will  not  then  be,  How  much  you  carms  Horn.  f. 
.  have  known,  or  profcfTed,  or  talked  ?  but.  How  much  hare  you  loved,  H'''c  feqitttuT 
and  where  was  your  heart  ?  Why  then,Chriftians,  as  you  would  have  '^"^/-'"'^^^ 
a  fure  teflimony  of  the  love  of  God,  and  a  fure  proof  of  your  title  to  fccikc^  efje  ap- 
Glory,  labor  to  get  your  hearts  above.   God  will  acknowledge  that  you  pctnnt\Q3l\in. 

N  n  n  a  .  really  '''  ^^c.  6.  a  x . 


62  6  The  Saints  EvnUlling  Befl,  Chap.  5 . 


really  love  him, and  take  you  for  faithfull  friends  indeed, when  he  fees  your 
hearts  arc  fct  upon  htnr.  Get  but  your  hearts  once  truly  in  Heaven,  and 
Without  all  qucftion  your  felveswill  follow.  If  fin  and  Satan  keep  not 
ihcncc  your  affeftions,  they  will  never  be  able  to  keep  away  your  pcr- 
fons. 


SEC  T.  IV. 

f .  4.   ^  2.  /'■^Onflder,  A  heart  in  Heaven  is  the  higheft  exrellency  of  your  fpi- 
V^ritshcre,  and  the  nobleft  part  of  your  Chriftian  djfpofition  ,•  As 
et  there  is  not  only  a  difference  between  men  and  beafts,  but  alfo  among 
men,  between  the  Noble  and  the  Bafe  :  fo  there  is  not  only  a  common 
JlcadBifhop    excellency,  whereby  a  Chrillian  differs  from  the  world,  but  alio  a  peculi- 
HjZ/'MiS'o-  ar  noblenefs  of  fpirit,  whereby  the  more  excellent  differ  from  the  reft  .- 
liloquy,  called  And  this  lies  efpecially  in  a  higher  and  more  heavenly  frame  of  fpirit.Only 
Acquaiiuant-^j^^jinof  all  inferiour  creatures,  is  made  with  afacedirerted  Heaven- ward  : 
I^^\    "^^"'  but  other  creatures  have  their  faces  to  the  earth.  As  the  Nobleftof  Crca- 
ohumm        tures,fo  the  Noblcft  of  Chrilbans  are  they  that  are  fet  moft  diredfor 
fujtmidc-       Heaven.  As5'rf«/is  calledachoyceand  goodly  man,  higher  by  the  head 
dtt-t&ic.  then  all  the  company  .-fo  is  he  the  molT  choice  and  goodly  Chriftian, 

I  Sam  9^  z.  &  ^[^^^pg  {^gj  j  J^p^(J  han  is  thus  the  highcll.  Men  of  noble  birth  and  fpirits. 
Of  fo  many  *^'^  n^'n^^  ^''gh  and  great  affairs,and  not  the  fmaller  things  of  low  poverty  : 
divers  Keli-  Their  difcourfe  is,  of  the  counfels  and  matters  of  State,  of  the  Govcrn- 
cions,  an.i  nient  of  the  Common- wealth,  and  publick  things  •,  and  not  of  the  Coun- 
nianncrso  ^  ^''^^V-n^^ns  petty  imployments.  O,  to  hear  fuch  an  heavenly  Saint,  who 
v.'Kich'^arc  '  hath  fccchc  a  journey  into  heaven  by  faith,  and  hath  been  wrapt  up  to 
ormiybc  God  in  his  contemplations,  and  is  newly  comedown  from  the  veiws  of 
in  the  world;  Chrill,  what  difcoverieshe  will  make  of  thofe  Superior  regions!  Whatra- 
jjr^u^^"^  r^  viihingexpreflions  drop  from  his  lipsIHowhighandfacrcd  ishisdifcourfel 
noble  and  Enough  to  make  the  ignorant  world  a(lonifhed,&  fay,  Muth  *  dudy  hath 
to  have  t'lc  made  them  mad  :  And  enough  to  convince  an  underftanding  hearer,  that 
{i,rcateftap-  have  feen  the  Lord  and  to  make  one  ray,No  man  could  fpeak  fuch  word  as 
pearancc  of  thefe,except  he  had  been  with  God.  This, this  is  the  noble  Chriftian.  As  Bu" 
v.'itho'jt  acholcers  hearers  concluded,  when  he  had  preached  his  laft  Sermon, being 
{;rcac  cxier-  carried  between  two  into  the  Church,  becaufc  of  his  weaknefs,  and  there 
naland  moft  admirably  difcourfed  of  the  bicflldnefs  of  fouls  departed  this  life, 

corporal  Ctcteros  concionatores  a  Bucholcerofemper  omnes^  illo  Autem  die  etiam  ipfum 

as  PopilVi  iu- 

iKirftitions  and  fornnlincs  arej  draw  the  fo'^1  into  itfclf,  and  raifc  it  by  pure  Contemplation, 
to  admire  and  adore  the  C^rcatnefs  and  infinite  Ma  jcHy  ofthcfirft  caufc  of  all  things,  and  the  ef- 
fcncc  of  cfl'cnccs  without  any  great  declaration  or  determination  thereof,  acknowledging  it  to  be 
Goodncfs,  I'erfcdion,  and  infinite n-^fs,  wholly  incomprchcnfiblc.  This  is  to  approach  to  the  Re- 
ligion of  Angelsj  and  adore  God  in  Spiri:,  and  Truth,  CbAro.-iof  H'lfd.  lib.  z^  cnp.  z.  png'Z97> 
'*  Afts  i6'  lA,' 

a  fe[e 


Part  IV.  The  Saints  Ever Ufm^  Re fi,  627 

■a  fefefuperatam.  That  Bucholcer  did  ever  excel!  other  Preachers,  but  that 
day  he  excelled  himfelf .-  fo  may  I  conclude  of  the  heavenly  ChriOian,  He 
ever  cxcelleth   the  reft  of  men,  but  when   he  is  neareft  Heaven  he 
cxcelleth  himfelf.     As  thofe  are  the  moft  famous  mountains  that  are  *r/uwm  i.-i 
higheft  •,  and  thofe  the  faireft  trees  that  are  talleft,  and  thofe  the  moft  glo-  Sylvis  pulcber- 
rious  Pyramides  and  buildings  whofe  tops  do  reach  neareft  to  Heaven  ;  fo  '''■''''- p^^t'^  w 
ishethcchoiceft  Chriftian,  whofe  heart  is  moft  frequently,  and  moft  dc-  /)^j''*i,,^''-f' 
lightfully  there.  If  a  man  have  lived  near  theKing,or  have  travelled  to  i'e^ai'i/sinmra':- 
iht  S  tilt  an  oi  Per fia^ot  the  great  THrk^,hQ  will  make  this  a  matter  of  tw  d//w,Vug, 
boafting,  and  thinks  himfelf  one  ftcp  higher  then  his  private  neighbours, 
that  live  at  home.  What  ftiall  we  then  judge  of  him  that  daily  travels  as 
far  as  Heaven,  and  there  hath  feen  the  King  of  Kings  ?  That  hath  frequent 
admittance  into  the  Divine  prefcnce.and  fealleth  his  foul  upon  the  tree  of 
life  ?  For  my  part,  I  value  this  man  before  the  ableft,  the  richcft,  the  moft 
learned  in  the  world. 


SECT  V. 

3.  /""^Onfidcr,  A  heavenly  minde  isa  joyfull  minde ;  This  is  the  neareft  *     ^.  5, 

V^-j  and  the  trucft  way  to  live  a  life  of  comfort.     And  without  th;s  Lord,  if  i  had 
you  muft  needs  be  uncomfortable.  Can  a  man  be  at  the  fire,  and  not  be  t'^"  skill  and 
warm  ?  or  in  the  Sun-fhine,  and  not  have  light  ?  Can  your  heart  be  in  S^'^ce,  tobe 
Heaven, and  not  have  comfort  ?  The  Countries  oi Ncnv/iy,JJlafjiijAnd  all*lincT^^v°th"mv 
the  Northward,  are  cold  and  frozen,  bccaufe  they  are  farther  from  the  ownKcart, 
power  of  the  Sun  :  But  in  Egypt,  Arahia^znd  the  Southern  parts,  it  is  far  and  with  thcc, 
other w'ifc, where  they  live  more  near  its  powerful!  ray?.  What  could  make  ^^  '^'oul^lne- 
fuch  frozen  uncomfortable  Chriftiansr,  but  living  fofaras  they  do  from  thcrwork^or 
heaven  ?  And  what  makes  fome  few  others  fo  warm  in  comforts,  but  their  company  :  nc- 
Jiving  higher  then  others  do?  and  their  frequent  accefs  fo  near  to  Gcd  ?  verhavc 
When  the  Sun  in  the  Spring  draws  near  our  part  of  the  earth,  how  dott"^^^  ^°  *^°"^' 
sll  thingscongratulate  its  approach  ?  The  earth  looks  green  andcafteth  J'arJnefso"  , 
off  her  mourning  habit  :  the  trees  ihoot  forth  •,   the  plants   revive  ^  dious hours, 
the  pretty  birds  how  fweetly  ilng  they  ^   the  face  of  all  things  fmiles  For  there  is 
Ujon  us,  and  all  the  creatures  below  rejoyce.     Beloved  friends,  if  we  "° '^'"^'^ 
would  but  try  this  life  with  God,  and  would  but  keep  thefe  hearts  above,  -^^^'P       '^ 

I  ^     •  r    T  111  -  1  ■  1     .1  1      isncclome 

Wliat  a  Spring,  or  joy  would  be   within  us  ?  and  all   our  graces  be  niain  bufihefs 
Trefh  and  green?  Ho^  would  the  face  of  our  fouls  be  changed  (>  and  to  be  dons 

all  that  is  within  us  rtjovce  .^  How  (hould   we  forf»et  our  winter  ^^^t^^^c"  ^'lec 
'       "^  ^  a^ymyfoul. 

RifliopH/?/i[So/;/o.'j.  IV  I''.  45.  fin([(3i.  Dkit  querl  bo}fio  fc  ad  divin.:  &  immortalix  tr.:hcre  dvbct  qaeut- 
turn  potefi.UHde  imz  .dc  An^maL  dicn,quod  quamvispj/um  fii  a  nod  da  fublli/ttiis  fupcrhnbiit  pcrcipimuSi 
tmnc>i4dfnodiciimcjlrnagi$  iUniiuifi  &  difidcrai mi  omm  cogn'sUOfi.e  qiutu  de [itbftarunt  infenonbiis  kibe- 
m:n.  Dicii efi.m ifi'fcc/i/tdt)  ccclt  c^  muadt  quod Lum dc  corporibiu  caUfi'tLta  qti,^ft/0Kes pojjuni  folvi  far" 
'^■^'^'topkaX^hitioilc-,  cd.iiingit  dudiinn  lit  vchcmi.nsfti gmdi'im  c'us.  Ex  qii'ibus  omvibus  app.tret,  qu»d 
Ae  rcbui ntH'il'tlftmis  qta^tummque ifnpeift^ia  cogmt'ia  tnxxm.xm pcrftUtoncm  anitnje-confbvt,  Aquln.  co/n 
^tiitilts^lllf. tap.:<}.  .C{J-',:a''  '..  i.'.fl..-  '    '■ 

•,  N  n  n  n  2  "  forrows  ■? 


or  te- 
s 


628  Tht  S  dints  lEverUflh^  He  ft.  Chap.  3 


forrows  ?  and  withdraw  our  fouls  horn  our  lad  retirements  ?  How  early 
(hould  wc  rife  fas  thofe  birds  in  the  fpring)  to  Inij;  the  praifc  of  our  Great 
Creator  r  O  Chridian,  get  above  :  Believe  it,  that  Region  is  warmer  then 
*  this  below.    Thofe  that  have  been  there,  have  found  it  fo,  and  thofe  thar- 
have  come  thence  liavc  told  us  fo  :  And  I  doubt  not  but  that  thou  haft 
fometirr.e  tried  it  thy  felf.    I  dare  appeal  to  thy  own  experience,  or  to  the 
experience  of  any  foul  that  knows  what  the  true  Joys  of  a  Chriftian  are  .- 
When  is  it  that  you  have  largell  comforts  ?  Is  it  not  after  fuch  an  excrcife 
as  this,  when  thou  haft  got  upthy  heart, and  converft  wkU  God,andtalKt 
with  the  Inhabitants  of  the  higher  world,  and  viewed  the  Manfions  of  the 
Saints  and  Angels,  and  filled  thy  Soul  with  the  fore-thoughts  of  Glory  ?  If 
thouknowbycxpcrience  what  this  practice  is,  I  dare  fay  thou  knoweft 
^  what  fpiritual  Joy  is.Z)4i';<^profefreth  th.n  the  light  of  Gods  countenance 
would  make  his  heart  more  glad  then  theirs  that  have  Corn,ard  Wine,and 
"If  there  be    0)'\Jfai.^.6,7.^nd  //<^.2.28.out  of  774.  i6.Thou  fhalt  fill  me  fullof  Joy 
Dclici,hi  in       with  thy  countenance.    If  it  be  the  countenance  of  God  that  his  us  with 
God  m  letting  Joy  .  then  fure  they  that  draw  neareft,  and  moft  behold  it,  muft  needs  be 
the  Sainti    in  ^'"^Icft  of  thcfc  joys.    Sirs,  if  you  never  tried  this  Art,  nor  lived  this  life  of 
reafon  there  «  heavenly  contemplation,  I  never  wonder  that  you  walk  uncomfortably, 
i-nuft  needs  be  that  you  are  all  complaining,  and  live  in  forrows,  and  know  not  what  the 
delight  jn  the  Jpy  of  the  Saints  means:Can  you  have  comfort  from  God,and  never  think 
tine  oVt"   ^^"  <^f  ^i"!  ^  ^^"  Heaven  rejoycc  you,  when  you  do  not  remember  it  ^  Doth 
themfclvcs    *any  thing  in  the  world  glad  you,when  you  think  not  on  it  ?  Muft  not  eve- 
into  Goj,        ry  thing  hrft  enter  your  judgement  and  confideration,before  ic  can  delight 
inflowing       your  heart  and  affection  ?  If  you  were  poffeft  of  all  the  treafureof  the 
TlTd^i  it     earth  •,  if  you  had  title  to  the  higheft  dignities  and  dominions,  and  never 
that  th;        ^^  think  on  k,  fure  it  would  never  rejoyce  you.  *  Whom  (hould  we  blame 
Saints  hwe  in  then,  that  weare  fo  void  of  confolation,  but  our  own  negligent  unskilfull 
conmunica-    hearts  ?  God  hath  provided  us  a  Crown  of  Glory,  and  promifed  to  fct  ic 
tingiheiii-      (hortly  onour  heads, and  we  will  not  fo  much  as  think  onit:Heholdeth  it 
Chrift,  is  un-  ouz  in  the  Gofpcl  to  us,  and  biddeth  us  Behold  and  Rejoyce ;,  and  wc  will 
•ittcrable.        not  fo  much  as  look  at  it:  And  yet  we  complain  for  want  of  comfort.Whac 
Take  this        a  perverfe  courfc  is  this,  both  againft  God  and  our  own  joys?  I  confefs 
^°'^  f  \r    *  though  in  flefhly  things,  the  prefenting  of  a  comforting  objeft  is  fufficieni 
yoal  y  o^it     ^0  Produce  an  anfwerable  delight,  yet  in  fpirituals  wc  are  more  difablcd  : 
yojt  fclvcs      God  muft  give  the  Joy  it  felf,  as  well  as  afford  us  matter  for  Joy  :  But  yet 
for  Chufl:,       withall,it  muft  be  remcmbred,thac  God  doth  work  upon  us  as  men,and  in 
%\\c  more         ^  rational  way  doth  raifeour  comforts  .-  He  enableth  and  excitcth  us  to 
Sl°hav^;°tn  mind  and  ftudythefe  delightful  objects,  and  from  thence  to  gather  our 
your  lives      own  comforts,as  the  Bee  doth  gather  her  honey  from  the  flowers ;  There- 
Bur.oitghs  oi    fore  he  that  is  moft  skilful  and  painful  in  this  gathering  Art,  is  ufually  the 
?°£  -•  ^  5>'  ^  fullcft  of  this  fpiritual  fweetnefs.  Where  is  the  man  that  can  tell  me  from  cx- 
^  '  11'^^^^  pcrience,  that  he  hath  had  folid  and  ufual  Joy,  in  any  other  way  but  this  ? 
and  that  God  worketh  it  immediately  on  his  affections,  without  the  means 
iPct.  1. 8.  ctof  his  under  Handing  and  confidering  ?  Jt  i$  by  believing  that  wcarc  filled 

with 


Part  I  V.  The  Saints  EverUfiing  Reft.  629 

with  Joy  and  Peace,  Rom.'y.is.  and  no  longer  then  we  concini^e  our  be- 
licvins'.Ic  is  in  hope  chat  the  Saints  rc;oyce,yea, in  this  hope  of  the  glory  of  ff,!'J''f.[?l, 
God,i?ow. 5.2,  and  no  longer  then  they  continue  hoping.  And  ncrektme^^atus  defideri(> 
warn  you  ota  dangerous  fnare,  an  opinion  which  will  rob  you  of  all  your  fxlidtatuy  tt- 
comforc:  fomethink^if  they  fhould  thusfetch  in  their  own  comfort  by  be-  ^■^rnfuam  po- 
lievingand  hoping,and  work  it  out  of  Scripture  promifcs,and  extract  it  by  ''^'^[  cojiverfm- 
their  own  thinking  and  ftudying,  that  then  it  would  be  a  comfort  only  of  icftibiis :  cum 
their  own  hammering  out  (  as  they  fay  )  and  not  the  genuine  Joy  of  the  ad  cmleftia  u- 
Holy  Gholt.  A  defperate  mitUke,  raifed  upon  a  ground  that  would  over-  ^°  "'f'^  afph-aty 
throw  almofl:  all  ducy,as  weil  as  this:  which  is,their  fettingthe  workings  of  ^f  ^'^''''  ^^J'' 
Gods  Spirit,  and  their  own  fpirits  in  oppofition,  when  their  fpirits  rauft  ^^^^^^ .  ^  j"^^' 
ftand  in  fubordmationto  Gods;  They  are  conjunct  caufes,co-operating  to  ftimio  can- 
thcproducingofonc  and  the  fame  effect.    Gods  Spirit  worketh  our  com-  fcienute  adcj]e 
forts,  by  fetting  our  own  fpirits  awork  upon  the  promife?,  and  raifing  our  ffj^['^'^'''*.  ^ 
thoughts  to  the  place  of  our  comforts.    As  you  would  delight  a  covetous  %!jg"J^.  '^oculo 
man  by  fhcwing  him  gold,  or  a  voluptuous  man  with  flefhly  delights  :  fo  iimm.<,qnl  ffi 
God  ufeth  to  deliglit  his  people,  by  raking  them  as  it  were,  by  the  hand,  inttUettui : 
and  leading  them  into  Heaven,  and  (hewing  them  himfelf,  and  their  Reft  i^^f  p^^jtrden- 
with  him.  God  ufeth  not  to  caft  in  our  Joys  while  we  are  idle,  or  taken  up  ^^Lt&'itl'^* 
with  other  things.  It  is  true,  he  fomctime  doth  it  fuddenly,but  yet  ufuaIly%4;;/jo«fw/:t- 
in  the forefaid  order,  leading  it  into  our  hearts  by  our  judgement  and  dt^&mfm' 
thoughts  :  And  his  fometimcfuddcn  extraordinary  calling  of  comforting  ^fasiU^sani- 
ihoughts  into  our  hearts,  (hould  be  fo  far  from  hindering  endeavours  in  a  ^"^/-q  ^?''-^" 
meditating  wav,  that  it  (hould  bea  fingular  motive  to  quicken  us  to  it  ^  b.KdiJcivlfi- 
evtn  as  a  tafte  given  us  offomc  cordial  or  choifer  food,  will  make  us  defire  tat'ione  {qua 
and  (cek^t4-!c  Reft. God  feedcth  not  Saints  as  birds  do  their  young,bringingeV'""/'"'5<"' 
it  to  them,  and  f  utting  it  into  their  mouths,  while  they  lie  ftill  in  the  neft,  S'jJ^'r'''''T- 
an^  only  gape  to  receive  it.  But  as  he  givcth  to  man  the  fruits  of  the  earth,  dttjmatu  ^'^' 
the  increafe  of  their  Land  in  Corn  and  Wine, while  we  pl6w,jiad^Tbw,and  fublcvatw,  & 
weed,  and  water,  and  dung,  and  drefs,and  then  with  patience  expect  his  inter  brad >i.i 
blcrting  :  fo  doth  he  give  the  joys  of  the  foul.  Yet  I  deny  not,  that  ifany*"^'^"  '*"/'•'' 
fhould  fo  think  to  work  out  his  own  comforts  by  medrtation,as  to  attempt  ^conftp'm,  "m 
the  work  in  his  own  ftrength,  and  not  do  all  in  fubordination  to  God,  nor  non  fo'Jm  dc- 
pcrceivea  neceffity  of  the  Spirits  affiftancc  ^  the  work  would  prove  to  be  ie^^hilitcr,fcd 
like  the  workman,  and  the  comfort  he  would  gather  would  be  like  both;  '<^J'^<^i^crim 
even  mcer  vanity :  Even  as  the  husbandmans  labour  without  the  Sun,  and  l^fftvi  \!f-- 
rain,and  blcfling  of  God.  dmab»mruum 

So  then  you  may  safily  fec,that  clofe  meditation  on  the  matter  and  caufc  -oifibilium  fm- 
ofour  Joy,is  Gods  way  to  procure  folid  Joy.  For  my  part,if  I  (hould  find  ^^^.J"^!""' 
my  Joy  of  another  kind,I  (hould  be  very  prone  to  doubt  of  its  fincerity.Ifc^^'j.^  &'let~e 
I  find  a  great  deal  of  comfort  in  my  heart,  and  know  not  how  it  came  thi-  fumet  obli- 
ther,nor  upon  what  rational  ground  it  wasTaircd,nor  what  con(iderations  wfca'ur, 
do  feed  and  continue  it,  I  (hould  be  ready  toqucftion,hoVv  I  know  whe-  9>^-Cufanu« 
ther  this  be  from  God  ?  And  though, as  the  tup  in  Benjamins  fackjit  might  5iJljif '^gf ' 
come  from  LovCj  yet  it  would  leave  me  but  in  fears  and  ama«mcnt,bc- 

Nnnn  }  cr.ufe 


630  TheSaifjts  Everlaflin^  Refl.  Chap. 


3  • 


^^  caufe  of  the  uncertainty.  As  I  think  our  love  to  God  fliould  not  be  like  that 
offond  lovers,  who  love  violently,  but  they  know  nor  why  r>.    I  think  a 
Chriftians  Joy  (houlJ  be  a  grounded  rational  Joy,  and  not  to  rejoyce  and 
know  not  why. Though  perhaps  in  fome  extraordinary  cafe.God  may  calt 
in  fuch  an  extraordinary  kind  of  Joy ,  yet  I  think  it  is  not  his  ufual  wav. 
o  And  if  you  obferve  the  fpints  of  moft  forlorn,  uncomfortable,  defpairing 
Chriftians,  you  (hall  hnd  tlic  Reafon  to  be,  their  ungrounded  expectation 
offuchunufual  kind  of  Joys  ;  and  accordingly  are  their  fpirits  vanoufly 
toffed,  and  molt  unconllantly  tempered  :  Sometime  when  tlicy  meet  with 
'    fuch  Joys  for  at  leaft  think  fo,)  then  they  arc  chcerfull  and  lifted  up,  but 
bccaufethefearcufually  fhort-hved  Joys,  therefore  they  are  itraight  as 
Jm]m  Jow  as  hell  ^  and  ordinarily  that  is  their  more  lafting  temper.  And  thus  they 

fiituros  Syde-  are  toflcdas  a  vefl";.-!  at  fea.upand  down, but  ftill  in  extream:whereas,  alas, 
ritfumm.1  "  God  is  moft  conftant,  Chrift  the  fame.  Heaven  the  fame,  and  the  Promifc 
^llm  'am  ^^^  C^^mc^  anil  if  we  took  the  right  courfe  for  fetching  in  our  comfort  from 

taRumtx,-  thcfe,  fure  our  comforts  would  be  more  fetled  and  condant,  though  not 
tifA  nigra  alwaies  the  fame. Whoever  thou  art  therefore  that  rcadeit  thefc  lines,  I  en- 
p>4tesj  Ovid,  treat  thee  in  the  name  of  the  Lord,  and  as  thou  valueli  the  life  of  conHant 
Joy,and  that  goodconfcience,wh:ch  is  a  continual  fealt;that  thou  wouldft 
butferioufly  let  upon  this  work,  and  learn  this  Art  of  Heavenly  mimied- 
nefs,ind  thou  fhalt  find  the  increafe  an  hundred  fold,and  the  benefit  abun- 
dantly exceed  thy  labour.  But  this  is  the  mifery  of  mans  nature  ;  Though 
every  man  naturally  abhorreth  forrow,and  loves  the  moft  merrv  and  joy- 
fullife;  yet  few  do  love  the  way  toJoy,or  will  endure  the  pains  by  which 
it  is  obtained  ^  they  will  take  the  next  that  comes  to  hand,  and  content 
themfelves  with  earthly  pleafures,  rather  then  they  will  alcenJ  to  hea- 
ven to  feek  it  J  and  yet  when  all  is  done,  they  muft  have  it  there,  or  be 
without  ic. 


I      •     i 


SECT.   VI. 

r  ^  4.  /^~^onfidcr,  A  heart  in  heaven  will  be  a  mod:  excellent  prefcrvar ivc 

^— '  againft  temptations,  a  powerful  means  to  kill  thy  corruptions  and 

to  fave  thy  confcience  from  the  wounds  of  fin  :  God  can  prevent  our  fin- 

«  ring, though  we  bccarelefs ;  and  keep  off  c he  temptation  which  u^  would 
draw  upon  our  felvcs,and  fometimc  doth  fo- but  this  is  nor  hi«i  ufual  courfe, 
nor  is  this  our  fafeft  way  to  efcape.  When  the  mind  is  either  idle,  or  ill  iin- 

"  ploy*d,the  devil  needs  not  a  greater  advantage^whcn  he  rinds  the  thou;jhrs 
let  out  on  Luft, Revenge,  Ambition,  or  Deceit,  what^n  opportunity  hath 
he  to  move  for  Execution,  and  to  put  on  the  Sinner  to  practife  what  he 
thinks  on  ?  Nay,  if  he  find  the  mind  but  empty , there's  room  for  any  thing 
that  he  will  bring  in  ;  but  when  he  finds  the  heart  in  heaven,  what  (jope 
that  any  pf  his  motions  Jhguld  takeflet  him  entice  to  any  ft»;- bidden  courfe, 
orihew  us  the  baitofany  pleafure,  the  foul  will  return  Nehcnjuik^s  zn- 
i'nttjamdaini^great  vforkjmdcAwot  fe«f,Nehw6.3 .  Several  ivaies  will 

this 


\ 


\ 


Pan  I  V*  The  Saints  Evcrlafling  Refi.  63 1 

his  prefe  rve  us  againft  Temptation.l^ir{l,By  keeping  the  heart  imployed. 
Secondly,  By  clearing  the  Undcrftanding,  and  fo  confirming  the  Will. 
Thirdly,By  prepofTefling  the  A  ffcdions  with  the  higheft  dclights.Founh- 
Iy,and  by  keeping  us  in  the  way  ofGodsbleAing. 

FirltjBy  keeping  the  hcartimployed  jwhen  wc  are  idle,we  tempt  the  de-  i 
vil  to  tempt  us  ^  asitisan  eneouragementtoa  Thief,  to  fee  your  doors  « 
open,  and  no  body  within  ;  and  as  we  ufe  to  fa\-,  Carelefs  ferfvss  make 
Thctves  :  or  as  it  will  encourage  Satan,  to  find  your  hearts  idle  ^  but  when 
the  heart  is  taken  up  with  God,  it  cannot  have  while  to  hearken  to  Temp- 
tations,it  cannot  have  while  co  be  luftful  &  wanton.ambitious  or  worldly.- 
If  a  poor  man  have  a  fuit  to  any  of  you, he  wil  not  come  when  you  are  taken  * 
up  in  fome  great  mans  company  or  difcour  fc, thiit's  but  an  ill  time  to  fpeed. 

if  you  were  but  bufied  in  your  lawful  Cailings,you  would  not  be  fo  rea-  j^ 
dy  to  hearken  to  Tempcations  •,  much  lefs  if  you  were  bufied  above  with 
God  :  Will  you  leave  your  Plow  and  Harvcft  in  the  rield  ?  or  leave  the  « 
quenching  of  afire  m  yourlioufes,  torun  with  Children  a  hunting  of  But- 
terflies? would  a  Judge  be  perfwaded  to  rife  from  the  Bench, when  he  is  fit- 
ting upon  life  and  death,  to  £^0  and  play  among  the  boys  in  the  ftrcets?  No 
more  will  a  Chrillian  when  he  isbufie  with  God,  and  taking  a  furvey  of 
his  eternal  Refi, give  ear  to  the  alluring  chaxmsoiS^i^Vi-.NonvacAtexigHii, 
&:c.  is  aCharadcr  of  the  truly  prudent  man  ^  the  children  of  that  King- 
dom fhould  never  have  while  for  trifles ;  but  efpecially  when  they  are  im- 
ployed in  the  affairs  of  the  Kingdom  :  and  thisimploymentisone  of  the 
Saints  chief  prefervatives  againft  temptations:  For  as  GVf^^orv  faith, iV«//-  u  umiL 
qtiant  Dei  amor  otiofm  efl  ;  o^eratur  enim  ma^na,  (l  eft  '.  Si  vero  operari  re-  " 
ntiit,  nen  efi  amor  ;  The  Love  of  God  is  never  idle ;,  it  worketh  great  things 
when  it  truly  is ;,  and  when  it  will  not  work,  it  is  not  love.    Therefore  be- 
ing ftill  thus  working,  it  is  ftill  preferving. 

Secondly,  A  heavenly  mind  is  the  freeft  from  fin,  becaufc  it  is  of  cleared  X 
underftandmg  in  fpiritual  matters  of  greacefl:  concernment.  A  man  that  is 
much  in  converling  above,  haih  truer  and  livelier  apprehenfions  of  things 
concerning  God  and  his  foul, then  any  reading  or  learning  can  be- 
get :  Though  perhaps  he  may  be  ignorant  in  divers  controverfiesanJ  mat-  « 
ters  that  Icfs  concern  falvation.yet  thofe  truths  which  muft  ftablifh  his  foul, 
and  prefcrve  him  from  temptation,  he  knows  far  better  then  the  greateft 
Scholars  ^  he  hath  fo  deep  an  infight  into  the  evil  of  fin,  the  vanity  of  the 
crcature,the  b'uciflinefs  of  fle(hly,fenfual delights,that  temp; ations have 
little  power  on  him  j  for  thefe  earthly  vanities  are  Satans  baits,  which 
though  they  may  take  much  with  the  undifcernina  world  ,  yet 
with  the  clear-Hghted ,  they  have  loft  their  force.  Jh  vain  ,  faith 
Solomoft^  thenet  iifprcaiin  the  f^ht  of  an]  bird,  Proverbs  1.17.  And 
ufually  in  vain  doth  Satan  lay  his  fnares  to  entrap  the  foul  that  plain- 
ly fees  them  :  when  a  man  is  on  high ,  he  may  fee  the  further  •,  we  " 
ufc  to  fet  our  difcovering  Ccntinels  on  the  higheft  place  that  is  necr 
unto  us,  that  he  may  difcern  .ail  the  motions  of  the  Enemy.    In  i^ain  doth 

the 


6S^  The  Saints  EverUflhg  Rcfl.  Chap. 3 . 


the  Eoemy  lay  his  Ambufcado's  when  we  ftand  ov€r  him  on  fome  high 
mountain;  and  clearly  difcoverall  hedoch  .- Whcnthe/?citvf»/^  mind  is 
above  with  God,  he  may  far  eafier  from  thence  difcern  every  danger  chat 
lies  below,  and  the  whole  method  of  the  devil  in  deceiving  j  Nay,  if  be 

«  did  not  difcoverth:  fnarc,  yet  were  he  likelier  far  to  efcape  itthenany 
others  that  converfc  bch>w.  A  net  or  bait  that's  laid  on  tlie  ground  is  un- 
likely to  carch  the  bird  that  flics  in  the  Air.-while  Ihe  keeps  above,lhe'souc 
ofthedanger,and  the  higher  the  fafer-  fo  is  it  with  us  -Sacans  temptations 
are  laid  on  the  earth,  carch  is  the  place,  and  earth  the  ordinary  bait .-  How 
fhall  thefe  cnfnare  the  ChriQian,  who  hath  left  the  e.irth,  and  walks  with 
God  ?  But  alas,  we  keep  not  long  fo  high,  biit  down  we  mui^  to  the  earth 
again,  and  then  we  arc  taken. 

et  Ifconverfing  with  wife  and  learned  men,istheway  to  mikcone  wife  and 
learned,  then  no  wonder  if  he  that  converfcth  with  God  become  wife  :  If 

*  men  that  travel  about  the  earth,do  think  to  return  home  with  more  expe- 
,.  ,  ,  ;  ricnce  and  wifdom.how  much  more  he  that  travels  to  heaven  ?  As  the 
ffove-ibmm  "  ^^''Y  ^''"  ^"'^  Climate  that  we  mod:  abide  in,  do  work  our  bodies  to  their 
i)9c,  ^«*  I'c-  own  temper  ^  no  wonder  if  he  that  is  much  in  that  fublime  and  purer  Re- 
nctusaon  v:-  gion,  have  a  purer  foul,  and  quicker  fight .-  and  if  he  have  an  undeilanding 
jf'fv*'^''^!  full  oflight,wholiveth  with  the  Sun, the  Fountain, the  Father  of  light  :as 
^'^■^J^'^^i*  certain  herbs  and  meats  we  feed  on,  do  tend  to  make  our  fight  more  clear, 
no>i  vixity  nm  fo  the  foul  that's  fed  with  Angels  food,  mud:  needs  have  an  undcrlknd- 
iiitelUgit.^od  ing  much  more  clear ,then  they  that  dwel  and  hi<i  on  earth.  And  therefore 
devux  hdccd'  yQu  pfiay  eafily  fec,that  fuch  a  man  is  in  far  lefs  danger  of  temptation^,  and 
TrJnu'^  Satan  will  [)ardlier  beguile  his  foul:  cren  as  a  wife  man  is  haruiier  deceived 

s  then  fools  and  children.  Alas,  the  men  of  the  world,  that  dwell  below,  and 
%  T\m.  1.  a^.  know  no  other  converfation  but  earthly ,  no  wonder  if  their  unierRand- 
ings  be  darkned,  and  they  be  cafxly  drawn  to  every  wickednefs  .-  no  won- 
der if  Satan  take  them  captive  at  his  will,  and  lead  them  about,  as  we  fee 
a  Dog  lead  a  blind  man  with  a  firing;  The  foggy  Air  and  Mifts  of  earth 
do  thicken  their  fight:the  fmoak  of  worldly  cares  and,bul!nefs,blinds  them, 
andthedungeon  which  they  livein,isalandofdarknefs:  How  can  worms 

*  and  Moles  fee,  whofe  dwelling  is  alwaies  in  the  earth?  while  this  dulVic  in 
mens  eyes,  no  wonderif  they  miftake  gain  for  godlincfs,  fin  for  grace,  the 
world  for  God,  their  own  wils  for  the  Law  of  Chrift,  and  in  the  iffue  hell 
for  heaven  :  if  the  people  of  God  will  but  take  notice  of  their  own  hearts, 
they  (hall  finde  their  experiences  confirming  this  that  I  have  faid.  Chri''^, 
ans,  do  you  not  fcnfibly  perccive,that  when  your  hearts  are  fcrioirtiy'ifKt 
on  heaven,  you  prefently  become  wifer  ther,  V'dCiTt  i'  Are  not  your  under- 
ilandings  more  fclid  ?  and  your  thoughts  more  fober  ?  have  you  not  truer 
apprenenfions  of  things  then  you  had  ?  For  my  own  part,  if  ever  I  be  wife, 
its  wlien  I  have. been  much  abovc,&  fcrioufly  ftudied  the  life  to  comr:  Me' 
thinks  I  find  my  underRanding  after  fuch  contemplations,  as  much  to  dif- 
fer from  what  it  was  before,as  I  before  differed  from  a  Fool  or  rjfioc,wbe«. 
my  underftanding  is  weakne4,  and  befool'd  with  common  i{5;p!oymenr. 


Part  IV.  The  S  dints  E'verUftingRefl.  6^$ 


and  with  convcrfing  long  with  the  vanities  below  -,  methink?,  a  few  Ibbcr 
thoughts  of  my  Fathers  houre,and  thcbleded  provifionofhis  Family  in 
Keaven,  doth  make  me  (with  the  Prodigal  j  to  come  to  my  felf  again; 
Surely,  when  a  Chriflian  wichdraws  himfelflVora  his  earthly  thoughts,* 
and  begins  to  converfe  with  God  in  heaven,  he  is  as  NchuckadncK^KAry  0^111.4.36, 
taken  from  the  bcalls  of  the  field  to  the  Throne,  and  his  underftanding  rc- 
tunrncth  to  him  again. O  when  a  Chriftian  luich  had  but  a  glimpfe  of  Eter- 
nity, and  then  looks  down  on  the  world  again,how  doth  he  befool  himfelF 
for  his  fin  !  for  negleds  of  ChriR  1  for  his  fleOily  pleafures  I  for  his  earthly 
cares  /  How  doth  he  fay  to  his  Laughter,  T'/jow  art  w<i^'.and  to  his  vain 
Mirth, f^'/j^r  doft  thou?  How  could   he  even  tear  his  very  flefh,  and 
take  revenge  on  himfelf  for  his  folly  1  how  verily  doth  he  think  thac 
there  is  no  man  in  'Bedlam  fo truly  mad,  as  wilfull  finnersand  lazy 
betrayers  of  their  own  fouls^  and  unworthy  flcightcrs  of  drift  and 
glory  1 

Thisis  it  that  makes  a  dying  man  to  be  ufually  wifcr  then  other  men  et 
are,becaufe  he  looks  on  Eternity,  as  near,  and  knowing  he  muft  very 
fliortly  be  there,  he  hath  more  deep  and  heart- piercing  thoughts  of  it,then 
ever  he  could  have  in  health  and  profperity ;  1  herefore  it  is,  that  the 
mofl  deluded  finners  that  were  cheated  with  the  world,  and  bewitched 
with  (In, do  then  moft  ordinarily  come  to  thcmfclves,  fo  far  as  tohave 
arighcer  judgement  then  they  had  ;  aiid  that  many  of  the  moft  bitter 
enemies  of  the  Saints  would  give  a  world  to  be  fuch  themfelves,and  would 
fain  die  in  the  condition  of  thofc  whom  they  haced  j  even  as  wicked  F  -  • 
/rfrfw,  when  hiseies  arc  opened,  to  fee  the  perpetual  blcfledfiefs  of  the 
Saints,  will  cry  out,C>  that  I  might  die  the  death ^f  the  righteous,  and  that 
my  Ltjl  end  might  be  like  hu :  As  Witches  when  they  are  taken,  ai  d  in  » 
prifon,or  at  the  Gallows,  have  no  power  left  them  to  bewitch  any 
more  •,  fo  we  fee  commonly  the  moft  ungodly  men,  when  they  fee  they 
muft  die,  and  go  to  another  world,  their  judgements  are  fo  changed  ,and 
their  fpeech  lo  changed,  as  if  they  were  not  the  fame  men,  as  if  they  were 
come  to  their  witsagain,and  fin  and  Satan  had  power  to  bewitch  them  no 
more-  Yet  let  the  lame  men  recover,  and  lofe  their  apprehenlion  of  the 
life  to  come,  and  how  quickly  do  they  lofe  their  underftandings  with  it  ? 
Jn  a  word,  thofe  that  were  befooled  with  the  world  and  the  flefh,  arc 
far  wifer  when  they  come  to  die,  and  thofc  that  were  wife  before,  are  now 
wife  indeed.  If  you  would  take  a  mans  judgement  about  Sin,  or  Grace,  u 
or  C  hrift,  or  Heaven,  go  toadying  man, and  ask  him  which  you  were 
befttochufe.?  ask  him,  whether  you  were  beft  be  drunk  or  no.?  or  be 
luftful,or  proud, or  revengeful, or  no}  ask  him,  whether  you  were  bell: 
pray, and  inftrud  your  Families, or  no.? or  to  fandifiethc  Lords  day, 
orno?  though  fomc  to  the  death  may  be  defpcrately  hardncd,  yet  for 
the  moft  part,  1  had  rather  take  a  mans  judgement  then,  about  thefc 
things,then  at  any  other  time.  For  my  own  part,if  my  judgement  be  ever  , 
.  folid,  it  is  when  i  have  the  ferioufeft  apprehcnfions  of  che  life  to  come  ^ 

O  0  c  o  oay. 


6■^^.  The  Saints  EverUfltrtgBefl,  Chap.  5. 

nay ,  thefober  mention  of  dcarh  fomecimes,  will  a  liclc  compofe  the 

a  moll  diltafted  underftandinp.  ^ir?,  do  you  not  think  (except  men  arc 
ft.irk  devils j  but  rli  .t  it  would  be  a  harder  mnter  toentice  a  m:\n  to  fin, 
wh^n  he  lies  a  dyings  then  it  was  before  ?  If  the  devil  or  his  InHruments 
(hould  then  tell  hirn  ofacupofSack.of  merry  compiny,of  a  Stage-pla}', 
or  Morrice  Dance,  do  you  think  he  would  then  be  fo  taken  with  the  mo- 
tion .Mfhefhould  then  tell  him  of  Riches,  or  Honors,  or  fhew  him  a  pair 
ofCards,  or  Dice,  or  a  Whore,  would  the  temptition,  think  you,  be  af 
ftrong  as  before  ?  would  he  not  anfwer,  Alas,  what's  all  this  to  me,  who 
muft  prefently  appear  before  God,  and  giveaccounr  of  all  my  life,  and 
ftreic,htwaies  be  in  another  World  ?  Why  C  hriflian,if  the  apprehcnfion  of 
thcneerncfs  of  Eternity  will  work  fuchllrangeeffediupon  the  ungodly, 
and  make  them  wifer  then  tp  be  deceived  fo  eafily  as  they  were  wont  to  be 
in  timiC  of  health  ^  O  then  what  rare  effects  would  it  work  u  i.h  thcc,  and 
make  thee  fcorn  the  baitsof  fin,if  thou  couldlt  alwayesdwel  m  ihe  views  oF 

»  God,  and  ii.  lively  thoughts  of  thine  evcrlaflingr  ate /"Surely,  a  believer, 
ifhe  improve  his  faith,  may  ordinarily  have  truer  and  moreq^ickningap- 
prchenfions  of  the  life  to  come,  in  the  tim^  of  his  health,  then  an  unbe- 
liever harh  at  the  hour  of  his  death. 

.       Thirdly, Furthermore, A  Heavenly  mind:  '\h  ^yLc^i^m^y  fortified  againfl 

y  temptations,  becaufe  theaffedions  are  fo  tliroughly  prepoffrfTed  with  the 
high  delights  of  another  world.  Whether  Satan  do  not  ufually  by  the  {^n- 

**  fitivc  Appetite  prevail  with  the  Will,  without  any  further  prevailing  with' 
the  Reafon,  then  raeerly  to  fufpend  it, I  will  not  now  difpute  :  But  doubt- 
Itfs  when  the  foul  is  not  affected  with  good,  though  the  llnderftanding 
do  never  fo  clearly  apprehend  the  Truth,  it  is  cafiefor  Sacan  to  entice 
tliatfoul.  Meerfpeculations,  (be  they  never  fo  true)  which  link  not  into 

et  the  aflfedions,  are  poor  prefcrvativesagamft  temptations.  He  that  loves 
mod,  and  not  he  that  only  knows  moft,.  will  eafiliefl  refift  the  motions  of 

^  fin.Thcreisin  a  Chriltian  akindeof  fpintual  tafte  wliercby  he  knows  thefc 
things,befideshismcerdifcurfivereafoning  power.-The  Will  doth  as  fwect- 
lyrclilhgoodnefs,  as  the Underftanding  doth  Truth  ,  and  here  lies  much' 

^  afa  ChrilUansftrength  :  If  you  fhould  d-fpute  with  a  fimple  man,  and  la- 
bour to  perfwade  him  that  Sugar  is  not  fweet,  or  that  Wormwood  is  not 
bitter, perhaps  you  might  bySophif^ry  over-argue  his  meer  Reafon  but  yet 
could  you  not  pcrfwadehim  againft  his  fenfe- whereas  a  man  that  hath  loft 
liis  tafte, is  eafilier  deceived  for  ail  his  reafon,  So  is  it  here ;  when  thou  haft 
had  a  frefti  delightful  t  ifte  of  heaven,  thou  wilt  not  be  fo  cafily  perfwadcd 
«  from  it ;  you  cannot  perfwade  a  very  thilde  to  part  with  his  Apple,  while 
tlic  tafte  of  its  fwcetnefs  is  yet  in  his  mouth. O  that  you  would  be  perfwad- 
ed  to  try  this  courfc,  to  be  much  in  feeding  on  the  hidden  mannay^iA  to  be 
^  frequently  tafting  thedelightsof  heaven.  Its  cruc,ic  is  a  great  way  oflffrom ' 
our  Senfe,  but  Faith  can  reach  as  far  as  that.  How  woukl  this  raife  the  rc- 
folutions  ?  and  make  rhee  laugh  at  the  fooleries  of  the  world,  and  fcorn ' 
ft  to  be  cheated  with  Cijch  childifh  coycs  f  Reader,l  pray  ihec  tell  me  in  good' 

fadnefs. 


^^^^  I  V.  T/je  Saints  EverUfling  Refl.  ""  65S 


radners,dofl:  thou  chink, if  the  devil  had  fee  upon  Pfffr  in  the  Mount,  when 
he  faw  Chrift  in  his   TransHguration,  and  J^o/fj  and  jE//^  talking  with 
him, would  he  (o  cafily  have  been  drawn  to  deny  his  Lord  ?  what,  with  all 
that  glory  in  his  eye?  No,  the  devil  cook  a  greater  advantage,vvhen  he  had 
him  in  the  High  PneRs  Hall  ,  in  the  midft  of  danger  and  evil  company, 
when  he  had  torgocccn  the  light  on  the  Mount,  and  then  he  prevails :  To  if 
he  (hould  fee  upon  a  believing  foul,  vnien  he  is  taken  up  in  the  Mount  with 
Chril>,what  would  fucli  a  foul  fay  ?  Get  thcebchindwe Satan^\\ow\\{\.  thou 
•perlwade  mc  from  hence  vnth  trifling  pleafurcs  ?  and  ileal  my  heart  from 
this  my  Rell:  ?  wouldd  thou  have  me  fell  chcfe  joys  for  nothing  ?  Is  there 
any  honor  or  delight  like  this  for  can  that  be  profit  which  lofcth  me  this? 
fomefuch  anfwer  would  the  foul  return.  But  alas,  Satan  ftays  till  we  are 
<:ome  down,  and  the  talle  of  heaven  is  out  of  our  mouths,  and  the  glory 
vwefaw  is  even  forgotten,  and  then  hccafily  deceives  our  hearts:  What  if  a 
the  devil  had  fer  upon  Puul,  when  he  was  in  the  Third  Heaven,  and  feeing 
thofe  unutterable  things?  could  he  then, do  you  think,  have  perfwaded 
his  heart,  to  the  pleafures,  or  profits,  or  honors  of  the  world  ?  Ifhis  prick 
in  the  flelh,  whici;  he  after  received,  were  not  afflidion,but  temptation, 
fure  it  prevailed  not,  but  fent  him  to  heaven  again  for  preferving  grace  .• 
Though  the  Ifraelites  below  may  be  enticed  to  Idolatry,  and  from  eating  tt 
aad  drinking  to  rife  up  to  play,yet  Mofes  in  the  Mount  with  God  will  not 
do  fo  •,  and  if  they  had  been  where  he  was,  and  had  but  feen  what  he  there 
law,  perhips  they  wouldTiotfoeafiiy  have  finned  :  If  ye  give  a  man  Aloes  ee 
after  Hony,or  fome  loathfom  thing  when  he  hath  been  feeding  on  junkets, 
will  he  not  foon  perceive,  and  fpit  it  out  ?  O  if  we  could  keep  the  tafle  of 
our  foul  continually  delighted  with  thefwectnefs  above,  wkh  what  dif- 
dain  fhould  we  !pic  out  the  baits  of  fin  ? 

l-ourthly.Befideswhilfl:  the  heart  is  fetonheaven,a  man  is  under  Gods  4 
prored^ion,and  therefore  if  Satan  then  afliiult  him,  God  is  more  engaged 
for  his  defence, and  willdoubtlcfs  Hand  by  us,and  lay,  Afjf^}\ice  r^fujicicfit 
for  thee :  when  a  man  is  in  the  way  of  Gods  blefiing,he  is  in  the  lefs  danger 
otfini  enticing. 

So  that  now  upon  all  this,  let  me  inti'cat  thee.CbriRIan  Reader,  If 
thoubc  a  rT:an  that  is  haunted  with  temptation  f^^- <it  .  bilefs thou  art, 
if  thou  be  a  man,)  if  thou  perceive  thy  danger,  and  wouldrt  fain  efcape  it ; 
O  ule  much  this  powerful  remedy,  keep  clofc  with  God  by  2i.heavcnlj 
minde  ■,  learn  this  Art  of  diveifion  ,  and  when  the  temptation  comes,  go 
fir  .light  to  heaven,  and  turn  thy  thoughts  to  higher  things  ;  thou  Ihalt 
find  this  afurerlieip  then  any  otherrefifting  whatfo(!ver:  As  men  will 
do  With  fiolding  women,  let  them  alone  and  follow  their  bufihefs,  as  if 
they  heard  not  what  they  fajd ,  and  this  will  fooner  put  them  to 
filence  ,  then  if  they  anfwercd  them  word  for  word  ^  fo  do  by 
Satans  temptations  ,  k  may  be  he  can  over-calk  you  ,  and  over- 
wit  you  in  difpute,  but  let  him  alone,  and  Itudy  rtot  his  tempta- 
tions ,  but  follow  your  bufiaefs  above  with  Chi^ift ,  and  keep  your 

Go 00  2  thoughts 


CI 


6^6  rhc'^aints  JEvou(tiKgR(p,  Chap.  5. 


thoughts  to  their  Heavenly  impbjmem^'ix\<\  you  will  chis  way  Ibonervan- 
quifh  the  tempuition,  then  if  you  argued  or  talked  it  out  with  the  Temp- 

•  tcr :  not  but  that  fometimc  it  is  moil  convenient  toovcr-reafon  him,  but 
in  ordinary  temp:anons  to  known  fi!-i,you  (lull  find  it  tar  bc:ter  to  follow 
this  your  work,  and  negled  the  all  .rcments,  anJ  fay  as  Grjnxiu  (  out  of 
Chryfo^.)  when  he  fcnt  back  Piftoritts  letters,  not  fo  much  as  opening  the 
Seal,  Inhotrfti4n)  eTiJomeftam  mat/ouw  cum  mrctrice  I'nigare.,  It  is  an  un- 
feemly  thing  for  an  honeii  Muionc,  t<t  be  fcolding  with  a  Whore  :  lb  it  is 
adifh^nelt  chmgfor  aSonofGod,  in  apparent  calbs  to  liand  wrangling 
with  the  devil,and  to  be  f*  tar  at  his  beck,as  to  difpute  with  him  at  his  plea- 
fure,  even  as  oft  as  h  j  will  be  pleafed  to  teoipt  us.  Chridian,^  if  thou  re- 
member that  of  i*o/ow(j»,Prov.  1 5  24.  thou  haft  the  fum  of  what  I  intend. 
The  ycAj  of  life  is  above  to  the  wife, to  aviid  the  path  ofhellbL-ncath  and  with- 

^  all  rcmenaber  Noahs  exaniple,Gen.6.9.  Noah  wm  aj»Ji  mA/j^ancL  perfcCi  in 
Gea.14.  40-  hts  ^^eneration^  fand  no  wonder  J  for  Noah  walked  with  God  ;  So  1  may  fay 
to  thcCjCven  as  God  to  Ahraham^WalkJ^efore  God^artd  then  voilt  h  upright, 
Gen.  1 7. 1. 

SECT.    Vil. 

(i.7.     a  5*   (^^  Onfider^The  diligent  keeping  of  your  hearts  on  heaven,  will  pr£* 

y^BT.  eft  vivcve,        ^-^ferve  the  vigor  of  all  your  graces,  and  put  life  into  all  your  duties. 

ftd  u.i'c  cvita:  It  is  the  heavenly  Chrin:ian,that  is  the  lively  Chriftian.lt  is  our  ftrangcnefs 

ut  Proverb.  ^  iq  Heaven  that  makes  us  fo  dull  :Its  the  end  that  quickens  to  all  the  means: 

And  the  more  frequencly  and  clearly  this  end  is  beheld, the  more  vigorous 

will  all  our  motion  be.    How  doth  it  make  men  unweariedly  labour,  and 

fcirlefly  vcnture,vvhen  they  do  but  think  of  the  gainful  prize  ?  How  will 

tjie  Souldicr  hazard  his  life?  and  the  Marrinerpafs through ftorms and 

waves  ?  how  chearfuUy  do  they  compafs  Tea  and  land  ?  and  no  difficulcy 

can  keep  them  back,  when  they  think  of  an  uncertain  perilhing  treafurc. 

O,  what  life  then  would  it  put  into  a  Chriftians  endeavours  ^  it"  he  would 

frequently  forethinkofhiseverlafting  Treafure  ?  We  run  fo  flowly,  and 

llrivcfolazily,becaufe  we  fo  little  mind  the  prize.  WhenaChriftianhath 

"  been  tafting  the  hidden  Manna,  and  drinking  of  the  ftreanrs  of  the  Paradifc 

ofGod;  what  life  doth  this  ^»»^ro/;4  and  NeSfar  put  into  himphow  fervent 

will  his  fpirit  be  in  prayer,  when  he  confidcrs  that  he  prays  for  no  lefs  then 

HeavenPIf  Hf«ef^,£/<W,or  any  of  the  Saints.who  are  now  in  heaven,  and 

have  partaked  of  the  vilion  of  the  living  God,  (hould  be  fent  down  to  the 

earth  again  to  live  on  the  terms  as  we  now  do,would  tliey  not  ftrive  bard, 

and  pray  earneftly,rather  then  lofe  that  blcffed  Reft?  No  wondcr,for  they 

would  know  what  it  is  they  pray  for.  It  is  true,  we  cannot  know  it  here  fo 

througiily  as  they  :  yet  if  wc  would  but  get  as  high  as  we  can,  and  ftudy 

but  that  which  may  now  be  known, it  would  ftrangely  alter  both  our  fpi- 

ritsarid  our  duties.  Obfcrvebut  the  mati  who  is  much  in  heaven,  and  you 

"  (hall  fee  he  is  not  like  oth;r  Cliriftians ;  There  i?  fQmjcwhac  of  that  which 

he 


Part  IV.  The  Saints  E'verUfiing  Reft.  63  7 


he  hath  feen  above  appearcth  in  all  his  duty  and  converfation  ;  Nay,  take 
but  the  fame  man,  immediately  when  he  is  returned  from  thcfc  views  of 
Bhfs,and  you  (hall  cafily  perceive  that  he  excels  himfeif,  a«  it  he  were  not 
indeed  the  fameas  before  :  If  hebea  Preacher,  how  heavenly  are  his  Ser- 
mons ?  what  clear  defcriptions  ?  what  high  expreHions?  what  favory  paf- 
lagcs  hath  he  of  that  lle;i?If  hebea  private  Chriftian,  what  heavenly  con- 
ference? what  heavenly  prayers  ?  what  an  heavenly  carriage  hath  he  ? 
May  you  not  even  hear  in  a  Preachers  Sermons,  or  in  the  private  duties  of 
another,  when  they  have  been  moll  above  ?  When  Ahfes  had  been  with 
God  in  the  Mount, he  had  derived  fo  much  glory  from  God, that  made  his 
face  to  {hme,that  the  people  could  not  behold  him. Beloved  friends,  if  you 
would  but  fet  upon  this  imployment,  even  fo  would  ic  be  with  you  r  men 
would  fee  the  fece  of  your  converfation  fhine,and  fay, Surely  he  hath  been 
with  God.     As  the  body  is  apt  to  be  changed  into  the  temper  of  the  air  ic  « 
breaths  in,and  the  food  it  lives  on  ;fo  will  your  fpirits  receive  an  alteration 
according  to  thcobjefts  which  they  are  cxcrcifcdabout:If  your  thoughts 
do  feed  on  Chrifland  Heaven,you  will  be  heavenly  :if  they  feed  on  Earth, 
you  will  be  earthly. Ic  is  true,  a  heavenly  nature  goes  before  this  heavenly  « 
imploymcnr^but  yet  the  work  will  make  it  more  heavenly:  There  muH:  be 
hfe,before  we  can  feed,  but  our  lite  is  continued  and  increafed  by  feeding. 
Theretbre,  Reader, let  me  here  inform  thee,That  if  thou  lie  com  plaining  of 
deadnefs  and  dulnefs,  that  thou  canft  not  love  Chrift,  nor  rejoyte  in  his 
Love;,that  thou  haft  no  life  in  prayer,  nor  any  other  duty  •,  and  yet  never 
tryedft  thisquickningcourfe,  oratleailarccarelefsand  unconthnc  in  it  : 
Why,thou  arc  the  caufe  of  thy  own  complaints  ^  thou  deadeii  and  dulleft 
tfenc  own  heart;thou  denyell:  thy  felf  that  life  which  thou  talkcfl  of  Is  not  «* 
thy  life  hid  with  Chnil  m  God?Whither  muft  thou  go,but  to  Chrift  for  it?  Col.  3. 3. 
and  whither  is  that,  but  to  heaven,  whercheis  ?  Thou  wilt  not  come  to  john<.4o. 
Chriftjthat  thou  maift  hive  life.  If  thou  wouldft  have  light  and  heat,  why 
art  thou  then  no  more  in  the  Sun-{hine.''If  thou  wouldft  have  more  of  that 
grace  which  flows  from  ChriO,  why  art  thou  no  more  with  Chr.ifl  for  it  ? 
Thy  l\rcngth  is  in  hcavca,and  thy  life  in  heaven,  and  there  thou  muft  daily 
fetch  itjif  thou  wilt  have  it, For  want  of  this  recourfe  to  Heaven,  thy  foul 
is  as  a  candle  that  is  not  lighted,  and  thy  duties  as  a  facrifice  which  hath  no 
firc.Ferch  one  coal  daily  from  this  Altar,  and  fee  if  thy  offering  will  not 
burn.Light  thy  candle  at  this  flame,and  feed  it  daily  with  Oyl  fromhence, 
and  fee  if  it  will  not  glorioufly  (bine  :  Keep  clofe  to  this  reviving  fire,and 
fee  if  thy  affcdions  will  not  be  warm.  Thou  bewaileft  thy  want  of  love  to  a 
God,  (and  well  thou  maift,  for  it  is  a  hainous  crime,  a  killing  Cm)  why, 
lift  up  thy  eye  of  Faith  to  heavcn,behold  his  beauty , contemplate  his  excel- 
Icncies.and  fee  whether  his  amiablcnefs  will  not  fire  thy  affedions,and  his 
perfect  goodncfsravifh  thy  heart.  As  the  eye  doth  inccnfc  the  fenfual  affe-  » 
dions,  by  its  overmuch  gazing  on  alluring  objeds;  doth  the  eye  of  our 
faith  in  meditation,  inflame  our  affedions  towards  pur.  Lord,  by  the  fre- 
quent gazing  on  that  higbeft  beauty  .Whoever  thou  arr,thou  arc  a  flrang- 

Co 00  3  ec 


6^8 


The  SJints  E'vcrh fling  Re'fl. 


Chap.  5» 

cr  to  this  imploymcnc, be  cfiv  p^rts  andprofcllion  never  lo  grcac, let  nje  reU 

thee.  Thou  fpcnde!^  thy  lifeburin  tr-flini^  or  idiencr?;  thou  ieemeft  co 

live^but  thou  ar:  deiJ:I  mav  Uy  or  thee  as  Ser.eca  ofidle  I'ucU^Sci  iMe^t, 

vivere  ntfcn  •,  Thou  knr)vve(\  how  co  lurk  in  idieneiV,  bur  how  to  live  thou 

kno'^cll  no:      And  as  the  f:\me  ^'  mccA  would  fav,  when  he  pa  Ted  by  that 

fluggirds  dwelling, /i'»  [um  (ft  J\iciA  ,  fo  niav  it  be  faid  of  thee,  There  lies 

fuch  aonCjbutnottherehvcsfuch  n  one, for  thou  fpcndell  thv  daic«liker  co 

^  the  dead,  then  th^  living.  One  ot  Draco's  Laws  to  the  '^theti'uDts  was,Thac 

•  D^.T-yTw/wc  he  who  vv<^sconvld  o\  *  idlenels  fhould  be  pic  code.uh:  Thou  doliexecurc 

cxlefi'  i'o  ut    cbis  on  thv  own  foul,  whileft  by  thy  idlcncfs  thou  deuroyeft  its  livelincfs. 

Ribmus  i^;  Thou  maift  many  other  waics  cxercife  thy  pare?,  buc  tliis  is  the  way  co 

pJ/rTij  71'  "  cxercife  thy  Graces ;  They  all  come  from  God  as  their  fountain,  and  lead 

e^crc  4j}nejl      to  God  as  clicir  ulcimace  End,  and  are  excrcifed  on  God  as  their  chiefell 

do[lrin.t :  C-i'    Objed  :  fo  that  God  is  cheir  All  in  All.     From  Heaven  cl>cy  come,  and 

in  mm  j:(pcr  heavenly  cheir  nature  is,  and  co  Heaven  chcy  will  dirccc  and  move  thee. 

7?nb^rfuTer    «  A"^  ^^  cxercife  maintainechappecice,  ftrength,  and  livelincfs  to  the  body, 

fxxa.  Ft  ut      ^0  doth  ic  alfo  CO  chc  foul.     Vfe  limbs,  andh.ive  limbs ^  \s  the  known  Pro- 

Chryfoft.         verb.     And  ufe  Grace  and  Spiricual  Life  in  thefe  heavenly  cx;rcifes,  and 

}i:hii  fmid/iis  yQu  o^g\\  ^nd  ic  quickly  caule  cheir  encreafe,      1  he  exercile  of  your  mccr 

ejtdoi,  ore        abilities  of  fpcech  will  not  much  advaniage  your  qraces  :  buc  the  exercifc 

md.0  Philofo-  or  tnele  heavenly  loul  exalting  gircs,  wilJ  uneonceivabiy  help    to   che 

p'lxiic :  Hoc,  ^growth  of  boch.     For  as  che  Moon  is  chen  moil  full  and  glorious,  when 

crumruncji      \i  doth  moft  directly  facc  the  Sun  :  fo  will  your  fouls  be  both  in  gifts 

^nd  graces,  when  you  do  moft  ncerly  view  che  face  of  CTof^     This  will 

feed  your  tongue  with  matter,  and  make  r  on  abound  and  overflow,  both 

in  Preaching,  Praying,  and  conferring.    BcHdes,  the  fire  which  5  ou  ktch 

•^  from  heaven  for  your  Sacrifices,  is  no  falfe  or  ftrangc  Hre  :  As  your  live- 

linefs  will  be  much  more,  fo  will  ic  be  alfo  more  linccre     A  man  may  have 

n  a  great  deal  of  fervor  in  Affections  and  Duties,  and  aK  prove  but  common 

andiinfound,  when  it  is  raifed  upon  common  Grounds,  and  motives  ; 

your  zeal  will  partake  of  the  nature  of  thofc  things  b/  wliich  it  is  acted  .• 

The  zeal  chercfore  which  is  kindled  by  your  mcdicacions  on  Heaven,  is 

rp.ort  like  CO  prove  an  heavenly  zeal,  and  thelivelmefsofthe  Spirit  which 

you  fetch  from  chc  facc  of  God,  mufl  needs  be  the  DivincftSirrCerelUife  : 

"  Some  mens  fervency  is  drawn  only  from  thc:rBook«,  and  fomt!  from  the 

pricks  offome  flinging  affliction,  and  fome  from  the  mouth  of  a  moving 

Miniflcr,  and  foiue  from  the  cncouragementof  an  artencve  Auditory  .- 

but  he  that  knows  this  way  to  heaven,  and  derives  it  daily  from  the  pure 

Fountain,  (hall  have.his  foul  revived  wuh  the  water  of  I  ife,  a«d  enjoy 

that  quickning  which  is  che  Saints  peculiar :  By  this  Faiththou  maift  offer 

jibeis  Sacrifice  more  excellent  then  that  of  common  men,  and  by  it  obtain 

witnefs  that  thou  art  righteous,  God  tpflifyingof  thy  gifts,  Ccl»at  they 

are  fincerc,)  Hf^.i  1.4.  When  others  are  ready,  as  Baals  Pt  iefis,  to  beat 

iheqifelvcj,  and.cyc  their  flcfh^becaufe  their  facrifice  wiil  not  burnrthen  if 

.thpu.canft  get  but  the  fpirit  of  £/;>/,  and  in  che  chariot  of-CoijcempJaHon 

caiitl 


do^arii  fed 
Uifirioaii. 


Part  I  V.  The  Saints  Ever  lulling  Rcfi.  ^J9 


canft  joar  aloft,  till  chou  approache(fnear  to  che  quickning  ,Spirit,  chy 
foul  and  facriilce  will  gloriouQy  flaine,  though  the  flcQi  and  the  world 
fhouldcartuponcliem  [he  •A-acerof  all  thei:  opposing  enmity.    Say  not 
now.  How  Ihall  we  ger  to  h:gh  >  or  how  can  morcah  alcend  to  heaven  ? 
For  t^aith  hath  wings,  and  Meditacion  is  its  chariot,  its  office  h  to  make 
abfent  th'n;;s,  as  prefenr.  Do  you  not  fee  how  a  little  piece  of  Glafs,  if  ic  » 
do  but  rightly  face  the  Sun,  will  fo  contract  its  beams  and  heat,  as  tofet  on 
fire  that  which  is  behind  it,which  without  it  would  have  received  but  little 
warmth  ?  Why,  thy  Faich  is  as  the  Burning  glafs  to  thy  Sacrifice,  and  Me- 
ditation fets  it  to  flice  the  Sun,  only  takeit  notaw;iv  too  foon,  but  hold 
it  there  awhtlc,  and  thy  foul  vviU  feel  the  happy  effect.   The  fianderous  » 
ycw/didraifeafoolilbtaleofChrili:,  that  he  g  )C  in  the  Holy  of  Holies, 
and  thence  flo!-:  th.e  true  name  of  God  •,  ^nd  led  he  fhould  lofe  ir.cuc  a  hole 
in  his  thigh,  and  fewed  it  therein,  and  bv  the  vercue  of  this,  herjifed 
the  dead,  gave  light  to  the  blind,  caf\  out  devils,  and  performed  all  his  Mi- 
racle. Surely,  if  we  can  get  into  the  Holy  of  H»lie?,  and  bring  thence  the 
Name  and  Image  of  God,  and  get  it  clofed  up  in  our  hearcs,  this  would  en- 
able us  to  work  winders  •  every  duty  we  performed  would  be  a  v/onder, 
and  they  that  heard,  would  be  ready  to  fay.  Never  man  f^^akeasrhisman 
fpcaketh.  The  fpirit  would  pofTeft  us,  as  thofe  flaming  tongues  and  niafci;' 
usevcry  one  to  fpeak  (not  m  the  variety  of  the  confounded  Larigiia*  es," 
butj  inthe  Primicivc  pure  Language  of  C*e«.t.z«,  the  wonderful  Work^  of 
God.  We  fhoul  i  then  be  in  every  duty,  whether  Pravcr,  Exhortation,  or 
brotherly  reproof,  as  PaulwvLSZZ  Athens^  his  Spirit  ('^'r<^''*)  wasllir- 
red  withm  him  ;  and  fhould  be  ready  to  fay., as  fe^em'''  did,  fer.iq.g.  Hii  Afts  17.  i^. 
yt^ord  rfas  i»  mj  heart, as  a  k'irmn^  pfc  /hut  tip  in  mj  hones  •,  4»i  /  v>.xs  rvcAry 
vith  forbearing,  a f^d  I  could  nn  fr,ij. 

Chrirtian  Reader,  Art  thou  not  thinking  when  thou  fee.l  a  lively  Be- 
liever, and  heareft  his  foul- melting  prayers,  and  foul-ravifhfng  difcourfe, 
O  how  happy  a  man  is  this  1  O  that  my  foul  were  in  this  blcfted  plight  /" 
Why,  I  here  dircvt  and  advife  thee  from  God  :  Try  this  Ibrementi.'ned 
courfe,and  fet  thy  foulconfcionably  to  this  work,  and  thou  (halt  hem  as 
good  a  cafe  :  WaOi  thee  frequently  in  this  Jordan^  and  thv  Lep'  ou<  dead 
foul  will  revive,and  thou  fhalt  know  that  there  is  a  God  in  Ifrael,  and  thac 
ihou  maid:  live  a  vigorous  and  Joyous  life,  if  thou  wilfully  calt  not  by  ch  s 
duty ,  and  fo  negle«5t  thine  own  mercicf.  If  thou  be  not  a  lazy  refervcd  hy-  ce 
pocri'e,  but  molt  truly  value  this  ftrong  and  active  frame  o;  fpiric'^  Ihe  w 
irthen  by  thy  prefent  attempting  this  heavenly  exercifc.Sa^'  not  now.  buc 
thou  hart  heard  the  way  to  obtain  this  life  into  thy  foul,  and  into  hy  du- 
ties :  if  thou  wilt  yet  neglect  it,  blame  thy  (elf.  But  alas,  the  multitude  of  « 
ProfcfTors  come  to  a  Miniller,  juft  as  Naaman  came  to  EUas  •  they  3'  k  us. 
How  fhall  [  know  1  am  a  child  of  God?How  Ihall  I  overcome  a  hard  heart, 
and  get  fuch  flrength  and  life  of  Grace  ?  Bu  they  expect  that  fome  eanc 
means  fhould  doit  -and  think  we  fhotild  cure  them  with  the  very  Anfwer 
10  their  Quellion,  and  teach  them  a  way  to  be  qu  ckly  well  •,  but  when 

they 


6^o  The  Saints  Bvcrlajling  Reft.  Chap. 3* 

they  hear  of  a  dailv  trading  in  Heaven,  and  the  conftant  Medication  on 
the  joys  above,  rhis  is  a  greater  [ask  then  they  cspcded,  and  they  turn 
their  backs,  as  xYrf-^w^w  to  £liai,  or  the  young  n:an  on  Chri!},and  few 
of  the  nio!t  conlcionablc  will  fet  upon  [lie  duty.  Will  not  Preaching?,  and 
Praying,  and  Conterercc  fcrve  Clay  theyj  wuhoutthis  dw^ihngltill  in 
« Heaven?  Julias  Country  people  come  to  Phyfitians  ^whcn  tlicy  have 
opened  their  cafe,  and  mnde  their  moan,  they  look  he  fliould  cure  [hem 
in  a  day  or  txo,or  with  theufcol  Tome  cheap  and  calic  Simple  ^  but  when 
thcv  hear  ofa  tedious  Mechod  of Phy(-ck,and  ofcoftly  compc)lltions,&  bit- 
tc."  Potions .  they  will  hazard  their  lives  with  fome  fottifli  ErapenckjWho 
tels  them  an  e^fier  and  cheaper  way,yea,or  venture  on  dcach  it  felf,  before 
they  will  obey  fuch  ditVuulc  counfcl.  Too  many  that  we  hope  well  of  I 
fear  will  take  thiscourfe  here  .-  If  we  could  give  them  life,as  God  did,  with 
a  word  ;  or  could  heal  their  fouls,  as  Charmers  do  their  bodies,  with  cafic 
flroaking,and  a  few  good  wordSjtlien  they  would  readily  hear  and  obey. 
I  entreat  thee  Readfr,beware  of  this  folly  ^  fall  to  the  work  ^  the  comforc 
of  Spiritual  Health  will  countervail  all  the  trouble  of  the  Duty.  It  is  but 
the  flefh  that  repines  and  gain-fays,  which  thou  knoweO  was  never  a 
friend  to  thy  foul ;  If  God  had  fet  thee  on  fome  grievous  work,  fhouldil 
thou  not  have  done  it  for  the  life  of  thy  foul  ?  How  much  more  when  he 
doth  but  invite  thee  Heaven- ward  to  himfelf .? 


SECT.  VII  r. 

$.'8.       6.  /^^Onfider,  The  frequent  believing  views  of  Glory  arc  the  mod  pre- 
**      V-J  cious  cordial  in  all   Afflidions.  Firlt ,   to  fuflain  our  fpincs , 
and  make  our  fufferings  far  more  cafie.   Secondly,  To  fl:ay  us  from  repi- 
ning,and  make  us  bear  with  patience  and  joy  :  And  thirdly,  to  ftrengtbcn 
our  rcfolutions,  that  we  forfakc  not  C  hrilt  for  fear  of  trouble  ;  Our  very 
"  Beaft  will  carry  us  more  chearfully  in  travel,  when  he  is  coming  home- 
ward, where  he  cxpefteth  Reft.  A  man  will  more  quietly  endure  the  lancing 
of  his  fores,  the  cutting  out  the  (lore,  when  he  thinks  on  [he  cafe  that  will 
*  Zontumtllh ,  afterwards  follow.What  then  will  not  a  believer  endure, when  he  thinks  of 
quavulgo  ta-  the  Reft,  to  which  it  tendech  ?  What  if  the  way  be  never  lo  rough  ?  can  ic 
^'lim^Tio'L    ^^  tedious,  if  it  lead  to  Heaven  ?  O  fwcet  ficknefs  1  *  Sweet  Reproaches  1 
fenianoftra     Imprifonments/or  DeathlWhich  is  accompanied  with  thcfe  tails  of  our  fu- 
infima  &     « ture  RclUThis  doth  keep  the  buffering  from  thefouI,fo  that  it  can  work  up 

muiiebna,  &   on  no  more  but  cur  flefhly  outfidejevcn  as  Alexipharmical  Medicines  pre- 
inopia  verx  'nv- 

jun<e  l,tfc'tvie!tiia  cMimovemuY.  Venit  tandem  mors  ^fffM'K<:tv*.r  y«t9"F^'<  omn'mm  mrJormn,  qn^ . 
em/ies  pares  facit,  &vUtoviUonfi^^ptem  aeque  maturum  affert.  Chytrarus,  Read  Tc)-titU\tn- ^  Cyprian^ 
cr-c.  when  it  was  ordinary  to  die  for  Chiift,  and  fee  what  other  Argument  tliey  fo  much  en- 
courage with,  as  this  certain  Crown  of  Glory.  Nqs  non  arikft^mm  articmtcm-  C»romm-t  fed  a  U^.o 
*ete;7ias  flonbia  vividam,  fufimemns  :  qui  &  modefie  Dei  aofin  Ibcr  itare  fccuri  jpe  future  fuciiciat^i 
fide  pnefcfuis,  eJM  Majeftatis^animamur.  Sic  &  bcati  refitrgimusj  &futuri  co-it emplatiorK  jmvivmi^i. 
Minut.  Fxlix.  Oiiav.pag.j^oi, 

ferve 


I 


Part  I V.  The  Saints  E'verUjihg  Reft.  6^1 


ferve  the  heart,  that  che  contagion  reach  not  the  vital  fpirits.  Surely , our  ^ 
fufferlngs  tronble  not  the  minile,  according  to  the  degrees  of  bodily  pain; 
but  as  the  foul  is  more  or  lefs  fortified  with  this  preferving  Antidote.  Be- 
lieve it,  Reader, thou  wilt  have  a  doleful  (icknefs,  thou  wilt  fuffer  heavily,* 
thou  wilt  die  moft  fadly,if  thou  have  not  at  hand  the  foretaflcs  of  Rc'T.For 
my  own  part  (if  thou  regard  the  experience  of  oncthat  hath  often  trycdj 
had  it  not  been  for  that  little  (alas  too  little)  taftevvhichi  had  of  Reft,  my 
fufferings  would  have  been  grievous,  and  death  more  terrible.  J  may  fay 
as  Davi-d^  Pfal.zy.i  3.  I h,id  fainted^unlefs  I Ihid bclieved^tofee  the  ffoodnefs 
of  the  Lord  in  the  Land  of  the  iivifig.Ar\d  as  the  fam.e  DavidyPfal.  142.4,5. 
1  looked  on  wj  nght  hand,  at.d  beheld,  but  there  was  r.o  man  that  woftld  l^ncyv 
we ;,  refuge  failed  we  ;  no  wa»  cared  for  wy  foul.  I  crjed  unto  thee^  0  Lord, 
Ifaid,  Thcu  art  w'j  refuge^  and  wj  portion  in  the  Land  of  the  living.  I  may 
fay  of  the  promifeof  this  Reft,  as  Davido^  Gods  Law  ;  Vnlefs  this  had 
been  in)  delight,! had ferifbedin  wine  afjiiclion,Pfa.l  i  g.gz.One r/;;;?^( faith 
he  )  /  have  de fired  of  the  Lord,that  will  Jfeek^after  ,  that  I  way  dwell  in  the 
hoftfe  of  the  Lord  all  the  dajs  cfwy  life  ^  to  behold  the  beauty  of  the  Lord^  and 
to  enquire  in  hit  Temple .  For  in  time  of  trouble  he  /hall  hide  me  in  his  Pavilion  ^ 
i»  the  fecret  ofhii  Tabernacle  he  (hall  hide  me,hefhallfet.  we  tffcn  a  rscl^.v^nd 
then  [hall  mine  head  be  lifted  up  above  mine  enemies  roundabout  me  ^  there- 
fore pjall  1  offer  in  that  ht4  Tabernacle  facrifices  of  joy  X-r  fngyea.fmg  praijes 
unto  the  Lord,  Pfa.  27.4,5,6.  Therefore  as  thou  wilt  then  be  ready  with 
Davidto  ^XZ\,  Be  not  far  from  me, for  trouble  is  neer^Pp.l.ll.l  l.Solctit 
be  thy  own  chicfeft  care  not  to  be  far  from  God  and  Heaven,when  trouble 
is  near,and  rhou  Wilt  then  find  him  to  be  unto  thee  a  very  prcfent  help  in 
trouble,  7Y^/.46.i.  Then  thos^gh  the  fig-tree  fjould  not  blcffom^neither  ^ould 
fruit  be  in  the  fines  ,  the  labor  ef  the  Olive  fhould  fail,  and  the  fields  jhould 
yeild  no  meat  jhc  flock^foutild  be  cut  off  from  the  fcld^and  there  were  no  herd  in 
the  flails  :  Tct  thou  wightefi  rejojce  in  the  Lord^  and  joy  in  the  God  of  thy  fal- 
r4r/o»,  Hrf^.  3. 1 7, 18.  All  fufferings  arc  nothing  to  us,  fo  far  as  we  have 
iheforellght  of  this  falvation.  No  boks.norbars.nor  diftance  of  place  OLn'^f.f"*  icveiatta 
lliut  out  thele  lupporting  joys,  becaufc  they  cannot  connne  our  faitn  and  cim  chdr.is 
thoughts,  although  they  may  confine  our  flefli.  Chrift  and  Paith  arc  both  fupcmos 
Spiritual ;  and  therefore  priions  and  banifhments  connot  hinder  their  in-  f'-^ff^'U  f^>ft 
tercourfe.  Even  when  perftcution  and  fear  hath  fhut  the  doors,Chrift  can  ^^^f^J^^'^.  * 
comein,and  Itaramtne  mjdlt,&  ia.y  to  his  uiici[)ks,Peace be  untoyeu.\nci  vommho-M- 
PauUnd  Silas  can  be  in  Heaven, even  when  they  are  locked  up  in  the  inner  r^i  qaam  rd 
prifon,and  iheir  bodies  fcourged.and  their  feet  in  the  ftocks.  No  wonder  \ia.nnurubm  & 
there  be  more  mirth  in  their  ftocks,then  on  Herods  throne ;,  for  there  was  "^-jS"]  ^j 
more  ofChrift  and  Heavcn.The  Martyrs  find  more  Reftintheflames,thcnrt^  cJitrn  dc- 
rhcir  perfecutors  can  in  their  pomp  and  tyranny ;  becaufe  they  forefec  the  um  rekilts 

voluntatem 
fiecnint  d'uholi.    Haefratrt^,  hxreant  tord'ibm  vefiris  :  hxc  fit  armor  um  veHrorum  pr,tparaUo :  hxc  dlur- 
Bii  ac  M^turaa  med'tj'.io  j  amc  oculos  habere-,  &  cogttatione  femper  ac  ferfibM  vol  Mr  c  mquorum  fnpp  lit  .f, 
&pr^miaac  merit.:!  jujlunm.  Sihac  mtditarUilms  Mbis  j'upcv-cenh  ptifecmonis  diti,  mles  Chnfti  noH 
expavefcit  ad piign.i?fj,  fed pfirains  efl  ad  Coroinwt.  Cyprian.  Ep}Ji.^6.p.  ij6. 

P  p  p  p  flarrcs 


ej^t  The  Saintj  EvirUflifJg  Ri/f.  Chap.  3, 


flames  chey  ftape,  and  the  Reft  which  that  fiery  Chariot  is  conveying  them 
^  to.  It  is  not  the  plicc  that  gives  the  Refl,  but  the  prefence  and  beholding 
ofChrift  in  it.   If  the  Son  of  God  will  walk  with  us  in  ir,  we  may  walk 
Din  5.  lafeiy  in  thcmidft:  ofthofe  flames, which  fliall  devour  thofe  that  caft  us  in. 

Why  then  Chriflian,  keep  chy  foul  above  with  Chrirt  ^beas  little  as  may 
heoutof  his  company,  and  then  all  conditions  will  be  alike  to  thee.  For 
that  is  the  bcft  cltate  to  thee,  in  whicli  thou  polTefTcft  mo!^  of  him.  The 

*  moral  arguments  of  a  Heathen  Philolophei*  may  make  the  burden  (omc- 
v/hac  lighter ;  but  nothing  can  make  us  foundly  joy  in  tribulation,  except 
we  can  fetch  our  joy  from  Heaven.  How  came  AbrahAm  to  leave  his 
Country,  and  follow  God  he  knew  not  whither  ?  Why,  becaufe  he  looked 
for  a  City  that  hath  foundations,  w-^ofe  bmLieranH  m^tkcrij  God^  Hth.i  1 . 
8,9,10.  Whit  made  J/cj/J-ichufcalflidion  with  the  people  of  G^oW,  rather 
then  to  enjoy  the  pleafures  of  lin  for  a  feafon  ?  and  to  eQeem  the  reproach 
ofChrift  greater  riches  then  the  trcafure?  of  iE^ypt?  Why,  be^aufe  he 
hidrefpc^to  the  recompence  of  Reward,  H./'  1 1.24, 25, 26. What  made 
him  to  forfakc  iGgypt,and  not  to  fear  the  wrach  of  the  Kmg?  Why,he  en- 
dured, as  feeing  him  who  is  invifible,  T/fr.  27.  How  did  they  quench  the 

;f,^i,      violence  of  fire  .<' And  out  of  weakncfs  were  made  ftrong?  Why  would 

coiier/tierepo-  they  not  accept  deliverance  when  they  were  tortured  .?  Why,  they  had 

tefii  quife        their  eye  on  a  better  Refurre^^ion  which  they  might  obtain.  Yea, it  is  moll 

mmtumm  effe  evident  that  our  Lord  himfelf  did  fetch  his  encouragement  to  fufferings 

ftriocogit:it.     fj-Qj^  ^i^g  fore-fight  ofhis  glory.-For  to  this  end  he  both  dycd,and  rofe,and 

iJiq.     )trxHs.  revived, that  he  might  be  Lord  both  ot  the  dead  &  Ww'in^^Rom.i  jf9EveM 

Jcfnsthe  aHthsrAttdfnijher  of  our  faith,  for  the  joy  that  was  ftt  before  him^ 

endured  the  Croft,  deffift/tg  the/hame,a>id  ii  fet  down  at  the  right  hand  of  the 

Throne  ofGod^  Heb.  1 2.2.  Who  can  wonder  that  pain,and  forrow, poverty 

*  and  ficknefsfhould  be  exceeding  grievous  to  that  man  who  cannot  reach 
to  fee  theend  ?  Or  that  Death  fhouid  be  the  King  of  terrors  to  him  who 
cannot  fee  the  life  beyond  it  ?  He  that  looks  not  on  the  end  of  his  fuffer- 
ings, as?  well  as  on  the  fuffering  it  felf,  he  needs  muft  lofe  the  whole  con- 
iblation  :  Andifhefeenot  the  quiet  fruit  of  righteoufnefs,  which  it  after- 
ward yieldethjtt  cannot  to  him  be  joyous,  but  grievous,Hf^.  1 2. 1 1  .This 

*  is  the  noble  advantage  offaith- it  can  look  on  the  means  and  end  together. 

tx  This  alfo  is  the  reafon  why  we  oft  pitty  our  felv-rs  reiore  then  God  doth  pi- 
ty u$,though  we  love  not  our  felves  fomuchashedothjand  why  we  would 
have  the  Cup  to  pafs  from  us,  when  he  will  make  us  drink  it  up.  We  pity 
«)ur  felves  with  an  ignorant  pity, and  would  be  (Kved  from  the  Crofs,which 
is  the  way  to  fave  hs.  God  iQQi  our  glory  as  foon  as  our  fuffering,and  (cts 
our  fuffering, as  it  conduceth  to  our  glory  ^  he  fees  our  Crofs  and  our 
Crown  at  once,  and  therefore  piticth  us  the  Icfs,  and  will  not  let  us  have 
Gur  wills.  Sirs,bclieveir,this  is  the  great  reafon  of  our  miftakes, impatience, 
andccnfuringof  God  ;  ofour  fadnefsoffpiritatficknefsjand  at  death, bc- 
caufe  we  gaze  on  the  evil  it  felfjbut  fix  not  our  thoughts  on  whats  beyond 
ic.  Wt  look  only  on  the  blood,and  ruine,and  danger  in  our  wars.but  God 

fees 


^^^rt  I  V.  Th  Saints  Ez'erUjiing  Reft.  645 


fees  diefe,  with  all  tlie  BeneHts  to  Souls,  Bodies,  Church,  State,  and  poftc- 
ricy,  all  with  oncfingic  view.  Wc  fte  the  Ark  taken  by  the  PhililHnes,  but « 
fee  not  their  god  falling  before  it,  and  themfelves  returning  it  home  with 
gifts.They  that  fa  w  Chrift  only  on  the  Crofs,or  in  the  gravc.do  fhakc  their  a 
hcads,and  think  him  loli-  but  God  faw  him  dying,  buried/ifing, glorified, 
and  all  this  with  one  view.  Surely  Jaith  will  imitate  God  in  this,  fo  far  as  it  a 
hath  the  glafs  of  a  promife  to  help  it.  He  that  fees  Jofcfh  only  in  the  pit,  or 
in  the  priron,will  mo'e  lament  his  cafe, then  he  that  Ices  his  dignity  be^Tnd 
it.  Could  old  Jacoh  have  feen  fo  far, it  might  have  faved  him  a  great  deal  of 
furrow.  He  that  fees  no  more  then  the  burying  of  the  corn  underground  ,« 
or  the  threfliing,  the  winn<3wing,  and  grinding  of  it,  will  take  both  it  and 
the  labour  for  lolt ;  but  he  that  foreleesits  fpringmg  and  increafe,  and 
its  making  into  bread  for  the  life  of  man,  will  think  otherwife.  Ihis  is  our 
miftake ;  we  fee  God  burying  us  under  ground,  but  wc  forcfee  not  the 
fpring,  when  we  fhall  all  revive:  we  fed  him  threfhing  and  winnowing, 
and  grinding  u«,  but  we  fee  not  when  wc  fhall  be  fervcd  to  our  mailers 
table.  It  wc  Hiould  but  clearly  fee  Heaven,  as  the  end  of  all  Gods  dealings 
withus,  furely  none  of  his  dealings  could  be  fo  grievous.  7  hmk  of  this,  I 
intreatc  thee,  Reader,  If  thoucand  but  learn  this  way  10  Heaven,  and  get 
thy  foul  acquainted  there,  thou  necdcfl  not  be  urfurnifhcdof  the  choiceft 
Cordials,  to  revive  thy  fpirits  in  every  aftiidion  •,  thou  knoweft  where  to 
have  them  when  ever  thou  want'Arthou  maift  have  arguments  at  hand  to 
anfwer  all  that  the  devil  or  flefli  can  fay  to  thy  difcomfort.  Oh,ifGod 
would  onceraife  us  to  this  life,wc  fliould  find, that  though  heaven  and  fin 
arc  at  a  great  diflance ;  yet  heaven  and  a  prifon,  or  rcmoteft  baniflimenr,  ^"Umiisdn' 
heaven  and  the  belly  of  a  whale  in  the  Sea,  heaven  and  a  Den  of  Lions,  a  ^"^J^^'^  '"^ 
conluming  ficknefs,  or  invadingdeatb,  are  at  no  fuch  diftance.  But  as  ^-«/inyi''r^<^^I 
brnham  \o  far  off  faw  Chrifts  day,  and  rcjoj  ced,  fo  wc  in  our  molt  forlorn  tium^qidm  fi- 
cftatc,  might  fee  that  day  when  ChriR  fliall  giveus  Ren:,and  therein  re-  daaaoft  fan- 
Joyce.  1  beleech  thee  Chnftian,  for  the  honor  of  the  Gofpel,  and  for  the  '^'''""bo^^o- 
comfortof  thy  foul,  that  thou  be  not  to  learn  this  heavenly  Art,  when  in  ^I'^'^.f^'J^  '^!^I 
thy  greatell cxfremity  thou hafl  mofl  need  to ufe it.  I  know  thou  expedeft«^^o'.V,  mc do- 
iuffering days,  at  leaft  thou  looked  to  be  fck  and  die.-thou  wilt  then  have  Imuiyncquent 
exceeding  need  ofconfolation  •,  why,  whence  doll  thou  think  to  draw  thy  ''j^y^t  nnm 
comforts  i»  If  tI)ou  broach  every  other  veffel,  none  will  come  :  it  is  only  ['f^^jf" 
•^"iven  ttiatcan  afiord  thee  (tore  ;  the  place  fs  far  on,  the  well  is  deep,and  v.iletudiHi 
ifthcn  thou  have  not  wherewith  to  draw, nor  haft  got  thy  foul  acquainted  majjltumus, 
with  the  placc-thou  wilt  finde  thy  felf  at  a  fearful  lofs .Its  not  an  eaiic,nor  a  /A*'^'^  *^^l^ 
comiKon  thing,cvcn  with  the  beft  fort  of  men,to  die  with  joy.  As  cv^r  thou  l'*.^'l^^Z'l^i^Jt] 
vyouldll  (hut  up  thy  days  in  pcace,and  clofethy  dying  eyes  with  comfort,  tmrli' i'nfirmi- 
dic  daity  ;  live  now  above,be  much  with  Chrift, and  thy  own  foul,  and  the  tatem  corporis 
Saints  about  thee  (hall  blcfs  the  day  that  ever  thou  tookeft  this  Counfel.  vincimus.Cy- 
Whcn  God  (hall  call  thee  ta  a  fick  bed  ,and  a  grave.thou  (halt  perceive  him  J^^J"^  ?/^/, 
wyino  to  thee,  as  Ifa.z6.20.  Come  mj  feefle^cntcr  into  thj  Chamhers.,  and  /_  j^  .p.  f^' 
PiHt  thj  deer;  alfdHt  theejjidc  thj  fcl[  m  it  were  for  4  littk  moment^  until  the  Goulait.  519. 

P  p  p  p  2  indignation 


^4  Tiic  Saints  EverlaflhgRt (I »  Chap.  5  T 


^  iniigntaion  be  cvrrfAft .  It  is  he  that  wicli  Stephen  do;h  Tee  heaven  opened, 

andClirift  fining  at  therighc  hand  of  God, who  vvillcomrorcably  bear  the 

ftorm  of  rtones,  Acl.y.'y6.  Thou  kr.ovvelt  not  yet  what  trials  chou  maift 

be  called  to^  The  CluyJs  begin  to  rifca^sain,  and  the  times  to  threaten  us 

with  fearful  dirknefs  ;   1  ew  Ages  fo  profp^-Mous  ro  the  Church,  but   thac 

fllH^wemuIl  befaved,  foasbyHre,  i  Cor. 3. 15.  and  go  to  heaven  by  the 

old  road.  "Men ihac  would  fall  if  theOorm  fhould  fhakc  thcm,do  frequcnt- 

«  ly  meet  with  that  which  tries  them.  Why , what  wilc  thou  do  if  chis  (hould 

be  thy  cafe  ?  Art  thou  fitted  to  fuffvr  imprifonmcnr,  or  banishment  ?  to 

bear  the  lofsofgoods  and  life?  How  is  it  poflTiblethou  fhauldftdothis,and 

do  it  cordially,  and  cheerfully,  except  thou  haft  a  tafte  of  fome  greater 

good,which  chou  lookeft  to  gain  by  lofing  thefe?  will  the  Merchant  throw 

"  his  goods  overboard  till  he  fecshe  muftochcrwife  lofe  hi^  life?  And  wilt 

thou  cad  away  all  thou  hart,before  chou  haft  felt  the  fweccnefs  of  that  ref^, 

which  elfethou  mufllofeby  faving  thefe  ?  Nay,  and  it  is  not  a  fpcculntive 

et  knowledge  which  thou  haft  got  only  by  Reading  or  Hearing  of  Heaven, 

which  will  make  thee  part  with  all  to  get  it-  as  a  man  that  only  hears  of  the 

fwcetnefsofpleafancfood,  or  reads  of  the  melodious  founds  of  Mufick, 

this  doth  not  much  excite  his  defires  buc  when  he  hath  tried  the  one  by  his 

tafte,  and  the  other  by  his  ear,  then  he  will  more  lay  out  to  gee  them  .-  fo  if 

thou  fhouldft  know  only  by  the  hearing  of  che  car,  what  is  che  glory  of 

theinhcricance  of  the  Saints,  this  would  not  bring  thee  through  fufterings 

and  death  ^  but  if  thou  take  this  tr^'ing  tafting  courfe,  by  daily  exercifing 

thy  foul  above,  then  nothing  will  ftand  in  thy  way,  but  thou  wouldft  on 

till  thou  were  there,  though  through  fire  and  water  :  Whac  ftace  more 

Nem9pote(l    "  terrible  then  that  ofan  Apoftatc  ?  when  God  hath  cold  usjfany  mandratw 

fcrfunm  diu    Ifacl^^hisfofil  jhdll  hdve  m  pleafure  in  him,  Heb.lO.38.    BecAufe  they  take 

tl'      ritam  '*"'  ^  ^*^  ple^/nre  in  God, and  fill  not  themfdves  n>ith  the  delights  of  hit  waies , 

c'lto  recidMnt.     ^^^ ^f^^  heavenly  paths ^  Vfhich  dnpfatnefs^  Pfal.65 . 1 1 .  Therefore  do  they 

j^abiiiveritaf  prove  hacl^  fliders  in  hearty  and  are  filled  with  the  hitter ntfs  of  their  own 

fubcft,  qixqiie    rvaieSy  Pro  v.  14.14. 

exfobda  eiaf-^    j^^y^  |f  ^^^^  (hould  not  bc brought  to  trial,  and  fo  not  actually  deny 

Tp'fo'innnuii'  thrift,  yet  they  are  ftill  interpretacively  fuch,  becaufe  they  are  fuch  in  dif- 

tnellifquc pro-  pofition,and  would  be  fuch  in  action,if  they  were  put  to  it.  I  afTure  thee, 

ccdm. S:nzc\  Reader,  for  my  part,  I  cannot  fee  how  thou  wilt  be  able  to  hold  out  to  the 

de  Clement.     cnd,if  thou  keep  not  thine  eye  upon  the  rccompence  ofre^vard,  and  ufe 

.i.c.i.p.4  j.  not  frequently  to  tafte  this  cordially  •  or  che  lefs  thy  diligence  is  in  this, 

J,  the  more  doubtful  muft  thy  perfeverancc  needs  be;  for  the  Joy  of  the 

Lord  IS  thy  ftrcngth,  and  that  Joy  muft  be  fetcht  from  the  place  of  thy 

Joy  •  and  if  thou  walk  without  thy  ftrengch,  how  long  dorf  thou  think 

thou  art  like  to  endure } 


SECT. 


Part  I  V.  The  Saints  EverUfiing  Rcfl.  ^45 


SECT.  IX. 

7.   /'"^  Onfider,  /;  «  he  that  hath  hit  converfatlon  in  he/tz-en^ivho  is  the  pro-  j,     $ .  9« 

K^fitiible  Chi'ifiian  to  all  about  him  :   wirh  him  you  may  cake  fwecc 
counfd,  and  go  upcothe  C  eleliialHoufe  of  God.    When  a  man  is  in  a  « 
flrangs  Country, far  from  home,  how  glad  is  he  ofthe  company  of  one  of 
his  own  Nation  ?  how  delightful  is  it  to  them  to  talk  of  their  Country, 
of  their  acquaintance  and  the  affairs  of  their  h.)me?  why,  with  an  heaven- 
ly Chriftian  thou  maift  have  fucli  difcourfe,  for  he  hath  been  there  in  the 
Spirit,  and  can  tell  thee  ofthe  Glory  and  Rcfl  above.    What  pleafant  dif-  a. 
courfe  was  k  to  fofcph  to  ta'k  with  his  Brethren  in  a  ftrange  Land  ^  and  to 
enquire  of  his  lather  ,and  his  brother  Benjamin  ?  Is  it  not  fo  to  a  Chrirtian 
to  calk  with  his  Brethren  that  have  been  above,  and  enquire  after  his  Fa- 
cher,  and  Chril^  his  Lord  ?  when  a  worldling  will  talk  of  nothing  but  the 
world,  and  a  Politician  of  nothing  but  the  affairs  ofthe  State,  and  a  meer 
Scholar  of  Humane  learning,  and  a  common  Profcffor,  of  duties,  and  of 
Chrirtians :  the  Heavenly  man  will  be  fpcaking  of  Heaven,  and  the  Ikange 
Glory  which  his  Faith  hath  fecn,and  our  fpcedy  and  blelTed  meeting  there. 
I  confcfs,  to  difcourfe  wich  able  men,of  clear  underftandingsand  piercing  «& 
wics,  about  the  controverted  difficulties  in  Religion,  yea,  about  fome  Cri- 
ticifms  in  Languages  and  Sciences,  is  both  pleafant  and  profitable  ;  bucno- 
ching  CO  chis  Heavenly  difcourfe  of  a  Believer.  O,  how  rcfrefliing  and  fa- 
vory  are  hisexpreflions  ?  how  his  words  do  pierce,  andmelc  che  hearc? 
how  they  cransform  the  hearers  into  other  men  ?  that  chey  think  they  are 
in  heaven  all  the  while  ?  How  doth  his  dodrine  drop  as  the  rain,  and  his 
fpeech  dirtil  as  the  gentle  Dew  ?  as  the  fmallrain  upon  the  ccndcr  Herb  ? 
and  as  the  fliowers  upon  the  Grafs?  while  hs  tongue  is  exprerting  chc 
Name  of  che  Lord,and  afcribing  grcacnefs  to  his  God }  De:ft.  3  2. 1 53  Is  not 
his  feeling,  fweet  difcourfe  of  heaven,  even  like  that  box  of  precious  oinc- 
menc, which  being  opened  to  pour  on  the  head  ofChrift,doth  fill  the  hovife 
with  chc  pleafurc  of  i  s  perfume  ?  All  chac  are  ncer  may  be  rcfrefhcd  by  it. 
His  words  are  like  the  precious  ointment  on  y^<«ro»/ "head,  that  ran  down 
upon  his  beard,and  the  skirts  of  his  garmencs,even  like  che  dew  o(HermoiSy 
and  as  che  dew  chac  defcendeth  from  chc  Celellial  mounc  Zion^  where  che 
Lord  hach  commanded  che  blcffing,  even  life  for  evermore,  Pfal. 11^.3. 
This  is  che  man  who  is  as  ^c/^.  When  chc  Candle  of  God  did  ihinc  upon 
bis  head ;  and  when  by  his  lighc  he  walked  chrough  darknefs  :  V/hen  the" 
fecrec  of  God  was  upon  his  Tabernacle  -,  and  when  chc  Almighty  was  yet 
with  him  :  Then  the  ear  that  heard  him.did  blefs  him;  and  che  eye  chac  fa\^ 
him  gavcwicnefscohim,/;?^  29.3,4,5,1 1. Happy, che  people  chat  have  an  a 
Heavenly  Minifter.  Happy  the  children  and  fcrvancs  chac  have  an  Heaven- 
ly Tachcr  or  Mafter  :  Happy  che  man  that  hach  Heavenly  Aflfociaces  ^  if 
they  havebuc  hearts  to  know  their  happinefs.This  h  chc  Companion,  who  a 
will  wacch  over  chy  waics  ^  who  will  Rjcngchen  chee  when  chou  arc  weak^ 
who  will  chear  thee  when  thou  arc  drooping,  and  comfort  thee  with  the 

Pppp  3  fame 


64^^ 


The  Saints  EvirUfiin^  Refl. 


Chap.  3» 

Tame  comforts,  whereivith  he  hatli  been  fo  often  comforted  himfelf.z  Cor. 
1.4.  Thisishe  that  will  be  blowing  at  the  fpark  of  tliy  Spiritual  lite,  and 
Jhiuus  writes  alwaies  drawing  thy  foul  to  God  ■  and  will  be  faying  to  thee,  as  the  Sjwa- 
ofhlmfcifm     nMw  woman,  Come  and  fee  one  that  hath  told  me  all  that  ever  I  did,  one 
t'h^'h-  hv"  ^^^^^  ^^^^^  raviflieJ  my  heart  with  his  beauty  :onc  that  hath  loved  our  fouls 
inX:  fin  of      to  the  death  :  Is  not  this  the  Chrift  .-  Is  not  the  knowledge  of  God  and  him 
Athcifm,  h:     Eternallife  ?  Isnocit  the  glo4-y  of  the  Saincs  to  fee  his  Glory  ?  If  thou 
nil  dilv-n  by^comc  to  this  mans  houfe,  and  lit  at  h.s  Table,  he  will  feaft  thy  foul  with 
a  tu:uuk  imo  ^^^  dainties  of  He  wen  •  thou  flialt  meet  with  a  bet:er  then  Plato's  Philo- 
fophical  Fca!>,  even  a  cafle  of  that  feaft  of  fat  things,  Of  wines  on  the  lees^  »f 
fat  things  full  oj  warrow,  of  wine  on  the  lees  well  nfiaeJ^  I  fai .  2  5 .6 .  That  thy 
foul  may  be  futis  fled  as  with  marrow  and  fat  n:fs  y  and  thou  inai^l  praife  the 
Lord  with  joyful  lips, ?ii\\.6 1.').    Ihhou  travel  with  this  man  on  the  way, 
he  will  be  directinr^  and  quickning  thee  in  thy  journey  to  heaven  •  If  thou 
be  buying  or  felling,  or  trading  with  him  in  the  world,  he  will  be  coun- 
fellingtheeco  lay  out  for  the  ineftimableTreafute.  If  thou  wrong  him,  he 
can  pardon  thee,  remembring  that  ChriO  hath  nut  only  pardoned  great 
offences  to  him,  but  will  alfo  give  him  this  unvaluable  portion  j  If  thou  be 
angry,  he  is  meek,  confidering  the  mccknefs  of  liis  heavenly  Pattern, or  if 
hcfallout  with  thee,  he  is  foon  reconciled,  when  heremeiiibreih  th^t  in 
heaven  you  muft  be  cverlafting  friends :  This  is  the  ChriQian  of  the  right 
ftamp ;  this  is  the  fervant  that  is  like  his  Lord,  tliefe  be  the  innocent  that 
fave  thelfland,  and  all  about  them  are  the  bcaer  where  they  d well. O  Sirs, 
vithout'z.cal.  I  fear  the  men  I  have  defcribed  are  very  rare,  even  anong  the  Religious ; 
but  were  it  not  for  our  own  fhamcful  negligence,  fuch  men  we  mig:'t  all 
be  :  What  Families  1  what  Towns!  what  (  ommonwc.ilths!  what  Churches 
(hould  we  have,  if  they  were  but  compofed  of  fuch  men  !  but  that  is 
more  defirable  then  hopeful, till  we  come  to  that  Land  which  hath  no  other 
inhabitants,  fave  what  arc  incomparably  beyond  this :  Alas,  liow  empty 
arcthcfpce(.hes,  and  bow  unprofitable  the  focicty  of  all   other  forts  of 
Chriftians  in  comparifon  of  thcfc   /  A  man  might  perceive  by  his  Divine 
*  Song,and  high  ExpreflionSjDf^f.  3  2.  and  3  5  .that  A^ofes  had  been  oft  with 
God,  and  that  God  had  (hewed  him  part  of  his  Glory.   Whocculd  have 
compofed  fuch  fpiritual  Pfalms,  and  poured  out  praifesasD^Z'/^  did,  but 
a  man  after  Gods  own  heart  ?  and  a  man  that  was  neer  the  heart  of  God, 
and(no  doubt  J  had  GodalCo  near  his  heartPWho  could  have  preached  fuch 
fpiritual  Doftrine,  and  dived  into  the  precious  myfleries  ofSaJvation.  as 
Paul  did,  but  one  who  had  been  called  with  a  light  from  heaven,  and  had 
been  wrapt  up  into  the  third  heavens,  in  the  Spirit,  and  there  liad  Icen  the 
unutterable  things  ?  If  a  man  fhould  come  d-b  wn  from  heaven  amongll  us, 
who  had  lived  in  the  poffeflion  of  that  blefTed  State, how  would  men  be  dt- 
(irous  to  fee  or  hear  him  ?  and  all  the  Country  far  and  near  would  leave 
their  bufinefs  and  crowd  about  him  :  happy  would  he  think  himfelf  that 
could  get  a  fight  of  him  j  how  would  men  long  to  hear  what  reports  he 
would  make  ofthc  other  world?  and  what  he  bad  fcen  >  and  what  the 

blefled 


a  Coantry- 
inan";  hoalc, 
w'.icrc  he 
r;:circJ  th: 
firrt  fpark  of 
xtal  kindlcJ 
in  him  by  the 
Countrymms 
zealous  di- 
fcourfe ;  and 
the    Coantry- 
iiian  alfo  re- 
ceived an  in- 
crcafc  of 
knowledge 
from  him, 
who  then  had 
knowledge 


Part  I  V.  The  Saints  Everlaflwg  Reft.  6^j 

blelTed  there  enjoy  ?  would  cbey  not  think  this  man  the  bcft  companion, 
andhisdifcourfetobeoFallmoftproruablc  >  Why  firs  /  Every  true  be- 
lieving Saint  fhall  be  there  in  p^rfon,  and  is  frequently  there  in  Spirit,  and 
hath  feen  it  alfo  in  the  Glafsofthc  Gofpel  t  why  then  do  you  value  their 
company  no  more  ?  and  why  do  you  enquire  no  more  of  them?  and  why 
do  you  reiifh  their  difcourfc  no  better  ?  Well  •,  for  my  pare  I  had  rather 
have  the  fellowfh'p  of  an  Heavenly-minded  Chrirtian,  then  Oi  the  molt 
learned  Difputers,  or  Princely  Commanders. 


SECT.  X. 

8.    r^  Onfidcr,  There  is  no  man  fo  highly  honoureth  God,  as  he  who  »    §.  i  o. 

^  hath  his  Converfation  in  heaven  •,  and  without  this  we  deeply  dif- 
honour  him.    Is  it  not  a  difgrace  to  the  Father,  when  the  children  do  kz<i  « 
on  Husks,  and  are  cloathed  in  rags,  and  accompany  with  none  but  Rogues 
and  Beggers  r  Is  it  not  fo  to  our  Father,  when  we  who  call  our  felves  his 
Children,  fhall  feed  on  Earth,  and  the  garb  of  our  fouls  be  but  like  that  of 
the  naked  World  ?  and  when  our  hearts  fliail  make  this  clay  and  duft  their 
more  familiar  and  frequent  company,  who  fhould  alwaies  fband  in  our  Fa- 
thers prefence.and  be  taken  up  in  his  own  Attendance  >  Sure  ic  befeems  noc  ct 
theSpoufeofChrifl,  to  live  among  his  Scullions  and  Slaves,  when  they 
may  have  daily  admittance  into  his  prefcnce-Chamber ,  he  holds  forth  the 
Scepter,  if  they  will  but  enter.  Sure,  we  live  below  the  rates  of  the  Gofpel, » 
and  not  as  becometli  the  Children  ofa  King,  even  of  the  great  King  of  all 
the  world.  We  live  not  according  to  the  height  of  our  Hopes,nor  accord- 
ing to  the  plenty  that  is  in  the  Promifes,  nor  according  to  the  provifion  of 
our  Fathers  houfe,  and  the  preat  preparations  made  for  his  Saints.   Ic  is  a 
well  we  have  a  Father  of  tender  bowels,  who  will  own  his  Children,  even 
in  dirt  and  rags ;  It  is  well  the  foundation  of  God  ftands  fure,  and  that  the 
Lord  knoweth  who  are  his  .•  or  elfe  he  would  hardly  take  us  for  his  own, 
lb  far  do  we  live  below  the  honour  of  Saints .-  If  he  did  noc  firH.  challenge 
hisintere^in  us,  nctcher  our  felves,  nor  others  could  know  us  to  be  his 
people.    But  O,  when  a  Chriftian  can  live  above,  and  rejoyce  his  foul  in 
the  things  that  are  unleen  :  how  doth  God  take  himfelf  to  be  honoured  by  a 
fuch  a  one  ?  The  Lord  may  fay.  What,  this  man  believes  me  :  I  fee  he  can 
truft  me,  and  take  my  Word  ;  He  rcjoyceth  in  my  promife,  before  he  hath 
polTellion  :  he  can  be  glad  and  thankful  for  that  which  his  bodily  eyes  did 
never  fee  -.This  mans  rejoycingis  not  in  the  flefh  ^  I  fee  be  loves  me,  be- 
caufehemindsme  :  his  heart  is  with  me,  he  loves  my  prcfence  :  and  he 
fhall  furely  enjoy  i-c  in  m^y  Kingdom  for  ever.     Becxufe  thm  haft  fecn 
(faith  Chrift  to  ThomM  )  thou  haft  believed  ;  bm  blcfed   are  they 
that  hdve  not  feen,  and jtt  hftve  believed^  John  20.29.     How  did  God  u 
take  himfelf  honoured   by   Caleb  and  JoPjha  ,    when  they  went  into 
the  promifcd  Land  ,     and  brought  back  to  their  Brethren  a  Taftc 

of 


648  TkSiiints  EverLip/tgReft.  Chap. 3. 

oftbc  Fruit?,  arid  gave  it  commendation,  and  cnrotirancd  tbe  ffople? 
And  what  a  promile  and  R.ecompfnc(r  do  they  receive,  A','/m.  r  4.  24,50. 
For  thofe  that  honour  him.  he  w/ill  honour,  1  S^m,  2.  30. 


SECT.  XI. 

(II  *  9  /'^Onfidcr  ,  If  thou  make  not  confcicnce  of  this  duty  of  diligent 
V_>kecping  thy  heart  in  Heaven^  Firll  ,  thou  d:robcyert  the  flat 
.^  commands  of  God.  Secondly,  Thou  lofeft  the  fwectefl  pares  of  Scrip- 
ture.    Thirdly  ,  And    doft  fruflratc  the  moI\  gracious  difcovenes 

.  of  God. 

^      God  hath  not  left  it  as  a  thing  indifferent  &  at  thy  own  cIioice,u  hecher 

**  thou  wilt  do  it  or  not  ?  He  hath  made  it  thy  duty  as  well  as  the  means  of 
thy  comfort, that  fo  a  double  bond  might  tie  thee  not  to  forlakc  thy  own 
mercies.  Col.  3  .  1,2.  Ifyc  ther.  be  rifcn  with  ChriJ}^ftekjhofe  things  ivhich 
Are  abovc:^  jctjour  affe^ions  on  things  above,  not  en  ihin^^s  on  CArth.'lhc  lame 

B  that  hath  God  commanded  thee  to  beiiev'e,fv:  to  hz  a  Chriftian,hach  com- 
manded thee  to  fet  thy  afrcdions  above  :  The  fame  God  that  hath  fotbid- 
den  thee  to  murder,  to  Ileal,  to  commit  adultery,  ince!>,or  Iddatry,  hath 
forbidden  thee  the  negled  of  this  great  duty-,and  dareil  thou  wilfully  d:f- 
obey  him?  Why  makefl  thou  not  confcienceof  thconeas  wellasof  the 

2  other  ?  Secondly,  befidcs,  thou  lofefl:  the  moll:  comlbrtable  pafTiges  of  [he 
Word.  All  thofe  mod  glorious  defcriptions  of  heaven, all  thofe  difcoveries 
of  our  future  bledednei's,  all  Gods  Revelations  of  iiis  purpofes  towards  us, 
and  his  frequent  and  precious  promifcs  of  our  Rcf},  what  are  they  ail  but 
loft  to  thee?  Are  not  thefethe  ftarsin  therirmamenc  of  tbcScnpture.^and 
t\\t  moft  golden  lines  in  that  Book  of  GodPOfall  the  B.ble,methinks  thou 
Ihouldft  not  part  with  one  of  thofe  Promifes  or  Predi(fliv>ns,  no  not  for 

et  a  world.  As  Heaven  is  the  perfedo:n  of  all  our  mercies,  fo  the  Promifcs 
of  it  in  the  Gofpel,arc  tlie  very  foul  of  the  Gofpel.  That  word  which  was 
fweecer  to  Davidihtn  the  hony  and  the  hony-comb,  and  to  ftrewj  the 
joy  and  rcjoycing  of  his  heart,  fer.  15. 16.  The  mofi:  plcafant  pare  of  this 

3  thou  lofcft.  Thirdly,  Yea,  thou  doll  fruflratc  the  prep.irations  of  (lirill 
for  thy  Joy,  and  makeft  him  to  fpeak  in  vain.  Is  a  comfortable  word  from 

**  the  mouth  ofGod,  of  fo  great  worth,  that  all  the  comforts  of  the  world 
are  nothing  to  it  ?  and  doft  thou  negled  and  overlook  fo  many  ofthem  ? 
Reader,  I  intreate  thee  to  ponder  it,  why  God  fliould  reveal  fo  much  of 
his  Counfel,and  tell  us  before  hand  of  the  Joys  we  (hall  pofT.'rs,  but  only 
that  he  would  have  us  know  it  for  our  Joy  .^Ifithidnot  been  to  make 
comfortable  our  prefcnt  life,  and  fill  us  with  the  delights  of  ourfore-* 
iinown  blefTednefs,  he  might  have  kept  his  purpofe  to himfelf,  and  never 
have  let  us  know  it  tillwc  come  to  enjoy  it,  nor  have  revealed  it  tons 
till  death  had  difcovered  it,  whea:  he  meant  to  do  with  us  in  the  world  to 
come  i  yea  when  he  had  got  pofTefiion  of  our  Re[},he  might  dill  have  con- 
cealed 


Part  I V.  The  Saints  Everlafiing  Reft.  6^9 


cealed  its  Eternity  from  us,  and  then  the  fears  of  lofing  it  again  would 
have  bereaved  us  of  much  of  the  fwee^nefs  of  our  Joys.  But  it  hath  pleafed 
our  Father  to  open  hisCounfcl,  and  to  let  us  know  the  very  intent  of  his 
heart,  and  to  acquaint  us  with  the  eternal  extent  of^is  Love,  and  all  this 
that  our  Joy  may  be  full,and  we  might  live  as  the  heirs  of  fuch  a  Kingdom: 
And  (hall  we  now  over-look  all,  as  if  he  had  revealed  no  fuch  matter  ? 
Shall  we  live  in  earthly  cares  and  forrows,  as  if  we  knew  of  no  fuch  thing  ? 
And  rejoyce  no  more  in  chefe  difcoveries,  then  if  the  Lord  had  never  writ 
it  ?  If  thy  Prince  had  fcaled  thee  but  a  Patent  of  fomc  Lordfliip,  how  oft  * 
wouIdU  thou  be  cafting  thine  eye  upon  it?  and  make  it  thy  daily  delight  to 
fludy  it,  till  thou  (houldft  come  to  pofiTefs  the  dignity  it  felf?  And  hath 
God  fealed  thee  a  Patent  of  Heaven,  and  doft  thou  let  it  lie  by  thee,  as  if 
thou  hadft  forgot  it  ?  O  that  our  hearts  were  as  high  as  our  Hopes,  and 
V  ^  our  Hops  as  hij^h  as  thcfe  infallible  Promifes  1 


SECT.  XIL 

.  I  o.  f~^  Onfidcr,  It  is  but  equal  that  our  hearts  (hould  be  on  G«d,  when  d 

V^the  heart  of  God  isfo  much  on  us.Ifthe  Lord  of  Glory  can  Hoop 
foIow,astofethisheart  on  finfuldufl:,  fure  one  would  think  we  fhould 
eafily  be  perfwaded  to  fetour  hearts  on  Chriftacd  Glory,  and  to  afcend 
to  him  in  our  daily  aifcdions,who  vouchfafeth  to  condefcend  to  us !  O,  if 
Gods  delight  were  ho  more  in  us,then  ours  is  in  him,  what  (hould  we  do  ? 
what  a  cafe  were  we  in  }  Chriflian ,  doft  thou  not  perceive  that  the  heart  of  * 
God  is  fet  upon  thee  ?  and  that  he  is  ftill  minding  thee  with  tender  Love, 
even  when  thou  forgettell  both  thy  felf  and  him  ?  Doft  thou  not  find  him 
following  thee  with  daily  mercies,  moving  upon  thy  foul,  providing  for 
thy  body,  preferving  both  ?  Doth  he  not  bear  thee  continually  in  the  arms 
of  Love?  and  promtfe  that  allfhall  work  together  for  thy  good?  and  fuit 
all  his  dealings  to  thy  greatefl  advantage  ?  and  give  his  Angels  charge  over 
•  thee  f*  And  canft  thou  find  in  thy  heart  to  cafl  him  by  ?  and  be  taken  up 
with  the  Joys  below  ?  and  forget  thy  Lord,  who  forgets  not  thee  ?  Fie  up- 
on this  unkind  ingratitude  1  Is  not  this  the  fin  that  Ifaiah  fo  folcmnly  doth 
call  both  heaven  and  earth  to  witnefs  againft  ?  The  Ox  hionveth  his  orp»er, 
fi-ftd  theAf  his  Af afters  Crib^bHt  Jfrael  doth  not  knove.mj  Peofle  doth  not  con- 
yr^/f-r  :  Ifthc  Oxor  Afsdoflragglein  theday,  they  likely  come  to  their  » 
home  atniohc  ,  butwe  will  not  fo  much  as  once  a  day,  by  our  ferious 
thoughts  afcend  to  God.    When  he  fpea'ks  of  bis  own  refpeds  to  us,  hear 
what  he  faith, 7/4  ^r9''i-\'WhenZion  faith.  The  Lord  hath  for faken, my  Lord  ■ 
hath  forgotten  me  :  Can  a  yvomnn  forget  her  fncking  child,  that  fie  ft?ouid  not 
have  cotnfaffion  on  thefon  ofherivomb  ?  jeA,  they  may  for  get, jet  rt>ill  I  mtfor" 
get:  Behold,!  have  graven  thee  Hpon  the  palms  of  my  hands  ^  thy  walls  are  con' 
linHdlly  before  me.  But  when  he  fpeaks  of  our  thoughts  Co  bim,  the  cafe  is 
otiierwife,/^f?-.2. 3  z.C^n  4  maid  forget  her  Ornaments  ^or  a  Bride  her  attire  ? 


650  jfi'hc  Sainti  EverUlling  Ref}.  Chap.  5. 

jet  mj  feople  have  for j^ottcnrmdxleswthoHt  number.   As  if  he  fhould  fay, 
you  would  noc  forget  [he  cloathson  your  backs,  you  will  not  forget  your 
braveries  ?.r\A  vani[ies,you  will  noc  rife  one  morning,buc  you  will  remem- 
ber to  cover  your  nakednefs;  And  arc  thcfe  of  more  worth  then  your  God? 
or  of  more  concernment  then  your  e:ernal  life?  &  yet  you  c:n  forget  thefc 
day  after  day. O  brethren, give  notGodcaufecoexpoO.ulue  with  us, as  Ifa. 
65, 1 1 .7"?  arc  tbcj  thAt  have  forjukfH  theLord^an  i  th  At  forget  my  h/y  Afoutt' 
tai>t;^B\\:  raiJ'.cr  admire  his  minding  of  thee.and  let  it  draw  thy  minde  Again 
to  hirn,  and  fay  a»  fslf  7.T  7.  ^'h.tt  is  ma»^  that  thfftJho.tlJJ}  macnific  him  ? 
And  th,it  ihoH  fl).:iLi,fi  ft  thj  heart  upon  him  f  and  that  thoujhofildfi  vifit  him 
*  e-j(rj  mormni^crtrj  him  cvcrj  mom^tN.  1 8. So  let  thy  foul  get  up  to  God, 
and  vilit  him  every  morning,ani  thy  heart  be  towards  him  every  momenc. 

STE  C  T.  X7  1 1. 

$,-i5^    ^  11.  /'"^Onfider, Should  not  our  Interefl  in  Heaven  ,  and  our  Relation  to 
V^ it ,  continually  keep  our  hearts  upon  it?  Bcfides  that  excel- 
lency which  is  fpoken  ot  be'"ore.  Why  there  our  Father  keeps  his  Court-, 
Do  we  not  call  him  Our  Father  which  art  in  Heaven  :  Ah  ungracious  un- 
worthy ch'ldren,thac  can  be fo  taken  up  in  their  play  below,as  tobemind- 
lefsoffuch  a  Father  ?Alfo  there  isChriftour  Hcad,our  KusbandiOurLife^ 
and  (hill  we  not  look  cowards  him,and  fend  to  him, as  oft  as  we  can, till  we 
n  come  CO  fee  him  face  to  face  ?  If  he  were  by  Tranfubftantiation  in  ihc  Sa- 
craments, or  o:h;r  ordinances,  and  that  as  gloriouOy  as  he  is  in  Heaven, 
then  there  were  fome  reafon  for  our  lower  thoughts :  But  when  the  Hea- 
vens mutl  receive  him  till  the  refticution  of  all  thing?-,  let  them alfo  re- 
ceive our  hearts  with  him.    There  alfo  is  our  Mother.    Yor  fernfalem  ■ 
which  is  above  is  chat  mother  of  us  all.  Gal.  4.  26*  And  there  are  multi- 
tudes ofour  elder  Brethren  -,  There  are  our  friends  and  our  ancient  ac- 
quamcanci  ,    whofe  fociety  in  ihe  flefli  we  fo  much  delighced  in  , 
and  whofe  departure  hence  we  fo  much  lamented  :    And  is  this  no 
^  attradive  to  thy  thoughts?  If  they  were  within  thy  reach  on  earth,  thou 
v/ouldn  go  and  vifit  them,and  why  wilt  thou  not  oftner  vifit  them  in  Spi- 
rit ?  and  re  Joyce  beforehand  to  think  of  thy  meeting  them  there  again? 
Si\d\  old  Bui  linger  ^  Socrates  £4«^ff  fhi  morie»dptm  ejfe,  properea  quod' 
**  Hbrnernm^  He fiodnm  ftr  alios  prot^antiffimos  viros  fe  vifptrttm  crederet  ^ 
^Ma»to  ma^ts  ego  gandeo  qni  certns  fnm  me  vifarum  ejfe  Chri)}Hm  fer- 
vatorem  menm  ,  aternnm  Dei  filium ,  in  ajftimpta   came ;  &  praterea 
tot  fanEliffimos    &  eximios    Patriarchas  ?     &c.       Socrates   rcjoyced 
ihai  he  fhould  die,  becauic  he  believed  he  (hould  fee  Horner^  Hefied^ 
and  other  excellent  men  ^  how  much  more  do  I  rejoyce,  who  am  fure  5  o 
feeChnllmy  Saviour,  thcecenalSonofGod,  inhisaffumed  fleftii^aiid 
befides,  fo  many  holy  and  excellent  men  ?  When  Luther  defired  to  die  a 
tt  Martyr,  and  could   noc   obtain  it ,  he  comforted  himfelf  with  thcfe 
thoughts,  lad  thus  did  write  to  them  in  prifon,  Vejira  vineHU-meafHnt^ 

vcfiri 


^art  I V. The  Saints  EverUflingReli,  651 

veliri  career es  (^  ignes  met  funty  dnm  confiteor  ^  fr-idico^  vobifcjue  fimut 
compatinr  c^coȣratuUr -y  Yet  ihis  IS  my  comfort,  your  bonds  arc  mine, 
your  Prifons  and  Fires  arc  mine,  while  I  confcfs  and  Preach  the  Doftrine 
for  which  you  rufFer,and  while  1  fuffer  and  congratulate  with  you  in  your 
.  fufferings ;  Even  fo  (hould  a  Believer  look  to  heaven ,and  conten^plate  the 
bleffed  Aatc  of  the  Saints,  and  think  with  himfelf,  Though  I  am  not  yet  fo 
happy  as  to  be  with  you, yet  this  is  my  daily  comfort, you  are  my  Brethren 
and  fellow-Members  in  thrift,  and  therefore  your  joys  are  my  joys,  and 
yourglory  by  this  near  relation  is  my  glory,  efpecially  while! believe  in 
the  rameChrift,and  hold  fall  the  fame  1-auh  andObcdience,by  which  yon      ,. 
were  thus  digniHcdi  and  alfo  while  I  rejpyce  in  Spirit  with  you,and  in  my 
daily  meditations  congratulate  your  happinefs.      Moreover,  our  houfc 
and  home  is  above.  For  we  know  if  this  earthlj/  honfe  of  our  Tabernacle  were 
diffolved-yWe  have  a  buiUlng  of  God,  an  houfe  not  made  with  hands  sternal  in 
the  Heavens.   Why  do  wc  then  look  no  oftncr  towards  it  ?  and  groan  not 
carneftly,  defring  to  be  cloathed  upon  with  our  houfe  which  is  from  Hcavenf 
2  Cor.  5. 1,2.  Sure,  if  our  home  were  far  meaner,we  (hould  yet  rcmembei"  * 
itjbecaufc  it  is  our  home;  You  ufc  to  {^y , Home  is  homely  ^be  it  never  fo  poor^ 
and  fhould  fuch  a  home  then  be  no  more  remembred  ?  If  you  were  but  ba-  a 
nifliedintoa  flrange  Land,  how  frequent  thoughts  would  you  have  of 
home  ?  how  oft  would  you  think  of  your  old  companions?  which  way  ever 
you  went,or  what  company  foever  you  came  in.you  would  Oill  have  your 
hearts  and  defires  thcrelyou  would  even  dream  in  the  night,that  you  were 
at  home,  that  you  faw  your  Father, or  Mother,  or  Friends,  that  you  were 
talking  with  Wife,or  Children,or  Neigbors :  And  why  is  it  not  thus  with 
usinrefped  of  Heaven?  Is  not  that  more  truly,  and  properly  our  home, 
•  where  we  muft  take  up  our  everlafting  abode, then  this,which  we  arc  look- 
ing every  hour, when  we  are  feparated  froraA'  i^all  fee  it  no  more?we  are  u 
flrangers,and  that  is  our  Country,  H?^.i  1.14,15.  We  are  heirs,  and  that 
is  our  Inheritance  jcven  an  Inheritancc,incorruptibleand  undcfrled,  that 
fadeth  not  away,  refcrved  in-Hcaven  for  us,iPfM.4.Weareherein  con- 
tinual diflrefs, and  want,and  there  lies  our  fubftance  •  even  that  better  and 
more  enduring  fubltance,  Hib.  10.34.  We  are  here  fain  to  be  beholden  to 
others,  and  there  lies  our  own  perpetual  Treafure,  A^atth.6.  21.  Yea, 
the  very  Hope  of  our  fouls  is  there ;  all  our  hope  of  relief  from  our  diftref- 
fts   all  our  hope  of  happinefs,  when  wc  are  here  miferable  ^  all  this  hope 
i*  laid  up  for  us  in  heaven,  whereof  we  hear  in  the  true  Word  of  the  Go- 
fpel,  Cel  1,5.  Why , beloved  Cliriftians,  have  we  fo  much  intereft,  and  fo 
feldomthoughts  ?  have  wefo  near  relation,  and  fo  little  affedion?are 
we  not  afhamedofthis?  Doth  it  become  us  to  be  delighted  in  the  com-  « 
pany  of  ftrangers,fo  as  to  forget  our  Father,and  our  Lord?or  to  be  fo  well 
pleafed  with  thofc  that  hate  and  grieve  us,as  to  forget  our  beft  and  deareft 
friends  ?  or  to  be  fo  befotted  with  borrowed  trifles,  as  to  forget  our  own 
profellion  and  treafure  ?  or  to  be  fo  taken  up  with  a  ftrange  place,  as  not 
wice  a  day  to  look  toward  home  ?  or  to  j-all  fo  in  love  with  tears  and 

Q_q  q  q  2  wants, 


6^  2  The  Saittts  'EvnUJling  Reft,  Chap.  ^T 

v^^'ants,  as  co  forget  our  eternal  Joy  and  Reft  ?  Chnftian?,!  pray  you  think 
whether  this  become  us  ?  or  whether  this  be  the  partoi  a  wife  or  thankful 
man?  wliy  here  thou  art  like  to  other  men,  as  the  licir  underage,  who 
differs  not  from  i  fervant  ^  but  there  it  is  that  th.ou  (halt  be  piomoted,and 
fuiiy  cftatcd  in  all  that  was  promifed.  Surely,  God  ufeth  to  plead  his  pro- 
priety in  us,  and  frotn  thence  to  conclude  to  do  us  good  ,  even  becaufe  we 
are  his  own  people,  whom  he  hach  chofen  out  of  all  the  world  .  and  why 
then  do  we  not  plead  our  intereft  in  him>  and  thence  fetch  Arguments  to 
ralfe  up  our  hearts,  even  becaufe  he  is  our  own  God,and  becaufe  the  place 
lisourownpofleffion  ?  Mcnufe  in  other  things  to  over-love,nnd  over- va- 
lue their  o\vn,andtoo  much  to  minde  their  own  things :  0,that  we  could 
minde  our  own  inheritance  /  and  value  it  but  half  as  ic  doth  defervc ! 


SECT.    XIV. 

(^.i".  et^'^*  T    Aftly  confidcr.  There  is  nothing  elfe  that's  worth  the  fetting  our 

.  .  J— ^heartson.  IfGod  have  them  not,who,or  what  fhall  have  them? 

Sijn^ltupntjs  jf^{^Q,j  ^|j^^^  j,^^  J.     j^g^  ^.j^^j.  ^^jj.  ^fjQ^  ^jj^jg  ^  ^j  ^^^  Difciples  faid  of 

rts  dc  frumii-  ^'^^ut,  (,/»';«  4.  32,3  3  J   Hath  anj  man  given  kim   meattoeAt^  that  Tve' 

to.  Sac.  an. , id  ^knoivnotof?  So  fay  I  to  thee  •,  Halt  thou  found  out  fome other  God,  or 

hdc  [acu  &    Heaven, that  wc  know  not  of?  or  fomcthing  that  will  ferve  thee  inftead  of 

d^lTfchu^^'  Reft?  Haft  thou  found  on  earth  an  Eternal  happinefs  ?  where  is  it?  and 

q-ua  nltura^fit  ^^^^  *^  '^  ^^'^^  0^^  ^^  who  was  the  man  that  found  ic  out  ?  or  who  was 

i):is,qna  xo-  he  that  laft  eia  joyed  it /'where  dwelt  he?  and  what  wai  his  name?  or  arc 

iHittas^  q:<.<-     thou  the  firft  that  haft  found  this  trcafurc  .-  and  that  ever  difcovered  Hea- 

coridu:o,f:.e     yg,^  ^j^  Earth  ?  Ah  wretch  !  truft  not  to  thy  difcoveries,  boaft  not  of  thy 

a!t'^in'"u-iin  r^^'^^^i^l  experience  bid  thee  boaft  ,or  rather  take  up  with  the  experience  of 

cafmcrpeitCj  thy  fore- fathers,  who  are  now  in  the  duft,  and  deprived  of  all,  though 

ah' ms  a  cor-    fometime  they  wcreaslufty  and  jovial  as  thou.  I  wouldnot  advifethecto 

foribus  djfm.f-  p^^j^g  experiments  at  fo  dear  rates,  as  all  thofe  do  that  feek  after  happinefs 

cam'miT?       below  ;  left  when  the  fubftance  is  loft,  thou  find  :oo  late,  that  thou  didft 

W/i/  [1:  ^A-jy-^o catch  but  a  fhadow  ;  left  thou  be  Kke  thofe  men^that  will  needs  fcarch  ouc 

huj:is  mundt     the  Philofophers  ftone  ,  though  none  could  effed  it  chat  went  before 

g,-^\,i(fmA        thenrj .  and  fo  buy  their  experience  with  the  lofs  of  their  own  eftatesand 

mc^o^ f^^^ric-  time,  v/hich  they  might  have  had  at  acheaper  rate,  if  they  would  have 

fit?'fupra,lev'u  taken  up  with  the  experience  of  their  FredeccfTors.  Sol  would  wifh  thee 

fttpendat?  i>i  not  to  difquiet  thy  fclf,in  looking  for-that  which  is  not  on  Earth:  left  thou 

fummimig-      i-earn  thy  experience  with  the  lofs  of  thy  foul,  v/hich  thou  mighteftbavc 

'svlcracur-      "^^"^^^^  *t  ^^^^^^  terms,even  by  the  warnings  oi  God  in  his  Word,and  lofs 

fi'mfuis  ex-  5,  of  thoufands  of  fouls  before  thee.  It  would. pity  a  man  to  fec,that  men  will 

titet  ?  C£t€-     not  believe  God  in  this,  till  they  have  loft  their  labour,and  Heaven,  and 

ra  demcps       ^11  •  Nay,  that  many  Chriftians,  who  have  taken  Heavea  for  their  refting 

'tUnfm-racu-  "  P^^ce,  do  lofe  fo  many  thoughts  needlefly  on  earth :  and  care  not  how 

lis.  ScoGCidibrcvit.vttgpC.icf.   Hew  muclr  more  msty  a  Chriftian  fay  fo  of  his  cxpcftcd  Glory? 

much 


Part  I  V.  The  Saints  EverUpng  Rcfi.  d 5  3 

nrach  they  opprcfs  their  fpirirs,  which  fhould  be  kept  nimble  and  <rec  for 
higher  things.  As  L^ttheriYid  to  A^IcIa-^Bhsn,  when  he  ovcrprefled  him- 
kU  with  tl;e  labours  of  his  Miniftry  ;  (0  may  I  much  more  fay  to  thec,wlio 
opprefleftchy  felf  with  the  cares  of  the  world  ;  Velltm  teadhuc  deciesflus  * 
tbrm  :  Adeo  me  nihil  tui  mifcrct,  qpntoties  monittts^  re  CKcrarestelpfum  tot 
onenbpu,^  nihil AMdis^omni^ bene Tnonitacomemnii.  Erit c:^.mferoihUtMT}^  ^  ^^^       ^.-a 
tHum  hpinc  z,ely.mfrujira  damnahu-,  ijfio  jam  ardcsfolus  omnia  fortnre^qua-  tag.  355.  b. 
(iferrum  ant  faxum  fs.  It  were  no  matter  if  thou  wert  opprefTed  ten 
times  more  •  fo  'irrle  ^0  I  pity  thee,  who  being  fo  often  warned,  that  thou 
iliouldft  not  load  chy  felf  with  fo  many  burdens,  doft  no  whit  regard  it, 
but  contemKell  all  thefe  wholefom  warnings .-  Thou  wilt  fliortly  when  it 
is  too  late,  condemn  this  thy  foolilh  forwardnefs,  which  makes  thee  fo  dc- 
firous  to  bear  all  this,  as  ifthou  wert  made  oflron  or  Stone.  Alas,  that  a 
Chriftianlhould  rather  delight  to  have  hi's  heart  among  thcfc  thorns  and 
briars,  then  in  the  bofom  of  his  crucified,  glorified  Lord !  Surely,  if  Satan  « 
{hould  take  thee  up  to  the  Montitain  of  Temptation,  and  fliew  thee  the 
Kingdoms,  and  glory  of  the  world:  he  could  fhew  thee  nothing  that's 
worthy  thy  thoughts, much  lefstobe  preferred  before  thy  Reft.  Indeed  fo  « 
far  as  duty  and  neceility  requires  it,we  muft  be  content  to  mind  the  things 
below  :  but  who  is  he  that  contains  himfelf  within  the  compafs  of  thofe  li- 
mits? And  yet  if  we  bound  our  cai*cs  and  thoughts,  as  diligently  as  ever 
we  can,we  (hall  find  the  leaft  to  be  bitter  and  burdenfom.-even  as  the  leaft 
Wafp  hath  a  fting,  and  the  fmalleft  Serpent  hath  his  poy  fon.    As  old  Hit- 
tenifis  faid  oi Rome,  Efi propriftm  RsmanApotefiatls  nt  fitferreum^  &  licet  « 
digitimincrenturadfiirvitatemiicpti,  titmen  manent  ferrei  :  It  is  proper  to 
the  Roman  power  to  be  of  iron,  and  though  the  fingers  of  it  be  diminiih- 
ed  to  the  fmalnefs  of  a  needle,  yet  they  are  iron  ilill  ^  The  like  may  I 
fay  of  our  earthly  cares,  It  is  their  property  to  be  hard  and  troublous, 
and  fo  th^y  will  be  when  they  arc  at  the  leaft  :  Verily,if  we  had  no  higher  e» 
hopes  then  whats  on  earth,  I  fhould  take  man  foramoft  filly  creature, 
and  his  work  and  wages,  all  his  travel  and  his  felicity , to  be  no  better  then 
dreams  and  vanity,  and  fcarce  wortli  the  minding  or  raentioning,efpeciaI- 
ly  cotheeaChriftiandiould  it  feemfo,whofc  eyes  are  opened  by  the  Word 
and  Spirit,  to  fee  the  emptincfs  of  all  thefe  things,  and  the  precious  worth 
of  the  things  above  :   O  then  be  not  detained  by  thefe  filly  things,  buc^ 
if  Satan  prefent  them  to  thee  in  a  temptation  ,  fend  them  away  from 
whence  they  came-,  as  Fellicamu  d\d  fend  back  the  filvcr  bowl  ("which  the 
Bifhop  had  fent  him  for  a  token j  with  this  anfwer,  AflriEii  funt  quotquot 
Tignri  cives  (^  inquilini ,  bis  fingulu  annis  ,  fclenni  jftmmento  ,  ne  qui/ 
torum  uUhm  munu4  ab  hUo  principe accifiat  j  All  that  arc  Citizens  and  In- 
habitants o'iTigHrHm^^xt  folemnly  fworn  twice  a  year,  not  to  receive  any 
gift  from  any  Prince  abroad^  fo  fay  thou,We  the  Citizens  and  Inhabitants 
of  heaven,  are  bound  by  folcmnand  frequent  Covenants,  not  to  have  our 
hearts  enticed  or  entangled  with  any  forraign  honors  or  delights,  but  on- 
ly with  thofe  of  our  own  Country  :  If  thy  thoughts  fhould  like  the  labori- 

Q^qqq  3  ou*- 


654  '^^^  Saints  Ever U fling  Reji.  Chap.  3. 

ous  bcc  go  over  the  world  from  flower  to  flower,  from  creature  to  crea- 
ture, they  would  brir.g  thee  no  Hony  or  Iwcccncfs  liome,t'ave  wliat  they 
girli^rei  fom  their  relations  t«'  Eternity. 

Olfjf^-  But  you  will  fay  perhaps,  Divmity  is  oflargcr  extent,  then  only 

to  trcatc  of  the  life  t  >  come,  or  the  way  thcrc:o  ^  there  are  many  contro- 

vcrlies, of  grcit  difficulty, which  therefore  require  much  of  ourihoughts, 

and  i'o  they  mu'l  not  be  all  of  heaven. 

•  He  thn     *    *  ^"f'^''  ^^^  '^^^  fmailer  controverllcs  which  have  vexed  our  Times,  and 

comLs  to  us      caufed  th^  dolctut  divilions  among  us,  I  exprcfs  my  minde  as  that  oi'Grafe- 

i&  cither  rus^Cum  in  vi^ttatione  n^rotcrnm^  ^  ^dcfftif/atloncfn  ex  hac  tita  ^id  beat  Am 

lc'.-n:cl,or        vrxparatlone d'prchcndiffet^controverfius  ilUs  Theo'ogicas^  quti  fcientium 

^rlrn  d    -hen  ^'*'^<^'^  ^^fl-^'^'^''"^  P'*''^^"^i  confcientUs  vero  fiu^uantes  non  fedunt^  qtidque 

h:  c^n  n-        h-jdie  m^.gfiA  ammerHm  contenticne  agitu»tur^  cr  m.-gnos  ttimHltusinrehus 

^  qulr-:  into  the  j>Hblicii  excitant ^  nnllam  prcrfttp  tifum  habere ^  qMinimo  CcnfcicKfiAs  fimpli- 

wcaknclsof      ciorum  non  alitcr  ac  olim  in  Papatu  hi4muna  figmcnta  intriedre  :  C<tpit  ab 

healons,  an     ^^^  ^^^^  atiimo  dbhorrcre,  &  in  public  is  concionibus  ta?itum  ea  prapou^re,  nut 

u;x)n  prayers         ,  _  ,       r   i     c  •    I  i    -a  it  <       i    ■  • 

for  the  Spi-      adjiacm  JAlvipcam  in  C  hrijtujn  accendendam^  o  adpietatcm  vcramjHXtA 

rits  illuniinz-  verbum  Dei  cxercendAnt^  veramcjueconJoUrioncminvita  O"  morte  prxjlan- 

:ion,hcnuy    Jjtm  Uciebattt  ;  When  he  had  found  in  his  vifiting  the  hck,  and  in  his 

know  whn      Q^j^  preparations  for  well  dying,that  the  Controvclies  in  Divmity  (which 

wi'tfi'-'Bur?  beget  a  fwelling  knowledge,  but  do  not  quiet  croubled  confcicnces,  and 

hebc*un-        which  arc  at  this  day  agitated  with  fuch  contention  of  fpirits,  and  raifc 

learncH,  let      fuch  tumults  inCommonwcalthsJ  are  indeed  utterly  ufelefs,  yea  and  morc- 

him  follow      over,  do  intangle  the  confciences  of  the  fimple,  ju!l  as  the  humane  inven- 

of^  Scripture^  ^'<^"^ '"  Popery  formerly  did  •  he  begun  with  full  bent  of  mmde  to  fhun 

and  he  will      or  abhor  thcm,and  in  his  publick  Preaching  to  propound  only  [hofe  things 

not  cifilybc     which  tended  to  the  kindling  a  true  faith  in  Jcfus  Lhriil,  and  to  ihc  exci - 

deceived  J  ice  cife oftrue  godlinefs,  according  to  the  Word  of  God, and  to  the  p;ocur- 

middlcway  ^  ingoftrucconfolation,  both  in  life  and  death,  f  I  canfcarce  cxprcfs  my 

between  ex-    own  minde  more  plainly,  then  in  this  Hiliorians  cxprcllions  of  the  mindc 

treams,  and    of  Graferus.      While  I  had  fomc  competent  mcafurc  of  health  ,  and 

he  (hall  not     j^ok't  at  death  as  at  a  greater  difiance,  [here  was  no  man  more  de- 

^foImStezmL.  lighted  in  the  ftudy  of  coiitrovcrfie  •,  but  when  I  law  dyir.g  n)cn  have 

Dodecad.  de     no   mifidc  OH   it ,  and  how    unfavory  and  uncomforcable  fuch  con- 

Ecckf.  viator^  fcrencc  was  to  them,  and  when  I  had  oft  been  ne^-'r  to  death  my  felf,  and 

And  I  thirft  it  were  wcllif  the  Learned  would  do  as  he  advifcth  the  unlearned,  1  am  furc  it  were 
better  for  the  Church  and  themfelves,  unlcfs  wc  would  h.;vc  the  unlearned  the  wifcr,  hon.-flcr  aiid 
happier  men.  \  S-xciUgte  jine  dnb'io  bl^jp'nemtd  aligata  cum  qui  v.Jlrjs  iO.itroiev^/.is  ^m.^'HAiC  au- 
fit  (luliarj  mrudita!,  quaflione!,  profan.is  hi.in.'as ,  vcrborum  I'Uf^d.n :  h.  c.  loiove.bo-,  nii-g.\s.  £»» 
veto  quid  de  me  fentiatis  parum  euro  :  h«c  p.tlam  dico  :  {iolid.rs-,  tan.rsj'inutiliS  ,  i,Uoit.is  d'fpitt.r.i- 
crics  ■  v.d.  rixniAS  &  gcrras  tQ'eomnes  eas^qu^  vel  mhilfacmnt  adptctat.m  &  ad'tficitioncn  V.cclcfiXy  vcl 
in.  verba  Dei  710/1  fu/U  plenc  revelatx,  cxplicaije,  decifx,  &  fie  a  S/iriiu  S.irlio  ad  filntvhnrmnus 
necel[ariajudicat<t.  At  tales  nm  funt  hodiernx  qutcdnm  eoUrevirJi^.  Vera  mc  fcribcrc  judicable 
olim'Ecclefia  j  judieabit  ipfe  CknftuT.  Solttis  fupra  modum  ex  agger. ire  minutijlimai  fxpe  litien'aSi 
quafi «  qiiibui  cardo  fempiierru  faint U  uaice  depr?uliat.  At  longe  aliter  foiiiuiii  auicu  -q  le  noniiim  fuiU 
ve^ris  pr*conceptisopin}OntbmfafcintHii  &  (ontagio  vepo  infcHi.  Rupert.  Mclclenius  I'arxncfi  Votiy. 

pxepMeEcclef.Tol.p.i'  ^       • 

founa 


Part  I  V*  The  Saints  E'verUfiing  Reji.  ^55 

found  no  delighc  in  them,  further  then  they  confirmed,  or  illullrated  the 
Doftrine  of  E:ernal  Glory,!  have  minded  them  ever  fince  the  Icfs:  though 
every  Truth  of  God  is  p'-ecious,  and  it  is  the  fin  and  fhame  o''"  ProfelTors, 
that  arc  no  more  able  to  defend  the  Truth,  yet  Ihould  all  our  ftudy  of  con- 
troverfic  heftillin  reUtion  to  this  perpetual  Reft,  and  confequencly  be 
kept  within  its  bour.ds,  ar.d  with  mofl  ChriQians,  not  have  the  tiventieihr 
part  of  our  time  or  thoughis :  Who  rhic  hath  .ried  both  (ludies  doth  not 
cry  out,  as  S utk mf rh ard  w 2.^  v:ox\x.  10  do  ofthcPopifh  School-Divinity,  » 
J^/^  mc  mlfcrtim  tandem  libcr/ibit  ab  ifia  rix'fa  Theolo^ia?  Who  will  once 
dgjiver  me  wretch  from  this  wrangling  kind  ot'Divinit^  ?  And  as  it  is  faid  of 
Sucholcer^Cum  cximiis  a  Deo  dotibn^  ejfct  dccoratiuj/i  cert  amen  titmen  cum  « 
rabiops iHiHi fecsiHTheologis defcendere mlmt.  Defii  (inqait)  difpfttare, 
citpi fuvjiutare  :  ejuuniam  illud  d'Jftfationem,  hoc  colledionem fiamficat  J'^dit 
cnim  ab  in  controverfi.fs  mover':,  cjhas  nulla  unquam  amor  is  D<fi  fcintilla 
calefecerat :  vidit  ex  diHtHrms  Thcohgorum  rixis^  tttlHtatis  nihil ^  detrimen- 
ti  plHrimumin  Ecclefta-s  redund.ijfe  •,  i.e.  Though  he  was  adorned  by  God 
with  excellent  gifts,  yet  would  he  never  enter  into  contention  with  the  fu- 
rious Divines  oFthat  age.  I  havcceafed  ffiichhej  my  Difputations,  and 
now  begin  my  Supputation  ^  for  that  figniheth  Diffipation,  but  this  Col- 
!e<3ion  :  For  hefaw,  that  thofe  men  were  the  movers  of  Controverfies, 
whohadnever  been  warmed  with  one  fpark  of  the  love  of  God  ^  he  faw. 
That  from  the  continual  brawls  of  Divines,  no  bcnefit,but  much  hurt  did 
accrue  to  the  Churches  ^  and  it  is  worth  the  obferving  which  the  Hiftorian 
adds,  Quapropter  omnis  ^jtu  cur  a  in  hoc  erat^  ut  auditoresfideifua,  commiffos^ 
doceret  bene  vivere  cr  beate  mori  j  Et  annotatPim  in  adverfariit  umici  ejtis 
reperernnt,  fermultos  in  extreme  Agone  conftitutos^  gratias  ipfi  hoc  nomine 
egijfe,  ejHodipftiu  dn^H  fervatcrem  futHm  Jefnm  agnovijjent,  cujftiin  cogm- 
tione  pfilchrum  vivere^mori  vero  longe  pHlcherrimum  dacerent.  Atqfte  hand 
fcio  annen  hoc  ipff.m  longe  Bucholcero  cor  am  Deo  jit  glorioftm  fHtiirrim,(jTianf 
ftalii^Mot  c en-: entio forum  libclloru  mjriadas  pojleritata  memorix  ccnfecrajfctv 
i.e.  Therefore  this  was  a!l  his  care,  That  he  might  teach  his  hearers  com- 
mitted to  his  charge,  Tc  live  ircll,  and  d:e  happily  :  And  his  friends  found 
noted  dovvn  rnhis  Paper-,  a  great  many  of  pcrfons,  who  in  their  laft  ago- 
ny, did  give  him  thanks  for  thisvery  reafon,  Thatby  his  diredion  they 
had  come  to  the  knowledge  ofjefus  their  Saviour  ;  in  the  knowledge 
of  whom.  They  efleem  it  fweet  to  Hve^  but  to  die  far  more  frveet.  And  I 
cannot  tell  whether  this  very  thing  will  not  prove  more  glorious  to  Bn- 
f/jj/ff/' before  God,  then  ifhe  hadconfecrated  to  the  memory  of  pofic- 
rity,  many  myriads  ofcrntentiou?AVritings.  And  althe  ftudy  of  eon-  „ 
troverfies  is  not  the  moll:  pleafant,  nor  the  moft  profitable  •,  fo  much 
lefs  the  publick  handling  of  them  ;  For  do  it  with  the  greateft  meck- 
ncfs,  and  ingenuity,  yet  fhall  wc  meet  with  fuch  unreafonabic  men, 
as  the  faid  5/*f  ^o/cf r  did,  ^tti  arrepta  ex  alicjuibus  vocuUi  calamniaH' 
di  materia  ,  hdrefeos  infimhlare  C^  tradncere  optimum  virum  non  ertt- 
hifcerent  \  Frniira  obtefiante  ipfo^  djxtre  data^  dtxtre  acciperent  •,  i.e.Who 

taking 


6S6  fthe  Sawts  EverUJlirJg  Rcfl.  Cliap.3. 


caking  occafion  ofreproach  from  fome  fmaU  words,  were  not  afljar.icd  to 
traduce  the  good  man,and  accufe  him  of  Herefie, while  he  in  vain  obteftcd 
with  them>  that  they  fliould  take  in  good  pare,  w.hac  was  delivered  with 
a  good  intenrion.  Simcidcs  faith  m  Eccleft.-iflicus,  Chap.  26.  That  a 
«  fcolding  woman  (hall  be  fought  out  for  to  drive  away  the  enemies-  hue 
experience  of  all  ages  tels  us  to  our  forrovv,that  the  wrangling  Divincis 
their  chidell  in-lct,and  no  fuch  Scarecrow  to  them  a:  all. 

So  then  it  is  dear  to  me,  "1  hat  there  is  nothing  worth  our  minding,  but 
Heaven, and  the  way  to  Heaven, 

All  the  Qucftton  will  be  about  rhc  affairs  of  Church  and  State .-  Is  not 

this  worth  our  minding  ?  to  fee  what  things  will  come  to  ?  and  how  God 

will  conclude  our  differences  '•! 

a       jinfiv.  So  far  as  they  arc  confidered  as  the  providences  of  God,  and 

as  they  tend  to  the  fetling  of  the  Gofpel,  and  Government  of  Lhrift,  and 

fo  to  thefavint^ofour  own,andour  pofteri ties  fouls,  they  are  well  worth 

our  diligent  obfervation;  but  thefe  arc  only  their  relations  to  eternity. 

"  Pvcad  o?*"' a*  Otherwife  I  fhould  look  upon  all  the  ftirs  and  commotions  in  the  world, 

ms  excellent    ^uc  as  the  bufic  gadding  of  a  heap  of  Ants,  or  the  fwarmingofa  neilof 

crthT'Sdf  ^^^P^  ^^  ^^^^  •■  '^^^^  ^P"^"  "^^^  "^^"^  ^^•^^  dertroy s  all  their  labour  ^  or  as 

vanity  md    «  ^"  Entcrlude  or  Tragedy  of  a  few  hours  long:They  firft  quarrel,and  then 

wickcdncfs       figlit,  and  let  out  one  anothers  blood,and  bring  themfelves  more  fpeedily, 

from  his  pro-  and  violently  to  their  graves  ^  which  however  they  could  not  long  have 

^eftinthe      delayed,andfo  comc  down, and  the  Play  is  ended  :  And  the  next  gene- 

I  °AdT)o-Iit  '  J'^^^on  fucceeds  them  in  their  raadnefs,and  make  the  like  buftlc  in  tiic  world 

for  a  time  ^  and  fothey  alfo  come  down,  and  lie  in  the  dufl.     Like  the 

"  RontAn  GUMateres,  that  would  kill  one  another  by  the  hundreds  to  make 

the  beholders  a  folemn  fliew;  or  as  the  young  men  of  fo^il;  and  Abner,  that 

muft  play  before  them^by  flabbing  one  another  to  the  heart, and  fall  down 

and  die,  and  theres  is  an  end  of  the  fport.  And  is  this  worth  a  wife  maqs 

obfervance  ? 

Surely,  our  very  bodies  themfelves,  for  which  we  maJ^e  all  this  ado  in 

*  the  world,  are  very  filly  pieces :  Look  upon  them  (not  as  they  arefet 

out  in  a  borrowed  bravery)  but  as  they  he  rotting  in  a  ditch,  or  a  grave  ^ 

and  you  will  fay,  they  are  filly  things  indeed.  V/hy  then,  fure  all  our  deal- 

**  ings in  the  world,  ourbuyings  and  felling?,  and  eating  and  drinking,  our 

building  and  marrying,  our  wealth  and  honors,  our  [>eaceandour  war,  fo 

far  as  they  relate  not  to  the  lite  to  coqie,  but  tend  only  to  the  fupport  and 

pleafing  of  this  filly  flelh,mufl:  needs  themfelves  be  (Illy  thing«,  and  not 

worthy  the  frequent  thoughts  of  a  Chriftian :  Lor  the  Means  (as  fuch^  is 

meaner  then  their  end. 

J      And  now  doth  not  thy  Confcience  fay  as  I  fay, that  there  is  nothing  but 

Heaven,  and  the  way  to  it,  that  is  worth  thy  minding  ? 


SECT. 


Pare  I  V.  The  Saints  BverUfting  Reft,  ^5  7 

SECT.  XV. 

THus  I  have  given  thee  thefe  twelve  Arguments  to  confider  of,  and  if 
it  may  be,  to  perfwade  thee  to  an  heavenly  mind  :  I  now  delire  thee 
to  view  them  over,  read  them  deliberately, and  read  them  again,  and  then 
tell  me,  Are  they  Reafon,  or  are  they  not  ?  Reader,  ftop  here  while  thou 
anfwercft  my  Qucftion  .•  Are  thefe  Confiderations  weighty,  or  not  ?  Are 
thefeArgumentsconvincing,  or  rot?  Have  I  proved  it  thy  duty,  and  of 
flat  neceflity,  to  keep  thy  heart  on  things  above,  or  have  I  not  fSay,Yca, 
or  Nay,  man  1  If  thou  fay  Nay  ■,  I  am  confident  thou  contradidcft  thine 
own  Confcience-,  and  fpcakelt  againft  the  light  that  is  in  thce,and  thy  Rea- 
fon  tcls  thee  thou  fpeakeft  falfly  :  If  thou  fay  Yea,  and  acknowledge  thy 
felf  convinced  of  the  duty  ;  bear  witncfs  then,  that  I  have  thine  own  con- 
feflion.-That  very  tongue  of  thine  fliall  condemn  thee,  and  that  confcflion 
be  pleaded  againft  chee,  if  thou  now  go  home,  and  caft  this  oflF,  and  wilful- 
ly negleA  fuch  a  confeffed  duty  •  and  thefe  twelve  Confiderations  (hall  be 
asajury  to  convift  thee,  which  I  propounded, hoping  they  might  beeffe- 
ftual  to  perfwade  thee.  I  have  not  yet  fully  laid  open  to  you,  the  nature 
and  particular  way  of  that  duty,  which  I  am  all  this  while  perfwading  you 
to,  that  is  the  next  thing  to  be  done :  All  that  I  have  faid  hitherto,  is  but 
to  make  you  willing  to  perform  it.  I  know  the  whole  work  of  mans  falva- 
tion  doth  ftick  moil  at  his  own  will :  If  we  could  once  get  over  this  block 
well,  I  fee  not  what  could  ftand  before  us.  Be  foundly  willing,  and  the 
work  is  more  then  half  done.  I  have  now  a  few  plain  DireAionstogive 
you, for  tohelpyou  in  doing  this  great  work  •  but  alas,  it  is  in  vain  to 
mention  them,  except  you  be  willing  to  put  them  in  praftice.  What  fayeft 
thou  Reader,  Art  thou  willing,  or  art  thou  not '  wilt  thou  obey,tf  I  fliew 
thee  the  way  of  thy  Duty  ?However,I  will  fet  them  down,  and  tender 
them  to  thee, and  the  Lord  perfwade  thy  heart  to  the  Work. 


Rrrr  CHAP. 


I 


658 


The  Saints  E^erU(}in(^  P.efl* 


Chap.  4, 


CMAP.   IV. 


Qonta'in'mg  fo}yie  Hmdcranccs  of  a  Heavenly 
Life. 


$.1. 

*  Ad  ill.-m  vi- 
a.n  rtquiiitur, 
l.Quoi  homo 
per  vlrtuofam 
afTaefadio- 
nem  Sc  f;rati- 
am,  fie  radica- 


SECT.  I. 

Hcfirfl:  task  tliac  Imufl:  here  fet  thee,  confils  in  the 
avoiding  of  feme  dangerous  *  hinderances,whith  ocher- 
wifewill  keep  tliecoflf  from  this  work,  as  they  have 
done  many  a  thoufand  fouls  before  thee.  If  I  fti  .nv  thee 
briefly  where  the  Rocks  and  Gulf  do  lie,  1  hope  thou 
w!k  beware.  If  I  flick  up  a  mark  at  every  quickfand,! 
hope  I  need  to  fay  no  more,  to  put  thee  by  .:.  Therc- 
tusin  ViHucu  ^*^^^  ^^  ^^^^'"^  valued  the  com  forts  of  an  Heavenly  convcrfation,  I  here 
bus-,  Quoi  il  dm- ge  thee  from  God  to  beware  mod  carefully  ofthcfc  impediments, 
nullimdclc-  et  I.  The  fird  is.  The  living  in  a  known  unmoitihed  fin.  Obferve  this. 
aKioncm  hi-j  Q  ^{^^j.  davock  this  will  make  in  thy  foul  !  O.  the  joys  that  this  hath 
iit'.i  vanx  dedroyed!  The  blcfTed  Communion  wich  God, that  this  hath  interrupted  .' 
plo.jx,  in  cu^  The  ruins  it  hath  made  amongd  mens  graces  1  The  foul  ftrengthenirgdu- 
piditatc  di-      ties  that  this  hath  hindred  1  And  above  all  others,  it  isefpccially  an  enemy 

ccilorui"*'^  Chriftian  Reader,  I  deflre  thee  in  the  fe.ir  of  God,  flay  here  a  little,  and 
£\i\x.  1.  Re-**fcarch  thy  heart:  Art  thou  one  that  had  ufed  violence  with  thy  confcicncc? 
quir:tur  inter-  Art  tl)6u  a  wilful  negledcr  of  known  duties  j  eitlier  publi-ck,  private,  or 
niiiB  filenti-  fecret  ?  Art  thou  a,  Have  to  thine  appedte,  in  eating  or  drinking  ?  or  to  any 
other  commanding  fenfe  ?  Art  thou  a  p'oud  feeker  of  thine  own  edeem  ? 
and  a  man  that  mud  needs  have  mens  good  opinion,  or  elfe  thy  mind  is  ail 
ina  combudion  .?  Art  thou  a  wilfully  pccvifli  and  pafiionate  perfon?as 
if  thou-wert  made  of  Tinder,  or  Gun-powder,  ready  to  takefire  at 
every  word, or  every  wry  look,  or  every  fuppofed  lleightingof  thee? 


Uin,  ut  non 
©ccupct  fc 
circa  cxtcri- 
ora ;   Q^ld 
aujicrit,  Vwl 
Vidcric  foiis 
nihil  curan- 


do  ,  tAnquam  . 

jnfo-nno  occurriflcnt.  5  Miorofa  ad'ixfio  cim  Deo  :  ft  omnia  ejus  judicia  ,  oninia  fafta,  omnes 
ilod  ina^ ,  cun  revjicnix  a'.upledatur.  4.  QuoJ  nihil  aliud  qiixrat ,  fed  rcpucct  fibi  ilium  di- 
ledum  fuificiencifTim mij  fu^jei  cxccllentcm  illii>n  in  corde  fuo  dilig.1t  fupcr  omnc  quod  poteft  videri, 
audiri,  Ycl  cogic 'li,  vcl  hviiinari:   Quia  totus  amabiliSj  totus  defiderabilis,   &c.     5.  Quod  fxpc 

eiacit  ad  neuwriam  [>5rfcdiones  Dei,  &  ilh>  imime  congiatukttu-.    GcrfoH.'^.  part.ia  Alphabeio 

"i^'ai  amorit, 

00 


Part  I  V.  The  Saints  EverUjiing  Re/i.  6^9 


or  every  negledof  a  complement  or  courtcfie?  Art  thou  a  knowing  decei- 
ver of  others  in  thy  dealing  for  one  ihat  haft  fet  thy  felf  to  rife  in  the  world? 
not  to  fpeak  of  greater  fins,  which  all  take  noticcof :  Ifthis  be  thycafe, 
I  dare  fay,  Heaven  and  thy  foul  are  very  great  ftrangcrs ;  1  dare  fay,thou 
arc  feldom  in  Heart  with  God  and  there  is  linlc  hope  it  (hould  ever  be  bet- 
rer,as  long  as  thou  continued  in  thcfe  tranfgrcfllons.-Thefe  beams  in  thine  '  ^-  w  -i^fqiie 
cyes.will  not  fulfer  thee  to  look  to  Heaven-  thcfe  will  be  a  cloud  between  l^f'^J^^'"' 
V   chec  &  God  *Whcn  thou  doll  but  attempt  to  ftudy  Eternity, &  to  gaiher^p^^-^J^'-/ 
comforts  from  the  life  to  comc.thy  fin  will  prcfently  look  thee  in  the  fice,  ^tmb,  poftbi- 
ajid  fay,  Thcfe  things  bc!ong  not  to  thee:  How  fliou! Jft  thou  take  comfort  l^'  "oj  <:'.t 
from  Heaven,who  taked  io  much  pleafurein  the  lulls  of  thy  flelh?  0,!iow  ^'^'f'°l;'Jl,  f' 
this  will  damp  thy  Joys  /  and  make  the  thoughts  of  that  day,  and  (late,  to  ^^,,^j^  ^f //* 
become  thy  trouble,  and  not  thy  delight  1  Every  wilful  fin  that  thou  livefl  ht-unluum 
in, will  be  to  thy  comforts  as  water  to  the  (irc;  when  thouthinkcd  to  quick-  Solh^  oalmn 
en  them,  this  will  quench  thera- when  tiiy  heart  begins  to  draw  near  to  P^g-pScc. 
God,'  his  will  prefently  come  in  thy  minde,ar,d  cover  thee  with  {hame,  &  vAlrniM^n- 
fill  thee  with  doubting. Befidesfwhich  is  mod  to  the  point  in  hand)it  Aqi\\^^.oi  m  hiff- 
utterly  mdifpofe  thee,  anddiiablc  thee  to  this  work  :  when  thou  lliouldfl  ctrccup'utypcr- 
vind  up  thy  heart  to  heavL-n  ,  alas, its  bxafled  another  way  ;   it  is  intan-  I'^i^Jocim 
gled  in  the  lulls  ofthe  fledi.and  can  no  more  afcend  in  Divine  Meditation,  '^yj-',   /,j  ^v 
then  the  bird  can  fly,whofe  wings  are  clipt,orthat  is  intangled  in  the  lime-  q,u  ihrolngo- 
twigs,or  taken  in  the  fnare.Sin  doth  cut  the  very  finews  ofthe  fouljthere-  >'^.V7 rorfiqa-i 
fore,  I  fav  of  this  heavenly  life,  as  "Mr.  Bolton  faith  of  Prayer,  cither  it  will  ^^'''■'Ulg'nii.m 
niske  thee  leave  finnins,  or  fin  will  make  thee  leave  it  :  and  that  quickly  J'  '"''''^'■^ 
too:  hor  tnefe  cannot  continue  together.!  t  thou  be  here  guilty, who  readeit  ^^.^^^^  ^t^^^ 
this,l  require  thee  fadly  to  think  of  this  folly. O  man!  what  a  life  doll  thouVrafcrf,  e^ 
lofe!  and  what  a  life  doll  thou  chufe.'  what  daily  delights  doft  thou  fell, for  /"''"  "^^^^f  'mo- 
tile fwinifh  pleafureof  a  (linking  luQlwhat  aChrifllwhat  a  glory  doft  thou  [3^f  J^f 
turn  thy  back  upon,  when  thou  art  going  to  the  embracenents  of  thy  hel-  ^kirc  '^ftntiL  • 
hfh  pieafures!  1  have  reid  of  a  Gallant  addifted  to  unclcanefs,who  at  la(l,«»z</  ^o-.o  atq.it 
meeting  with  a  beautiful  Dame,  and  having  enjoyed  his  flefhly  defires  of  ^''fi\tii'oiUis 
her,  found  her  in  the  morning  to  be  the  dead  body  of  one  that  he  had  ^^:^i'*'^^'^^^  td 
formerly  finned  with,  which  had  been  a<ftcd  by  the  devil  all  night,  and  left  ,iiis"J"daiit' 
dead  again  in  the  morning.  Surely  all  thy  finfull  pieafures  are  fuch  ;  The  i>itellg.ti  -y^ 
devil  doth  animate  them  in  the  darknefs  of  the  night ;  but  when  God  ft.ifi  ttmsex 
awakes  thec,at  the  farthe{l,at  death,thc  deceit  is  vanifhed,  &  nothing  left  'J^,"  cpiiusi 
but  a  carkcafs  to  amaze  thee,and  be  a  fpeftacle  of  horror  before  thine  eyes,  ^nf^ipcmu-' 
Thou  thinkeft  thou  haft  hold  of  fome  choice  delighc,but  it  will  turn  in  thy9iu-my&  iq^ntn 
hand    as  ^(j/^/ rod)  into  a  Serpent ,  and  then  thou  wouldftfain  be  rid  c}iindie'judi- 
of  it,  if  thou  kncweft  how ;  and  wilt  flic  from  the  face  of  it,  as  thou  doft  ^"pr-fp^jra-  ^ 
now  embrace  it :  and  ftiall  this  now  detain  thee  from  the  high  delights  of  ^.^eZitrrm 
ihc  Saints  ?  If  Heaven  and  Hell  can  meet  together,  and  if  God  can  become  in  >4;ri  Ta- 
alover  offin,  then  maift  thou  live  in  thy  fin,  and  in  the  taftes  ofglory,  and  iefiibu^  pramU, 
maifthavea  converfation  in  Heaven,  though  thou  cheriQuhy  corrupti-  Athanaf.  ^t 
on.  If  therefore  thou  findethy  felf  guilty,  never  doubc  on  it.  but  this  is  ff  "^t  •'^^I^*' 


660  JheSdintsEvcrUjlingRefl.  Chap.4. 


the  caufc  that  ertrangeth  thee  from  Heaven  :  And  take  heed,  leR  it  keep 
d'^ll^hitfs  out  theej  as  it  keeps  out  thy  heart-  and  do  not  fay,  but  thou  waft  bid, 
WulJ  will  Take  heed.  Yea,  if  thou  be  a  roan  that  hitherto  hall  efcaped,  and  knowcft 
foonb;  drawn  no  raigning  fin  in  thy  foul  •,  yet  let  this  warning  move  thee  to  preventi- 
totHi:  which  on,  and  ftir  up  a  dread  of  this  danger  in  thy  fpirit.  As  H«««/«;  writes  of 
r^h  rr^^^'-  *^'n^^<^'^>That  hearing  the  mention  of  the  unpardonable  lin  agarnfi  the  holy 
A'.exaji'l  Vte-  Ghofb,  it  Rirred  up  fuch  fears  In  his  fpirit,  that  made  him  cry  out,  What  if 
digog.l  c.:p.  I.  thisfhould  be  my  cafe  ?  and  forouzed  him  to  prayer  and  trial.  So  think 
*  Nemo  dlu  thou,  though  thou  yet  be  not  guilty ,  what  a  fad  thing  it  were,  if  ever  this 
tutus  penculo  {y^QuJ^i  prove  thy  cafe :  And  therefore  watch.  *  Efp^cially  rcfolve  to  keep 
Xff'fTt^^/f  ^""^"^  theoccafionsof  (in,and  as  much  as  is  pofrible,out  of  the  way  of  temp- 
dijboUtn  fir-  stations.  The  ftronge.lChridian  is  unfafe among  occafionsoffin.  O  what 
'J  !s  Dei  pote-  need  have  we  to  pray  daily,  Lead  us  not  into  temptation,  but  deliver  us 
r/f,  q.'itfcdia-  f^Q^  gy;i  ?  And  (hall  we  pray  againft  them, and  call  our  felves  upon  them  ? 
impluVJk  l^Dnvid,  Selomsn.Peter^&Lc.  teach  you  not,  at  lead  look  upon  the  multi- 
Cyprian.  £;».  tudes  that  have  revolted  of  late  times,  and  fallen  into  the  mod  horrid  fins 
ix.f.  169.       with  religious  pretences :  As  Chrift  thought  meet  to  fiy  to  his  Difciples, 

Remember  Lots  wife,  and  what  I  fay  to  one,  1  fay  to  all,  Watch :  So  fay  I, 

Remember  thefe  and  Watch. 


SECT.  II, 

^2  ^*  A  Secondhfnderancecarefully  to  be  avoided,  is.  An  Earthly  mind: 
*  -LjLtor  you  may  eafily  conceive,  that  this  cannot  (land  w^ith  an  hca-' 
The  defcn-  venly  minde.  God  and  Mammon,  Earth  and  Heaven,  cannoVb'o^th  have 
\Cld°lin5  the  delight  of  thy  heart.  This  makes  thee  like  Anfelmns  Bird,  with  a 
>/5«rfo«(^f4«f*ftonc  tied  to  the  foot,  which  as  oft  as  fhe  took  flight,  did  pluck  her  to  the 
fitnduh  m/t  Earth  again.  If  thou  be  a  man  that  haft  fancied  to  thy  felf,  fome  con- 
tcr'is  accrtiui  [gnt  or  happinefs  to  be  found  on  earth,  and  beglnneft  to  taftc  a  fweetncfs 
!>/»«>•/ 5  y£-  in  rain,  and  to  afpire  after  a  fuller  and  an  higher  eftate,  and  haft  hatched 

trttO  Domini,        -°'..  ''n-ii-  j°j-  t  r-  i    r- 

(icdax'ti  corpore  '^me  thrivmg  pro  jeas  m  thy  bram,  and  art  dnvmg  on  thy  nfing  defign  ; 
fcbus;  No  I  Believe  it,  thou  art  marching  with  thj'  back  uponChrift,  and  art  pofting 
^itmoctras:  apace  from  this  Heavenly  life.  Why,  hath  not  the  World  that  from 
]^'^^'■^^^/'£'/'-  "  thee,  which  God  hath  from  the  Heavenly  believer  ?  When  he  is  blef- 
c//*  Horat.  ^^"S  himfelf  in  his  God,  and  rejoycing  in  Hope  of  the  Glory  to  come  ; 
J^d!po-efi  then  thou  art  blefling  thy  felf  in  thy  profperity,  and  rejoycing  in  hope  of 
ji^uperejj'e  qui  thy  thriving  here  :  When  he  is  folacing  his  foul  in  the  views  of  Chrili , 
""^^^{y  Yl  ofthe  Angels  and  Saints,  that  he  (hallHve  with  for  ever  ^  then  art  thou 
m7q!i'i)'odi''  comforting  thy  felf  with  thy  wealth ,  in  looking  over  thy  Bills  and 
Wjc??  m.tm  Bonds,  in  viewing  thy  Mony,  thy  Goods,  thy  Cattcl,  thy  Buildings, 
fiuper  illc  efi 

qu'i  cum  m'ilta  haheiff^  plur.t  ({"fidt  rat.Vlcam  toiidem  quern xdmoitm fcntlo  :  mmit  tarn  pMfcr  poteft  cffe  quam 
nit:is  efi.  Jves  fiie  pariim>n.l)  zivi^:it :  &  indkf pecora pafcuntiir,  &  httc  noblt  tamin nata  fuityqua  om- 
'tin  (i  MS  coii:'tpifc'im  a,  poljidemtts.  ■  l?}tnr  iii  q  d  viam  terit,  eofxlkior  quo  levior  lft:edit :  ita  beatior  itt 
ht:i.'mcie vivirkil q!u pMpcrtitc fe [MiVAt -^m^f^i^ dtvUkumomrc fufpim,l^\xt, Fceiix  OClnv.p'i^i. 

or. 


Part  I V.  The  Saints  EverUjling  Re/i.  66i 


or  large  PolTeiiionj  and  art  recreating  thy  minde  in  thinking  of  thy  hopcs^ 
of  the  favour  of  foroe  great  ones,  on  vv-hom  thou  dependeft  •,  of  the  plea- 
lantnefsofa  plentiful  and  commanding  ftate  ^  of  thy  larger  provifion  for 
thy  children  after  thcc  ;  of  the  rifingofthy  houfe,  or  thcobeyfanceof 
thine  inferiours :  Are  not  thtfe  thy  morning  and  evening  thoughts,  when  « 
a  gracious  foul  is  above  with  Chrift  ?  Doft  thou  not  delight  and  pleafe  thy 
fclf  with  the  daily  rolling  thefe  thoughts  in  thy  mind,  when  a  gracious 
foul  (hould  have  higher  delights  }  If  he  were  a  fool  by  the  fentence  of  » 
Chrill,  that  faid,  Scfi/uke  thy  refi^  thou  haft  enough  laid  up  for  r/i^nj  years  : 
What  a  fool  of  fools  art  thou,  that  knowing  this,  yettakdtnot  warning, 
but  in  thy  heart  fpeakeft  the  fame  words  ?  Look  them  over  ferioufly,  and 
tell  me,  what  difference  between  this  fools  exprcflions,and  thy  affedions  ? 
1  doubt  not,  but  thou  hal}  more  wit  then  to  fpeak  thy  mind  juft  in  his 
language  •,  but  man,rcmember,thou  haft  to  do  with  the  fearcher  of  hearts.  ^JP''^!!'  ^^' 
IcmaybethouholdUon  inthy  courfeofduty,  and  praift  as  oft  as  thou  v.ord  [J'wL 
didl\  before  •,  it  may  be  thou  kecpeft  in  with  good  Minifters,  and  with  god-  Bread  ]  faith, 
lymen,  and  feemelt  as  forward  in  Religion  as  ever  ;  But  what  is  all  this  wcthat  have 
to  the  purpofe  ?  Mock  not  thy  foul,  man ;  for  God  will  not  fo  be  mocked.  ^f"^""*^f? 
What  good  may  yet  remain  in  thee,  I  know  not  •  but  fure  I  am, thy  courfe  (^L  )°in  iur 
is  dangerous,  and  if  thou  follow  it  on,  will  end  in  dolor.     Methinksl  Haptiimal 
fee  thee  befooling  thy  felf,  and  tearing  thy  hair,  and  gnafliing  thy  teeth,  Ccvcnrmc 
when  thou  hearelfc  thy  cafe  laid  open  by  God  :  Thou  fool,  this  night  lliall  with  CKiift, 
they  require  thy  foul  from  thee  :  and  then  whofc  are  all  thefe  things  ?  a"vavthc  *^^' 
Certainly,  fo  much  as  thou  delightcfl  and  rcfteft  on  Earth  :  fo  much  isttnchcsand 
abatedof  thy  delights  in  God.     Thine  earthly  minde  may  confill  wi[h  gloiyofitin 
thy  profcflion  and  common  duties  :  butit  cannot  confift  with  this  Hea-  o"/ /belief  of 
vcnly  duty.     1  need  not  tell  thee  a!l  this,  if  thou  wouldll  deal  impartially,  Jrace"niuft 
and  not  be  a  traitor  to  thy  own  foul  :  thou  knoweft  thy  felf  how  feldora*  only  ask  for 
and  cold,  how  curfory  and  flrangethy  thoughts  have  been  of  the  joys  food  and  vi- 
hereafter,  ever  fince  thou  didft  trade  fo  eagerly  for  the  world.     Methinks  ^^»ais,fceing 
I  even  perceive  thy  confcience  (lir  now,  and  tell  thee  plainly,  that  this  is  i°^^  Js^he^^^' 
thy  cafe  :  Iiearit,  man  .-  O,  hear  it  now  .-  left  thou  hear  ic  in  another  that  fo'rfaketh 
manner  when  ihou  wouldft  be  full  loth.     Othecurfed  maJnefs  of  manyjjnot  all  that 
ihitfecm  to  be  religious  /  who  thruft  themfelves  into  multitude  of  cm-  hs  l^ath  can- 
ploymcnts,  and  think  they  can  never  have  bufinefs  enough,  till  they  are  "^'ir^-  i*^^^ 
loaded  with  labours,  and  clogged  with  cares.  That  their  fouls  are  as  unfit  f^pr.Tn^orat. 
to  Gonvcrfe  with  God,  as  a  man  to  walk  with  a  mountain  on  his  back :  Do.n.  in.  Sea. 
and  till  he  hath  even  transformed  his  foul  almoft  into  the  nature  of  his  M-r^i?- 
drofliecarkafs,  and  made  it  as  unapt  to  foar  aloft,  as  his  body  is  to  leap  f^orJ^i^.y^ 
above  the  Sun  :  And  when  all  is  done,  and  they  have  loft  that  Heaven  amoAem-^ 
they  might  have  had  upon  Earth,  they  take  up  a  few  rotten  arguments  to  poralium, 

-yi?;.  Omnis 
tcrrcnat  fubftamix  qux  potcft  effc  de  poffcflionc  hominis  ;  &  habltudinum  refpcftl.  r^rum  'n  reVus 
rerrcnis  fundataruni,  qaas  homo  irrationabilic;r  apjctit,  ficutdoaiinia  &  hcnorc*  mundanoSj  qui  ex 
poflclTione  lalium  oriiimur.     He  ita  i  T/;,"?.  6.-i^.  Kadix  omnium  maloium  eil  ciipld^tas.   JVicl^'ij'. 
Txialog.  i>3 .  c.  1 8 .  fol.  7  X J  7  3 . 

Rr  r  r  3  -  provi' 


662  The  Saints  Ever Uliirt^U eft.  Qiap.  <^ 

(J  prove  It  lawrul,  and  [hen  they  think  tliacrbcy  have  falved  all  :  though 

thcle  foes  would  not  do  fo  for  their  bodies,  nor  forbear  their  eating,  or 

drinkinp,  or  Q?cping,  or  fporting,  though  they  could  prove  it  lawful  lo  ro 

do  :  though  indeed  chey  cannot  prove  ic  lawful  neither.  They  mifs  not  the 

^  pleafuresot  this  Heavenly  Life,  if  they  can  but  quiet  their  Confciercc?, 

while  they  fallen  upon  lower  and  bifer  p'.cafures.  For  thee,  O  Chriftian, 

Quicquic^  no-  wlio  haft  taHcJ  of  thefc  pleafure? :  I  advifc  thee,  as  thou  va'ueft  their  cn- 

b.sbonofutii-  ,Qyfnfnc,  as  ever  thou  wou'.dfl  taOeoifhem  any  more,  take  heed  of  this 

us  &VarVns    R^'p^  ^^^"  Earthly  mind  :  For  if  once  thou  come  to  this,  that  thou  wilt 

noftcr  in  pro-  bc  rich,  thou  falleft  into  tcmptacion  ,  and  a  fna'C,  and  into  divers foolifh 

ximo  pofuit,    and  hurtful  iufls  :  it  is  Saint  Psuls  own  words,  i  Tim.6.9.    Set  not  thy 

Non  cx;>:aa^^jj^j^gg  j-^j^;^  on  the  AfT.'s,  when  the  Kingdom  of  Glory  is  before  thee. 

n=!i  "n"flrrm"^^*^P  thefe  things  as  thy  upper  Ciarments,  Hill  loofe  about  thee,  that  thou 

ultrodcdit  i    maift  lay  them  by,  whenever  there  is  caufe  .-  ButletGodand  Glory  bc 

nocitura  al-     next  thy  heart,  yea,  as  the  very  blood  and  fpiiits,  by  which  thou  live!)  ■, 

ll^"?'^  r^'^^J-  Still  remember  that  of  the  Splnz^Thc  fric»cifbip  ofthe'WorLi,  /.-  enmttj  yvith 

floVs  qux'ri     ^°^  '  ^i^W^^'^^^  therefore  tvill beafriendoftbe  World,  u  the  enrmj  f-f  Gcd^ 

poflanms.         Jam. 4. 4.  And  1  John  2.15.  Love  mt  t  '"c  wcrld,  n<ir  the  things  i»  the  world  : 

Ea  quibus        Ifanjntanlovethcicvorld^the  love  of  the  Father  ii  not  in  him.  This  is  plain 

pfrircmus  no-  dealmc  :  and  happy  he  that  faithfully  receives  it. 

1cm;   rerum  ° 

narura  ?c  abfcondcnce  protullmus.  A<ldl\i;nus  animum  volaptati,  cui  inJul<:cre  initium  onn.iina 
maloruin  eft,  5r«''r.?  Eplft.  no.  Tom.  2. p.  841.  i  Sam.  9.  20.  Scd  a;iior  Dei  adiv.ic  cftvaldcmo- 
dicus  &  dc'  il  s  ;  MunJanus  vcro  forcis  &  porens;  icpusnatq'ac  t"ortJt!.r,  nt  n^dam  fuum  feu  hofpitium 
quoi  hibuit  ab  infantia  inhominc  peiji.u.  Ec  quoi  plus  molcftat,  ipfe  arr.or  niunJi  oluIis  cc  ni- 
tur  corporis,  &  fcnatur  dulciscflc  ad  rctinendum,  amarus  vcio  ad  pcidcnJum  :  Air.or  autcin  Dcie 
contra  non  vid.:tur  5  &  fentitur  durus  ad  acquircnium,  &  dulcis  ad  dimitrendmn.  Gafoit.  f,i,l.  3. 
fei  381.  De  mo>Uc  co 'Uemplat.  cap.  2 1 . 


•SECT.  III. 

$.3.  li  A  Third  hlnderance,  which  I  muftadvife  thee  to  beware,  is,  The 
•  I  love  the  »  x\  company  of  ungodly  and  fenfuai  men.*  Not  that  1  would  dirfwade 
T£al  of  thofc  ct  thee  from  neccfTaryconverfe,  or  from  doing  tl^'in  any  office  of  Love  ^ 
Athenians,  efpecially  noc  from  endeavouring  the  goodof  their  fouls.  as  long  as  thou 
not  wafti  in  ^^^^  ^"V  Opportunity  or  hopeiNor  would  I  have  thee  conclude  them  to  be 
the  fame      *  dogs  and  fwine,  thac  fo  thou  maift  evade  the  duty  of  Reproof-,  nor  yet  to 

bath  with  rhe 

pcrfccurors.of  5flC/-ii/fx.  But  this  wife  avcrfn:fs  from  the  knoroi.  cxe'ta  of  TcMt ,  may  and  muft 
be  accompanied  with  a  friendly  corrcfpondencc  with  ditfcrine;  Brethren.  Btfhop  H.U  jo  tlic 
Peacc-maicer,  pag.  134,  ijy.  ^ucmcunque  Veus  fillit  qi:i  autoilute  y  quo  jufc  ho^ro  d pulfn- 
Yus  cfl,  dof-rcipfc  De«r  architcfior  fit^  domitSy  d'pukrt' ?  I'udeat  ergo  Chrifti^tnos,  q'ti  infcieiitff- 
fimh  fui-  pnejudicnf,  aift  impotcnttfjimii  ftiiiii<  ficabripiunJurt  ui  qu.im  DTUi  mtitni.itn  demm  f!'.4^' 
locaty  ipJi'/Kgcnt,  avcrrant,  <:^  omn:bni  viribus  interruibm'.  Junius  Ironic,  in  Pfal.  iii.  ^om.  1. 
p'g^^i.  An  excellent  Book  for  a  Ccnforious,  Separating,  Turbulent  CKiiftian  to  perufe.  L'ge 
Cy^n^ni  Ep'iftol.  yx.  />.  Ill,  ixx.  Of  noc  departing  from  the  unity  of  the  Cliuxph,  bccaufcthcy 
are  wickci^. 

,.  judge 


Part  I  V*  The  Saints  Everlafii?7g  Kcji.  66^ 


\ 


jjdge  them  fLch  ac  al  ,as  long  as  chere  is  any  hope  of  betccr,or  before  chou 
arc  certain  they  are  fuch  irxdeed  :  much  lels  can  !  approve  of  the  practice  « 
of  chofe,  whojbccaufe  the  moll  of  the  world  are  nought, do  therefore  con- 
clude men  Dogs  or  Swine,  before  ever  thsy  faithfully  and  lovuigly  did  ad- 
monifhLhem,yea,or  perhaps  before  they  have  known  them, or  Ipuke  with 
them  :  and  hereupon  thjy  will  not  communicate  with  them  in  the  Lords 
Supper,  but  fcparate  from  them  into  diftind  Conp/cguions  ,1  perfwade 
th.ee  to  no  fuch  ungodly  reparation  :  As  I  never  found  one  word  in  Scrip- 
ture, wh.ere  either  Cbrifl  or  his  ApoRlesdenyed  admittance  to  any  man 
that  defired  tol)e  a  ^!ember  of  the  Church,  though  but  oidy  profciling  to 
Repent  and  Believe  •,  So  nether  did  I  ever  there  nnd  that  any  but  convid- 
cd  Hereticks,  or  fcandalous  ones  fand  that  for  iht  mofl  part  after  due  ad- 
monition j  were  to  be  avoided  or  debarred  our  rellowrmp.  *  And  where-^^*  l''irbo  & 
as  it  is  urged,!  hat  they  are  to  prove  tlieir  intereil  to  the  privilcdges  whxh  dfciplma  Dj- 
ihey  lay  claim  to,and  not  we  to  difprove  it .- 1  anfwer,  If  that  were  grant-  ^"y^«;l-<' 
cd,  yet  their  mcerfober  profcfii.ig  to  llepeut  and  Believe  in  Chrift,isa3Co  to'noq.ioT' 
usafufticicnt  evidence  of  their  intcrefl  to  Church-member- (hip,  and  ad-  no  i  poifi  m : 
mittance  thereto  by  Baptifm  (fuppofing  them  not  admitted  before  :  )  and  f^^gio p.ilram 
their  beinc  Baptized  pcrfons,  (it  at  accj  or  members  ot  the  univerfal  vi-  "f''<"^/'^i 
fiblcChurch  (^into  which  it  is  that  they  are  Baptized,  and  owning  their  j^^]  r^^  '^s 
Baptifmalp'olelTion,)  is  fufficient  evidence  o-fthcir  intercfl  to  the  Supper,  Aifthit\cz\- 
tiU  they  do  by  Herefie  or  Scandal  blot  that  lividencc-  f  which  Evidence  if  l^ndy,  coi.\ 
they  do  produce  in  the  Church  of  which  they  are  members,  yea  though  Crcic.  7.- 
they  are  yet  weak  in  the  Faith  of  ChrKl,  who  is  he  that  dare  rcfufe  to  re-  fo  by  '?5ff  ** 
ceive  them  ?  And  tbis,after  much  doubting,difpuce,ind  ftudy  of  the  Scrip-  on  joh,i  17' 
turesj  rpeak  as  confidently, as  almofl  any  truth  of eq^ial  moment^  So  plam  ^.66-  i.  c. 
is  the  Scripture  in  this  point,  to  a  man  that  brings  his  underRanding  to  the  ^^hat  I  on, 
model  of  Scripture,  and  doth  not  bring  a  model  m  his  brain,  and  reduce  all  ^'^^"word  "^  i 
he  reads  to  thit  model.     The  door  of  the  vifible  Church  is  incomparably^Difaplinc  of 
wider  then  thedoor  of  Heaven  :  and  Chrift  is  fo  tender,  fo  bountiful,  thcLord^ 
and  forward  to  convey  his  grace,  and  the  Gofpel  fo  free  an  offer  and  in-  what  I  in- 
vitation to  all ,  that  fjrely  Chnfi  will  keep  no  nun  off,  if  they  will  ""void "h-*' 
come  quite  over  in  rpirit  to  Chnfl,  they  (liall  be  welcome  ;  if  they  wilictchitf,  kftl 
come  but  only  to  a  vifible  Profefilon,  he  will  not  deny  them  admittance  prove  fuch 
there,  bccaufe  they  intend  to  go  no  further,  but  will  let  them  come  as  near  ^^0'  fj^f  >  hut 
as  they  will,  and  thit  they  come  no  further  Oiall  bccheir  own  fault  ■  "^551^0^^' 
andfoit  is  not  his  readineifs  to  admit  fuch,  nor  the  opennnefs  of  the  nothing. 
door  of  his  vifible  Church,   that  makes  men  Hypocrites,    but  their  Yetaneccf- 

faiy  ufc  of 
Churc'i  Ccnfurcs  I  d;nj  not ;  which  ho.v  it  was  in  the  Primltiv-e  times,  aniho.v  terrible,  (prxf-idi- 
c'lum  fumm  (mfntim  \udicu)  TcruU.Ctxzssi  in  Apologct.cap.  39.  f  tiiUritti  lib.ad  Conft.  Aug.  i>i.qui!, 
T-.uffm'im  nobU  efi  pmnin  &  foUvn  Evang  ficatt  fid.m-,  m  Baptifin.ite  coiiftffitm  UKiilLitcmf^  rdi/!.?re, 
&c.  J^«i  credit  omru.t  qnx  ho:  brcvi  Symbolo  co^nprxbcnfa  J}abc»iiis,  'cit'imqu-t:  Cjnjlt  practpUs  cosfov- 
mcm  aire  coi.i  i:r  et  aVjo  C^^'i't^i-i'iOiumnoiicfi  cpungeyui-i^  ncquc «  Comwtnio  >.?  cum  aliis  ChuftuviJ  cu^ 
iufaitqu  EccUfi-tmcmbrh  .rjigcr^ius.  E  co^Ur.:  q  ti  uUmcx  hif-e  Artidftis  f^rcilLtt  &  fHgilU'.-,  Licit 
vomcn  Chiiflr/t'  ji'r.  vc:.di:d)  ab  Oitho.-ioxa.  um  d  nrntri-.o  \c  cir::n.lis  eft-,  vc.  Davonint.  pro  Pace,  pai^. 
X.O,  XX.  vii.  ulti. 

own 


S6^  The  Saitits  Everlajling  Reft,  Chap.  4, 

own  wickcJncfs  ;  Chriflwill  not  keep  fuch  one  aniorg  InfideJs,  lor  rear 
of  making  Hypocrites:  but  when  the  net  is  drawn  unto  thcfhorcj  the 
fiflics  fhall  he  Icparared  ^  and  when  the  time  of  Harvcfi  comes,  then  the 
Angels  fliill  gather  out  of  his  Kingdom  all  things  that  offend,  and  them 
that  work  iniqui:y,y'I/4f.  1 3 .41  .There  arc  many  Saintsfor  fandiHed  men) 
that  yet  fhall  never  come  to  heaven,  who  are  only  Saints  by  their  repara- 
tion from  Paginifm.into  fcllowfliip  with  the  vifib!cChurch,but  not  Saints 
in  the  ftridefl  fenfe,by  feparacion  from  the  ungodly  in:o  the  fellowfhip  of 
the  myllical  body  ofChri{l,Hf^.  10.29.  7)r«r.7.6.'&:i4.2,2i.and  26  19. 

*  "'^m-'^^^^'  ^'^^  ^S-Q.Exid. 1 9.6. 1  Cer.-j. I i,i^[.Rom.  1 1 . 1 6.HeIp. 3 ,  i X!Om pared  with 
^(mtcf  G^rm  "^^^^^  ^^'  '  Cor.^Aj.  and  14.33.  1  Cor. 1. 2.  compared  with  1 1.20,21, 
Duamrs)'mos  &-'c  C»//. 3. 26. compared  with C^/.S -3 ;4-^"J  4.11.&:  5-2, 3, 4. ^c^  i).2.* 

q:ii  f.iUi>i'nr 

&  tAoic:t  Commuri'ttnimfrMcrttJim  cum  ili.'a  rct'urrc p.:r.7ti  funty  tjfc  Schifm.tte  cor:.m  D  0  mjgis  evcuf.ttoi 
quam  qai  vcyjs  opirJones  i  thfcc  co.^  oicrjiis  tuaiiuri  &  m.itu.vn  l;t(,';m  Covmitioum  cum  aI'us  £c/(- 
pii  ctiam  dcfuhrivttibiis  rjffcrnantnr.    D.  Davcuant  de  Pace  Eccl.  pag.  14,  j  j.  ^ 

Op'ime  de  hac     jhus  far  I  have  digrefTed  by  way  oFCaution,that  you  may  not  think  that 

Mat      ""^-"  ^  difT'.vade  you  fron  I  iwFul  converfe  ^  but  it  is  the  unnecefT-iry  lociety  of 

:;9,4o.  ubi  "  "'igodly  n-;en,and  too  much  familiarity  wuh  unproHrablc  companions, 

vid.  p.  fraihi)  though  they  be  not  fo  apparently  ungodly,  that  1  dilTvaie  you  from. 

^l^>-i9-      tt  There  are  many  perfons,  whom  we  may  not  avoid  or  extonimunicaceout 

of  the  Church,  no  nor  out  of  our  private  focicty,  judicially,  or  by  way  of 

penalty  to  them,whom  yet  we  mufl  exclude  from  «  ur  too  much  Ikmjliari- 

ty  in  way  of  prudence  for  prefcrvationof  our  felve?.    "*  It  is  not  only  the 

ei  open  prophane,the  fwearer,  the  drunkard,  and  the  enemies  of  godlincr«;, 

*  I  Will  tell  that  will  prove  hurtful  companions  to  us,  though  thcfc  indeed  arc  cliicfly 
\vho  they  be  [q  {jg  avoided  ^  hut  too  frequent  focicty  with  dead-hearted  Formalifls,  or 
complain  cf  P^^'^on^  mecrly  civil  and  moral,  or  whofe  conference  is  empty  unfavoury, 
the  unprofi-  ^nd  barren,may  much  divert  our  thoughts  from  Heaven, and  do  our  felvcs 
taMencfsof  (,3  great  deal  of  wrong  :as  meeridlenefs,and  forgetting  God,willkeep  a  foul 
Chriftians  :  as  certainly  from  Heaven, as  a  profane, liccntions.fleftily  life  :  foalfo  will 
Bawds  ^^^  ufual  company  of  fuch  idle,  forgetful, negligent  perfons,  as  furcly  keep 
Pandors ,  our  hearts  from  Heaven,  as  the  company  Oj'  men  more  diiroluce  and  pro- 
Robbers,  fane.  Alas,our  dulnefsand  backwardnefs  isfuch.thatwc  have  need  of  the 
''^^?'^^r  ^A^  "^^^  conftanc  and  powerful  helps :  A  clod, or  a  ftonc  that  lies  on  the  earth, 
fo'^A^e-  "  is  as  prone  to  arife  and  fly  in  the  Air, as  our  hearts  are  naturally  to  move 
houfcs,  Ta-  toward  Heaven  :  you  need  not  hold  nor  hinder  the  Earth  and  Rocks  to 
Tcrns ,   Play- 

houfcSjGaming-HoufcSj&c.  )  To  be  unprofitable  to  thcfc  is  no  fin?.ll  ProSt.  Tcrlul.  Apolog. 
ddv.  gL-ntes.  cap.  /^^-  There  arc  many  among  usalfothat  teach  men  to  fay  and  dd  things  reproachful 
.to  God,  and  wicked,  and  yet  they  come  in  the  Name  of  Jefus  :  and  they  ace  diflnguiflied  by  fcvcral 
names,  taken  from  certain  men,  as  every  one  was  the  Author  of  .ny  new  Doctrine  or  Opinion. 
Some  of  them  Blafphcmc  God  the  Creator  of  all,  and  CSrift,  &c.  Wc  commimlcacc  with  none  of 
ihefe  men.  For  wc  know  thcni  to  be  ungodly,  unrcligious,,  unrighteous,  and  unjuft,  and  that  they 
confcfsChrift  only  in  name,  but  do  not  worihiphiin  in  deed,  though  tUey  call  thcmfclvcs  Chrifti- 
SLi)s.  Jupn  Martyr^  Dialog,  cum  TryphoH. 

Keep 


V 


Part  I  V.  The  Saints  E'uerlaftwg  Refl.  '  66  5 

keep  them  from  flying  up  to  die  skies  ^  ic  isftfficienc  chat  youtio  not  he^p 
tlicm :  And  fureiy  if  our  fpirits  have  not  great  ailiftance^they  may  eafily 

•  be  kept  from' flying  aloft,  theiigh  they  ncvci-  fhould  meet  with  die  Icaft 
impediment,  O  think  of  this  in  the  choice  of  your  company ;  when  your  « 
fpiritsarefo  powerfully  difpofcd  for  heaven,  that  you  need  no  help  to  life 
them  up  •,  but  as  the  flames  you  arc  alwayes  mounting  upward,  and  car- 
rying with  you  all  thats  in  your  way  ;  then  you  may  indeed  be  lefs 
carciul  of  yt  ur  company  •  but  till  then,as  you  love  the  delights  af  a  hea- 
venly life,  be  carefui  herein  .'  *  As  its  reported  ofa  Lord  that  was  near  to  *5  q  q^i    , 
his  dcath,and  theDoftor  that  praycd-with  him  read  over  the  Letany, /"<?>•  mebc'dumb 
all  vpowen  Libering  wth chiU^for  al/Jlckperfons  dr pun^  chiUrcfi^SiC.Frcfn  to  all  the 

.,  lightmng  and  tcmpcfi^frcm  pLigtie,  peflilcnc!  and  famine^  from  battel^  mur-  ^^'orldjfo  as  I 
thcr.And  fuddcn  ^^4?/?,  &c.  Alas,laith  he,  what  is  this  tome,  who  muft  j^lf/^^^f'^n 
prcfently  die  I  &c.    So  maift  thou  fay  of  fuch  m.ens  conference,  who  can  for  t'hce  and^ 

,  tall^jef  nothing  but  their  Callings  and  vanity  •,  Alas,  whats  this  to  me  who  my  own 
mu^  fhortly  be  in  RcO,and  fhould  now  be  refrclVingmy  Soul  with  its"  heart,  Biilio;> 
forecafts  ?  What  will  it  advantage  thee  to  a  life  with  God, to  hear  wheree*^"' '  ^^"'^* 

•  the  Fair  is  fuch  a  day,or  how  the  market  gocs,or  what  weather  is,cr  is  like  saiecaK^c^x- 
to  be,  9r  when  the  Moon  changeth,  or  what  news  is  ftirring  ?  why^  this  is  r.ubn  1  allow, 

.  the  difcourfe  of  earthly  men.  What  will  it  conduce  to  the  raifing  of  thy  Sanabimur,  fi 
hear:  God- ward, to  hear  that  this  is  an  able  Mini!ler,or  that  an  able  Chri-  '"^do  fepara- 
nian,or  that  this  was  an  excellent  Sermon,  or  ihac  is  an  excelient  book  ?  to  i\j,^  jj^j.^  ^^[^_ 

■  hear  a  violent  arguing,  or  tedious  difcourfe,  of  Baptifm,  Ceremonies,  the  joi-  cfle  vide- 
Tower  of  theKeySjthe  orcer  of  Gods  Decrecs,or  other  fuch  controveifies  t"^'  •'  >deo  po- 
of great  dffticulty,  and  lefs  importance  rYetthis,  for  the  moft  part,  is  the  i^^^^fl.  Nor. 
fweetcfl:  difcourfe,  that  thou  art  like  to  have,  ofa  formal, fpeculativCjdead"-  rebus  humanis 
hearted  rrofefror.Nay,if  ihou  hadi>  newly  been  warming  thy  heart  in  the«»agitur,  ut  me- 

,  contemplation  of  the  blefled  Joys  above,  would  not  this  difcourfe  bcnum  liora  pluribuj 
th:ne  affcdior.s,  and  quickly  frcezthy  heart  a^ain  ?  1  appeal  to  the  Judge-  pl^ce-^nt- 
ment  of  any  man  that  hath  trycd  >c,  and  makcih  cbfervations  on  the  franTe  ...iw^*^"  "1^, 
orhisfpuit.  Men  cannot  well  talkc>Uine  tiling,  and  mmd  another,  e(peci-«ei>.  Qiirra- 
ally  things  offucbdiffering  natures.  You  young  men,  who  are  moft  liable  musquid  op- 
to  this  tempcation,  think  fadly  of  what  I  fay  .-  Can  you  have  ycur  hearts**,"""  faftum 
in  Heaven  on  an  Ale-houfe  bench,  among  your  roaring,  finging,  fwag-  ilffrTtrfl^muaT 
gering  companions?  or  whe-*  you  work  in  your  Shops  with  none  but  &quid 
fuch,    whofe  ordinary  language  is  oaths,   or  filthinefs,  or    foolifli  nosin  po/Tc^- 
talking,  or   jeftirrg  ?  Nay  ,  le:  me  tell  you  thus  much  more-,  that  ifct^'!^  fteUatd- 
you    chufe  fuch  company  when  you   might  have  better,  and  finde  %Mu"at' Mti 

quid  '  vulgo 
veritatis  pcfTuTucinterpreti  probatum  fit.  Vulgum  autcm,  tam  Claiv.ydatos,  quam  coronam  voco. 
Non  cnim  colorcm  vcftiumquibiit  prxttxta  corpora  flint,  afpic^o  :  oculis  dc  hominc  non  credo.  Ha- 
bco  melius  ccrtiufque  lumen,  quod  falfis  vcradijudlccm.  A  niiv.i  bonum  animus  invcniat.  Semes. 
tic  Vita  beat.  c.  z.  Ego  confitcor  imbccillitatcm  mcam.  Ntmqium  mores  quos  cxn'-li  (c  turbi)  rc- 
fcro.  Aliquid  ex  co  quod  compofui,  tuibatur  j  aliquid  ex  his  qux  fugavi,  redit  S:n<:cn  Hpift.  7.  p- 
f  30.  Tom.  1.  Falix  eft  illorum  Conditio  quibus  datum  eft  quam  longlffunc  cb  impiorum  coliabica- 
uonc  abcflc.  r«/*ww  in  Ezck.  z.  p.  Sz. 

Sfff  m<Hl; 


666  The  Saints  EverUfti'ng  Befi*  Chap.  /{•, 


a 


moft  delight  and  content  in  fuch,  you  arc  lb  far  horn  a  Heavenly  Convcr- 
fation,tliac  .is  \  ct  \  ou  have  no  title  to  Heaven  at  all,and  m  that  cflate  (hall 
never  come  there  :  For  were  your  ireafure  thae,your  heart  would  not  be 
on  things  lb  diflant.  MHt.6:zi,\iy  a  word,  our  company  will  be  part  of 
our  happinefs  in  Heaven, and  itsa  Hrgular  part  of  our  furtherance  to  it,  or 
hindcranccfrom  it.  As  the  c  eatures  living  in  the  fevcral  Elcmentf-.arc  com- 
monly of  tlie  temperature  of  the  Element  they  live  in,  as  the  fillies  cold 
and  moiit  like  the  water,  the  worms  cold  and  dry  as  the  Earth,  and  fo  the 
rcll:  So  arc  we  ufually  like  the  fociety  whichwc  moQ  converfc  ii.  He  that 
ncrer  found  it  Iiard  to  have  a  lieavcnly  mind  In  earthly  company,  it  is 
certainly  bccaufc  he  never  tryed. 


SECT.  IV. 

$/4^        4-'*'    A  Eourcii  Htnderance  to  a  heavenly  Converrationl5;,Too  frequent 
"  x~\.difputes  about  lefTer  Truths,andcfpccially  when  a  mans  Religi- 

on lie";  only  in  his  opinions, a  furelign.of  an  unfmdiHed  Soul.  IffadcXr- 
amples  bedodrinal  to  you, or  the  J  udgements  ef  God  upon  us  be  regard- 
'»  There  m'j.fi.  ed,I  ne:dto  fay  the  lefs  upon  this  particul:tr.Its  legibly  written  in  tlieficos 
.needs  tKcrc-  ofthoufinds  •,  It  is  viliblein  the  complexion  of  our  difeafed  Nation  ^This 
-orabc  loms  ^  f^^^i^j  Hypocritica\s  our  facics  Blpocrati  a  :  He  that  hath  the  Icaft  sk:!l  in 
'■ontcw verted  Pnyliognomy,may  lee  that  this  complexion  is  mortal,anQ  tins  piaurc-likcy 
IcflcrDo^ri-  fhadow-Jikc  vifageafforxleth  our  Hate  afad  Prognoftick.  You  that  have 
nals-i  that  been  my  companions  in  Armies  and  garifons,  in  Cities  and  Countries,  I 
tins  IS  no  know  have  been  my  companions  in  this  Obfervacion,  That  they  are  ufiial- 
hear  orjt  '  *  ^V  "^cn  lead  acquainted  with  a  Heavenly  life.wlio  are  the  violent  difputcrs 
rjiat  wa:  •  aboutthc  Circumftantials  of  Religion:  He  whofe  Religion  is  all  in  his  Opi- 
nonc  ;  nions,will  be  moft  frequently  and  zealoufly  fpeaking  his  Opinions;  And  he 

^fid"°V^^'  v/hofe  Religion  lies  in  the  Knowledge  and  love  of  God  in  ChriU,wi!l  be 
inCbrifti  "^^^  delightfully  fpeaking  of  that  time  when  he  fhall  enjoy  God  and 
nicritis,  veraa  Chrift.  As  the  body  doth  languifli  in  cunfuming  feavers^  when  the  native 
de  vitje  heat  abates  within,  and  an  unnatural)  heat  inflaming  the  external  parts 

^^•'"^^'^  fiaccecds ;  fo  when  the  zeal  of  a  Chrifhan  tfoth  Icive  the  internals  of  Reli- 
let  •  ho-  in-  gion^and  fly  to  Ceremonials,  externals  or  inferior  things,  The  Soul  muft' 
foclari  nan  necds  confumeand  languiOi.  Yea  though  you  were  fure  your  opini- 
poremm  Pon-  oii3  were  true,  yet  when  the  chicfeft  of  your  zeal  is  turned  thither, 
cihcu.    Ac       gj^^  jj^g  chicfeft  of  your  conference  there  laid  out,  the  life  of  grace 

in  his    duobus  -'  '  " 

caFdinibiK 

omnls  ChriftianiCinus  vertitur.  Q">i<l  cigo  in  nobis  Jcllderant  ?  V>.Jiif.  Stcgm.in.  Dodecad-  de  Ec- 
cUf.  Vi.ttor.  Frxfat.  Ad  fidem  fimicit  pauca  nodbj  in  rcliqnis  fufhcit,  Contrarium  non  tucri. 
liUr/iibid-  Mcmb- 1- p-  i9.  Quoad  clcmcntaria  adco  dilucidc  S.  S mftus  mentera  fuam  in  Seriptu- 
lisdeclaravit,  m  ex ipfo  vcrborufn fono  vcrus fenfus  ftatim  hauriri  queat.  id.  ib.  M(tnb.  ix  p.ii^  . 
Qitando  Confcquemiae  ncceflitas  non  eft  cvidcntci'  co^nita,  atque  ita  ncgatlo  ilia  ex  infiimitatc> 
non  auiem  anmii  ex  obtinnatione  provcoita  ut  in  Patribus  favtwu  gftj  ditnnabilij  Error  non  irtciu- 
xitmv    ld>ib  p>izi, 

dccdfs 


P^ftl  V.  The  Saints  E'verUjling  Refi,  66 J 


•-decays  within^and  your  hearts  are  turned  from  this  heavenly  life.Notthac  ct 
1  would  perfwa<lc  you  to  undervalue  the  leaft  truth  of  God,  nor  that  I  do 
^clvHOwlcdge  the  hot  difputers  of  the  times,  to  have  difcovercd  the  truth 
above  their  Brethren  *  ;  but  in  cafe  we  fliould  grant  them  to  ha^e  bit  on  *  ^^"^  ridi, 
•the  Truth- yet  letevcry  Truth  in  our  thoughts  and  fpecchcs  have  their  due  a!^^^^*^^'"' 
vproporcion,  and  J  am  conHdent  the  hur^dreihpart  ofour  time-andour  priinumcos 
Gonfercnce  would  not  be  fpcnt  upon  the  now  common  Theams :  For  as  hxcfxcida 
■there  is   an  hundred  Truths  of  far  greater  confcquerce,  which  <io  all  jcabicsac  dc- 
challenge  the  precedency  before  thcle,  fo  many  of  chofe  Truths  alone,  are  /^^"^     »  x 
•of  an  hundred  times  nearer  concernment  to  our  Sou!s,and  therefore  Ihould  inae^ti's'^fa^- 
■lu^ve  an  aniwerable  proportion  in  our  thought^.  Ncidier  is  it  any  excufc^jemia!  perfua- 
for  our  carting  by  thofe  great  fundamcnral  Triuhs,  bccaufe  they  are  com-  ^on^  tumida, 
/nan  and  known  already  :  lor  the  chief  improvement  is  yer  behind  ;  and  "-"""pa^'-t  i 
the  Soul  mult  be  daily  rclrcfhed  with  the  truth  of  Scripture,  and  the  J,;, JJ^  f^'j"^_ 

'. .  goodnefsof  that  which  it  ofifereth  and  promifcth,as  the  body  muftbe  t.irc,  Co'ntro- 
with  its  daily  food  :  orclfe  the  known  Truths  that  lie  Jdie  in  your  heads,  vcifusagl- . 
.will  no  more  nouiifli,  or  comfort,  or  fave  you,then  the  bread  that  lies  Hill  **'^'^'  T'"^°r 

■  in  your  Cupbords  will  feed  yofi.     Ah  he  is  a  rare  and  precious  Chriilian,  nuij^^ntca^ 
who  is  skilled  in  the  improving  of  well  know-n  Truths.  Therefore  let  me  eflcnt,  novas 
■  advi-fe  you  that  afpiieafter  this  Joyous  Life  ;  fpend  nor  too  much  of  your  fufcltare,  & 
thoughts,  your  time.your  zeal,  or  your  fperches  upon  quarrels  tlxit  icfs  o^^'^Jam 
•-oncern  your  Souls;  BviC  when  bypocri-iesare  feeding  on  husks  or  (hcls,  vcrfaHum 
or  on  t!.is  heated  food  which  will  burn  their  lips,far  fooner  then  warm  and  ctiam  nil  tale 
llrcnghen  their  hearts ;  then  do  you  feed  on  the  Joys  above.  .1  could  wifh  coaitantcirt, 
you  were  all  underHanding  men,  able  to  defend  every  truth  of  God  ;  and  "'^bu-^ile 
ce  thi6j;nd,that  you  would  read  and  lludy  t  Controverhe  more.-and  your  JJ^iJ^^J^'^^'^J. 
underftanding  and  (lability  in  thefc  dayes  of  tryal,is  no  fmall  part  of  my  Kupht.  Md-^ 

,  comfort  and  encouragcment.-But  ftill  I  would  have  the  chiefefl  to  be  chief-  d:»!ii<  I'a-rx- 

,  ly  ftudied,and  none  to  fnoulder  out  your  thoughts  of  Eternity  .-The  leaft  '''/  f^ot.pyo 
controverted  Points  are  ufuallv  moll  wcidity,  and  of  moft  neceflary  frc-  ^^'f^/'  ^'  -' 
quentufetoour  ^ouls,  igAo«  vctcri 

Hrclefijt,  eti- 
ar.-.  hoc  tcmpoic  /iik  iGceptifTuurtamcn  ncr^  font  do£;inata.  Gr.thoUcx'^Pxclciix.  Mdiriihon.  apud  La- 
:^^n-.'l'oin  i.  D.'//?/^'.  p,-^.  441.  j  It  is  a  good  faying  okFicin  Mn\i:^c!uLi,  wherewith  D.  Efrtus  con- 
..udechkis  Oration,  Oc  Ccrlit  iHin:  S.iliiiis ;  J'ciit.iran  Vhiofoph'utquicrn,  Theohgt-i  inz-enit.  Relics 
pojiidi'.  '.btudyto  obcy,not  todifpuce  :  Turn  not  Ccrwcknce  into  QHcfliorb  and  Controverfies ; 
left  while  th'ju  art  rclolving  what  to  do,  thou  do  jufir  not'iing.  Drav/  not  all  to  Rcafon,  leave 
fonicthin^  to  Faith.  Where  thon  canll:  not  found  tjic  bottom,  ndroirc  the  depth  :  Kifs  the  Book  and 
lay  it  down,   weep  over  thy  own  ignorance,  andfcnd  one  hearty  w'lfh  to  Her.'vcn  ;  O  when  dial II 

,  come  to  know  as  lam  known;' The  time  is  at  hand  whm  all  niufl  be  accomplifhcd,  and  wc 

cc<omptablc  :  When  Arts  llvailceafe,  and  tongues  be  aboliilied,  and  knowledge  vanilli  away.  Do 
hue  think  now  one  thor.glit  what  will  be  the  Toy  of  thy  heart  when  thou  canft  truly  fay,  Lord,  thou 
htft  written  to  me  the  great  things  of  thy  Law,  ^nd  I  have  not  accounted  them  as  ftrange  things, 
&c.     Vcmplc  in  Preface  to  f-^ifaiiaG/Vff/vc.    NcceJJ'aria  ignorafms,  qidanofiiuccjjhia  di<lkimiis  :  ki^% 

:Riiipcrt  Mtldcmus  Parxneii.     ■    .    .      . 

^Sfffz  For 


668  The  Saints  BvcrUJling  R^ft.  C  hap.4- 

Ash  isfc.:dof  For  you, my  nciglibours  and  friend  in  Chrift,  I  blefs  God  that  I  have 
/^-.r/'-'.-j  (n  f()  little  need  to  urge  this  hard  upon  yoUjOr  to  fpend  my  time  and  (pccchcs 
dl^tpU'lf^-u  '"  ^^^^  Pulpit, or:  thefc  quarrels, as  I  hivebeen  neccfiicaced  to  my  dilcon- 
t,'ib*i  Tj.olo-  tent  for  to  do  cllewhcre  :  Irejoycc  in  the  wil'dom  and  goodncfs  of  our 
gi^  xfgratri-  Lord,  who  hath  favcd^cmuch  of  this  labotir.  i .  Partly  by  his  temper- 
ci, pr:or:pro,-  ing  of  your  fpirits  to  lincericy.  2.  Partly  by  the  doleful ,  yet  proritablc 
f-q'rrh  Ut  cxamp'c  of  thofe  few  that  went  from  U9^  whofe  former  and  prefenc  con- 
lot  S^!Akk  dition  of  fpirit  makes  them  ftand  as  the  pillar  of  Salt,  for  a  continual  ccr- 
cYgKt  k  k-  ror  and  warning  to  you^,and  fo  to  be  as  ufefulas  they  were  Iiketo  be  hurc- 
cumbce,  ut  f^i;.  3 .  Partly  by  the  confcfllons  and  bewailings  of  this  fir,  that  you  have 
TcmTu^'d'  ^^^^^^  ^^^^  ^^'^  mouth  of  the  *  Dying,  adyifing  you  to  beware  of  change- 
-vint  fapien-  ing  your  fruicfull  fociety,  for  the  company  of  deceivers.  I  dounfeigned- 
tite.  lyrejoyce  in  thefc  Providences,  and  bicfsthc  Lord  who  thus  ellabl.fheth 

KeadBin-iop  hisSaints-  Study  well  thofe  Precepts  of  the  spint ;  Romi^.i.  lUmthat 
ten-  B^'^ic'  UTveAk^in  the  faith, receive^  bm  not  to  doubtful  dlfputntions.  2  Tim. 2. 23. 
called  The  ^^'f  fooli/h  And  unlearned  juejlicns  avoid^knowin^  that  they  do  gendvrfirlfef. 
Fca:c-:;u^tr,  And  the  fervant  of  the  Lord  muU  no:  firive,  Tit.  3 . 9.  B»t  avoid  f<jolifh 
and  his  P.w  qttefiions,  and  7ene.1lozies.nnd  contention.^,  ahd  ftnvinffs  ahoHt  the  Law  ;  for 
'";  '  ^  they  are  unprofitable  and  vMn.  i  Tim. 6. 3 ,4,5 .  If  any  man  teach  otherrfife^ 
Aihortatio.  andconfent  not  to  roholfom  words^  even  the  tvords  of  our  Lord  Jcfns  Chrifl, 
*  Yet  fill  1  I  and  to  the  doclrimrnhich  is  according  to  fodHnefj  •,  he  is  proud,  k»omng  no- 
-io'At  nor  but  thi/ig^  but  doting  about  ^uefli  ms  and  strifes  of  words,  whereof  comet h  envj^ 
wc  lould  bc^  ftrife,  railing,  evil  furmijings,perverfe  difpmings  of  men  of  corrupt  minds^ 
to  -know  "  anddeflitute  of  the  truthyfuppo/mg  that  gain  u^godlimfs  :  Prom  fuch  rvith- 
morci  As,  draw  thy  felf. 
'D.vj.    Chytr^e- 

Ks  fald  when  lie  lay  on  [lis  ieath-!»cd,  Jncud^orem  ftbl  difccjfiin  fo^c,  fi  moriiyindm  ctixm  iiliqiid 
didiaijjk. 


SECT,     v.- 

<5.  5.  ct  5-  *  A  ^  y^^  value  the  comforts  of  a  heavenlyLife,takeheed  of  a  "proud 
»  Radi^  cm-  -ZjL  and  lofty  fpirit.  There  is  fuch  an  Antipathy  between  this  fm  and 
jiiiun  n\alo-  Qod,  that  thou  wilc  never  get  thy  heart  near  him,  nor  get  him  near  thy 
Ss  ^Rid'  ■"  ^^^'^^.^^  '^"p  ^5  ^^'5  prevaileth  in  ic  If  it  caft  the  Angels  from  Heaven  that 
oomium  Ma-  were  in  it,  it  muft  needs  keep  thy  heart  eltranged  from  it :  If  it  caft  our 
Jjrum  fupci- 

bia.  Hxc  fecundutn  viam  intentionis :  lUafecunium  viam  exccutionis  :  Hrc  iK  quxrcns  quo  hc- 
nK>  fatiari  jioffu  ;  Ilia,  quibus  ad  propofuam  fxlicicatem  pcrvenire.  Llrraquc  ab  ilia  inSnita  Dei  ca- 
pacitate &  «icfc-niens  &  ds^sacransj  fenriente  ><c  gmdrntc  hau-.n:  ctiam  pollqaam  a  Deo  aberra- 
vit,  non  nifJ  inKnito  fe  poUc  rcplcri>  fua  nquc  vd  ex  hoc  ini£;niiudin;in  approbante,  fed  ftullra  in- 
iinitaiu  inter  finltaqurrin:c.  Lltraq-a?  cico  prions  &  verr  Io:uti  oGcupic  ^  &  eft  Origo  Jcinccps 
G  unia.n  aliorun  maloriin  ;  1  -d  utrmfque  prim-i  Ori2;o ell:  vera  illa&  Divini  cipacitas  j  non  qua- 
teiv.is  Dei  cipa:itas  &  :i  Deo  data,  fed quatsn.^  ruoa'.l.ivjicua  8c  nl!)il'^u  fajnorins.  G'ibu'nf  dc 
Li'j:,- .  Ub.z.cto  19. 5,T/.ii.&.?g?  414,415. 


Part  IV.  The  Saints  EverUfling  Reft.  669 


firft  parents ouc  of  Paradife,  and  feparated  between  the  Lord  and  us,  and 
brought  bis  curfe  on  all  the  creatures  here  below  •  it  muft  needs  then  keep 
our  hearts  from  Paradife,andir.creare  the  cm  fed  feparation  from  our  God. 
B-elievc  it,Hearcrs,a  proud  heart  and  a  Heavenly  heart  arc  exceeding  con- 
trary. Entercourfe  wi'.h  God  will  keep  men  low  .-  and  that  lovvlinel's  will*Qiianto  ex- 
further  their  entercourfe  .-  whenaman  isufcdtobe  much  with  God,  and  cclicmius  in 
takenupin  the  ftudy  oFhis  glorious  Attributes,  he  abhors  hin:ifelf  indufl  '"''-"^^-fis  Dei 
and afhes  ^  and  thac  li^'f- abhorrence  is  his  bell  preparative  to  obtain  ad-  ^un"^an°a' 
mittanccto  God  again.  Thereforeafter  a  Soul- humbling  day,  or  in  timcsoh-.ajoresha- 
of  trouble,  when  thefoulisloweft,  it  ufeth  tohave  freellaccefs  to  God,  bent  caufas 
and  favour  mofl  of  the  life  above ;  He  will  brinn  them  into  the  wildernefs,  ^o"i^"iinis  & 
and  there  he  will  fpeak  comfortably  to  them,  Hcf.z .  14.   The  dcfigbt  ^'^'^l^T}'^ Lhl 
God  is  in  an  humble  Soul,  even  him  that  is  contrite,  and  trembleth  at  his  tatls  auCTnaen- 
Word-,  and  the  deli;;ht  of  an  Hu  nblc  Soul  is  in  God  :  and  fure  w'lcrc  there  tis,  mens-ilbi 
is  mutual  delight,thcre  will  be  :recRadmittance,and  hcarricfl  \velcom,and  ccivfci.i,  & 
moft  frequent  converfc.  Heaven  would  not  hold  God  &:  the  proud  Angcls^Jj^^j-      T".   ' 
together  ^but  an  huml  le  Soul  he  makes  his  dwclling-.and  furcly  if  our  dvvel-  rai^amr  ex- 
ling  be  with  him,  and  in  him,  and  his  dwelling  alfo  be  with  uf,  and  in  us,  ccflUs;  &  fiat 
there  muft  needs  be  a  molt  near  and  fweet  familiarity.  But  the  Soul  that  immunda  va- 
is  proud  cannot  plead  this  priviledfie  ;  Godisfo  far  fiom  dwelling  in  it,  "'t^tc,dumfi- 
that  he  will  not  admit  it  to  any  near  acccls,but  looks  upon  it  aJar  otr,  Pfa.  ^a  virtutc. 
1386.  The  proud  he  rcfifteth  Cand  the  proud  refifleth  him  j  but  to  the  Piorpn-.  Epift. 
humble  he  gives  this  a;id  other  Gracei:,  i  fff.  5.5.  A  proud  mind  isa  high^.'t.'/  v.'mctri.id. 
mind  in  conceit, felf-elleem, and  carnal-afpiring:  A  he  ivenly  mind  is  a  high  Superbia  e(l 
mind  indeed, in  Gods eftoem, and  in  higher  (yet  holy  j  afpii'ing-  Thefe  ^''^''^tta°yQ^\^cel~ 
forts  of  high-mindcdnefs,  aic  more  ad  verfe  to  one  another,  then  a  high  icmix  pro- 
mind  and  a  low:  A."?  we  fee  that  mod  wars  and  bloodfhed  isbctweenapriair,  &c. 
Princes  and  Prirces,  and  not  betv/een  a  Princeand  a  Plowman.  A  low  fpi-  Confiftit  pn- 
fit  and  an  humble,is  not  fo  contrary  to  a  high  and  heavenly,as  is  a  high  and  "J°^^"  anxcCi 
Vi  proud.  A  grain  of  Muftard  Seed  may  come  to  be  a  tree  -,  A  fmall  Acorn  ptflima  fped- 
may  be  a  great  Oak  The  fail  of  the  Yv  indmill  that  is  now  down,  may  pre-  cs  rupeibi3?,& 
fently  be  the  higheft  ofail  ;  A  fubjeft  that  is  low  may  be  raifed  high,&  he«J^''?'ofos  no- 
tbat  is  high  may  be  yet  higher,  as  long  as  h^  [lands  ia  fubordination  to  his  <-„^°r^.gJf^j. 
Princc,who  is  the  fountain  of  honor;  but  if  he  break  out  of  that  fubordina-  cum  non  prs- 
tion,&:  become  a  competitor,  or  will  alTumc  and  arrogate  honour  to  him-  fumercnt  fu- 
felf;  he  will  find  this  prove  the  falling  way.  A  man  that  is  fwelled  in  a*rcraddere 
Dropfie  with  wind  or  water, is  as  far  from  a  found  wel-flefhed  conilituti-  J'^,     t°"n_ 
on,  as  he  that  is  in  a  coafumlng  Atrophy.  Well  then ;  Art  thou  a  man  ofctg/jium,  quz 
worth  in  thine  own  eyes  ?  and  very  tender  of  thine  eReem  with  others  ?  communiter 
Art  thou  one  that  much  valueft  the  applaufe  of  the  people?  and  feelefl  thy  funt  contra- 
heart  tickled  with  delight  when  thou  heareftofthy^reatefteetn  with  men.^  J_!'^  H^^°oc't 
and  much dcjedcdwiicn thou  hearcftthat  men  flight  thee?  Doftihou  i^Iborarcm.^^ ' 
love  thofe  bell  who  mod  highly   honour  thee  ?  and  doth  thy  heart  r.icUifeTri.t- 
bcar  a  grudge  at  thofc  that  thou  thinkeft  to  undervalue  thee,  and  en-  h^A.Ti.c.io. 
tcrcain  mean  thought?  of  thee,  thongh  tliey  be  oihsrwife  men  of  ^°^'^«>5^i- 

i  ff  f  5  godliaeis" 


570  The  S dints  EverUflhg  Re fl.  Chap.  4. 


Cl  A    fio^''"^'**  '^"^  honeliy  *  ?  Arc  thou  one  ch:ic  muft  needs  have  thy  humors 

cxand.  a.o-    ^ulftlleJ  ?  and  chy  judgcmcnc  mufi  be  a  rule  to  ilu-  judgcmcnis  of  ochers? 

mit.  lib.  1.       and  chy  word  a  law  to  all  about  chee?Art  cl:ou  ready  to  quarrel  with  every 

citcth  B;r?-.w-    man  that  lets  fall  a  word  in  derogar-on  from  thy  honour  ?  Are  thy  pallions 

Aooff"  '■        i^indled  ifthy  word  or  will  be  croffcd  ?  Arc  thou  ready  to  judge  humihty 

ix\o  \Vo\o      ^o  be  fordid  balcnefs  t  and  i>nowe!l  not  how  to  lloop and  fubmit  ?  and  wile 

.thci'nthic        noc  oc^roughc  tv.'._Ihame  --hy  fc'.f,  by  humble  confellion,  when  thou  haft 

arc  iinJ.;r-       finneu  againft  God,  or  injured  thy  brother  ?  Art  thou  one  that  honoui^ft 

ftindtni;  in      j-jj^  godly  :lvn  are  rich  ?  and  tlunkell  thy  felf  fomehody  if  they  value  and 

conceic^ani     ^'^'^  thecrbuc  lookeil  ftran^ely  at  the  godly  poor,and  arcalmolLaQiamed 

Knowinfr  men  to  be  their  Companion  ?  Arcthou  one  thjt  canft  noc  fervcGod  in  a  low 

ia  their  own    place,  as  w^U  as  in  an  high  ?  and  thinkeft  tby  fclf  the  Htteil  for  offices  and 

^y-^'  honours  ?  and  lovcll  Gods  fervice  when  it  iltands  with  prcfermer.t  ?  -Haft 

thou  thine  eye  and  thy  fpeech  much  on  thy  own  defervings  ?  and  are  thy 

.  Ijoaftings  reftraincd  more  by  wit  chcn  by  humility  ?  j  Doft  thou  delight  in 

opportunities  of  fetting  forth  thy  parts?  and  loveli  co  have  thy  name  made 

publich  CO  the  world  ?  and  wouldii  fain  leave  bchmd  thee  fomc  rrjonuracnc 

^,'7  r*r^^'^'^    of  chy  worth,  that  po[tericy  may  admire  thee  when  chou  arc  dead  and 

^^"''jJ/fiJl  none?  Hall  thou  wiccy  circumlocutions  co  commend  thy  fclf,  while  thou 

Jiomhui ,  j.j;-  leemeft  to  debale  thy  leii,  and  deny  thy  worth  ?  Dolt  thou  dclire  to  have 

itumpcccjtl      all  mens  eyes  upon  thee  ?  and  to  hear  men  oblcrving  thee,  fay,  This  is  he  ? 

fimrbia  eft:    Is  thische  end  of  chy  ftudiesand  learning,  of  chy  labours  and.duc'.^s,  of 

u*^°avjluv'i  ^^f^ing degrees ,and  citle-,and  places,  chac  thou  maift  betaken  for  fome- 

'fiomln.ititry  '   body  abroad  in  che  world  ?  Arc  chou  unacquaii-;ted  with  the  deccicfulncfs 

quhuirjquc     and  wickednefs  of  thy  heart  ?  or  knowell:  thy  fqlf  co  be  vile  only  by .  read- 

appciittitt         ipg  and  by  hear-fay^bat  not  by  experience  and  feeling  of  chy  vilcnefs  ?  Art 

^"t^ioct't'um     ^^^^  readier  co.detcnd  chy  felf  and  maincain  chine  innocency,then  to  accufc 

iiy.i  e-  fu.m     t^'V  ^i^'^,  or  confefs  thy  fault  ?  Canft  thou  hardly  hear  a  dofe  reproof,  and 

inenjur.m        doftdigeft  plain  dealing  wich  difficulty  and  dilUfte?  Arc  thou  readier  in 

couuptfcit      thy  difcqurfe  to  teach  then  co  le^rn  }  and  co  di<ftate  to  others,  then  to 

ixctckrc-,  &    l^farkcn'to  cheir  inftrudions  ?  Arc  thou  bold  and  confidcnc  of  thy  own 

'4ivcsc(\'e         opinions,  and  little  (ulpicious  ol  the  weakneisoi- thy  undcilrandingr'  but 

mfi proxies:    a ileighcer of the  judgementsof  all  ,xhac  arc  a^ainft. cuc?^  Is  thy  fpivJc 

tanqii.mh.i-     morc  difpofed  to  command  and  gov.ern ,  then  it  is  to  obey  and  be  ruled  by 

hcaibocp-       others?  Arc thou  ready  co  cenl'ure  che  dofirine  of  chy  'leathers,  the 

ut  bofwrum 

fuorum  ipfefib't  fitfons,  ipfejibi  cop'm.  Profpcr  //;  FplfLol.  ad  Dciv.ctr.  Seneca  He  ir.i  l.b.  5 .  cap.  aa. 
p.^A9.  writes  of /i.^fifo«;«5that  hearing;  two  of  his  fcrvints  without  his  tent  fpcakinc,  ai;,aiiiit  hiin,hc 
foftlycals  to  thcnijfay'.ng,  Go  further  off,  left  t'le  King  hear  y""-  And  wlvn  hch.-ard  rnnic.of  his 
fouldiers,' when  they  ft uck  in  the  dirt,  curfing  the  King  that  brouglit  ihcm  a  March  •, 'Kc  went  and 
ficlpt  out  them  that  were  in  the  raoft  danger  ■  ;ndwhen  he  had  done,  laid:  Now  curfc  Aii'igomtT^ 
that  lead  you  into  the  quick  fand,  but  thank  him  that  helpt  you  our.  It  is  a  ftianic  tlut  a  Heathen 
VJno- can  bear  an  ill  word,  better  tlicn  a  mean  infcriour  CHtiftian.  }^emo  plun^  (cpmai/il  x  lit  uteri- , 
'quAmquiboiUvrnfamamptrdidit  Tie  coiifcivnUam  pirdcnt :  i(t  Seneca  admadsm  I'hco.'mce'.'  j,  Oi'tim^ 
fhytncui :  Jmplumnomen  t^  claritatem  pepiiliirtm  ,ia  h:s  tcrrh  plxAque  /tefamm,  anlcqii-M  f^aitcre 
ecspitf  cmitemiKrc  :  Ufbas  (Unique  edoSiicitmfiCVHmprxi.iflre  fulmcn  i}b  arce  fnit.  fcro  Wuvr  .&  Onifit 
vhmcptamifs, 

adions 


Part  I  V.  The  Saints  Eveftafing  A^eft.  6-j  i 


aftionsof  thy  Rulers,  and  the  perVons  of  thy  brethren  ?  and  ro  think,  iF 
thou  wcrt  a  judge,  thou  vvouldil  be  more  jult-,  or  if  thou  wert  a  minifter, 
thou  wouldfl:  be  more  fruitful  in  Doctrine,and  more  faithful  in  (iverfeeing? 
Or  if  thou  haJrt  had  the  managing  of  other  mens  bufincfs,  thou  V/ouldft  jhouc;h  the 
have  carried  it  more  honellly  and  wifely  }  If  thefe  fympronies  be  ur.denia-  (Salms;  are 
bly  in  thy  hearr,  beyond  doubt  thou  t^n  a  proud  pcrfon.   I  will  not  talk  or  thus  chofen 
thy  followinn the fafhions, of  rh\  bravay  and  comportment,  thy  proud  ^J}^  app^^o^cd 
gcftures,  andarrogantfficeclies,  thy  living  at  a  rate  above  thy  abilities  :  °„ti^°ir'omS 
Perhaps  thv  incompetency  ofe!latc,or  thy  competency  ofwit,  may  fuffice  eyes  they  arc 
torcftrr-m  cheie  unmanly  fooleries ;  perhaps  th(m  marli  rather  Icem  fordid  nobt;Jy,ani 
to  others,  and  to  hve  at  a  rate  below  thy  worth,  and  ycc  if  thou  be  guilty  'hfapprcvcd : 
of  the  former  accufations,be  it  known  to  tiie?,  thou  art  a  perfbn  abomina-  cccd  n^^  natu- 
bly  proud,  it  hathfeiTtd  on  thy  heart,  which  is  ihe  principal  Fort  •  th""crcis^rai  to  'than, 
too  much  ofhcM  abiding  in  thee,for  thcc  to  have  am,-  actjua  ntsnteat  hea-  aniinfepa- 
vea  ;  thy  foul  is  too  like  tlic  devil,  for  thee  to  have  any  f^n-.iiiarity  with  J'^'^^'^  J°  ^^'^-'^ 
God  ;  A  proud  man  is  all  in  theHclh,  and  he  that  will  be  heavenly  mufi  be  j"'^^  r^?„ 
much  m  the  Spirit.    Is  it  likely  that  the  man  whom  I  have  here  delcribed,  c^sbcina  no- 
hath  cither  will  or  skill  togooutofhimfelf  andoutof  the  fltrn,asif  were,  thing,  &c. 


^^xlly  man,  is  the  Zealot  in  forward  worfliippingof  God  ,fo  the  ambitious  count  ihem- 
man  is  the  great  z.^aloc  in  idolatry  -,  for  what  isliis  Ambition,  but  a  more  Ic'.vcs  as  no-  ^ 
hearty  and  earnell  delire  afrer  his  Idol,  then  the  common  and  calmer  Ido-  tKin2;  worth, 
latcrs  do  reach?  And  cm  this  man  pofiibly  have  his  heart  in  heaven  ?  It  \'>Jiv,l,^^^^^^  ^ 
poiliDlenis  invention  and  memory  raav  turniin  his  tongue,DOth  with  hum-  thcinrcives 
ble  and  heavenly  expreflions,  but  in  his  fpirit  there  is  no  more  heaven  contemptible 
then  there  is  humility.  ^"'^  'i'^**- 

*  I  intreate  you  Readers,  be  very  jealous  of  your  fouls  in  this  point  :  ty^^^^;    V  j-c- 
Thcre  is  nothmg  in  the  world  will  more  cllrange  you  from  God  :  I  fore  the- 


are   excellcHt 


withGoJ,  with  tlicmfclvcs  tK:y  are  nor  fo.  And  when  thcr  arc  inprogrcfs  and  the  knowledge  of 
God,  they  arc  to  themfc Ives  as  if  they  were  ignorant  ofalltaings,  and  wlicn  with  God,  they  are 
rich,  in  their  own  cvfs  they  are  poor.  And  as  Chrill  ovcicamc  the  dLvil  by  humility  in  tlic  form  of 
a  fcrvant ;  fo  in  the  beginnihg  the  Serpent  overthrew  Adtm  by  arrogancy  and  Icftincls.  And  even 
now  the  fame  Serpent  lying  hid  in  the  fecrfetcornzrs  of  the  hearr,  doth  by  priil-  deftroy  and  ruins 
the  liioft  Chriftians,  Sfc.  irloU  Mud.i.t\-  'ux  Hoiml.zj.  Sct^c  men  void  of citcrctlon,  when  they  hare 
got  a  little  coJifort  or  rcfrcnmieru  ,  and  foaic  delircs  or  prayer,  begin  prefcntly  to  look  high,  and 
to  belifc  up  With  infolcncy,  and  to  judge  otiier.s,  and  by  this  means  they  fall  in  the  lovvefl  mifcry. 
For  the  fame  Serpent  that  overthrew  .^ii^w,  faying,  Yc  lliall  be  as  Gods,  doth  now  fuggcft  arrogancy 
into  their  hearts,  faying,'  Thou  art  now  perfeft,  mo^ haft  enough,  daou  art  rich,  thou  wantcft  no- 
thing, th©«  art  biefled.  Micmm  ubt  fupKi. 

'  tfi  aliqtild  b>tmiiUntis  v/iro  moh  quod  fur fnmf. Kit,  cor,&  cfi  /I'iiqHid  eUtiofks  quod  diorfHrnfuc'iat  cor. 
"Hoc  qu'idem  qu.ific$nti\taum  vid.tur,  ttt  cUtio  Jit  dcorfum,  cj;;' himiiitai  fn-rfu/n  :  fed  p:.thumUhai  fiat 
fub  lUM.'ii  fupenon  j  ndhil  cjl  Ml  em  ft  per  im  Dajy  &  idea  cx/tUa:  humUituSjqii^  facit  f^biUtiim  V.o.  Llatio 
Mtemqut  inv'tio  c^,coi:>fo  q.o  refpu':lfubie{i:one,r>  J  c.idit  ab  illo,  quonori  ell fr.p:r'iui  qmcqihi-n,  &: 
ex  hoc  exit  infenw;.  Augul. ^t;  Civ'itdt.  lib.  i^.  cap.  15.  Mu.  n.  18,  z*?.  Ifa.  57.  10.  Sckhrff 
■^jl  ili.(d  KM'/Uvltit  i  ky>:i,::chimi!Jl'ir.tit  cjhj  Expeiiatio  n:m ht>imrus  fimt  vermes. 

fpcsk 


,  j^7* '^^^  Saints.Everlafling Rell,  Chap.  4. 


fpcak  the  iTiore  of  it,  becaufc  icistiic  molUonimonanJ  dangerous  fin  in 
Morality, and  nioil  promoting  tlic  great  lin  of  Inhdelity  :  you  would  little 
think  ( yea  ,ind  tiie  owners  do  little  think)  what  humble  carriage,  what  ex- 
claiming againl^  pride,  wh.at  moanful  lelf-accufing  may  Hand  with  this 
deviliflirinorpridc  ••  O  Chrillianjif  thou  wouldil  live  continually  in  the 
*  prcfence  of  thy  Lord,  he  in  the  duil,  ftnd  lie  will  thence  take  thee  up ;  dc- 
icend  hrri  \vA\  hmi  into  lIic  grave,  and  tlicrcc  thou  maift  alccnd  with  him 
to  glory.  Lcirn  of  him  to  be  meek  and  lowly,  and  then  thou  mairt  taftc 
of  this  Reft  to  thy  foul.  Thy  foul  cl'e  will  be  as  thetroiibled  Sen,  ftilj  cart- 
ing OK  r.-.::e  md  dirr,  which  cannot  rei^  :  And  indead of thefc  fweet  de- 
lights in  God,  thy  pnde  will  Hil  thee  with  perpetual  difquietnefs.  It  isthc 
humble  foul  that  forgets  not  God,  and  God  will  not  forget  the  hum- 
ble, Pfat.  I  o.  I  2.  and  9. 1 2 .  As  he  that  humbleth  himfelf  as  a  h'tcle  childe, 
"  (hall  hcieafcer  be  gre-arcft  in  tlie  Kingdom  of  God,  yJ/.ff.  iG.  4.  Sofliallhc 
now  be  greatcft  in  the  forctaUs  of  the  Kingdom  :  For  as  whotocvcr  exalt- 
cth  himlelf  (ball  be  abafed  ;  fo  he  that  humbleth  himfelf  fnall  be  fin  bot-h 
theferefpecftsj  exalted,  .4/,if.  23.  12.   GoJ  tiiereforcdwellcth  wiih  him 
that  is  humble  and  contrite,  to  revive  the  Spirit  01  fuch  with  his  prelence, 
Ifai-')7. 1 5.T  conclude  with  that  counfel  oijumes  and  P^rrr  ,Humble  your 
"  felves  thcrefi'^re  in  the  f  ght  of  the  Lord,  and  he  flnll  (now  in  the  Spirit) 
hft  you  up,  fnm.^.io.  and  indue  time  (hall  fpcrfediyj  cxalcyou.  i  Pet. 
Prov  i<  ''?    5'^"    And  when  others  are  cait  down,  then  ihait  thou  fay,  There  is 
&  i8. 21.        lifting  up,  and  he  (hail  fave  the  humble  perfon,  Jch  22.  29. 


SECT.  VL 

^.6.    jj  6.     \  Nother  Impediment  to  this  Heavenly  Life,  i^WilfuIlIazinefs,  and 

.One  wouIJbe       X\.  flothfulnefs  of  Spirit  ••  and  I  verily  think  tor  knowing  n.en,  tlicre 

'Holy,  but  he  is  nothing  hinders  more  then  this.  0,ific  were  only  the  cxcercife  of  tlie 

wouldnoc  «  3odv,themovinj?ofthe  Lips, the  bendinf;  of  the  Kncc;  then  it  wercaa 
wait  too  lon^  v..».-i.  ,1 

at  the  door- ^  eafie  work  indeed,  and  mcH  woulJ  ascommonly  flep  to  Heaven,  as  tiicy 
ports  of  Gods  go  a  few  miles  to  vifit  a  fricndj  yea,if  it  were  to  fpend  moll  of  our  days  in 
Houfc,  nor  numbering  Beads,  and  repeating  certain  words  and  Prayers,  in  voluntary 
1  ourrm"?"^  humility ,and  ncglefting  the  body,  after  the  commandments  and  doctrines 
cxcrcifcofhis  of  men,  (^o/.  2. 2 1, 22, 2  3.)  yca,  or  in  the  outward  part  of  duties  com- 
iHnted  devo-  manded  by  God,  yet  it  were  comparatively  eafie  \  Further,  ifk  were  only 
tions.  Ano-  Jn  the  exercife  of  parts  and  gifts,  though  we  made  fuch  pciformancc  our 
thcr  would  be  ^^jj.,  [j-ade,  yet  k  were  cafie  to  be  heavenly  minded-  But  it  is  a  v.'ork  more 
would  leap  difficult  then  all  this:  Lo  fcparate  thoughts  and  affeftions  from  tiic  world- 
into  heavcB  to  forcc  them  to  a  work  of  fo  high  a  nature ;  to  draw  forth  all  our  graces 
fuddenly 

not  abiding  to  think. of  a  leifurcly  Towring  up  thichcrby  a  thoufand  degrees  of  afccp.t,  in  the  flow 
proficiency  of  Grace.  Whereas  the  great  God  of  Heaven  iNat  can  do  all  things  in  an  inftant,  hath 
thought  good  to  produce  all  the  cfFcfts  of  natural  agency  not  without  a  due  fucccflion  of  time.  Dr. 
Hdi^/Soliloq.  i6  p  fS. 

in 


Part  I  V.  The  Saints  EvcrUpng  'Rcfi.  6j^ 

in  their  order,and  excrcife  each  on  its  proper  ob  jedj  co  hold  them  to  this, 
till  they  perceive  fuccefsjand  till  the  work  doth  thrive  and  profper  in  their 
hands  1  This,  this  is  the  difficuitta?k.  Reader,  Heaven  is  above  thee,  the  « 
way  is  upwards :  Doft  thou  think,  who  art  a  feeble,  (hort-winded  finner, 
to  travel  daily  th's  deep  nfccnr,  without  a  great  deal  oflabour  and  rcfolu- 
cion  ?  Canft  thou  gee  thit  earthly  licart  to  Heaven,  and  bring  that  back- 
ward minde  to  God,  while  thou  lieft  [{\\\,  and  takell  thine  eafe  ?  l(\)  ing  a 
down  at  the  foot  of  the  Hill,  and  looking  toward  tlie  top,  and  wifhing  we 
were  there,  would  fervc  the  turn,  then  we  ihould  have  daily  travellers  for 
Heaven,  'hwl  the  Ki>:gdor/t  of  Heaven  Jufereth  vyjIcnce^ciHo,  the  vklent  fake  ^i•lt.  ii.ii. 
It  hforce:TherG  muft  be  violence  ufed  to  getthefc  Hrft  fruits, as  well  as  to 
get  the  full  poniilion.  Doft  thou  not  feci  it  fo,  though  I  fhould  not  tell « 
thcc?  Will  thy  heart  get  upwards,  except  thou  drive  it?  Is  it  not  likea 
vdulland  jadillihorfc,  that  will  go  no  longer  then  lie  feels  the  fpur  f*  Dofl: 
thou  rind  it  eafic  to  dwell  in  the  delights  above  -  It  is  true,  the  work  is  ex-  « 
cceding  fwect,  and  no  condition  on  Eiirth  fo  dciirable  ;  but  therefore  it  is 
that  our  hearts  are  Co  backward,  efpecially  in  the  beginning,  till  we  are  ac- 
iquainted  with  it.  O  how  many  hundred  Profefforsof  Religion,  who  can  a 
•  eafily  bring  their  hearts  to  ordinary  duties,  as  Reading,  Hearing,  Pray- 
ing, Conferring;  could   never  yet  in  all  their  lives,  bring  them  ,  and 
keep  them  to  a  heavenly  contempKtion  one  half  hour  together  1  Con- 
fider  here.  Reader,  as  before  theLord.whcther  this  be  not  thine  own  cafe. 
Thou  haft  known  that  Heaven  i<  all  thy  hopes  ^  thou  knoweft  thou  muft* 
.(hortiy  be  turned  hence,  and  that  nothing  below  car^yield  thee  reft  •,  thou 
knowelt  alfo,  that  a  Urange  heart,  a  feldom  and  carelefs  thinking  of  Hea- 
ven, can  fetch  but  little  comfort  thence  •,  and  doft  thou  not  yet  for  all  this 
let  flip  thy  opportunities,  a.-.d  lie  below  in  duft,or  mecr  duties,  when 
thoufhould!l  walk  above,  and  live  with  God  f  Dofl  thou  not  commend 
tlie  fweetnefs  of  a  heavenly  life,  and  judge  thofe  the  cxcellenteft  Chriftians 
that  ufeit;  and  yet  didlt  never  once  try  it  thy  felf?  But  as  the  fluggard 
that  nierchcdhimfelfon  hisbed,  and  cried.  O  that  this  were  working/ 
So  doft  thou  talk  and  trifle,  and  live  at  thy  eafe,  and  fay,  O  that  I  could 
get  my  heart  to  Heaven  1  This  is  to  lie  abed  and  wifh,  when  thou  fhouldft 
be  up  and  doing.    How  many  a  hundred  do  read  Books  ,  and  hear  a 
Sermons,  in  expectation  to  hear  of  fome  eafic  courfe,or  to  meet  with 
a  (horter  cut  to  comforts,  then  ever  they  are  like  to  rind  in  the  World  ? 
And  if  they  can  hear  of  none  from  the  Preachers  of  Truth,thcy  will  fnatch 
it  with  rejoycing  from  the  Teachers  of  raidiood  •,  and  prcfently  applaud 
the  excellency oUhedoftrinc,becaufe it  hath  fitted  their  lazy  temper-, 
and  think  there  is  no  other  dodrine  will  comfort  the  foul,  becaufe  it  will 
not  comfort  It  with  hearing,  and  looking  on.     They  think  their  Veni- 
fon  is  beft,  though-accompanied  with  a  lie,  becaufe  it  is  the  eafieft  catched, 
and  next  at  hand ,   and  they  think  will  procure  the  chiefeft  blcifing 
(  and  fo  it  may,  if  God  be  as  fubjeft  to  miftake  as  blind  Jfaac  )  And  j, 
while  they  pretend  enmity  only  to  the  impoilibiliticsof  the  Law,  they 

Tttt  oppofc 


674  T^^^  5j;///j  E'VcrUjling  Rc(i,  Chap.  4. 


oppofc  the  eaficr  conditions  of  the  Gofpcl,  and  cart  off  the  burden  thatis 
hght  alfo,  arrd  which  ail  rr.urt  bear  that  will  tlnde  rcrt  to  their  fouls  j  and 
in  my  judgement,  may  as  fitly  be  filled  enemies  to  the  Gofpcl,  *  as  ene- 
mies to  the  Law  ffrom  whence  they  receive  tlicir  comn-.on  title. }Thc  Lord 
»  Afitln-oml^s.    of  light,  and  Spirit  of  comfbrt,  fliew  thefe  men  in  time,  afurer  way  for 
Many  arc        iartingcomfort.  Thedelufionaofmany  of  them  are  rtrong,and  unground- 
hindcrcd,  be-  g^  comfotts  ihey  fcem  to  havic  rtore,!  can  judge  it  to  be  of /lo  better  a  kind, 
fufccoo^vc'    bccaufe  it  comes  not  in  the  Scripture- way ;  f  They  will  fome  of  ihcm 
thcmfcfves  to  profefs,  That  when  they  meditate  and  labour  for  comfort  themfclves,thcy 
prayer  or        either  have  none,  or  at  leart  but  humane,and  of  a  lower  kinde  ;  but  all  the 
Mcduaton,      comforts  that  they  own  and  value,  ard"  immediately  injeded  without 
fecUhcm-^  *  ^^^'''  P^>"5:So  do  I  expcd  my  comforts  to  come  injn  Heavcn,but  till  then, 
fcWes  brought  I  ^^  g'^^^  '^  ^^ey  will  come  with  labor,  and  the  Spirit  will  help  me  to  fuck 
to  u  by  devo-  them  from  the  brcafts  of  the  promife,  and  to  walk  from  them  daily  to  the 
tionj  and    ^  face  of  God.  It  was  an  ertablifhed  Law  among  the  y^r^;,  That  if  a  man 
whcrthcfc      were  perceived  to  be  idle  and  lazy,  he  murtgive  an  account  before  the 
duties  dclloht  Magi{l:rate,howhecame  by  his  vidualsand  maintenance  ;  And  fure,when 
thcBi, and        Ifecthefemen  lazy  in  the ufe of  Gods  appointed  means  for  comfort,! 
goto  their       cannot  but  queftion  how  they  come  by  their  comforts  :  I  would  [hey 
•f'^^\*^f         would  examine  it  throughly  themfelves ;  for  God  will  require  an  account 
10  them  un-    of  it  from  them.  Idlenefs,  and  not  improving  the  Truth  in  painful  duty, 
profitable.  But  is  the  common  caufe  of  mens  feeking  comfort  from  Error ;  even  as  the 
thcfc  kind  of    people  of  Jfrae/^whcn  they  had  no  comfortable  anfwer  from  Godjbecaufe 
hi*""h  ^'b^    ^^  their  own  fin  and  negled,  would  run  to  feek  it  from  the  Idols  of  the 
im'rcxcd        Heathens :  So  when  men  were  fallhearted  to  the  Truth,  and  tlicSpiritof 
wic^h  cold,        Truth  did  deny  them  comfort, becaufe  they  denied  him  fincere  obedience  •, 
will  not  goto  therefore  they  will  feek  it  from,  a  lying  fpirit. 

the  fare  "cept  *  ^  multitude  alfo  of  profefTors  there  are ,  that  come  and  enquire  for 
warm'-  or  "  Marks  and  Signs,  How  fliall  I  know  whether  my  heart  be  lincerc  ? 
like  one  that  and  they  think  the  bare  naming  of  fome  mark  U  enough  to  difcover  ;  but 
is  ready  to  pe- 

rifh  with  famine,  and  will  not  ask  meat,  except  he  were  firft  fatisficd.  For  wliy  doth  a  man  give 
himfelf  to  Prayer  or  Meditation,  but  that  he  might  be  wanned  with  the  fire  of  Divine  Love?  or, 
that  he  maybe  filled  with  the  gifts  and  grace  of  God  >  Thefe  men  are  miftakcn,  in  thinking  the 
lime  loft  in  Prayer  or  Meditation,  if  ihcy  be  not  prcfcntly  watered  vithaftiowrof  devotion  i  lor  1 
anfwer  them.  That  if  they  ftrivc  as  much  as  in  them  licth  for  this,  nni  do  their  duty,  ahd  are  in 
war,  and  in  continual  fight  againft  their  own  thoughts,  with  difpleafurc,  becaufe  they  depart  not, 
nor  fuffer  them  to  be  quiet :  Such  men  foi  this  time,  arc  more  accepted,  then  if  the  heat  ofde- 
▼otion  had  come  to  ihem  fuddenly,  without  any  fuch  conHicl :  The  reafon  is,  Becaufe  they  go  to  war- 
fare for  God,  as  it  were,  at  their  own  coft  and  charges,  and  fcrvc  him  with  greater  labour  and 
pains,  d'-c.  Gcrfon.^Yt.  7,.  fol.  ■},%(.  DemontecnmcmpldUonis-,  caf.^^T,.  Read  this  you  Libertines,  and 
karnbetter  the  way  of  Devotion  from  a  Papift.  f  Arbitrium  roluntatis  hcunanz  ncquaquam  dc- 
ftruimus,  quando  Dei  gratiam ,  qua  ipfum  adjuvatur  arbitrium,  non  fuperbia  ncgamus  in^rata, 
fed  grata  potius  pictatc  prxdicamus.  Noftrum  ell  enim  velle,  fed  Toluntasipfa  etiam  movetur,  uc 
■furgat,  &fanatur  utvaleat,  &  dilatatur  ut  capiat,  8t  imulctur  ut  habcar.  Nam  C\  nos  non  Vdlc- 
mus,  nee  nos  utlquc  acclpcrcmus  ca  quje  dantur,  nee  nos  habercmus.  Augiifi.  lib.  dc  bono  viduira- 
lis.  CA^.  17.  •  Vrojlttcm  largr.ir  fpirit  us  nitUis  fin-bus  pnemtuYi  nee  cocrceattbHs  clanftm  intra  certa  me  - 
tarumfpatiafrarutur :  mariiU  ju^iter ;  .exubcrat  ajfliienier.  Noftrum  tantumfittat  pe^lhs  &  pateat  :  quM^ 
Urn  iliac  jidei  capaces  aferimus,  tMt»m  gratix  mmdmis  bMrimns.   Cyprian.  £piji.  i .  ad  Vtnat.  p-  $- 

never 


l^^rc  I  V. The  Saints  EverUflmg  Reft.  675 

never  beftow  one  hour  in  trying  themfelves  by  the  marks  they  hear. 
So  here,  they  ask  for  dire<fi ions  for  a  Heavenly  Life,  and  if  the  hearing, 
and  knowing  ofthefe  diredions  will  ferve,  then  they  will  be  heavenly 
Chriftians  •  But  if  we  fet  them  to  task,  and  (liew  them  their  work,and  tell 
them.they  cannot  have  thefe  delights  on  eafier  terms;  then,  here  they 
leave  us,  as  the  young  man  left  Chrift  with  forrow.   (  How  our  comforts 
are  only  in  Chrift,  and  yet  this  labour  of  ours  is  neceflary  thereto,  I  have 
fhewed  you  already  in  the  beginning  of  this  Book-,  and  therefore  dill 
refer  you  thither,  when  any  fhall  put  in  that  objeSion.  j  My  advice  to 
fuch  a  lazy  finner  is  this ;  As  thou  art  convid  that  this  work  is  necelTary 
to  thy  comfortable  living,  forcfolvedly  fet  upon  it;  If  thy  heart  draw** 
1)ack,  and  be  undifpofed,  force  it  on  with  the  command  of  Reafon  •,  and  if 
-  thy  Reafon  begin  to  difputc  the  work,  force  it  with  producing  the  com- 
mand of  God  ^  and  quicken  it  up  with  the  confideration  of  thy  necefiity, 
and  the  other  Motives  before  propounded  ;  x\nd  let  the  enforcements  that 
brought  thee  to  the  work,  be  ftill  in  thy  mindc  to  quicken  thee  in  it.  Do 
notlet  fuch  an  incomparable  treafure  lie  before  thce^  while  thou  li<ii  ftill 
with  thy  hand  in  thy  bofome  :  let  not  thy  life  be  a  continual  vexation, 
which  might  be  a  continual  delightful!  feafting,  and  all  becaufe  thou  wilt  "  U  omnm  £^ 
not  be  at  the  pains.   When  thou  haft  once  tafted  of  the  fweetnefs  of  it,  fcpHna  infi,- 
V   and  a  little  ufed  thy  heart  to  the  work,tliou  wilt  finde  the  pains  thou  'l^jJ^J^^^^ 
•takcft  with  thy  backward  flcftiabundandly  recompcnced  in  the  pleafures  fincfumma  aC- 
of  thy  fpirit.     Only  fit  not  ftili  with  a  difconfolace  fpirit,  while  comfortStt^A/r^itc  excx- 
grow  before  thine  eyes,  like  a  man  in  the  midft  of  a  garden  of  Flowers,  or  citationis.  Ci- 
delightful  Medow,  that  will  not  rife  zo  get  them,  that  he  may  partake  of  ^"^[r '^l^^"* 
their  fweetnefs.  *  Neither  is  it  a  few  formal  l.izy  running  thoughts,  thac«thcy  take 
will  fetch  thee  this  confolation  from  above  :  No  more  then  a  few  lazy  for-  away  the  po- 
raal  words  will  prevail  with  God  inllcad  of  fervent  prayer.  I  know  Chrift,fitivc  Law,  it 
h  thcfoimtain,  andl  know  this, asevery  other  gift,  is  of  God;  But  yet  if  '"J^^^  »^ccds 
thou  ask  my  advice.  How  to  obtain  thefe  waters  of  confolation  ?  1  muft  every  onc^bc 
tell  thee.  There  isfomething  alfofor  thee  to  do:  The  Gofpel  hath  its  con-«*iea<i  by 
ditions.and  works,though  not  fuch  impolilbic  ones  as  the  Law  •  f  Chrift  hlso-.m 
hath  his  yoke  and  his  burden.though  caficand  thou  muft  come  to  him  wea-  luftjsn'i  obey 
ry  and  take  it  up,or  thou  wilt  never  finde  reft  to  thy  foul.Thc  wdl  is  deep,  ^^  Lgka"* 
and  thou  muft  get  forth  this  water  before  thou  canft  be  refrelhcd  and  de-  that  which  is 
lighted  with  icWhat  anfwer  would  ^hju  give  a  man  that  ftands  by  a  Pump,»right  and  h<»- 
or  draw- Well,  and  fhould  ask  you.  How  lliall  I  do  to  get  out  the  water  ?  ?^?'p"i  ^^j 
Why  you  muft  draw  it  up,  or  labour  at  the  Pump,  and  that  not  a  motion  &  WitW 
or  two, but  you  muft  pump  till  itcomes, and  thenholdon  till  youhave  fear,  will  be 
^nough.Or  ifa  man  were  lifting  at  a  heavy  weight  or  would  move  a  ftone  both  ungodly 
to  the  top  of  a  mountain,  and  ftiould  ask  you.  How  he  fliould  get  it  up  .?  ^"'^  ""J"^» 
Why  what  would  you  fay,  but  that  he  muft  put  to  his  hands,  and  put  ?ak'^rthf      ' 
forth  his  ftrcngth  f»  And  what  elfe  can  I  fay  to  you,  in  direding  you  to  truth, 
this  Art ofa  Heavenly  Life,  but  this?  You  muft  deal  roundly  with  your  ckm-Alexaad. 
hearts,  and  drive  them  up  ^  and  fpur  them  on  •  and  follow  them  dofe  till  f^^°''^-'^^-  '•  ^• 

Ttt:2  ii,^  P'--'^!o  pofi  :r^:. 


6-] 6  The  SMnts  Ever Ujlingnefl :  •  Chap. 4- 


the  work  be  done,  iis  a  man  will  do  a  lazy  unfaithful  fervanc^  who  will  do 

nothing  longer  then  your  eye  is  on  h.m  •,  or  as  you  will  your  horfe  or  ox 

at  his  labour,  wh-)  wil!  not  lUr  any  longer  then  he  is  driven  ;  And  if  your 

j^.tid'-'i  ewH)  Jieart  lie  down  in  t!ie  midftofthc  work  j  force  it  up  again  till  the  work  be 

q.io.i  c  i.n  i.ibo-  done,  and  lee  it  not  prevail  by  its  lazy  policies.    I  kn')W  lb  far  as  you  are 

nmcm  i.>,ui\  fpiricual,  you  need  not  all  this  ikiving  a.idviolcncc, bucthat isbutin 

f^yj""  \  f'  part,  and  in  part  you  are  carnal  ^  and  as  long  as  it  is  fo,  there  is  no  talk  of 

cu>nUbore '      ^^^^-  Though  your  renewed  nature  do  dclighc  in  this  wock,yca  no  delight 

difdmuT,  file    on  earth  fo  great ,  yet  your  nature,  fo  far  as  it  is  flefh'y  and  unrenewed, 

hiorencjci-      will  draw  back  andren(l,and  neccHicatcyourinduftry.  It  was  the  I'arthi- 

rrj«5?  f'<'f'^-^*ans  cuflomC;  that  none  mull  give  their  children  any  meat  in  the  morning, 

fhie\-ibore ';;-    ^^^oTc  they  faw  the  fwcat  on  their  fncs,  with  feme  labour.  And  you  fhall 

ertes  pm*s?     find  this  to  be  Gods  mod  ufualcourfe,  not  to  give  his  children  the  tails  of 

ntmehinc  ap-  hisdcligh:s,  till  they  begin  to  fweat  in  fee\ing  after  them.     Therefore  lay 

^T^''*^^'^    them  both  together,  and  judge  whether  an  heavenly  Life,  or  thy  carnal 

Juopr'o^cirjif     ^^^^  ^^  better  ?  and  as  a  wife  man  make  thy  choice  accordingly.    Yet  this 

c~p  o-4-i  fit '  diet  me  fay  to  encourage  thee,  Thou  needed  not  expend  thy  thoughts  more 

i.tiofa  i.uit,-A,  then  thou  now  doit  ^  it  is  but  only  to  employ  them  better  :  I  p.  el's  thee 

(j;-  qtanta  ope  ^^j  ^q  ^^fig  ^^y  mindcmuch  more  then  thou  doll :  but  to  bufie  ic  upon 

^•KriAd'mT?     ^^^^^^  ^"^  ^^"^^  pleafant  objeds.     As  *  Socrates  faid  to  a  lazy  fellow  that 

Atigumn.  d'f  «  would  fain  go  up  to  Olimpfu,  but  that  it  was  fo  far  off;,  Why  faith  he, 

civitat.  I.  SI.  walk  but  as  far  every  day,  as  thou  dofl  up  and  down  about  thy  houfe,  and 

cap.  ii.  in  fo  many  days  thon  wilt  be  at  Olympus :  So  fay  I  to  thee,  imploy  but  fo 

lii^'^^'  ^     '  ™^"y  ^'^•''ous  thoughts  every  day,  upon  the  excellent  glory  of  the  life  to 

^*  come,  as  thou  now  imployeft  on  thy  necelTary  affairs  in  the  world  :  'nay', 

as  thou  daily  lofcfl  on  vanities  and  impertinencics,  and  thy  heart  will  be 

at  heaven  in  a  very  (hort  fpace. 

To  conclude  this.  As  I  have  feldom  known  Chriflians  perplexed  with 

«  doubts  of  their  eftate,  for  want  of  knowing  right  evidences  to  try  by,  fo 

much  as  for  want  of  skill  and  diligence  in  ufmg  them  :  fo  have  1  feldom 

knojvnaChriftian,  that  wants  the  Joys  of  this  heavenly  Life,  for  want  of 

being  told  the  means  to  get  it, but  for  want  ofa  heart  to  fee  upon  the  work, 

and  painfully  to  ufe  the  means  they  are  directed  to:     It  is  the  field  of  the 

fldthful  chat  is  over-grown  with  weeds',  Proz/. 24  30,31,32,33,34.  and 

the  dcfires  of  the  flothful  killeth  his  [_  foys,]  becaufe  his  hands  refufe  to  la- 

bour,P/(;'i;.2i.2  5.  Whiles  he  lies  wiOiing,  his  foul  lies  (larving.  He  faith. 

There  n  a.  Lion  (ch^e  is  difficultyj  in  the  ivay^  anitHrneth  hinifelf  on  the 

bed  ofhi6  eafe.as  a  door  tfifneth  on  the  hinges  I  he  hlieth  his  handin  hu  befom, 

Atidhgrieveth  himtobrin^ittoh'4  month  (though  it  be  to  feed  himfclf 

with  th^  food  oflife,)  ?Vo'z/.26.i  3,1 4»i  5,16.   what's  this,  but  dcfpifing* 

"  the  feaft  prepared  ?  and  fetting  light  by  the  dear-bought  pleafures  ?  and 

confequently  by  the  precious  blood  that  bought  them?and  throwing  away 

our  own  confolacions?  For  the  Spirit  hath  told  us,  That  he  alfo  that  is 

fkichful  in  his  work,,  is  brother  to  him  that  is  a  great  wader,  Prov.  18.9, 

Applj'  this  to  chy  fpiricual  W6ij«,  and  iludy  well  the  meaning  of  it. 

SECT/ 


Part  IV.  The  Saints  EwrUfling  Re f(\  '  6'TJ 


SECT.  VII. 


^7' 


a 


a 


7.  IT  is  alfo  a  dangerous  and  fecrec  hinderance,  to  content  our  fclvcs  ^ 
-  ^     with  the  nicer  p-'epAracives  co  this  Heavenly  Life,  while  we  arc  ut- 
ter grangers  to  the  Life  it  felf  :  when  we  take  up  with  the  meer  iludies  of 
heavenly  things,  and  the  notions  and  thoughts.of  them  in  our  brain,  or  ' 
the  talking  of  them  wirh  one  another,  as  if  [his  were  all  that  makes  lu  hea-» 
vcnly  people  :  There's  none  in  more  danger  of  this  fnare,  then  chofe  that  « 
are  much  in  publick  duty,  efpecially  Preachcii  of  the  Gofpel.    O  how 
cafily  may  they  be  deceived  here, while  they  do  nothing  more  then  read  of 
Heaven,  and  ftudy  of  Heaven,  and  preach  of  Heaven,  and  pray,  and  talk 
of  Heaven?  what,  is  noc  this  the  Heavenly  Life?  O  that  God  would  re- 
veal to  our  hearts  the  danger  of  this  fnare  1  Al  is,  all  chis  is  but  meer  prepa- 
ration :  Thisij  notthelifc  wel"beakof,  bii:  ics  indeed  a  neceflary  help 
thereto.     I  cntreatc  every  one  of  my  Brethren  in  the  ^hniUry,  that  they 
fcarch,and  watch  arain'.l  this  Temptation  :  Alas,  this  is  but  gathering  the  u 
materials,  and  not  tlie  erecting  of  the  building  it  felf;  this  is  but  gather- 
ing our-Manna  for  others,  and  not  eating  and  digelting  our  felves.^  as  he 
that  ilrs  at  home  may  fludy  Geogi-aphy,  and  draw  molt  exact  defcriptions 
of  Countries,  and  yet  never  fee  them,  nor  travel  toward  cliem  :  fo  may 
you  deicribe  to  others  the  Joys  of  heaven,  and  yet  never  come  near  it  in 
your  own  hearts  •,  as  a  man  may  tell  others  of  the  fwcecncfs  of  meat  which  ( 
he  never  tailed,  or  asablindcman  by  learning  may  difpute  of  light  and 
of  colours,  fo  may  you  On  Jy  and  preach  moll  heavenly  matter,  which 
yet  never  iweetned  your  own  fpirits,  and  fet  forth  to  others  that  heaven- 
iyLight,  wherewith  your  own  fouls  were  never  illightened,  and  bring  j^  -fr  ,. 
that  fire  for  the  hearts  of  your  people,  that  never  once  warmed  your  JljStmcx 
own  hearts  :  If  you  fhould  ftudy  of  nothing  but  heaven  while  you  \\\t^y^Apothegma : 
and  preach  of  nothing  but  heaven  to  your  people,  yet  might  your  own  NuUos pejus 
hearts  be  (Grangers  to  it :  What  heavenly  paffages  had  Balaam  in  his  Fro-  '^."'^f'  ^^  °"^' 
phcfies  ?  yet  little  of  it  fits  like)  in  his  fpirit  ^  Nay,  wc  are  under  a  ^^^^»\ln[%,2to 
fobtil  temptation  then  any  other  men,  to  draw  us  from  this  heavenly  life  •,  qulmqui  all- 
Ifourimploymentsdid  lie  at  a  greater  diflance  from  heaven,  and  did  take  to-  vivufir, 
up  our  thoughts  upon  worldly  things,  we  (hould  not  be  fo  apt  to  be  fo  '2^"^  -viyen- 
contented  and  deluded  •,  but  when  we  find  our  fclvesimployed  upon  no-  ^'^^P^^^^P^^^^^' 
thing elfe,  wcare  eafier  drawn  to  take  up  here  ;  Studying  and  Preaching  9 
ofhcavenisfiker  toan  heavenly  Life,  then  thinking  and  talking  of  the  ^     ,     ,.  , 
worldis,andthciikenefsis  it  that  is  like  to  deceive  us :  This  is  to  diettgj^^^^ej.,' 
themoftmiferable  death,  even  to  famifh  our  felves,  becaufe  we  have  ftandfincc, 
bread  on  our  tables,  wliich  is  worfe  then  to  famirti  when  we  cannot  get  it,  about  the 
and  to  die  for  third  while  wc  draw  water  for  others ;  thinking  it  enough  ^°^^  ^^^^,.  ^ 
that  we  have  daily  to  do  with  it,  though  we  never  .dririk  it  to  our  fouls  XU' words," 
rcfrcfliing.     All  that  I  will  fay  to  you  more  of  this,  fhall  be  in  the  or  very  near« 
wordsof  my  godly  and  Judici<His  friend  *  Mr.  George  Abbot,  which  I  will 

J 1 1  c   3  tranfcribe^ 


67^ The  Saints  EvtrUjiitig  Rejl.  Chap.  4. 

tranfcribe,  left  you  have  not  the  book  ac  hand  in  his  VindicU   Sabbathi, 
f4fx.i47,i48,i49- 

And  here  lee  me  in  an  holy  Jcaloudc  annex  an  Exhortation  to  fome  of 

a  the  Minifters  of  this  Land  (Tor  bleffcd  be  God  it  needs  not  to  ail)  that  they 
would  carefully  provide,  and  look  that  they  do  not  build  the  Tabernacle 
on  the  Lords  Day  :I  mean,  that  they  reft  not  in  the  Opiu  opemriim  of  their 
lioly  imployments,  and  bufying  themfelves  about  the  carnal  part  of  holy 
things,  inputtinpoflftheftudymgoftheirSerniDns,  orgettmgthem  by 
heart,  (except  it  be  to  work  them  upon  the  heart,  and  not  barely  commit 
them  to  m.emory)  till  that  day,  and  fo  though  they  take  care  to  build  the 
Tabernacle  of  Gods  Church,  yet  they  in  the  mean  time  negleft  the  Tem- 
ple of  their  own  hearts  in  fcrving  God  in  the  Spirit,  and  not  in  the  Letter 
or  outward  performance  only  .-  But  it  were  well  if  they  would  gather  and 
prepare  their  Manna,  feethit,  and  bakeit  theday  before,  that  when  the 
SaW)ath  came  they  might  have  nothing  to  do,  but  to  chew  and  concoft  it 
into  their  own  fpirits,  andfo  fpirltually  in  the  experience  of  thtir  own 
hearts  fnoc  headsj  diih  it  out  to  their  hearer?,  which  would  be  a  happy 
means  to  make  them  fee  better  fruit  of  their  labours  :  for  commonly  that 

•*  which  is  notionaliy  delivered,  isnotionally  received  :  and  that  which  is 
fpiritually  and  powerfully  delivered  in  tlie  evidence  of  the  Spirit,  is  fpiritu- 
ally  and  favingly  received,  for  fpirit  begets  fpirit,  as  fire  begets  hre^  &c. 

jj  It  is  an  eafie  thing  to  take  great  pains  in  the  outward  part,or  performance 
of  holy  things,  which  oft  proves  a  fnare,  caufing  the  negled  of  the  fpirit 
of  the  inner  man  -,  for  many  are  great  labourers  in  the  Work  of  the  Lord, 
that  arc  ftarvelings  in  the  Spirit  of  the  Lord,  fatisfying  themfelves  in  a  Po- 
pifli  peace  of  confcience  in  the  deed  doing ,  inftead  of  Joy  in  the  Holy 
Ghoft ;  bringing  indeed  meat  to  their  Guefts,  but  through  hafte  or  lazi* 
licfs  eating  none  themfelves ;  or  like  Tailors,  make  cloathes  for  other  mca 
CO  wear  ;  fothey,  never  affaying  their  own  points  how  they  fit,  or  may 
fuit  with  their  own  fpirits ;  but  think  it  is  thcir^uty  to  teach,  and  other 
©ens  duty  to  do.  So  far  the  Author. 


CHAP. 


Part  I  V.  the  Sn'tnts  Everlaflhg  Reft.  ^79 

CHAP.    V. 


Some  general  helps  to  an  Heavenly  Life. 


SECT.  T. 

Aving  thus  (hewed  thee  tlic  blocks  in  thy  way,  and  told        <5.  i. 
thee  what  hinderances  will  rellft  thee  in  the  Work  :  I  Read  Terk}»^ 
(hall  now  lay  thee  down  fomepofitivc helps,. and  con-  ^^^l?^ 
elude  with  a  Directory  to  the  mam  duty  ic  felr.But  nrlt,  ^^^  ^  ^^„ 
I  expect  that  thou  refolvc  againd  the  forementioned  im- 
pcdiments,chat  thou  read  them  ferioufly,and  avoid  them 
faithfully,  or  clfc  thy  labour  will  be  all  in  vain  ^  thoudoft  but  go  about 
to  reconcile  Light  and  Darknefs,  Ghrift  and  Belial,  and  to  conjoyn  Hea- 
ven and  Hell  in  thy  fpirit'  thou  maift  fooner  bring  down  Heaven  to  Earth, 
then  do  this.  I  muft  tell  thee  alio  that  I  here  expect  thy  promife,  faithfully 
to  fct  upon  the  helps  which  I  (hall  prefcribc  thee,  and  that  the  Reading  of 
them  will  not  bring  heaven  into  thy  heart,  but  in  their  conftant  practice 
the  Spirit  will  do  it  ^  It  were  better  for  thee  I  had  never  written  them,  and 
thou  hadft  never  fcen  this  Book,  nor  read  them,  if  thou  do  not  buckle<hy 
felfto  the  duty. 

As  thou  valueft  then  the  delight?  of  thefe  forctaftcs  of  Heaven,  make 
confcicnce  of  performing  thefe  following  duties. 


SECT.    ir. 

I.  ly*  Now  Heaven  to  be  the  only  Treafure,  and  labour  to  know  alfo  H    §•  ^' 

Jl\.what  a  Treafure  it  is  ^  be  convinced  once  that  thou  haft  no  other  « 
happincfs,  and  then  be  convinced  what  happincfs  is  there;.  Ifthoudo  not  i 
foundly  believe  it  to  be  the  chiefeft  good,  thou  wilt  never  fet  thy  heart  up-  « 
on  it  •,  and  this  conviction  muft  fink  into  thy  affections  ^  for  if  it  be  only 
a  notion,  it  will  have  little  operation  :  And  fure  we  have  reafon  enough  to 
be  eafily  convinced  of  this,  as  you  may  fee  in  what  hath  been  fpokcn  alrea- 
dy. Read  over  the  Defcription  and  Nature  of  this  Reft,  in  the  beginning 
of  this  Book,  and  the  Reafons  againft  thy  Refting  below,  in  Chapter  Firft, 
and  conclude.  That  this  is  the  only  happinefs.  As  long  as  your  judgements  ct 
do  undervalue  it,  your  affections  muft  needs  be  cold  towards  it.    If  yoUr 
judgements  do  raiftake  Blear-eyed  Zf^,for  Beautiful  Rachl.Co  will  yout 
affections  alfo  miftake  them  .-  It  Evah  do  once  fuppofe  fhe  fees  raofc  a 
worth  in  the  forbidden  fruit,  then  in  the  love  and  fruition  of  God,   no 

wonder 


6^'^  >   The  Saints  Everlaftingfie^  Chap.. 5. 

wonder  ifir  have  more  of  her  heart  then  God  ^'  Ifyour  Judgements  once 
prefer  the  Jclights  of  che  flcfh.  before  the  delights  in  tfic  prefenceof  God, 
«  it^  impolliblechenyour  hearts  fhould  be  m  heaven  :  as  it  IS  the  ignorance 
ot  the  cmptinefs  of  things  below,  that  makes  men  fo  overvalue  them,  foic 
is  ignorance  of  the  Iiigh  delights  above,  which  is  the  caufe  that  men  fo  little 
smindethem  :  If  you  fee  a  purfe  of  Gold, and  believe  it  to  be  but  .Stones  or 
Countors,it  will  not  intice  your  affecl^iv'ns  to  ir;it  is  not  a  things  excellency 
«*  in  it  felf,  but  it  is  an  excellency  known,  that  provokes  delirc  ^If  an  igno- 
rant man  fee  a  Book  containing  the  fecrtts  of  Arts  or  Sciences,  yet  he  va- 
lues  it  no  more  then  a  common  piece,  becaufc  he  knows  not  what  is  in  it  ^ 
but  he  that  knows  it,doth  bi^.hly  value  it,  his  very  mindcisfetuponit,  he 
can  pore  upon  ic  day  and  night,  l)e  can  foi  bear  his  meat. &drink,and  flcep 
Maf^dMXj  a.  ^^  ^^^^  '^  •  ^^  ^''^  ?f"'-f  en(]uircd  after  Elias^  when  Chrift  tcts  them,  that 
.-'•.  ■         .11.  verily  EUm  is  already  come.avul  ye  knew  him  not^but  did  unto  i'.im  what 
foevcr  ye  lificd  •,  fo  men  enquil^  after  Happinefsand  Delight,  when  it  is 
offered  to  them  in  that  promifeofRcl},  and  they  know  it  not,  but  trample 
it  under  foot;,and  as  the  Jews  killed  the  A^tJJUh,\vh\\t  they  waited  for  the 
*  MsJJiah^  and  that  becaufe  they  did  not  know  him  {For  had  thej  knoffn  him 
•John  I.  10.      they  tvohU  not  have  crucified  the  Lord  of  Glory,  Ads  i  3 .  27.  1  Cor.  2.  8.^ 
So  doth  the  world  cry  out  for  Reft, and  bufil y  feck  for  Delight  and  Happi- 
nefs,even  wlnle  they  are  negleding  and  deilroying  their  Rell  and  Happi- 
nefs,and  this  becaufe  they  throughly  know  it  not,  fordid  they  know 
throughly  what  it  is^  they  eould  not  fo  flight  the  evcrlafting  Trcafure. 


SECT.  I.L 

«  2,       2.  T    Abour  as  to  know  Heaven  to  be  the  only  happinefs,  fo  alfo  tobe 

*       Ji ^  thy  happinefs.  Though  the  knowledge  of  excellency  and  futable- 

«  ncfs  may  ftir  up  that  love,which  worketh  by  deine ;  yet  there  muft  be  the 
knowledge  ofour  intcrcft  or  propriety,  to  the  fetting  a  work  of  our  love 
ct  of  complacency.  We  may  confefs  Heaven  to  be  tlie  bcli  condition,  though 
wcdefpairofenjoyingit  ^and  wcmay  defire,and  fcekit,  ifwclcethe  ob- 
tainraenttobebut  probable  andliopefull ;  But  we  can  never  delightfully 
rejoyce  in  it, till  we  are  fomewhat  per  fwaded  ofour  title  to  it.  What  con.- 
a  fort  is  it  to  a  man  that  is  naked,  to  fee  the  rich  attire  of  others  ?  or  co  a  man 
that  hath  not  a  bit  to  pu:  in  his  mouth,  to  fee  afeall  which  he  muft  not 
tafte  of  ?  What  delight  hath  a  man  that  hach  not  a  houfeto  puthis  head  in, 
to  fee  the  fumptuous  buildings  ofothers?  Would  not  all  thi.s  rather  increale 
his  anguidi,  and  make  him  more  fenfiblc  ot  his  own  mjfery  ?  So  for  a  man 
to  know  the  excellencies  of  Heaven,  and  not  to  know  whether  he  (hall 
ever  enjoy  them,  may  well  raife  defirc,  and  provoke  to  fcck  it,  but  it  will 
„  raife  but  little  joy  and  con  tent.  Who  will  fet  his  heart  on  another  mans 
polTefGons  ?If  your  houfes, your  goods,  yourcattel,  your  children  wer:C 
,not  your  own,  you  would  Itis  mind  them ,  and  delight  lefs  in  them. 

O 


,,  Part  IV.  The  Saints  Everkfiing  Re/l.  S^ 


()  therefore  C  hriftians,  reft  not  till  you  can  call  this  Reft  your  own  •,  fit  u 
not  down  without  afiurance  ^  get  alone,  and  queftion  with  thy  fclf";  bring 
thy  heart  to  the  bar  of  trial ;  force  it  to  anfwer  the  interrogatories  put  to 
it  ;fet  the  conditions  of  the  Gofpel,and<jualificationsofthc  Saints  on  one 
lide,  and  thy  performance  of  thofe  conditions,  and  the  qualifications  of 
thy  foul  on  the  other  fide  ^  and  then  judge  how  near  they  refemble.  Thou  « 
haft  the  fame  word  before  thee,  to  judge  thy  felf  by  now,  by  which  thou 
mull  be  judged  at  the  great  day  :  Thou  art  there  before  told  the  queR  ions 
that  muil  then  be  put  to  thee  •,  put  thefe  auctions  now  to  thy  felf:  Thou 
maiR  there  readc  the  very  Articles,  upon  which  thou  (halt  be  trycd ;  why 
try  thy  felf  by  thofe  Articles  now^  Thou  maift  there  know  before  hand,on 
what  terms  men  fhall  be  then  acquit  and  condemned  j  why  try  now  whe- 
ther thou  art  podeffed  of  that  which  will  acquit  thee,  or  whether  thou  be 
upon  the  fame  terms  with  thofe  that  muft  be  condemned ;  and  accordingly 
acquit  or  condemn  thy  felf;  Yet  be  fure  thou  judge  by  a  true  touchAone, 
and  miftake  not  the  Scriptures  defcription  of  a  Saint,  that  thou  neither  ac-<j 
quit  nor  condemn  thy  felf  upon  mittakcs.  For  as  groundless  hopes  do  tend 
to  confufion,&  are  the  greateft  caufe  of  moft  mens  damnation-,  fo  ground- 
lefsdoubtings  do  tend  to  dircomforts,and  are  the  great  caufe  of  the  dif- 
quicting  of  the  Saints.Therefore  lay  thy  grounds  of  trial  fafcly,and  advifed- 
ly- proceed  in  the  work  deliberately  and  methodically:  follow  it  to  an  iffuc 
relolutely  and  induftrioufly  ;  fuflfer  nbt  thy  heart  to  give  thee  the  flip,and 
get  away  before  a  judgemcnt,but  make  it  flay  to  hear  its  fentencc:If  once, « 
or  twice,  or  thrice  will  not  do  it,  nor  a  few  daies  of  hearing  bring  it  to 
IfTue,  follow  it  on  with  unwearied  diligence, and  give  not  over  till  the 
work  bedone,and  till  thou  canft  fay  knowingly  off  or  on.- either  thou  art, 
or  art  not, a  member  of  Chrifl :  either  that  thou  hafl,or  that  thou  haft  n<!C 
yet  title  to  this  Reft.  Be  fure  thou  reft  not  in  wilful  uncertainties.  If  thou  «• 
canft  not  difpatch  the  work  well  thy  fclf,get  the  help  ofthofe  that  are  skil- 
ful :  go  to  thy  Miniftcr,  if  he  be  a  man  of  experience ;  or  go  to  fome  able 
experienced  friend,  open  thy  cafe  faithfully,  and  wifh  them  to  deal  plain- 
ly ;  And  thus  continue  till  thou  haft  got  affurance.  Not  but  that  fomc  « 
doubtings  may  ftill  remain :  but  yet  thou  maift  have  fo  much  affurance  as 
.  to  mafter  them,  that  they  may  not  much  interrupt  thy  peace.  If  men  did  a 
'  rknow  Heaven  to  be  their  own  inheritance,we  fhould  lefs  need  to  perfwade 
their  thoughts  unto  it,  or  to  prcfs  them  to  fet  their  to  their  delight  in  ito 
O  if  men  did  truly  know,  that  God  is  their  own  Father,  and  Chrift  their 
own  Redeemer  and  Head,  and  that  thofe  are  their  own  Everlafting  habita- 
tions,and  that  there  it  is  that  they  muft  abide  and  be  happy  forever :  how 
could  they  chufebut  be  raviihed  with  the  forethoughts  thercofMfaChri- 
^  ,ftian  could  buc  look  upon  Sun,and  Moon,&  Stars ,and  reckon  all  his  own  in 
'  Chrift,and  fay,  Thefe  are  the  portion  that  my  Husband  doth  beftow,Thefe 
are  the  bleftings  that  my  Lord  hath  procured  me,and  things  incompara- 
bly greater  then  thefe, what  holy  raptures  would  his  fpirit  feel  ?  The  more  « 
do  they  fin  againft  their  own  comfort«,as  well  as  againft  the  Grace  of  the 

U  u  u  u  Gofpel, 


6  8  J  The  Saints  Ev€rU[ling  R eft.  Chap^. J^ 

Gofpcl,  who  arc  wilful  maintaincrs  of  their  own  doubcings,  and  plead  for 
their  unbelief,  and  chcrifh  dillrullful  thoui;hcs  of  God,  and  fcandalous- 
injurious  thoughts  of  their  Redeemer:  who  repi'cfent  the  Covenant, as  if  it 
were  of  works  and  not  of  grace,  :\vlA  reprefenc  ChriJl  as  an  enemy,  rather 
thenasaSaviour,asif  he  were  glad  of  advantages  againrttliem,&:  were  wil- 
ling that  they  Ihould  keep  off  from  him  and  die  in  their  unbelief-,  when  he 
hath  called  thorn  fo  oft,  and  invited  them  fo  kindly,  and  born  the  hell  that 
chey  Hiould  bear.  Ah  wretches  that  we  are  1  that  be  keeping  up  jealou- 
lies  ofthe  Love  of  our  Lord,  when  we  Ihould  be  rcjoyeing  and  bathing: 
our  fouls  in  his  love  !  That  can  queftion  that  love,which  hath  been  fo  fully  • 
evidenced  1  and  doubt  flill,  whether  he  that  iiath  ftooped  fo  low,  and  fuf- 
fercd  fo  much,  and  taken  up  a  nature  and  office  of  purpofe,.be  yet  willing 
to  be  theirs  who  are  willing  to  be  his !  As  if  any  man  could  choofe  Chrift, 
before  Chrift  hath  chofen  him  Ic*  any  man  could  deflre  to  have  Ghrilf, . 
more  then  Chrirt  defires  to  have  him  lor  any  man  were  more  willing  to 
be  happy ,  then  Chrift  is  to  make  him  happy  1  He  upon  thefe  injurious  (if 
not  blafphemous)thoughts  I  if  ever  thou  have  harboured  fuch  tlioughts  in 
thy  breaft  •,  or  if  ever  thou  have  uttered  fuch  words  witli  thy  tongue,  fpic 
out  that  venome,vomit  out  that  rQncor,caft  them  from  thee,and  take  heed, 
how  thou  ever  entertaincft  them  more.  God  hath  written  the  names  of 
his  people  in  Heaven,  as  you  ufe  to  write  your  names  in  your  own  Books, 
or  upon  your  own  Goods,  or  fct  your  marks  on  your  own  Sheep: 
And  rtiall  we  be  attempting  to  rafe  them  out,  &  to  write  our  names  on  the 
doors  of  hell  ?  But  blefled  be  our  God,  whofe  foundation  isfure,  and  who 
keepeth  us  by  his  mighty  power  through  I'aith  unto  falvation,  i  Per.  1.5. 
Well  then  ;  this  is  my  fecorid  advice  to  thee,  that  thou  follow  or.vthe  work . 
offelf-examination,  till  thou  haft  got  afTurancethat  this  reft  is  tliy  own  •, 
and  this  will  draw  thy  heart  unto  it  ^  andfeedthy  fpiritswith  frcflidc- 
i  ights,  which  elfe  will  be  but  tormented  fo  much  the  more,  to  think  that 
there  is  fuch  Reft  for  others,  but  none  for  thee. 


*Tim.i  1 5. 


SECT.. III. 

^-  3  •        3 •    A  ^*^^^c^  ^clp  fo  fweeten  thy  foul  with  the  foretafts  ofReft,  is  this: 

V'^tioptmc  i'/-^     j^^  Labour  to  apprehend  how  neer  it  is.  Think  ferioufly  of  its  fpec- 

fiitktiuf^  cum    jy  approach..    I  hat  which  we  think  is  near  at  hand,  we  are  more  fenfibic 

ImcmcJo^fii,  o^'i  t^^"  ^^^f  which  we  behold  at  a  diftance.  When  we  hear  of  war  or  fa- 

.*/Zcno.  Gitt.«niin  in  another  Ccmntry,it  troubleth  notfd  much  :  or  if  we  hear  it  pro- 

phefied  of  a  long  time  hence,  fo  if  we  hear  of  plenty  a  great  way  off,  or  of 

a  golden  age  that  fhall  fall  out,  who  knows  when ;  this  never  rcjoyceth  us. 

Rut  ifjudgemcnts  or  Mercies  begin  to  draw  near,  then  they  affeft  us :  If 

we  were  furc  we  fliould  fee  the  golden  Age,  then  it  would  take  with  u$. 

When  the  Plague  is  in  a  town  but  twenty  miles  off,  wc  do  not  fear  it ;  nor 

much  perhaps  if  it  be  but  in  another  ftrcct :  but  if  once  it  come  to  the  next 

door^ 


A 


I'^irtlV.  The  Saints  Ever Ufling  Ke ft.  683 


cIoor,or  if  itfeilcon  oncin  our  own  family  •,  then  we  begin  to  thint  on  it 
more  feelingly;  It  is  fo  with  Mercies  as  well  as  Judgements.  When  they  arc 
faroff.we  talkof  fhemas  marvels,  but  wlien  they  draw-clofe  to  us,Avcre- 
joyce  in  them  as  Truths.  This  makes  men  think  onHeaven  fo  infenfibly,  » 
bccaufc  they  conceit  it  at  too  great  a  diftance:  They  look  on  it  as  twenty, 
or  thirty,  or  forty  years  off  •  arid  this  is  it  that  duls  tlieir  Icnfe.  As  wicked 
men  are  fearlefs&rfenfelefs  of  Judgement,  becaufcthe  fcntenceis  not  fpce- 
dily  executed,  jErr/r/^8. 1 1.  So  are  the  Godly  deceived  of  t4icircomforts, 
b-y  fuppofing  them  further  off  then  they  arc.  This  is  the  danger  of  putting  « 
the  day  of  death  far  from  us,  when  mtn  will  promifc  tl>cmlclvcs  longer 
time  in  the  world  then  God  hath  promifed  them,  and  judgeofthe  length 
of  theirlives  feyy'the  pvob^.blicies  they  gather  from  their  Age,  their  healthy 
their  conflicurion  and  temperature  •,  this  makes  them  look  at  heaven  as  a 
great  way  off.  Ifthc  rich  fool  in  the  Gofpd  Iwd  Jiot  expected  to  have  lukc  n.  i-.. 
lived  many  years,he  would  furc have  thought  moreof  providing  foreter-  iS,io,  20. 
nity,  and  lefs  of  his  prefenc  llore  and  poffelHons  •  And  if  wc  did  not  think 
of  ftaying  many  years  from  heaven,  weiliould  think  on  ic  with  far  more 
piercing  thoughts.  Thisexpedationof  long  life,  doth  both  the  wicked^, 
and  tlie  Godly  a  great  deal  of-wrong.      How  mipch  better  -were  ic  co  re- 
ceive the  fentence  of  death  ^  in  our  fclves,^nd  toiookon  eternity  ajs  near 
at  hand  ?  Surdy,  Reader,  thou  flandcft  at  the  door,  and  hundreds  ef 
difeafes  are  ready  waiting  to  open  the  door  and  Ice  thee  in.     U  not  the ,4^^^^^^^^^ 
thircy  or  forty  years  of  thy  life  that  is  part  quickly  gone  ?  Is  it  not  a  very  f/"f  *^n^' 
little  time  when  tliou  looked  back  on  it  ?  And  will  not  a<ll  the  reft  be  fhort-  tinners 
ly  fo  too  >  Do  not  daies  and  nights  come  very  chick?  Docft  thou  not  ihat'Ian 
feel  that  building  of  flefVi  co  Ihake,  and   perceive   thy  lioufc  of  clay  t'^Lindcrthc 
to  totter?  Lookonthy  glafs,feehowit  runs;  Look  on  thy  Watch,  Iww  r'^""^^"^- 
■faRicgettcch  ;  what  a  fhorc  moment  is  between  l^s  and  our  rcft^  what  licrkis  bed 
a  ftcp  is  it  from  lierrcc  to  Everlallingncfi  .^  While  I  am  thinking,  and  and  Write  tile 
writing  of  ic,  it  hafteth  near,  and  I  am  even  entring  into  it  bdor-ej  am  S^^^^^  '^ing. 
aware.     Wiiilc  thou  art  reading  this,  it  pollech  on,  and  thy  life  will  be  ,  J^  ^'""  ^/ 
gone  as  a  talc  that  is  toid.     Maift  thou  not  eafily  forefoc  thy  dying  time;  in'ot^-",^„.^ 
and  look  upon  thy  fdf  as  ready  to  depart?  Its  but  a  few  dayes  till  thy  blina;  thac 
friends  fhall  lay  thee  in  the  grave,  and  others  do  the  like  for  them.     Itjj<^aniend 
you  verily  believed  you  (hould<iietomorroAv,how'  ferioufly  would  you  ^.^l^^? 
tfiinkof  lieaven  to    night?  The -condemned  pnfoner  knew  before  thac  tdpnic"*^ 
liemuftdic,  and  yet  he  was  chen  as  Jovial  as  any:  but  when  he  hears  ,Cro\Mibc- 
the  fenccnce,  and  knows  Ire  hath  not  a  week  co  live,  chen  how  ic  finks  i^fc  ins  Trl- 
his  heaiT  within  him?  fot^ac  the  cruc  apprehenhons  of  the  nearnef&J^""^^  •  ^"^ 
of  Eternity  doch  make  mens  thoughts  of  ic  co  be  quick  and  piercing-  hr,17^!!.. 
anupuchlc  mrochcirlears  and  lorrows,  if  tlieyare  unticced,  and  into  the  kernel 

of  a  Kaifin 
asiiional  as  GflZ/rt^j's    fpe.u  :  Tlut    can    iinfj>cak  the  whale    World  into   nothing  and.  blow  dowa. 
a  ?rc,K  bubbl;    \Mth    an  calk  breath;  that    by  drawing  one  mil,  can  throw   down  the  ftatclicft 
nuildin;4  5  '"incl   undrcls  vour  SouK,  by  unpinriing  one  "pin,   &c.      hU.l'''ims  Lll'tx  Hearfc,  p.  n. 
•iCor.  1.8:  9,  10.        '  '        '  .V  ^ 

11  u  u  u  z  fj^.ir. 


^H r/te  SJiifinZifeKiMf.rtg  Reft.  Chap.5 . 

a  their  defircs and  fovs^ifthey  have  affurancc  of  its  g'.ory.Whcn  the  witches 
3  Sjh.zS.  1  j.  S^TKuelhid  told  .Vxv/,  By  too  mon  jiv  this  cinic  thou  (halt  be  with  rac  • 
this  quickly  worked  to  his  very  hear  L,  and  laid  him  do. vn  as  dead  on  the 
earth.  Andif  Chrilifhouldfay  toabehcving  foul.  By  too  raorro.v  this 
tl-ne  thoa  (halt  be  with  vTij,  this  would  b;  a  working  word  indeed,  and 
would  bring  him  in  fpint  to  heaven  bv-rore.  As  Aii/^^hoH,  was  wont  to 

«  lay  of  his  uncertain  fticiop.,bccaurcoftheperfecutioaofhis  enemies,  £^0 
jam  [urn  hie,  Tkihemfcift,  ^  a»aos,  O' nnncf  nam  ptui  dicer  mnt  ctrtut 
eft^m^  J>fr  H,t4m  fcptimAHAm  mxnfurHm  efe.i.e.  I  Iiav  c  now  been  here  this 
forty  years,  and  yet  could  never  iHy,  or  be  furc,  that  I  fhilj  cai'ry  here 
for  one  week  :  fo  miy  we  all  fay  of  our  abode  on  earth  :  A«  long  as  thou 
haftcontinuedout  of  heaven,  thou  canll  not  fay,  thou  fhaU  be  out  of  ic 
one  week  longer.  Do  but  fuppofc  that  you  are  ftill  entring  m  it,  and  you 
^ill  find  it  will  much  help  yoa  more  ferioufly  to  raind  it. 


SECT.  IV. 

V  h^'^'/  *''  A  Nothcr  help  to  this  Heavenly  Life,  is,  To  be  much  in  feriousdif- 
praclpuTm  "  -LjLcourfingofit,  efpccially  with  thofe  that  can  fpeak  from  their 
%'itKm*  of-  hearts,3nd  arc  feafoned  themfelves  with  an  heavenly  nature.Its  pity  (faith 
^ciam  dibcre  "Mr,  5o//o»j  that  Chriftians  fliould  ever  meet  together,  without  fome  talk 
fn:  Etiim  ecu-  of  their  meeting  in  Heaven,  or  the  way  to  it  before  they  part :  Its  pity  fo 
u!*j,\!!'^'   ■     <nuch  prctious  time  is  fpent  amonn Chriflians,  in  vain  difcourfej.  foolilh 

Hi  aum  omrus      .         ,.»  i      r  \   r  \i  r  j  r  \  i      r 

fermimeHs  &  J^^ghngs,  and  ulelels  dilputes,  and  not  a  loberword  or  Heaven  among 
fenfus  loqua-  them.  Mcthinks  we  fhould  meet  together  of  purpofe,  to  warm  our  fpirits 
f«r,  Hiiaiius  with  difcourfing  of  our  reft.  To  hear  a  Miniftcr  or  other  private  C  hrillian 
Aqui? f  ;u  ^^^  ^^""^'^  ^^^^  blefled  glorious  Ihtc,  with  power  and  life  from  the  promifcs 
GcntH.  /.:  of  the  Gofpel  •,  methinks  (hould  mak«  us  fay ,  as  the  two  Difciples,  Did  not 
c.  1.  our  hearts  bhrn  within  uf^whi/e  he  wof  openinf^  to  m  the  Scripture  f  while  he 

-uke  24.  y_  ^  yyas  opening  to  us  the  windows  of  HcaA'eii ?  li'a.Ftliyr,  or  wicked  wretch 
^;z4.  jj.     v/ill  tremble,  when  he  hears  his  judgement  powerfully  denounced,  why 
fhould  not  the  believing  foul  be  revived  when  he  hears  his  eternal  reft  re- 
vealed ?  Get  then  together, fellow-Chriftians, and  taWc  of  the  affairs  ofyour 
countr/andkingdom,andcomfortoneanother  with  fuch  words,  1  Thef 
tf  4. 18.  If  Worldlings  get  togethcr,they  will  be  talking  of  the  World  ;  when 
Wantons  are  together,they  will  be  talking  of  their  Lufts,  and  wicked  men 
can  be  delighted  in  talking  of  wickednefs  ;  and  (hould  not  Chriftians  then 
delight  themfelves  in  talking  of  Chrift  ?  and  the  heirs  of  heaven  in  talking 
of  their  Inheritance  ?  This  may  make  our  hearts  revive  within  us,  as  it  did 
f4coifs  to  hear  the  Mcdage  that  called  him  toGoA'^^.and  to  fee  the  chariots 
chat  (hould  bring  him  to  fofeph.  O  that  we  were  furni(hed  with  skill  and 
n  refolucion,  to  t-urn  the  ftreamofmenscommondifcourfe,  to  thefe  more 
lublime  and  pretious  thinj^s  lAnd  when  men  begin  to  talk  of  things  unpro- 
fitable, thai  we  could  tell  how  to  puc  in  a  word  for  heaven,  and  fay  (  as 

Ptf:r 


Part  IV.  The  Saints  EverUfling  Reft.  685 

P^^fr  of  his  bodily  food  j  Noc  fo,  for  I  eac  noc  thac  which  i>  common  and  Ads  i-^. 
unclcan,this  is  nothing  to  my  eternal  reft  ;  O  chc  i^ood  that  we  might  boch 
do,  and  receive  by  this  couiTe  /  If  it  had  noc  been  needful  to  deter  us 
from  unfruitful  conference,  Chrift  would  not  have  talked  of  giving  an  ac- 
count of  every  Idle  word  at  judgement  ^  fay  then  as  David,  when  you  j.^j,  jj  ^ 
are  in  conference,  Let  my  tons^tic  cleave  to  the  roof  of  mj  month  if  I  prefer  Pfal.tji?."^,  ^, 
not  Jerufalcm  above  mj  chUftjl  mirth.  And  then  you  iliall  hnde  the  truth  r'rov.  i^.  4. 
of  that,  Frov.  15-4.   A  r^'holfom  toyiaue  is  a  tree  of  life. 


\ 


SECT.     V. 

5.     A  Nother  help  to  this  Heavenly  Life,  is  this,  Make  it  thy  bufuTefs        < 

jTjL  in  every  duty,  towindeupthy  affedions  neerer  Heaven.  A  * 
mans  attainments  and  receivings  from  God,  are  anfwerable  to  his  own  « 
defires  and  ends  ^  that  vvhicli  he  finCercly  feeks  he  finds  -,  Gods  end  in  the 
inttitution  of  his  Ordinances  was,  thac  they  be  as  fo  many  ftepping  Rones 
to  our  Reft,  andas  the  ftairsby  which  (in  fubordination  to  ChriftJ  wc 
may  daily  alccnd  unco  ic  in  our  atfedions :  Let  this  be  thy  end  in  ufing 
them,as  it  was  Gods  end  in  ordaming  them^and  doubtlefs  they  will  noc  be 
unfucccfsful  ^  though  men  be  perfonally  far  afundcr,yet  they  may  even  by  ct 
Letters  have  a  great  deal  of  enccrcourfe.How  have  men  been  rejoyced  by 
a  few  lines  from  a  friend, though  they  could  not  fee  him  face  to  face?whac 
gladnefs  have  we  when  we  do  but  read  the  expreflions  of  his  Love  ?  or  if 
we  read  of  our  friends  profperity  and  welfare  ?  Many  a  one  that  never 
faw  the  fight,  hath  triumphed  and  fliouted  ,  made  Bonefircs,  and  rung 
Bels,  when  he  hath  but  heard  and  read  of  the  Viftory  ^  and  may  not  we 
have  entercourfe  with  God  in  his  Ordinances,  though  our  perfons  be  yet 
fo  far  remote?  May  not  our  fpirits  re  Joyce  in  the  reading  thofe  line?, 
which  contain  our  Legacy  and  Charter  for  heaven  ?  with  what  gladnefs 
may  we  read  the  expreflions  of  Love  ?  and  hear  of  the  ftatc  of  our  ce- 
Icftial  Country  ?  with  what  triumphant  (houtings  may  we  applaud  cur 
Inheritance,  though  yet  we  have  not  the  hap^inefs  to  behold  it  ?  Men  « 
that  are  fcparated  by  Sea  and  Land,  can  yet  by  the  mecr  entercourfe  of 
Letters,  carry  on  both  great  and  gainfull  Trades,  even  to  the  value  of 
their  whole  eftatc  ;  and  may  not  a  Chriftian  in  the  wife  improvement  of 
duties,  drive  on  this  happy  trade  for  Reft  ?  Come  not  therefore  with 
any  lower  ends  to  Duties :  Renounce  Formality  ,  Cuftomarinefs ,  and 
Applaufe.  When  thou  kneeleft  down  in  fecret  or  publike  prayer,  let  it  " 
be  in  hope  to  get  thy  heart  neerer  God  before  thou  rifeft  off  thy  knees  r 
when  thouopencft  thy  Bible  or  other  Books,  let  it  be  with  this  hope,  to 
meet  with^fomrpaffag^Jif  Divine  truth,and  fome  fuch  bleflingof  the  Spi- 
rit with  it,  as  may  raifc  thine  affections  neerer  Heaven  ,  and  give  thee  a 
fiillcr  tafte  thereof;  when  thou  art  fecting  thy  foot  at  thy  door,  to  go  to 
she  publike  Ordinance  and  Worfhip,  fay,  I  hope  to  meet  with  fomewhat 

U  u  u  u  3  from 


686  The  Saints  Evcrl^i,;^  Kcjl.  Cliap.  5  • 

from  Cod,  tiiat  may  railc  my  affcdions  before  1  return  ,  1  Iiopetfic  Spi- 
rit will  give  me  the  meeting,  and  hveetenniy  licarc  with  tliofecelellial  de- 
lights •  1  hope  that  (.hnrt  will  appear  to  mein  ti;at  way,  andfhine  about 
me  with  light  from  Heaven,  and  let  mc  hear  Ins  inPtrL^ing and  reviving 
voice,  and  caufc  the  fcales  to  fall  fro  ti  mine  eyes,  that  I  may  fee  more  of 
that  glory  than  I  ever  yet  law ;  1  hope  before  I  return  to  my  houfe ,  my 
Lord  will  take  my  liearc  in  hand,and  bring  it  witlim  tlic  view  of  lleO,  atid 
let  it  before  his  lathers  prel'cnce,  that  1  may  return  as  the  Shepherds, 
ifrom  the  heavenly  Villon,  glorifying  and  prailing  God,  tor  all  the 
things  1  have  heard  and  feen,  Luke  2  20.  and  fay  ,  as  thofc  that  beheld 
b  his  Miracles,  We  havi^funJIrAM^c  things  to  duj^  Luk  5.26.  Remember  alfo 

to  pray  fo"  thy  leacher,  that  Cjod  would  pu:  fome  Divine  MefTage  into 
his  mouth,  which" may  leave  a  licavcnly  relifli  on  thy  fpinc. 

If  thcfc  were  our  ends^ 'and  this  our  courfe  when  we  fet  to  duty,  we 
fhould  not  be  (o  llrangc  a€  we  arc  to  heaven, 
a  When  the  IndUti  riril  favv  the  ufe  of  Letters  by  our  i:'»^/tyJ,they  thouglit 
there  V/as  lure  fome  fpint  in  them,  that  men<:ould  fo  convcrfe  together  by 
a  paper  ^  If Chtillians  would  take  this  coorfe  in  their  ducies,  tl)cy  might 
come  to  fuch  holy  fellowfhip  with  God,  and  fee  fo  much  of  the  Myftenes 
ofthc  Kingdom, that  it  would  make  the  ihnders  by  admire  what  is  in  thofe 
hnes,  what  is  in  that  Sermon,  what  is  in  this  praying  •  this  fills  his  heart  fo 
full  of  Joy,3ind  thatfo  tranfportshim  above  himfelf-,  certainly  God  would 
not  fail  us  in  our  Duties,  if  we  did  not  fail  our  li^lves,  and  then  expericiKC 
would  make  them  fweeter  to  us. 


SECT.  VI. 

^"^'        ^-     A  Nother  help  is  this  :  Make  an  advantage  of  every  Ob  jc(^  thou 

"        ^LjLfceft,  and  of  every  paflage  of  Divine  providence,  and  of  every 

thing  that  befals  in  thy  labour  and  calling^to  mind  thy  foul  ofitsappi'oach- 

iHg  Refl:.     As.all  providences  and  creatures  are  means  to  our  Rell ,  fo.xio 

*  they  point  us  to  that  as  their  end.     Every  creature  hath  the  name  ol  God 

and  of  our  final  Reft  written  upon  it  :  winch  aconfidei  ate  believer  may  as 

truly  difccrn,  as  lie  can  read  uponapoftor  handinacrols  way,  the  name 

of  the  Town  or  City  which  it  points  to.   This  fpiritual  ufe  ofcreatures  and 

providences,  is  Gods  great  end  in  bellowing  them  on  man  :  And  he  that 

overlooks  this  end,mull  needs  rob  God  pf  his  chielcft  prai  fc,  and  deny  him 

CI  the  greateft  partof  his  thanks.  The  Relation  that  our  prelc/it  mercies  have 

to  our  great  eternal  mer<:ies,is  the  very  quintoflcnce  and  fpirits  ot  nil  thcfe 

mercies  :  therefore  do  they  lofe  th'^  very  fprrits  of  their  Mercies^,  and  take 

nothing  but  the  husks  and  bran,  who  do  overlook  this  Relation,  and 

draw  not  forth  the  fweetncfs  of  it  in  their  contemplations.      Gods  fweet- 

«  eft  dealings  with  us  at  the  prefcnt,  would  not  be  half  fo  fweet  as  they 

jjAre,  if  they  did  not  intimate  fome  further  fwectnefs.      As  our  felves 

hav 


Part  f  ¥•  The  faints  EvcrliflhgRefl.  ^3 7 

fiave  a  flcfhly  and  a  fpiritual  kibOance,  fo  have  our  mercies  a  flefl-ily  and 
a  fptritual  life,  and  are  fitted  to  the  nouriflnnj^  of  both  our  p:irts.   He  that 
receives  the  carnal  part  and  no  more,  may  have  his  body  comforted  by 
them,  but  not  Ins  foul.     It  is  not  all  one  £o  receive  fix  pence  meeriy  as  fix  *  ^^^.^^^^^ 
pence,  and  to  receive  it  inearnelVof  a  thoufand  pound  •  though  the  lum  ^^^^^  ^^  „^jj 
bethefame,  yet  1  trow  the  relation  makes  a  wide  difference.  Tliou  take^  Aliina'mvici- 
but  the  bare  earned,  and  avcrlookelUhe  main  fum,  whcntbou  reccivefl:  ^o  .r^ror, 
tfiy  mercies  and  forgettell  thy  crown.     O  therefore  that  Chi.:llians  were  '^^J  ']^.^f- 
skilleJ  in  this  Ait  I  You  can  open  your  Bibles,  and  read  there  of  God  and^^^'^..'.  ^^.  ^^^ 
of  Glory  :  O  learn  to  open  the  creatures,  and  to  open  the  feveral  paflages  rifpo/r-dtjfe,  id 
of  providence, CO  read  of  God  and  Glory  there.  Certainly  by  fuch  a  skilful  phi  mmjl^. 
induftrious  improvement,we  might  have  a  fuller  taikofChriil  and  leaven,  T%'^'2^'^''^'^ 
in  every  bit  of  bread  that  we  ear,,  and  in  every  draught  of  Beer  chat  we  f^^/^/^r  •,  bo- 
drink^  t.hen  mofl  men  have  in  theufe  of  [he  Sacrament.  Ifthou  profper  in"' mi  na  vrroy 
the  World,  and  thy  labour  fucceed,  let  it  make  thee  more  fenfiblc  of  thy  rro/i  ^rhres 
perpetual  profpericy  :  If  thou  be  weary  of  thy  labours,  let  it  make  thy  j"'^"T*   ^'l"'" 
thoughts  of  Rel\  more  fwec:  :  If  things  go  crofs  and  hard  with  thee  in  the  ,./'^^^^/!,f>.'_ 
World,  lee  it  make  thee  the  more  carnelllydcfire  that  way,  when  all  thy  tm^limidco 
forrows«and  fufFcrings  fhall  ceafe  :  Is  thy  body  refreflied  with  food  or  eyiflimx.imy 
flecp  i*  Remember  the  unconceivable  refrefliings  with  Chrifl:.    Doft  thou  q:<'-*p.-^l'~ 
hear  any  news  that  makes  thee  glad  ?  Remember  what  glad  tidings  ic  will  S^  '^fl'faucH- 
beto  hear  the  found  of  the  crump  of  God,  andcheabd^lving  fentence  oi  tercmCpici- 
Chrifl  our  Judge.  Art  thou  delighting  thy  fclfin  the  fociety  oftheSarnrs?  duturinpub' 
Remember  the  Everlafting  amiable  h-aternity  thouflialt  have  with  per-  ^"^"^  &  'tl>i><i 
fefted  Saints  in  Rcrt.  Is  God  communicating  himfelf  to  thy  fpirit?   Why  f'.'^'ji,^/? 
remember  that  cimc  of  thy  liigheft  advancement,  when  thy  Joy  (hall  be  ^  dUtUic 
full,  as  thy  communion  is  full.     Doft  thou  hear  the  raging  noifc  of  the /^('^/y  pro- 
wicked  ?  and  the  diforders  of  the  \'ulgar  >  and  the  confufions  in  the  ci<:fl'f:emtiibu<!^- 
world  ?  like  the  noife  in  a  croud ,  or  the  roaring  of  the  waters  ?  Why  think  ^^^^J.  ^'J^'"'* 
of  the  blcfied  agreement  in  Heaven,  and  the  melodious   harmony   in  [yj^    ^cd  ta~ 
that  Quire  of  God.      Doft-thou  hear  or  feel  the  tempefl  of  Wars  ,  men  &iUud 
or  fee  any  cloud  of  Blood  arifing  ?   Remember  the  Day  when  thou  f-itendumy 
Ihalt  be   houfed  with   Chrifl  ,    wficrc   there  is    nothing  but   calm-  «'^''^  "''*'« 
nefs  and  amiable  unk)n  ,  and.  xvhcrc  wc  Oiall   folace   our  fclves   in  ^ncmyZ'ul'ii 

q'MKdam 
ducemejj'e 
ii  D;i  condUorisy  volmt.uifj.  ejus  .ignitio^crr.  Jae.  Grynjcas  in  frsf.it.  ante  Comment,  in  H^ebr-i 
Ns,n  dfmOcuiiidcirco  datt  fnit  cerpori,  nt  per  ros  tnti*eamHr  cre.Uin-am ,  ac  pfr  h'ijufmodi  mirMtem 
hdrmonnm  .tgnefcamus  Qpificem  :  a:i<cf<iue  iiidem  ,  nj  per  eloq'-ii.t  divini,  &  Dti  Lt^s  .wdiamus;  am- 
m.trvli{iiht'mum  jp:cnluti0nfy  agiltt.ite  motHi  fui,  ad iU.i  iam  q'^  funt  comran.i,  mevctur  cnartT. 
Athanafius  m  lib.  i.  codfr.  Gcntil.  E.ype,to  crcdcy  .tliquKi  nrnpUm  mvenires  in  fylvii  ,  quam  m 
»ngnL<:.  L'gna  tdr  Upidts  doahunt  ff,  qusd  a  M.tgijtrii  sudtre  nen  pojis y  in-quit  vir  cuMcmpLitivuSi 
HcrnarJus,  rcferenre  Crynxo  ubi  fupra.  Augufl inns  fie  J*.rir ,  C,e.Uyrarnm  fpiaes,  furtt  qnttdam 
vtctilxudirtiiAm  "Dcum :  Pr.f,?«f"w  cnnm  c»nccrt.tum ,  quamd^uyfat'tsiv  impiormn  qnoi'und.im  homi- 
nun  attciie  a»-i'y,-e.  'l'c%tnti'.r  lUc,  Veum  jummiim  bonnm,  faptentem,  &  htminum  ammtem,  ommi 
nndidtflty  &  taniijpc,  d-imcldcm  v:J'nfnclt,  ctifivfiCy  ut  homiMm  nj.bm,  c>  ooJficis  floiix  infefvi- 
*v..  idim  ibid,  .  ■  *  ^  J 

f  erfeft 


<l 


688  -  The  Saints  Ever U/Iwg  Reft.  Chap.  5. 

pcrfeft  Peace^  under  t!ie  wing?  or  die  Prince  of  Peace  tor  ever.  Thus  you 
may  fee,  what  advantages  to  a  Heavenly  Life  every  condition  and  crea- 
tnre  doth  afford  us,if  wchad  but  hearts  to  apprehend  and  improve  them  : 
a  As  its  faidoftheTurkSjthatthcy'l  make  bridj^es  of  the  dead  bodies  of  their 
men,  to  pals  over  the  Trenches  or  dirciio';  in  iheir  way  :  So  might  Chrifti- 
ans  of  the  very  ruines  and  calamities  of  the  times,  and  of  every  dead  body 
or  mifery  chat  they  fee,  make  a  bridge  for  the  paflTage  of  their  thoughts  to 
their  Reft.  And  as  they  have  taught  their  Pigeons  which  they  call  Carriers 
in  divers  places,  to  bear  letters  of  entercourfe  from  friend  to  friend,  at  a 
very  great  diftancc:  fo  might  a  wife  indiiflriousChnftian  get  his  thoughts 
carried  into  Heaven,  and  receive,  as  it  were,  returns  from  thence  again, 
by  creatures  of  flower  wing  than  Doves,  by  the  aHi  Ranee  of  the 
Spirit  the  Dove  of  God.  This  is  the  right  Dcdalian  flight  :  and  thus 
we  may  take  from  each  Bird  a  feather,  and  make  us  wings,  and  fly  to 
Cbrift. 


SECT.  VI r. 

h7'       7-    A  N^^^^^'*  lingular  help  is  this,  Be  n.uch  in  that  Angelical  work  of 

*  xjL  Praife.  As  the  moft  heavenly  Spirits  will  have  the  moft  heavenly 
iraployment,  fo  the  more  heavenly  the  imployment,  the  more  will  it  make 

^  the  fpirit  heavenly  .•  Thougli  the  heart  be  the  fountain  of  all  our  adions, 
and  the  adions  will  be  ufually  of  the  quality  of  the  heart;yet  do  thofe  adi- 
ons by  a  kind  of  reflexion,  work  much  on  the  heart  from  whence  they 
fpring:The  like  alfo  may  befaid  of  our  fpeeches.So  that  the  work  ofpray- 
fing  God,  being  the  moU  heavenly  work,  is  likely  to  raifc  us  to  the  moft 

^  heavenly  temper.  This  is  the  work  of  thofe  Saints  and  AngeJs,and  this  will 
be  our  own  everlatUng  work^if  wc  were  more  taken  up  in  this  imployment 
now,we  (hould  be  liker  to  what  we  (hall  be  then. When  Ariflotle  was  asked 

t*  what  he  thought  of  Mufick,  he  anfwers,  Jovem  jieque  cunere^  nc^Heiitha" 
YAm  pulf4re,Thzi  Jupiter  did  neither  fing,  nor  play  on  the  Harp ;  thinking 
it  an  unprofitable  art  to  men,  which  was  no  more  delightful  to  God.  But 
Chriftians  may  better  argue  from  the  like  ground,  that  fiuging  of  praife 
is  a  moft  profitable  duty,becaufe  it  is  fo  delightful,  as  it  were  to  God  him- 
fclf,  that  he  hath  made  it  his  peoples  Eternal  work  ;  for  they  ftiall  fing  the 

a  fong  of  ^<3/f/,and  the  fongoftheLamb.  As  DefirCj^  I  aith,and  hope.are 
of  fhorter  continuance  then  Love  and  Joy ;  fo  alfo  Preaching  and  Prayer, 
and  Sacraments,  and  all  means  for  confirmation,  and  expreflion  of 
Faith  and  Hope  (hall  ceafe,  when  our  Thanks,and  Praife,  and  triumphant 
expreflions  of  Love  and  Joy  (hall  abide  for  ever.*'  The  livelieft  cmblemcs 

*  ''  of  Heaven  that  I  know  upon  Earth,  is.  When  the  people  of  God  in  the 
"deep  fenfe  of  his  excellency  and  bounty  ,  from  hearts  abounding 
*'  with  Love  and  Joy,  do  joyn  together  both  in  heart  and  voice,  in  the 

t,. "  cheerful  and  melodious  finging  of  his  praifes.  Thofe  that  deny  the  lawful 

life 


Part  I  V.  The  Saints  EverUfting  Reft.  6%9 


ufcoffinging  the  Scripture  Pfalms  in  our  times,  do  difclofc  their  unhea= 
vcniy  unexperienced  hearts,  I  think,  as  well  as  their  ignorant  underftand- 
ings.  Had  they  felt  the  heavenly  delights,  that  many  of  their  Brethren  in 
fuch  duties  have  felt,  I  think  they  would  have  been  of  another  mind  :  And  :t 
whereas  they  are  wont  to  qucftion,  whether  fuch  delights  be  genuine,  or 
any  l>etter  then  carnal  or  delufivc  ?  Surcly,thc  very  relifh  of  God  and  hea- 
ven that  is  in  them,  the  example  ofthcSaints  in  Scripture,  whofe  fpirits 
have  been  raifed  by  the  fame  duty,  and  the  command  of  Scripture  for  the 
ufe  of  this  means,one  would  think  fhould  quickly  decide  the  controverfie. 
And  a  man  may  as  truly  fay  of  thcfe  dclights,as  chey  ufe  to  fay  of  the  tclti-  « 
mony  of  the  Spirit,  that  they  witnefs  themfelves  to  be  of  God,  and  bring 
the  evidence  of  their  heavenly  parentage  along  with  them.    And  wliereas  et 
they  allow  only  extemporate  Pfalms  immediately  dilated  to  them  by  the 
Spirit :  *  When  I  am  convinced,  that  the  gift  of  extemporate  finging,  is 
fo  common  to  the  Church,  that  any  man  who  is  fpiritually  merry  can  uic    *,^"Vt^J^ 
am.$.i^.  And  when  I  am  convinced  that  the  ufe  of  Scripture  Plalms  i^us  Tcnull. 
is  aboliflied,  or  prohibited, then  I  (hall  more  regard  their  Judgcment.Ccr-  hoc  m  Ecck- 
tainly,  as  large  as  mine  acquaintance  hath  been  with  men  of  this  Spirit,  I  fnpojicanas 
never  yet  heard  any  of  them  fine  a  Pfalm  extempore,  that  was  better  ^'^"^'J"" /^" 
ihzn  Davtds  ^  yea,  or  that  was  tolerable  to  a  judicious  hearer,  and  not  tkimuatie- 
rathera  fliametohimfelfand  his  opinion.    But  fweet  experience  will  be  a  nem,vij_.  Ec- 
powerful  Argument,  and  will  teach  the  fincercChiirtian  to  hold  faft  his  clcfi^  Aoofltli- 
€xercifcof  this  fouUraifing  duty.  ''''  'i'*'*!"  ''*/"* 

"        -'  extiiiordi/tjnx 

nondim  cejfa-jere.  Sic  Tcrtul.  Apologet.  c.tp.  3  9.  Pojl  aq:ictm  m.innnl.m  &  litinlm,  ut  qidfqi^e  defcriptu- 
ris  faallis  vd  de  propria  ingcnio  pot'jt,  prifvocuur  in  mcd'iim  T)  0  cnrrc.  Hinc  prubatur  quomoio  biberit, 
yj.et tarn  EpiphcLU.  fuhfinemlib.  3.  adverf.  hsref.  &  Pliniumfecundum,'it.  10.  Epift.  i.  Eufcb.H.^a/-. 
i:b.  1.  cap.  16.  &  iib.^.atp.i^.  Balil.  a'^udKuffimm-,  lib.  z.  biji.  Ecd.  c.ip.  9.  Athanaf.  Apology 

Little  do  we  know  how  wc  wrong  our  felvcs,  by  (huaing  out  of  our  ^ 
prayers  the  praifcsof  God,  or  allowing  them  fo  narrow  a  room  as  wc 
ufually  do,  while  we  are  copious  enough  in  our  Confefliions  and  Petiti- 
ons. Reader,!  intreace  thee  remember  this :  Let  praifes  have  a  larger  room 
in  thy  duties:Kcep  ready  ?.t  hand  matter  to  feed  thy  praife,as  well  as  mat- 
ter for  Confefiion  and  Petition.  To  this  end,  Oudie  the  excellencies  and  « 
gcodnefs  of  the  Lord,as  frequently  as  thy  own  neceillties  and  vilenefs^ftu- 
4y  the  mercies  which  thou  hafl:  received,  and  which  are  promifed,  both 
their  own  proper  worth,  and  tlieir  aggravating  circumflances,  as  often  as 
ihou  ftudieft  the  fins  thou  haft  committed.  O  let  Gods  praife  be  much  in 
your  mouths,  for  in  the  mouths  of  the  upright  his  praife  is  comely,  PfaL 
33.1.  Seven  times  a  day  did  Daviii  praife  him,  P/i/.i  19.164.  Yea,his 
praife  was  continually  of  him,P/<«/.7i,6.  As  he  that  offereth  praife,  glori- 
licth  God,  Pfal.  5  o.  23 .  So  doth  he  moft  re  Joyce  and  glad  his  own  foul, 
P,''^/.98.4.  Offer  therefore  the  facrifice  of  praife  continually ,Hf^.  13.15. 
In  the  midft  of  the  Church  !etusfinghispraife,H'f^.2.i2.Praife  our  God, 
for  he  is  good,  fing  praifes  unto  his  Name,  for  it  is  pleafant,  Pfal.  135.3- 
and  147.  I.  Yea,  Ice  us  rejoyce  and  triumph  in  his  praife,  P/i/.  1 06,  .1 7. 

>"  X  X  K  Ho 


6s Q Tht  Saints  Bvcrbfthig  Pdft,  Chap.  5 , 

Do  you  think  that  Ddztdb^id  not  a  rroft  heavenly  Spirit,  who  was  fa 
«  much  imployed  in  th;s  heavenly  work.  ?  Doth  ic  not  ibmetimc  very  rr.uch 
raifcyour  hearts,  when  you  do  but  lerioiifly  read  that  divine  fongofj/o- 
fn^Drut  ^2.  and  rhofe  heavenly  iterated  praifcs  of /X^W,  having  almoll 
nothing  fomerime,  but  praifc in  his  month  ?  How  much  more  would  ic 
railcand  refrcfh  us,  to  be  skilled  and  aceullomed  in  the  work  our  I'dvcs  ? 
o  Icontel"$,tO{»manoralangui(hing.body^where  the  heart  d.>ih  faint,  and 
the  fpirits  are  feeble.the  cheerful  praifinj;  of  God  is  more  dilficult ;  becaufe 
the  body  is  theSoulsInflrument,  and  when  it  liesun(lringed,or  untuned, 
the  mufick  is  likely  to  be  accordingly  bu t  d  ull.  Yet  a  fpintual  cheerfulnefs 
there  may  be  within,and  the  heart  may  prailejf  not  the  voice.  But  where 
the  body  is  ftrong,  the  fpirits  lively,  the  heart  chee:  fiil,  and  the  voice  ac 
command,  what  advantage  have  luch  for  this  heavenly  work  ?  With 
v/hat  alacrity  and  vivacity  may  they  fing  forth  praifes  ?  O  the  roadnefi 
of  heaUhtul  youth  that  lay  out  this  vigour  of  body  and  minde  upon  vain 
delights  and  ficfhly  lufts,  which  is  fo  iic  for  the  noblcll  work  (.f  man  /  And 

a  O  the  finful  folly  of  many  of  the  Saint?^,  who  drench  their  fpirits  in  con- 
tinual fadnefs,  and  waft  their  daies  in  complaints  and  groans,  and  till 
their  bodies  with  wafting  difeafes,  and  fo  make  thcmfdvcs  both  in  body, 
and  minde,  unfit  for  this  fwect  and  heavenly  work  I  That  when  they 
Ihould  joyn  with  the  people-of  God  in  his  praifcs,  and  delight  their  Souls 
in  fingingto  his  Name  ;  they  are  quel^ioning  their  worthincfs,  and  ftu- 
dying  their  miferics,  or  railing  fcruplcs  about  the  lawfulncfs  of  the  duty, 
andforob  Godofhispraife,  and  themfVlvcs  of  their  folace.      But  the 

*greateftdcftroyer  ofour  comfort  in  this  duty,  is  our  flicking  in  the  car- 
nal delight  thereof,  and  taking  up  in  the  tuneand  melody,  and  fuffering 
the  heart  to  be  all  the  while  idle,  which  muft  perform  the  chicfcft  part  cvf 
the  work,  and  which  fliould  make  ufe  of  the  melody,,  for  its  rcviviug  and 
cxhilerating. 


SECT.  VJlf. 

$.8.  ct  8.  T  P  thou  wouldcft  have  thy  heart  in  Heaven,  keep  thy  foul  ftiil  pof- 
AUoiir  Lovc'  Ifeflcd  with  true  believing  thoughts  of  the  exceeding,  infinite  love 
ismovedfron\  ofGod.    Lovc  IS  the  attradive  of  love.    No  mans  heart  will  be  fee 

fo:nc  oood      * 

which  wc  apprehend  in  the  parry  loved  :  when  the  f^rounl  and  motive  of  our  Lovc  fallcth,  ilic  atfc<fVi- 
*m  muft  necJsceafe.  Pifh.  HiU(fckn  thoHzhts-,  Scft.  ^^.  p.  i^8.  God  hath  put  that  pity  into  a  ligfite- 
ous  man,as  to  be  merciful  to  his  very  bcait,  and  lovc  his  Fn;my  :  and  yet  people  look  on  God,  as 
more  cruel  to  ihofe  that  arc  willincr  to  obey  him.  Even  Vythagorai  could  not  find  in  his  heart  to  kill 
and  feed  on  the  Helh  of  the  Creatures :  And  yet  men  think  tlic  God  of  Lovc  delights  in  the  damna- 
tioB  of  thofe  that  would  fain  be  fuch  as  he  would  havct'^cmbe.  Sem'fcri  HOihomifUS^  qutnimo  ftri, 
quoi  infal'tx  necfjfttn^z^mMii^Hfus  cdocmt  c'ibos  ex  Wis carperet  mifernt'io-u  iTUcrAum  ccninm»vcmur'tl' 
hrutn-^aYfuimniKosipfoi  •,pC'Uiuf4jrevifaatj,*nfpc£tadamtt.mxs,quo.i  huntArktatis  jtire  dcpofuo^  natH' 
ptraUsmui'tcoifoytiarKpyamus.  Dcot  (U'lquh crtdit  p'ldy  be>u:ficos,tmtcSi  adcpecorum  delcilAii  ?  &c. 
(.'^fin'om'ms  d.tmxtiioTii  hdnwvim)  f^mobhii  tidvcrf.  Gem.  pa^.ii;i.  I. -j.  Ix.  ^ccms  Arriobim  was  of 
P/);igffr*.tfmindjagainfl  killing  the  Creatures  CO  cat.  And  MinM.Txlix  faith,,  that  then  Chriftiam 
eat  noblocdjj?,  350.  ypon 


l^art  1 V.  The SamtsEverUflin^  Jitfi,  S91 

upon  him  that  bates  Iiim,  were  he  never  fo  cxce'lent;  nor  much  upon 
Iiim,thac  doch  not  much  love  him.    There  is  few  fo  vile,  but  will  love 
tbofe  that  love  them,  be  they  never "  fo  mean.    No  doubt  it  is  the  death  « 
•of our  heavenly  life,  to  have  hard  and  doubtful  thoughts  of  God;  to 
•-^conceive  of  him  as  a  barer  of  the  Creature  (except  only  of  obftinatc  Re- 
>bels  J  and  as  one  that  hadraiher  damn  us,  then  faveus,  and  that  is  glad  of 
an  opportunity  to  do  us  a  mifchief,  or  at  lca[\  hath  no  greatgood  will  to 
us ;  This  is  to  put  the  blcffs^d  God  into  the  fimilitude  of  Satan.     Ar^l  who 
then  can  feth^s  heart  and  love  upon  him  ?  When  in  our  vile  unbelief  and  a 
ignorance,  we  have  drawn  the  mod  ugly  pldure  of  God  in  our  imagina- 
cion!?,tbenwe.compl3in  that  wc  cannot  love  him,  and  delight  in  him.  This  ^  -joj^n  4  i< 
is  therafe  of  many  iboufandChrilh.mf.  Alas, that  we  flionld  thus  belie  and  ifa  ,^.  ^" 
•blifphe.r.e  God,  and  bfart  our  own  joys,  and  deprcfs  our  Spirits  !Lovc«*Ezck.  18.51. 
is  the  very  effencc  of  God.    The  Scripture  tels  us,  That  God  is  Love  ^  &33'". 
it  tellch  us,  That  Fury  dwelleth  not  in  him  ,  that  be  delighteth  not  in 
thedeach  ofhim  thatdieth.but  rather  tiiat  he  repent  and  live.    Much 
more  hath  he  tellified  his  love  to  hischofen  •,   and  his  full  refolution  cfFe- 
ftually  tofavcthem.    O,  If  we  could  always  think  of  God,  but  as  we  do  « 
of  a  friend  ;  asofonethatdoth  unfeignedly  l->ve  us,  even  more  then  wc 
doourfelvesj  whofe  very  heart  is  (etup«'n  us  todousg<x)d,  and  hath 
therefore  provided  us  an  everlafling  dwcUirg  with  himfell ,  it  would  noc 
then  be  to  hard  to  have  our  hearts  ftill  with  him.  •  Where  we  love  moft  ct 
heartily,  we  (hall  think  moft  fweetly,  and  moft  freely  :  And  nothing  will 
quicken  our  love,  more  then  the  belief  of  his  love  to  us.    Get  therefore 
a  truer  conceit  of  the  loving  nature  of  God,  and  lay  up  all  the  experien- 
ces, anddiAroveries  ofhislove  to  thee-,  and  then  fee  if  it  will  notfur- 
tiier  thy  heavenly  mindednefs.    I  fear  moft  Chriftians  tliink  higher  of  the  ec 
Love  of  a  hearty  friend,  thcnof  the  love  of  God  :  And  then  what  won- 
der if  [hey  love  their  friends  better  then  God,  and  truft  them  more  confi- 
dently then  God,  and  had  rather  live  with  them  then  with  God  ?  when 
tbey  take  them  for  better  and  trullier  friends  ihen.God,  andof  more 
Dierciful  and  compafllonatc Natu;  c  ? 


'SECT.  IX. 

'■^•-  A  Nother  thing  I  would  advife  you  tQ,is  this  ^  Be  a  careful  obferver  ee     §.  9; 

j^  Ji.ofthc  drawings  ofthcSpirit,and  fearful  of  quenching  its  motions,  HearaHea- 
or  refifting  its.  workings ;  If  .«ver  thy  Soul  get  above  this  earth,  and^etc^^^"-  ^'''^P'^  ^fi 
acquainted  with  this  livingin  heaven,  the  Spirit  of  God  muft  be  to  theeas^n^f^7ty'f/?'l 
the  Chariot  to  EH)Ah  ,  yea,  the  very  living  principle  by  which  thou  mult  rJduo-y  iitra 
move  and  afcend.O  tiien  grieve  not  thy  guide,quench  not  thy  life,*  knodi  nos  Sphkus 

noc  off  cliy  Chariot- wheels,  if  thou  de,  no  wonder  if  thy  foul  be  at  a  f^da.mal^tunh 

bon/irumque 
niltrorum  ebfcrya'or  &  C'^poi.'Hic prout  a  nobU  tr^ft.-ms eft,ita  vosipfe ir.rB.tt. Bonus  zirfpie  Deo  nemo  cfi 
Jti-fetrfl  dijiih fHfrnftiiKHAm rx'fiabiUo  rAjhtu^  exure;ere?Sen.Ep.\i:To.i.f.^c>^  *Eph.4.3o.iThef.5.i9* 

X  X  K  X  2  '        lofs, 


692  The  Saints  Ever Ufttng  Re fl.  Chap. 5. 


lofsandalHhndftiH,  or  fall  to  the  Earth  ;  you  little  think  how  much  the 
life  of  all  your  Graces,  and  the  happinefs  or  your  Souls  doth  depend  upon 
vourready  and  cordial  obedience  to  the  Spirit  ^  When  the  Spirit  urgcth 
thee  to  fecret  Prayer,  and  thou  refufe;!  Obedience  ■  when  he  forbids  thee 
thy  known  tranfgreflions,  and  ^ct  thou  wilt  go  on  ,  when  he  telleth  thee 
whichis  the  way,  and  whidi  not  ^  and  thou  wilt  not  regard,  no  wonder 
ifHcavenandthy  Soul  be  ftrange  :  If  thou  wilt  not  follow  the  Spirit 
while  it  would  draw  thee  to  Chrilt,  and  to  thy  duty  ;,  how  fliould  it  lead 
thee  to  Heaven,  and  bring  thy  heart  into  the  prcfcncc  of  God?  O  what 
fupernatural  help  ?  what  bold  acccfs  (hall  tfiat  Soul  hnd  in  its  approaches 
to  the  Almighty,  that  is  accuftomed  to  a  conltant  obeying  of  the  Spirit  1 
And  how  backward,  how  dull,  and  ftrange,  and  afliamed  will  he  be  to 
thefe  addrcfTes,  who  hath  long  ufed  to  break  away  from  the  Spirit  that 
would  have  guided  him ;  Even  as  ftifF,  and  untit  will  they  be  for  this  Spi- 
ritual motion, as  a  dead  man  to  a  natural .  I  befcech  thec,Chriftian  Reader, 
^  learn  well  thisLefTon,  and  try  thiscourfc  ;  let  not  the  motions  of  thy  bo- 
dy only,  butalfothc  very  thoughts  of  thy  heart  be  at  the  Spirits  beck. 
a  Doft  thou  not  feel  foraetimcs  a  ftrong  impullion  to  retire  from  the  World, 
^Jp"''"<^^      and  draw  neer  to  God  ?  Odonotthoudifobey,  but  tak€  the  offer  and 
i^^sl\r\i    hoife  up  fail  while  thou  maift  have  this  blefled  gale.   When  this  windc 
al^vc,  or  con-  blows  ftrongeft  thou  gocft  fafteft,  cither  forward  or  backward.  The  more 
trary  to  the    of  this  Spirit  wc  refift,  the  deeper  will  it  wound  •  and  the  more  we  obey. 
Word,  but     thefpeedier  isourpace  ;  As  he  goesheavicll  that  hath  the  wind  in  his 
thVp^cc'cptl*  f«c,  and  he  eaficlt  that  hath  it  in  his  back. 

arui  Prohibiti- 
ons of  the  Word  upon  our  heart*.    And  that  not  pcrfwading  the  will,  1  thii^,  iuamediatly  by  him- 
felfjbut  exciting  and  f«  ufing  our  Reafon  and  Confcicncc,  as  his  Inftruments  to  pcrfwadc  the  WiU, 
andaffcfttbc  Heart. 


f.  10. 


SECT.     X. 

10.  T  Aftly,  I  advife  as  a  further  help  to  this  Heavenly  work.  That 
I  ^fhnn  negleft  not  the  due  care  for  the  health  of  thy  body,  and  for 
the  maintaining  a  vigorous  chcerfulnefs  in  thy  Spirits  •,  nor  yet  overpam- 
per  and  pleafe  thy  flelh.  Learn  how  to  carry  thy  felf  with  prudence  to 
thy  body.  Itisaufeful  fervantifthougivcititsdue,andbut  its  due;  it 
isa  moft  devouring  Tyrant,  if  thou  giveittheMaftery,orfufFer  it  to  have 
what  it  unreafonably  defireth.  And  its  as  a  blunted  Knife,  as  a  Horfc  that 
is  lame,  as  thy  Ox  that  is  familhed,  if  thou  injurioufly  deny  it  what  is  ne- 
ceffary  to  its  fupport.  When  we  confider  how  fi-equently  men  offend  on 
both  extrcams,  and  how  few  ufc  their  bodies  aright,  we  cannot  won- 
der if  they  be  much  hindrcd  in  their  heavenly  converfing.  Moft  men 
are  very  (laves,  to  their  feafuive  appecice  ,  and  can  fcarcc  deny  any 

thing 


Part  I V.  The  Saints  EverUfling  Reft.  69^ 


ching  to  the  fle(h,  which  tliey  can  give  it  on  eafie  races,  without  much 
fliamCjOr  lofs,  or  grief.    The  fledi  thus  ufed,  is  as  unfit  to  (crvc  you,  as  ,^"^  ^^^^^    j 
a  wild  Colt  to  ride  on.     When  fuch  men  Ihould  con  v^rfe  in  Heaven,  the" they  cram  in  ' 
flcfti  will  carry  them  to  an  Ale-houfe,  or  to  their  fports,  to  their  profits,  their  bellies, 
or  credit,  or  vain  company  ^  to  wanton  pradices,  orfighrs,  or  fpcechcs,  *«  if  they 
or  thoughts :  It  wilhhruft  a  Whore,  or  a  pair  of  Cards,  or  a  good  bar-  p  "viffjJiTin  a 
gainintothcirminds,  inf^eadof  God.    Look  to  this  fpecially,  you  that  Garner,rather 
arc  young,  and  healthful,  and  iufty.-as  you  love  your  fouk  remember  then  eating 
-that  in  Ro7n.  12.  14.  which  converted  Auftin,  Make  not  provifion  for  f«rdigcftion  : 

thefle(h,tofulfiHtsdefires;andthati?.w.  8.4,  5,6,7,8, 12.13,14.  chcya^'rcfo 
Some  few  others  do  much  hinder  their  Heavenly  Joy,  by  over-rigorous^cunous,  and  ' 
denying  the  body  its  nccefTaries,  and  fo  making  it  unable  to  ferve  them,  mufthave 
But  the  moft  by  furfciting  and  excefs,  do  overthrow  and  difablc  it.    You  ^f^cir  dc- 
love  to  have  your  Knife  keen,  and  every  Inftrumenc  you  ufe  in  order:  ^^""'Jf  *^'  - 
When  your  Horfc  goes  luftily,  how  cheerfully  do  you  travel?  As  much  pkafe/,  that 
reed  hath  the  Soul  of  a  found  and  cheerful  Body.   If  they  who  abufc  thcirttthe  Cook  is 
Bodies,  and  negled  their  *  Health,  did  wrong  the  flefh  only,  the  matter  got  in  more 
were  fmall,  but  they  wrong  the  Soul  alfo  :  As  he  that  fpoils  theHoufe,  *^JJ"^  [J*"J 
doth  wrong  the  Inhabitant.     When  the  body  is  fick,  and  the  Spirits  do  m^ :  This  it 
languid!,  how  heavily  move  we  in  thefe  Meditations  and  joys?  Yet  called  a*/- 
■  where  God  denicththts  mercy,  we  may  the  better  bear  it,  bccaufe  he  oft  /^«p>i*,  a 

'  oct'afioncth  our  benefit  by  the  denial.  I  'V^'!(if^^ '"   i 

the  Throat. 

Clemens  Alexander.  Pxdag«g. /;.z.  f .  i.    H»mAnui  Animus  quandt  ctrfforibus  nu'.lafamtiuritate  conju)ti 

gitur,  Ttihilf.  extrinfecuS)  habet  ctncupifctnliit  cariulis  xdmixtum,fed  totum  fccuai,  ut  ab  i>viit  condi" 

tu<^,&  infehaltitat,tii}ic  fc/tJibUin  &  mortdU  cunM*  tranfcendens  in  auras  vcne  lii/ertatisevadit,  ^ 

verbuminiuensyirt  e0 etiamipfitmpatnm  videt.  Athinif./ib.jceni.  Gentil.    *  Thofe  thar  are  proilc 

to  cxccfs  or  Daintinefs  of  Dyct,  they  noiU"i(h  their  own  difcafes,  and  arc  led  by  the  great  glutton  the 

Dcvil,whom  I  will  not  fear  to  call,Thc  Belly-Devil,  which  indeed  is'thc  worft  and  nioft  pernicious  of 

all  Devils.    And  it  is  better  be  Happy  then  to  have  a  Devil  dwelling  in  you,    Clemens  Alexand.  Px; 

dagog. /it.  Z.C.I.  IX. 


■    ^  ■-.^■fi•M.^  ,  ,.■■ 


C  HAP. 


^94 


The  Saints  Evertajlin^  Re  It. 


Cliap.  6. 


CHAP.   VI. 


QontatningthcVefcyiptioncj-  the  great  T>Hty 
of  Heavenly  ContcnipUtm . 


nM 


SECT.  1. 

Houph  1  hope  what  is  already  Tpokcn,  be  nor  unufefull, 
and  that  ic  Will  not  by  the  Reader  be  caft  afide  j  yet  I 
muft-tcl!  you,  that  the  main  thing  intended  is  ^et  be- 
Iiind^  and  that  which  I  aimed  at  when  1  fet  upon  this 
Work.  I  have  obferved  the  Maxim,  that  my  princi- 
pal end  be  laR  in  exerution,  th^u^hit  was  firfl  in  tny 
intention.  A!l  that '  have  faidi*  but  for  the  preparatjpn 
to  this :  The  Do<5lrinal  part  is  but  to  inflrud  you  for  this  j  the  rell  of  the 
Ufcsarebatintroduftions  to  this  •,  The  Motives  I  have  laid  down,  arc 
buttomakeyou  willing  for  this-,  The  hinderanccs  I  mentioned,  were 
but  fo  many  blocks  in  the  way  to  this ;  T  lie  general  Helps  which  I  laft  de- 
livered, are  but  the  ceceffiry  Attendants  of  this.s  So  that.  Reader,  If  thou 
negleft  this  that  follows,  thou  doft  fruftrate  the  main  end  of  my  defign, 
and  makeftmelofe  fastotheej  thechi:fofniy  labour.  I  oncejmorcin- 
treate  thee  therefore,  as  thou  art  a  man  that  makcll  confcierxe  of  a  re- 
vealed duty,  and  that  darcfl  rot  wilfully  reHfl  the  Spirit,  as  thou  valuefl: 
tbehighdelightsof  a  Saint,  and  the  foul-ravin:!ing  exercifc  of  heavenly 
Contemplation,  as  all  my  former  moving  Confiderations  fcem  reafonable 
to  thee  ;  and  as  thou  art  faithful  to  the  peace  and  profperity  of  tluneown 
Soul,  that  thou  diligently  fludy  thefcDircftions  folio wing,and  that  thou 
fpcedily  and  faithfully  put  them  into  pra(!^ice  .-  P.aAice  is  tlfe  end  of  all 
found  Do<!trinc,  and  all  right  Faith  dorh  end  in  duty  ;  I  pray  thee  there- 
fore, refolve  before  thou  rcadeft  any  furcher,  and  promifc  here  as  before 
theLord,  thar  if  the  followingadvice  be  wholfom  to  thy  Soul,  thou  wile 
confcionably  follow  it,  and  ferioully  fee  thy  fclf  to  the  Work,  and  that  no 
lazinefs  of  fpirit  (ha'l  take  thee  off,  nor  IcfTer  bufincfs  interrupt  thy 
courfe,  but  that  thou  wilt  approve  thy  (c!f  a  doer  of  this  Word,  and  not 
an  idle  hearer  only.  Is  this  thy  promifci^and  Wilt  thou  fland  to  ic?  Refolve 
man,  and  then  I  fhall  be  encouraged  to  give  thee  my  advice  ,  if  I  fpread 
not  before  thee  a  delicious  feafl:,  if  ffet  thee  not  wpon  as  gainful  a  trade, 
and  put  not  into  thy  hand  as  delightful  an  imployment  as  ever  thou  dealtlt 

witb 


Part  I  V.  rhe  Saints  B'VerUlling  Reft.  ^95 

wich  in  all  thy  life,then  caft  it  away. and  cell  mc  I  have  deceived  thee,  oniy 
try  it  throughly  and  then  judge  ^  I  fay  again,  if  in  the  fiiithful  following  ot 
this  prcfcribed  courfe,  thou  doll  not  rind  an  increafe  ofall  thy  graces,  and 
doft  not  grow  beyond  the  llature  oFcommon  Chri{lian«,and  art  not  made  r.nmthac  vU 
more  ferviceable  in  thy  pl^ce,  and  more  precious  in  the  eyes  of  a^l  that  are  ^^■^"/^^J^^ 
difcerning  ;  if  thy  foul  enjoy  not  more  fellowflvp  with  God,  and  thy  life  ^^.  ^.^^^^^  j-^^ 
be  not  fuller  of  pleafure  and  folaee,  and  thou  have  not  comfort  read'ier  by  defuYfum  eft  : 
thee  at  a  dying  hour,  when  thpu  hall  greateli  need,  then  throw  ihcfeDi-  c>  cuivult 
redionsbackinmy  face,  and  exclaim  again;"t  measa  deceiver  fur _ ever  :•  ^™!J'^^''jJ^ 
Except  God  fhould  leave  thee  uncomfortable  for  a  little  feafon,  for  the  ^(^.l/C-JS"'"* 
more  glorious  manifcllarion  of  his  Attributes  and  thy  integrity,  and  fin-  cLmus^bisve- 
gle  thee  out  as  he  did  Jobjor  an  example  and  mirror  ofconflancy  &  pati-  ro  obfcurm. 
cnce,  which  would  be  but  a  preparative  for  thy  fuller  comfort.   Certainly  Ocrfon  part. 
God  will  not  forfake  this  his  o  ^^n  Ordinance  thus  confcion-ibly  perform-  ^,ct"dlvinr' 
ed.but  will  be  found  of  thofe  that  thus  diligently  fcek  him.  God  bath,  as  ^morisjc.  14, 
iit  were,  appointed  to  meet, thee  in  this  way  :  Do  not  thou  fail  to  give  him 
the  meeting,  and  thou  (halt  rind  by  experience  that  he  will  not  fail. 


SECT.    II. 

THc  duty  whith  I  prefs  upon  thee  fo  carnefllv,  I  (hall  now  defcribc         (.  2. 
and  open  to  thee:  for  I  fuppofeby  this  time  thou  art  ready  to  enquire,  *L  ^   -mioit 
Wliat  is  this  fo  highly  extolled  Wotk?  Why,  it  is,  Jhe  let  and  folemn  ad- jj  •'     ^ 
ing  ofall  the  powers  of  the  foul  upon  this  moftperfed  objcd  Qleft]  by 
Meditation. 

I  will  a  little  more  fully  explain  the  meaning  of  this  defcription,  thix.  fo 
the  duty  may  lie  plain  before  thee.  : .  The  general  title  rhat  I  give  this  du-  « 
ty  is  (^Meditation J  Not  asit  isprecifely  drtlingui(hed  from  Cogitation, 
Confideration  and  Contemplation,  but  as  ic  is  taken  in  the  larger  and  ufai. 
al  fcnfc  for  Cogitation  on  things  fpiritual,  and  fo  comprehending  confide^ 
ration  and  contemplation. 

That  Meditation  is  a  duty  of  Gods  ordaining,  not  only  in  his  written  « 
Law, but  alfo  in  nature  it  felf,  I  never  met  with  the  man  that  would  deny  : 
But  that  itisaduty  conftantly  ard  confcionably  pradtifed  even  by  the 
godly,  fo  far  as  my  acquaintance  extender  muftjwith  forrow,deny  it:  It 
is  in  word  confefTed  to  be  a  Duty  by  all,but  by  the  conflant  neglect  denyed 
by  molh   And  (  I  know  not  by  what  fatal  cul^omary  fccurity  it  comes  to  « 
pafs^that  jmen  that  are  very  tender  confcienc't  towards  mod  other  duties, 
yet  do  as  eafily  over  flip  this,as  if  they  knew  it  not  to  be  a  duty  at  all  •  they 
that  are  prefently  troubled  in  mind,  if  they  omit  but  a  Sermon,  a  Faft,  a 
Prayer  in  publickor  private, yet  were  never  troubled  that  they  havcomit- 
2cd  Meditation  perhaps  all  their  life  time  to  this  very  day  :  Though  it  be  « 
that  duty  by  which  all  other  duties  are  improved,  and  by  which  the  foul 
digefteth  Truths,  and  draweth  forth  their  ftrength  for  its  nourifhmcnc 

andv  • 


6g6  The  Saints  "Ev^rlafli fig  Refl.  Chap.  6. 


d  and  rcfrcnnrg.  Certainly  I  chirk  that  as  a  man  i«;  but  fialfan  hour  in 
chewing  and  taking  inro  his  fromr.ck,  that  meat  which  hemuftharc  fcven 
or  cighthoursatle.ifltodigell;  To  a  man  may  take  into  his  underflanding 
and  memory  more  Truth  in  one  hour,  then  he  is  able  well  to  digcft  in  ma- 
tt ny  :  A  man  may  eat  too  much,  hut  he  canuot  dir.cfl  too  well.  Therefore 
God  commanded  fo/huA,Thn  that  book  of  the  Law  depart  not  out  of  his 
mouth.but  that  he  meditate  therein  day  and  night,  that  he  may  obferve 
to  do  accordmg  to  that  which  is  written  therein,y«>yz>.  i .  8.  As  digeftion  is 
»  the  turning  ofthe  raw  food  into  chyle  and  blood,  and  fpirits  and  fleOi :  Se 
Meditation  rightly  managed,turrcch  the  Truths  received  and  remcmbred, 
into  warm  aff.dion,raifed  refolution,  and  holy  and  upright  converfation. 
Therefore  what  good  thofc  men  arc  like  to  get  by  Sermons  or  providences, 
who  are  unacquainted  with,  and  unaccuftomed  to  this  work  of  Meditati- 
on ;  you  may  ealily  judge.  And  why  fo  much  preaching  islolt  among  qj, 
and  profeftbrscan  run  from  Sermon  to  Sermon,  and  are  never  weary  of 
hearmg  or  reading,  and  yet  have  fuch  languifhing  ftarved  Souls  ^  I  know 
no  truer  nor  greater  caule  then  their  ignorance,  and  unconfcionabic  neg- 
a- left  of  Meditation.  If  a  man  have  the  Lientery,  that  his  Meat  pafs  from 
him  as  he  took  it  in  ^  or  if  he  vomit  it  up  as  fall  as  he  ears  it,  what  flrength 
and  vigor  of  body  and  fcnfes  is  this  man  like  to  have  '  Indeed  lie  may  well 
cat  more  then  a  founder  man,  and  the  fmall  abode  that  it  makes  in  the 
ftomack,  may  refrefli  it  at  the  prcfcnt,  and  help  to  draw  it  out  a  linger- 
ing,languifhing, uncomfortable,  unprofitable  life  ;  And  fo  do  our  hearers 
that  have  thisdifeafi;  •,  perhaps  they  hear  more  then  otherwifc  they 
r\cc(kd  •  and  the  clear  difcovery  and  lively  delivery  of  the  Truth  of  God, 
.may  warm  and  refrefli  them  a  little, while  they  are  hearing,and  perhaps  an 
hour  or  two  after^and  it  may  be, it  linger  out  their  Grace,in  a  languifhing, 
uncomfortable,  unprofitable  life.-  Bu^  if  they  did  hear  one  hour  and 
meditate  feven,  if  they  did  as  conftantly  digcfl:  their  Sermons  as  tlwy  hear 
them,  and  not  take  in  one  Sermon  before  the  former  is  well  concodted, 
they  would  find  another  kind  of  benefit  by  Sermons,  then  the  ordinary 
fort  of  the  forwardcft  Chriftians  do.  I  know  many  carnal  perfons  do 
*  make  this  an  argument  againft  frequent  preaching  and  hearing,  who  do 
k  mcerly  from  a  loathing.ofthe  Word,  and  knov/  far  lels  how  to  Medi- 
tate then  they  know  howunderftandingly  to  hear:  Only  they  pretend 
Meditation  againft  often  hearing,  becaufe  that  being  aduty  of  the  minde, 
you  cannot  fo  eafily  difcern  their  oniiflion  of  it.  Tlicfc  arc  Gck  of  the 
"  Anorexia  and  Apepfy^they  have  neither  appetite  nor  digcllion  :  the  other 
ofthcBoulimos,  they  haveappctite,  but  no  digeftion. 


SECT. 


PartlV.  IhtSaints  EverlaftirtgReji.  69  j 

SECT.  in. 


^^ 


2.  R  U  t  becaufe  Meditation  Is  a  general  word,  and  it  is  not  all  Mcditath- 
■^  on  that  I  here  intend  J  (hall  therefore  lay  thee  down  the  difference, 
whereby  this  Meditation  that  1  am  urging  thee  to,  is  difccrned  from  all 
other  forts  of  Meditation.  And  the  dufcrencc  is  taken  from  the  Ad,  and 
from  the  Objcft  of  it. 

I.  From  the  Aft,  which  I  call  QThe  fet  and  foiemn  ading  of  all  the  « 
powers  of  the  Soul.] 

i.Icallit  theQAdingofthcm]foritis  Adion  that  wc  aredireding« 
you  in  now,  and  not  relations  or  difpofitions .-  yet  thefc  alfo  are  necefTari-  us^ro  he  f  ved 
ly  prefuppofed ;  It  muft  be  a  foul  that  is  qualified  for  the  work,  by  the  fu-**by  our  felves 

^■pcrnatural  renewing  grace  of  the  fpirit,which  muft  be  able  to  perform  this  {vn.  unJci: 

.•Heavenly  exercifc.    J  ts  the  work  of  the  Living  and  not  of  the  Dead.    Its  ^^^O  Tim 
a  work  of  all  others  moft  fpiritual  and  fubiime,  and  therefore  not  to  be  JJJ"  '^  Jf-"^" 
well  performed  by  a  heart  that's  meerly  carnal  and  terrene. Alfo  they  muftj^oul,  tobcim- 
RecefTarily  have  fomc  relation  to  Heaven,  before  they  can  familiarly  there  pclledfor  dri- 
convcrfe ;  I  fuppofe  them  to  be  the  fons  of  God ,  when  I  perfwade  them  to  y^^n  on)  and 

:  love  him  -.and  to  be  ofthe  family  of  God,  yea  the  fpoufe  of  his  Son,  when  r"jf^'l^.^  ^\ 
I  perfwade  them  to  prefs  into  hisprefence  and  to  dwell  with  him  ;  I  fup-  Alexandr. 
pofe  them  to  be  fuch  as  have  title  to  l\cll,when  I  perfwade  them  to  rejoycc  stromt.  i.g, 
in  the  Meditations  of  Reft.  Thefe  therefore  b?ing  ail  prefi>ppofed,arc  not 
the  duties  here  intended  and  required  .•  But  it  is  the  bringing  of  their  fan- 

,  dified  difpofitions  into  Ad,  and  the  dilightful  reviewing  of  their  high  re- 
lations :  Habits  and  Powers  are  but  to  enable  us  to  Adion ;  To  fay  [I  am  " 
ab!e  to  do  this,or  I  am  difpofed  to  do  it '  doth  neither  pleafe  God,  nor  ad- 
vantage our  fel  ves,except  withal  we  really  do  it.  God  doth  not  regenerate  a 
thy  foul  that  it  may  be  able  to  know  him,  and  not  know  him  ^  or  that  ic 
may  be  able  to  believe,  and  yet  not  believe ;  or  that  it  may  be  able  to  love 
him,  and  yet  not  love  him  .-  But  he  therefore  makes  thee  able  to  know,  to 
believe  and  Jove,  that  thou  maift  indeed  both  know,believe,and  love  him. 
What  goed  doth  that  power  which  vs  not  reduced  into  Ad  ?  1  hcreforel  » 
am  not  now  exhorting  thee  to  he  an  able  Chriftian,  but  to  be  an  Adivc 
Chriftian,  according  to  the  degree  of  that  abiliry  which  thou  haft.  As  thy  et 
(lore  of  mony,  or  food,  or  rayment,  which  thou  letteft  lie  by  thee  and  ne- 
ver ufeft.doth  thee  no  good, but  pleafe  thy  fancy, or  raife  thee  to  an  efteem 
in  the  eyes  of  others  •,  fo  all  thy  gifts,  and  powers,  and  habits,  which  lie 
fi  ill  in  thy  foul,  and  are  never  aded,  do  profit  or  comfort  thee  little  or  no- 
thing, but  in  fatisfying  thy  fancy,  and  raifing  thee  to  the  repute  of  an  able 
:^zn,  (b  far  as  they  are  difccrnaWe  to  the  ftaijyders  by . 


Yyyy  SECT, 


i6p8  rbe  Saints  Ever UfltKgFtff,  Chap.  6". 

SEC  r.  IV. 

?•  4-       2.  T  Call  this  Meditation  [^T^f  aEling  «•/  the  powen  of  the  foMi,']  roeaning     1 
Vitxtftyn   "  the  foul  as  r.KJonal,  CO  difference  ic  from  the  cogitations  of  the  foul 

ptr  qi in  «ii-  as  fenfitive •,  tlic fenfitivc  foul  hatli  a.  kinde of  Medication  by  the  comnion 
^W  w  fiipfo  fenfc, thcPhantarie,andE  hmation:  Thcflcbly  man  mindcth the  things 
'^  f^^Pf^Jlf^^'  ofthe*  flefti :  Ifit  wercthc  work  ofthecar,or  the  eve,  or  the  tongue, or 
'mumvcYo  ip-  ^"^  hands,  which  I  am  letting  you  on,  I  doubt  not  but  you  would  more 
fum  afln/n,qua  readily  take  it  up  -,  but  it  is  the  work  ofthe  foul,  for  bodily  exercife  doth 
a!iqnid  '-/'^'^^  here  profit  but  little.  The  foul  hath  its  labour  and  its  eafc,  its  bufinefs  and 
^cljrat.  Mil.  i[j  idlcnefs,  its  intention  and  remiliion,  as  well  as  the  body.-  And  diligent 
CatSoi!"fid.  ftiwients  are  ufually  as  fenfible  ofthe  labour  and  wcarinefs  of  their  fpirics 
;^7>i.  /.  3.  and  brain,  as  they  are  ofthat  ofthe  members  of  the  body.  This  sccionof 
c.-9iii.          che  foul,  is ic I  perfwade thee  to. 

SECT.     V. 

§•5'      3.  T  Callittheaftingof  fy^//]  the  powers  ofthe  foul,  Todiffernce  ic 
ifrom  the  common  Meditation  of  Students, which  is  ufually  the  meer 
jmployraent  ofthe  Brain.     It  is  not  a  bare  thinking  that  I  mean,  nor  the 
raeer  ufe  of  invention  or  memory  -,  but  a  buiincfs  of  a  higher  and  more  ex~ 
«»  cellent  nature  :  when  truth  is  apprehended  only  as  truth,  this  is.  but  an 
-unfavory  andloofeapprchenfion  ;  but  when  it  is  apprehended  as  good,  as 
well  as  true,  this  is  a  faft  and  delightful  apprehending  .•  As  a  man  is  not  fo 
ct  prone  to  live  according  to  the  truth  he  knows,  except  it  do  deeply  affeA 
htm,fo  neither  doth  his  foul  enioy  its  fweetnefs,  except  Speculation  do  pafs 
to  A  ffection  :  The  undcrQanding  is  not  the  whole  foul,  and  therefore  can- 
not do  the  whole  work  :  As  God  hath  made  feveral  parts  in  man,  to  per- 
**  form  their  feveral  Offices  for  his  nourifhing  and  life,  fohath  he  ordained 
the  faculties  ofthe  foul  to  perform  their  feveral  Offices  for  his  fpiritual 
N  iifc;  the  Stomackmuftchyhfie  and  prepare  for  the  Liver,  the  Liver  and 

Spleen  muft  fanguific  and  prepare  for  the  Heart  and  Brain,  and  thefe  muft 
beget  the  vital  and  animal  fpirits,  &c.  fo  the  undcrftanding  muft  take  in 
truths,  and  prepare  them  for  the  Will,  and  it  muft  receive  them,  and  com- 
et mend  them  to  the  Affections :  The  beft  digeftion  is  in  the  bottom  of  the 
Stomack  ^  the  affections  are  as  it  were  the  bottom  of  the  foul,  and  there- 
fore the  beft  digeftion  is  there  :  While  truth  is  but  a  fpcculation  fwimming 
in  the  Brain,  the  foul  haoh  aot  half  received  it,  nor  taken  faft  hold  of 
et  it ;  Chrift  and  Heaven  have  various  Exellencics,  and  therefore  God 
hath  formed  the  foul  with  a  power  of  divers  wayes  of  apprehend- 
ing, that  (o  we  might    be  capable   of  enjoying  thofc  divers  Excel- 
tt  lencics   in  Chrift,    even  as  the  creatures  having  their   feveral  ufei, 
God .  hath   given  us  fevaral  .fenfes^ ,    that  fo  we  might   enjoy   the 
«  delights  of  them  all  ;  Wiu;  the  better  had  wc  been  for  the  pleafanr 

©dcriferocr 


Part  I V.  TheSAtntsEwrUjiing'Ktfl.  6^9 

oderifcrous  flowers  and  perfumes,  if  we  had  not  polTefTed  the  fence  of 
fmeliing  ?or  what  good  would  Language  or  Mufick  hive  done  us, if  God 
had  not  given  us  the  fenfe  of  hearing?  or  whac  delighc  ftiould  we  have 
found  in  Mc3cs  or  drinks,  or  fweeccft  things,  if  we  had  been  deprived  of 
the  fenfeof  cafling-  Why  fo, what  good  Cjiiild  all  the  glory  of  Heaven  have 
done  us  ?  or  what  pleafurc  fhould  we  have  had,  even  in  the  gocdnefs  and 
perfedion  of  God  himfelf,  if  we  had  been  without  the  affedions  of  Lov^ 
and  Joy,  whereby  wcare  capable  of  being  delighted  in  that  GoodncfsPfo  ^ 
.  alfo,  whatbenent  of  ilrcngth  or  fwectnefscanlUhou  poAibly  receive  by 
I    :  thy  Meditations  on  Eternity,  while  thou  doeft  net  exercifc  thofe  Affedi- 
J      ons,  which  are  the  fenfesof  the  foul,  by  which  it  muft  receive  this  fweec- 
ncfs  and  ftrengh  ? 

This. is  it  that  hath  deceived  Chridians  in  this  bufinefs ;  They  have  ^ 
thought  that  Meditation  is  nothing  but  the  bare  thinking  on  Truths,  and 
the  rolling  of  them  in   the  underftanding  and  memory,  when  every 
School-B^y  can  do  this,  or  perfons  that  haze  the  tilings  which  they 
think  on. 

Therefore  this  is  the  great  task  in  hand,  and  this  is  the  Avork  that  1 1/^?'*''''"^'/^'^*^ 
would  fet  theeon  jtogetthele  truths  from  thy  head  to  thy  'leart,  and  y"J^^"£*^-'^'* 
that  all  the  *>ermons  which  thou  haft  heard  of  Heaven,  and  all  the  notions  intdlefluy  alter 
that  thou  ha't  conceived  of  this  Rell,may  be  turned  into  the  blood  and  fpi-  '"■  '*fcfhi ; 
rics  of  Afli^dion.  and  thou  maift  fee)  them  revive  thee,  and  warm  thee  at  ^'^^^'^^f^n- 
.  the  heart,  and  raaift  fo  think  of  Heaven  as  Heaven  (hould  be  thoucht  on.      ■'f^^JJL'J'' 

There  are  two  accefTes  of  Contemplation  (faith  Bernard)  one  in  Intcl-*«««x/";i  itcgui- 
,  le(5tion,theotherin  AffeAion  •  onein  Light,  the  other  in  Heat  -^oneinfiiisfic,  alter  m 
^    Ac(}uifition,thc  other  in  Devotion.  If  theu  fhouldft  ftudy  of  nothing  bntct^^^''^"'''^- 
Heaven.whik  thou  liveft,  and  fliouldft  have  thy  thoughts  at  command,  to  Can/s'^r'°< 
turn  tbfm  hither  on  every  occalion,  and  yet  fliouldft  proceed  no  further 
then  this  •,  this  were  not  the  Meditation  that  I  ini end,  nor  would  it  much 
advantage.or  better  thy  foul,  as  it  is  thy  whole  foul  that  rouft  poffefs  God  « 
hereafter^  Jo  mud  the  whole  in  a  lower  meafure  poflefs  him  h^re.  I  have  ^ 
Hicwed  you  ii>  the  biginning  of  thisTreatife,  how  the  Soul  mull  enjoy  the 
Lord  in  Glory,  to  wir,by  knowing,  by  loving,  and  joying  in  him  j  why, 
the  very  fame  way  muft  thou  begin  thy  enjoyment  hc-re. 

So  much  as  thy  undcrftanding  and  affediOfis  arc  fincerely  acted  upon  « 
God,  fo  much  doeft  thou  enjoy  him  .-  And  this  is  the  happy  Work  of  this 
Meditation.  So  that  you  fee  here  is  fomewhat  more  to  be  dorre.^  than 
barely  to  remember  and  think  of  Heaven  ;,  as  running,  and  ringing,  and  ct 
moving,  and  Aich  like  labours,do  not  only  ftir  a  hand  or  afoot,  but 
.  do  ftrain  and  exercife  the  whole  body,  fo  doth  Meditation  the  whole  fouj. 

As  the  affections  offinners  are  fet  on  the  World,  and  turned  to  Idols,  j, 

and  fain  lioraGod,as  well  as  the  undcrftanding  :  fotnuft  the  affections  of 

men  be  reduced  to  God,  and  taken  up  with  him,  as  well  as  the  underftand- 

ing ;  andas  the  whole  was  filled  with  fin  before,fo  the  whole  muft  be  frfled 

=  with  Gad  nojv  j  as  Saint  P^«/  faith  of  Knowledge,  and  Gifts,  and  Taith  « 

Y  y  y  y  2  tc 


7O0  Th(  SAi»ts  EverUpng  Reft.  Chap.e. 

to  remove  mounrain?,tl-at  if  tbou  Iiavea^lthefc  without  I. ove.  Thou  art 
1  Cor.  13. 1  >  but  as  foMnding  Brafs  or  at  a.  tinkling  Cjmhal ;  fo  I  may  fay  of  the  excrcife 
i.  ofthefe,  Ifin  this  work  of  Meditation,  thou  do  exercife  Knowledge,  and 
Gifts,  and  Faith  of  Miracles,  and  not  cxercife  Love  and  Joy,  thou  doll  no- 
thing, thou  playcil  the  childe  and  not  the  man  ;   the  finners  part  and  not 
the  Saints,  for  fo  will  finners  do  alfo  ;  If  thy  Meditation  tends  to  i\\  thy 
*  Note-book  with  notions  and  good  fa\  ing«  concerning  Go  J,  and  not  thy 
heart  with  longings  after  him,  and  delight  in  him,  torought  I  know  thy 
Book  is  a;  much  a  Chriftian  as  thou.  Mark  but  DjviJs  defcripcion  of  the 
»  Hcb.  VO'      bleffed  man,  Pf/tl.  1 3 .    His  delight  u  in  tht  Law  *  of  the  Lod^  and  therein 
Hr'iAt  dtth  be  meditate  day  and  night. 


SECT.  vr. 

$,  (J.  ct  4-  T  ^^'^  ^^^*  Meditation  ^  Set  and  Solemn  ]  to  difference  it  from  that 
1  which  is  Occafional  and  Curfory.  As  there  is  Prayer,  which  is  fo- 
lemn,  (  when  we  fet  our  felves  wholly  to  the  duty  )  and  Prayer  which  is 
fudden  and  (hort,commonly  called  Ejaciihtions,  (when a  man  in  the  midft 
of  other  bufincfs,doth  fend  up  fome  brief  requell  to  God  •  )  fo  alfo  there 
is  Meditation  ibiemn,  ^when  we  apply  our  felves  only  to  that  work-  ^  and 
there  is  Meditation  which  is  fhort  and  curfory,  (when  in  the  midll  of  our 
bufinefs  we  have  fome  good  thoughts  of  God  in  our  mindcsj  Andasfo- 
*  kmn  Prayer,is  either  firft  Set,  ('when  a  Chriftian  obferving  it  as  a  (landing 
duty, doth  refolvedly  pradifeit  in  a  conftant  courfe  ^ )  or  fecondly,  Occa- 
fional, (when  fome  unufual  occafion  doth  put  us  upon  it  at  a  fcafon  extra- 
ordinary ^ )  fo  alfo  Meditation  admits  of  the  like  diftinftion.Now,though 
I  wou'd  pcrfwade  you  to  that  Meditation  which  is  mixt  with  your  com- 
mon labours  in  your  callings ;  and  to  that  which  fpecial  occafions  do  direct 
you  to,yet  thefe  are  not  the  main  thing  which  I  here  intend:  But  that  you 
would  make  it  a  conflant  (landing  duty,  as  you  do  by  hearing,  and  pray- 
ing, and  reading  the  Scriptare-and  that  you  would  folemnly  fet  your  felves 
about  it,  and  make  it  for  that  time  your  whole  work,  and  intermix  other 
matters  no  more  with  it,  then  you  would  do  with  prayer,  or  other  duties. 
Thus  you  fee,  as  it  is  differenced  by  its  act,  what  kind  of  Meditation  it  is 
that  we  fpeak  of,  •!/»■?..  It  is  the  fet  andfolemn  ading  of  all  the  powers  of 
die  Soul. 


SECT.  VII. 


^^  ^^     tt  "T*  He  fecond  part  of  the  difference  is  drawn  from  its  object,  which  is 
A  [Kt'^  1  or  the  mod  bleffed  eftate  of  man,  in  his  cverlafting  cnjoyraent 

id  hath 
:s,  and 
wor4s 


a  of  God  in  Heaven.    Meditation  hath  a  large  field  to  walk  in,  and  hath 
as  many  objects  to  wori«  upon,  as  there  arc  matters,  and  lines,  and 


Part  I  V.  The  Saints  EverU fling  Reft.  701 


words  in  the  Scripture,  as  there  are  known  Creatures  in  the  whole  Crea- 
tion, and  as  there  are  particular  difcernable  paiTagesof  Providence,  in  the 
Government  of  the  perfons  and  a  Aion?,  through  the  world  .-  but  the  Me- 
ditation that  I  now  direft  you  in,  is  only  of  the  end  of  all  thefe,  and  of 
theicasthey  refer  to  that  end;  It  is  not  a  walk  from  MountainUoValleys,  « 
from  Sea  to  Land,  from  Kingdom  to  Kingdom,  from  Planet  to  Planet; 
But  it  is  a  walk  from  Mountains  and  Valleys,  to  the  holy  Mount  Zio«", 
from  Sea  and  Land ,  to  the  Land  of  the  Living  ;  from  the  Kingdoms  of  this 
World,  to  the  Kingdom  of  Saints  •,  from  Earth  to  Heaven  ;,  from  Time  to 
Eternity  :  It  is  a  walking  upon  Sun  and  Moon  and  Stars  ;  it  is  a  walk  in  the 
Garden,  and  Paradife  of  ^od.  It  may  feem  far  off-,  but  fpirits  are  quick  ^  » 
whether  in  the  body,  or  out  of  the  body,  their  motion  is  fwift :  They  are 
not  fo  heavy  or  dull,as  thefe  earthly  lumps ,  nor  fo  flow  of  motion  as  thefe 
clods  of  flefli.  I  would  not  have  you  cafl  off  your  otherMeditations  •  bun  a 
furcly,as  heaven  hath  the  prehemincnce  in  perfedion,fo  (hould  it  have  the 
prchemincnce  alfo  in  our  Meditation.  That  which  will  make  us  moil:  hap-  » 
py  when  wepoffefsit,  will  make  us  moll  joyful  when  we  meditate  upon 
it;efpecialiy,  whenthat  Meditation  is  a  dcgrceofPofTelilon,  if  it  be  fuch 
affeding  Meditation  as  I  here  defcribe. 

You  need  not  here  be  troubled  wkh  the  fears  of  th:  World,  left  fludy-  ^^ 
ing  fo  much  on  thefe  high  matters,  fhould  craze  your  brain?,  and  make 
you  mad,  unlefs  you  will  go  mad  with  delight,  and  joy,  and  that  of  the 
purcil  and  meft  folid  kinde  :  If  I  fee  you  to  meditate  as  much  on  Sin  and  « 
Wrath, and  to  ftudy  nothing  but  Judgement  and  Damnation,  then  you 
might  juftly  fear  fuchan  iflue.  But  its  Heaven, and  not  Hell,  that  1  would 
perfwade  you  to  walk  in;its  Joy  5c  not  forrow  that  I  perfwadeybu  to  ex- 
ercife.  I  would  urge  you  to  look  upon  no  deformed  objeA,  biif  only  upon 
the  ravifhing  glory  of  Saints,  and  the  w^fpeakable  excellencies  of  the  God 
of  glory, and  the  beams  that  Itream  from  the  face  of  his  Son.  Ape  thefe  ftich  « 
faddingand  madding  thoughts  ?  will  it  diftract  a  man  to  think  ofhiibriy 
happinefs  ?  will  it  diftract  the  miferable  to  think  of  raercy  ?  or  the  captive 
or  prifoner,  to  forefee  deliverance  ?  or  the  poor  to  think  of  riches  and  ho- 
nour approaching  ?  neither  do  I  pcrfwade  your  thoughts  to  matters  of  u 
great  difficulty , or  to  f\udy  thorny  and  knotty  controverfics  of  Heaven,or 
to  fcarch  out  things  beyond  your  reach :  If  you  (hould  thus  fet  your  wiC 
andinventionupon  the  Tenters,  you  might  be  quickly  diftraccedor  di^ 
f^empercd  indeed.  But  it  is  your  Affedions  more  then  your  wits  and  in- 
ventionSjthat  muft  be  ufed  in  this  heavenly  imployment  we  fpeak  of.  They  ^ 
aretruths  which  are  commonly  known  and  profe fled,  which  your  fouls 
inuft  draw  forth  and  feed  upon.  The  refurreftion  of  the  body,  and  the  life 
evcrUfting,  are  Articles  of  your  Creed,  and  not  nicer  Controrcrfics.  Me-  u 
thinks  it  fhould  be  liker  tomakea  man  mad, to  think  of  living  ini  world  df 
Wo,  to  think  of  abiding  in  Pov!erty  andSicknefi»|araongthe  rage  of  wick- 
ed men,  then  to  thinkof  living  with  Chrift  in  Wifs :  Methinks,  if  we  be  « 
«otm*4 -already,  it  ftiould  fooner  di(tra<^  us,  co  hear  the  Tempefts 

y  y  y  y  a  and 


702 


The  Saints  EverUflirtg  Ueft. 


Chap.  7. 


Mat.  T  I.  j>7- 
Luke  7.  35.  < 


and  roaring  Waves,  ro  fee  the  Billows,  and  Rock«,aud  Sands.and  Gulfs, 
then  CO  think  of  arriving  fafc  at  Refr.  But  W<Lom  is  jultihed  of  all  her 
children  ,  Knowledge  hath  no  enemy  but  the  ignorant.  This  heavenly 
courfc  was  never  fpoke  ag^-nfl  by  any,  but  thole  that  never  either  knew 
it  or  ufed  it.  I  more  fear  the  neglefi  ofn^n  i hat  dr>  appnrve  it,  than  the 
pppofiuonof  Argiimentsofanyagain!\  it.  Truth  luleihmoreby  loolc 
jfriends,  then  by  (hirpeft  enemies. 


-f^ 


C  H  A  p.     V  I  I. 


^oncenjing  the  fttejl  time  and  pLicc  for  this 
Contemplation^  and  the  preparatkm  of  the 
heart  unto  It. 


h^ 


SECT.   r. 

[Hus  I  have  opened  to  you  the  nature  of  :his  duty , and 
by  this  time  I  fuppofc  you  partly  apprehend  what  ic 
is  chat  i  fo  prefs  upon  you  ;  which  when  it. is  opened 
more  particularly,  you  will  more  fully  difccrn.  I 
now  proceed  to  direct  you  in  the  work;  whercl 
fhallfi-ft  (hew  you  how  you  muft  fctuponic  •  and 
kcondly,  how  you  muO  behave  your  fclfin  it ;  and 
.  thirdly  ,  how  you  fhall  (hut  it  up.  And  here  1  fup- 
pofethcctd  bca  man  that  doft  confcionably  avoid  the  forcmcntioned 
hinderances  ,  and  confcionably  ufe  th-  forementioned  helps,  or 
elfc  it  is  in  vain  to  fee  thee  a  higher  lefTon ,  till  thou  hafl  hrrt  learn- 
ed that  ;  which  if  thou  have  done,  Ithen  further  advile  thee  .-  Firfl: , 
fomewhat  concerning  the  time  and  feafon-fecondly/omewhat  concerning 
the  place  :  andthirdly,fomcwhatconcBrDingthe  frame  of  thy  Spirit. 

Andtirft  for  ttic  time, |I  advifc  thee  that  as  much  as  may  be,  it  may 
be  fetarvironftant.  Proportion  out  fuch  a  part  of  thy  time  to  the  work. 
.Stick  not  at  their  fcruplc,who  queflion  the  ftating  of  limes  as  fuperftiti- 
ous :  If  thou  fuitout  thy  time  to  the  advantage  of  the  work,  and  place  no 
more  Religion  in  the  time  it  felf,thou  ncedeft  not  to  fear  left  tbis  be  fuper- 
Qitipn.Asaworkmaninhisihop  wiliharca  fee  place  for  everyone  of  his 
Tools  and  Waxes.or  clfe  when  he  (hould  ufc  it,it  may  be  to  fcek-.fo  aChri- 
ftian  fhoijld  have  a  £et  time  for  every  ordinary  duty , or  elfc  when-he  ffibuld 
'    .  pradifc 


Pare  I  V.  The  Saints  EverUfiing  Reft.  703 

practife  ic,  its  ten  to  one  but  lis  will  be  put  by  ir.    Seated  time  is  a  hedge  ro  « 
duty,  and  defends  ic  againft  many  temprations  to  cmiflion.     God  hatha 
ftaced  none  but  the  Lords  Day  himfclf^  but  hchath  left  ic  to  beOated 
and  determined  by  our  felves,  according  to  every  mans  condition  and 
occafions  ,  left  oLherwifc  his  Law  (hould  have  been  a  burden  or  a  fnare. 
Yet  hath  he  left  us  general  rules,  which  by  the  ufe  of  Reafon,  and  ChrilU- 
an  prudence  may  help  us  co  determine  of  the  rictefl:  cimes.Ic  is  as  ridiculous  «* 
a  queftionof  chcm  that  ask  us,  QwhereScripture  commands  us  to  pray  fo 
ofc,  or  at  fuch  hours,  privately,  or  in  families  ?  ]  as  if  they  askt,  [|  where 
the  Scripture  commands  that  the  Church-Houfe  (or  Temple)  Aand  in  fuch 
a  place  ?  or  the  Pulpit  in  fuch  a  place  ?  or  my  feat  in  fuch  a  place  ?  or  where 
it  comraarkis  a  man  to  read  the  Scriptures  with  a  pair  of  Spectacles,  &c.'\ 
Moft  thatl  have  known  to  break  this  bond  of  duty,  and  coarguc  againfta  ct 
ftaced  time, have  at  laft  grown  carelcfs  of  the  duty  it  felf,nnd  (hewed  more 
dili.ke  againft  the  work  than  the  tia>e.   If  God  give  me  fo  much  mony  or  a 
wealch.and  cell  me  not  m  Scripture, how  much  fuch  a  poor  man  muft  have, 
nor  how  muoii  my  family, nor  how  much  in  clothes,  and  how  much  in  ex- 
pcnces  •,  is  it  not  lawful,  yea,  and  neceffary  thatl  make  the  diviiion  my 
felf,  and  allow  to  each  the  due  proportion?  So  if  God  do  bcftowon  mea 
day  or  a  week  of  time,  and  give  me  fuch  and  fuch  work  to  do  in  this  time, 
and  tell  me  not  how  much  1  fnall  alloc  to  each  work;certaialy  I  muft  make 
tbe-divifion  my  felf,  and  cat  my  coat  according  to  my  cloth,  and  propoi^- 
tion  it  wifely  and  carefully  too.or  elfe  I  am  like  to  leave  fomething  undone. 
ThoughGod  hath  not  told  you  at  what  hour  you  (hall  rife  in  the  morning,* 
or  at  what  hours  you  (hall  cat  and  drink, yet  your  own  reafon,  and  expe- 
rience will  tell  you,  that  ordinarily  you  lliould  obfervc  a  Hated  time.Nei-« 
ther  let  the  fear  ofcuftomarinefsand  formality  deter  you  from  this.  That 
Argument  hath  h;;ought  the  Lords  Supper  from  once  a  week,  to  once  a 
quarter,  or  once  a  year  •,  and  it  hith  brought  family  duties  with  too  ma- 
ny of  late,  from  twice  a  day  to  oocc  a  week,  or  once  a  moncth  ;  and  if  it 
were  not,  that  man  being  proud,  is  naturally  of  a  Teaching  humor,  and 
addicted  to  Works  of  popularity  and  oflentation,  1  believe  it  would  dirai- 
ni(h  Preaching  as  much  :  And  will  it  deal  any  better  with  fecret  duties? 
etpecially  this  of  holy  Meditation?  ladvife  thee  therefore,  if  well  thou 
maift,  to  allow  this  duty  a  flated  time,  and  bcasconftant  in  it,  as  in  Hear- 
ing and  Praying  :  Yet  be  cautious  in  underftanding  this.   I  know  this  will « 
;iu)t  prove  every  mans  duty  ^  fome  have  not  themfelves  and  their  time  at 
command ,  and  therefore  cannot  kc  their  hours  •   fuch  are  moft  fer- 
vants,  and  many  children  of  poor  and  carnal  parents-,  and  many  are 
fo  poor  that  the  neccffity  of  their  families  will  deny  them  this  free- 
dom.   I  do  not  think  it  the  duty  of  fuch  to  leave  their  labours  fora 
this  work,  at  certain  fet  times,  no  nor  fdr  Prayer,  or  other  neceffa- 
ry  wor(hip :  No^  fuch  duty  is  at  all  times  a  duty  ;  Affirmatives,fpecially  « 
foCiiiycs^b'indQ hozfemper  (^adJfmper.Vihen  two diiticscdme together, « 
aad  cannot  both  be  performed,  it  were  then  a  fin  to  picrform  -the  le(reK 

Of  ■  ■■ 


704  TheSaifttsE'verlaJlhgReJ}.  Chap.  7^' 


Of  two  duties  we  muft  chufcthc  greater,  though  of  two  finswemuft 
chufc  neither.  I  chink  luch  pcrfons  were  beft  to  be  watchful, to  rcJccm  time 
asmuchas  they  can,  and  take  their  vacant  opportunities  as  they  fall,  and 
cfpccially  to  joyn  mcdiration  and  prayer,  as  much  as  they  can,  with  the 
very  labours  of  their  callings.  There  is  no  fuch  enmity  between  labouring 
and  mcdicatinc,  or  prayiny  in  ihe Spirit,  but  that  both  may  conveniently 
be  done  togc:her  •,  Ya  I  lay  (is  Paul  in  another  cafe)  if  thou  canA  be  free, 
ule  ic  rather  ;  1  hole  that  have  more  fparc  time  from  worldly  necefliries, 
and  are  MaQers  todifpofeofthemfelves  and  their  time,  I  iliijadvife,  That 
they  keep  tiiiiduty  to  a  Hated  time.  And  indeed,  it  were  no  ill  husbandry 
nor  point  of  folly,  if  we  did  foby  all  other  duties:  Jf  weconfidercdofthc 
ordinary  works  ol  the  day,  and  fuited  out  a  fit  feafon  ,  and  proportion  of 
time  to  every  work,  and  fixed  tliis  in  our  memory  and  rcfolution,  or 
wrote  it  in  a  Table,  and  kept  in  our  Clofets,  and  never  break  it  but  upon 
uncxpcded.  or  extraordinary  caufc.  if  every  work  of  the  day,  had  thus 
its  appointed  time,  we  fliouid  be  better  skilled,  both  in  rcdeemmg  time, 
and  performing  duty. 


SECT,    r  I. 

$"2.        2.  T  Advifc  thcC  alfo,  concerning  thy  time  for  this  duty.  That  as  it  be 
**        1  ftatcd,  fo  it  be  frequent  ;  JuTt  how  oft  it  iliould  be,  I  cannot  detcr- 
.  mine,  becaufe  mens  feveral  conditions  may  vary  it :  But  in  general,  that  it 

and  i /g.^gy.  ^^  fi:equent,the  Scripture  requireth,  when  it  mentioneth  meditating  con- 
and  148. 99.  tinually,  and  day  and  night.  Circumftances  of  our  condition,  may  much 
a  vary  the  circumftances  of  our  duties.  It  may  be  one  mans  dutytohear 
!  ^n  ^^'^^^"^"^  or  pray  oftner  thenanothers  ^  and  fo  it  may  be  in  this  Meditation.  But  for 
mnn£i  '^^  ^^^^^  ^^^^  ^*"  conveniently  omit  other  bulinefs,!  advife,  1  hat  it  be  once 
He  would  notj,a  day  at  leaft.  Though  Scripture  tell  us  not,  how  oft  in  a  day  wc  {hould 
believe  Chrifl  cat  or  drink,  yet  prudence  and  experience  will  dired  us  to  twice  or  thrice 
himfclf,  if  he  a  day,  according  to  the  temper  and  ncccflities  of  our  bodies.  Thofe  that 
^^P^"*^'^^  *. think  they  (hould  not  tie  themfelves  to  order  or  number  of  duties,  but 
Goi,  befidcs  ^lould  then  only  meditate  or  pray,  when  they  find  the  Spirit  provoking 
hiaiwhois  them  to  it,  dogo  upon  uncertain  and  unchriftian  grounds.  lamfurc, 
thcCrcator  « the Scripturc  provokes  US  to  frequency,  and our  neccfllty  fecordcth  the 
If  1  !?'odl  voice  ofScripturc-,  and  if  through  my  own  negle(^,  or  refinance  of  ihe 
not^bclicvc  Spirit,  I  do  npt  finde  it  fo  to  excite  and  quicken  me,  I  dare  not  therefor^ 
the  Spirit  thut  difobcy  thc  Scripture,  nor  neglcd  the  neceAities  of  ray  own  Soul*, 
fhouidtakc  I  ihould  lufped  that  Spirit  which  would  turn  njy  foul  from  con- 
du  ^^n7obc-*  ^'*™^y '"  duuy  ;  if  the  Spirit  in  Scripture  bid  mc  medhatcor  pray,  I 
dScTto*^^  .dare  not  forbear  it,  becaufe  I  find  not  the  Spirit  within  me,  tofecond 
God.  Vid.  « the  command  ;  if  I  find  not  incitacion  to  duty  before,  yet  I  may 
Nicephor.  EC-  findcaflTilUpce,  while  I  wait  in  performance.  1  am  afraid  of  laying  my 
clef,  hjior.  ^  corruptions  upon  the  Spirit,  „. or  blaming-  the  want  of  the  Spirits  »f- 
cap!/.    '  "^    nftancc,  wfeen  1  ihoqld  blaajethcbackwardncfsofmyownheart  •,  nor 

dare 


Part  IV.  The  Saints  Ei'erUjling  Reft.  lo  5 


dare  I  make  one  corruption  a  Plea  for  another  •,  nor  urge  the  inward  rebef- 
lion  of  my  nature,  ci?  a  Reafon  for  ihe  outward  difobcdiencc  of  my  life  i 
Andfor  the  healing  of  my  natures  backwardnefs,  I  morcesped  thatthe  " 
SpiritofChrillflioulddoitina  way  of  duty,  ("which  I  Oill  findc  tobe  his 
ordinary  feafon  of  working)  then  in  a  way  of  difobcdiencc,  and  negled  of 
duty.  Men  that  fall  on  duty  according  to  the  frame  of  their  fpirits  only,  arc  « 
likeour  ignorant  vulgar  (or  if  you  will,  like  theSwine^  who  think  their 
appetite  Ihould  be  the  only  rule  of  their  eating .-  When  a  wife  man  judgcth 
both  of  quantity  and  quality,  by  reafon  and  experience^  left  when  his 
appetite  is  depraved,he(houId  either  furfeit  or  famifli.  Our  Appetite  is  no  ct 
fure  rule  fonour  times  of  duty,  but  the  Word  of  God  in  general,  and  our 
Spiritual  Reafon,  Experience.  Neceflitie,  and  Convenience  in  particular^ 
may  truly  dircft  us. 

Three  reafonsefpecially  (hould  pcrfwadc  thee  to  frequency  in  this  Me-.  « 
.  ditation  on  Heaven. 

I .  Becaufc  fcldom  converfing  with  him  will  breed  a  ftrangcncfs  betwixc  ^ 
thy  foul  and  God ;  Frequent  fociety  breeds  familiarity,  and  familiarity  in»  « 
creafeth  love  and  delight,  and  maketh  us  bold  and  confident  in  our  addref- 
(t$.  This  is  the  main  end  of  this  duty,  that 'ihou  maift  have  acquaint<!nGe  « 
-■  and  fcllowfhip  with  God  therein  :  therefore  ifthou  come  but  feidom  to  it, 
thou  wilt  keep  thy  fdf  a  ftranger  ftill,  and  fo  mil?  of  the  end  of  the  work. 
O,  when  a  man  fceU  his  need  of  God,  and  mufl:  feek  his  help  in  a  time  of  tt 
ncce/iky,  when  nothing  elfecan  do  him  any  good,  you  would  little  think 
what  an  enconragememt  it  is,  to  go  to  a  God  that  we  know,  and  are  ac- 
■■■  quainted  with.O,iaith  theHeaveniy  Chi  illian  J  know  both  whither  I  go^ 
andro  whom-,  I  have  gonc'this  way  many  a  time  before  nowrltis  the  fame 
God  chat  T  daily  convcrfed  with-^it  is  the  fame  way  that  was  m  v  daily  walk." 
God  knows  me  well  enough,  and  I  have  fome  knowledge  of  him.  On  the 
other  ilde,  What  an  horror  and  difcouragement  to  the  foul  it  wiUbe.when 
it  is  forced  to  flie  to  God  in  flreights :  to  think,  alas,  I  know  not  whither 
to  go  ;  I  never  went  the  way  before  •,  I  have  no  acquaintace  at  the  Courc 
of  heaven  ;  My  foul  knows  not  that  God  that  I  muft  fpeak  to  •  and  I  fear 
he  will  not  know  my  Soul !  Butcfpccially  when  we  come  to  die, and  mult  « 
immediately  appear  before  this  God,  and  exped  to  enter  into  his  eternal 
Refl,  then  the  difference  will  plainly  appear  :  Then  what  a  joy  will  it  be  to 
think,  tarn  going  to  the  place  that  I  daily  conver  fed  in  ;  to  the  place  from 
whence  I  tafted  fo  frequent  delights  •,  to  that  God  whom  I  have  met  in  my 
Meditations  fo  oft  1  My  heart  hath  been  at  Heaven  before  now,  and  tafted 
the  fwectnefs  that  hath  oft  revived  it  ^and  {  as  Jonathan  by  his  hony)  if  i  Sam.  i/^\%^\ 
mine  eyes  were  fo  illightned,and  my  mind  refrclhed,  when  I  talled'hut  a 
little  of  that  fweetnefs,what  will  it  be  when  I  (hall  feed  on  it  freely?On  the 
other  fide,  what  a  terror  muft  it  be  to  think,  I  muft  die,  and  golknov/ 
not  whither ;  from  a  place  where  I  am  acquaintcd,to  a  place  where  Ihavc 
Ao  familiarity  or  knowledge  1  O  Sirs,it  is  an  unexprefiible-horrbrto  a  dy~ 
ing  man,  to  have  ftrange  thoughts  of  God  and  Heaven  ;  I  am  perfwaded  « 

.Zzz,2i  there 


705  74jtSAi»ts  BvtrUfling  Rtfi,  Ctup.7; 

there  is  no  caufe  To  common,  that  makes  death  even  to  godly  men  unwel* 
come  and  uncorofort.ible.  TlKreforel  pcrfwade  thee  to  irequency  in  this 
duty,  Tiiat  feldomnefs  breed  not  eftrangednels  from  God. 
2       2.  And  bcfidcs  that,  Seldomncfs  will  make  thee  umkilful  in  the  work, 
andftrangc  to  tlteduty^as  well  as  to  God.  How  unliandlbmly  andclum- 

*  fily  do  men  fct  th«ir  lands  to  a  work  that  they  are  (eldom  imploycd  in? 
Whereas  frequency  will  habituate  thy  heart  to  the  work,  and  chou  wik 
better  know  the  way  which  thou  daily  walkcft- yea,and  it  will  be  more  ea-  • 

a  ik  and  delightful!  alfoHhe  hill  wh;ch  made  thee  pant  and  blow  at  the  firft 

going  up,  thou  maift  run  up  eafily  when  thou  art  once  accurtomed  to  it. 

The  heart  which  of  it  felf  is  naturally  backward,  will  con:rada  greater 
a  unwillingnefs  through  difafe:  And  as  an  untamed  Colt  not  u fed  to  the 

Jiand,  ic  will  hardly  come  to  hand,  when  thou  iliouldft  ufe  it. 

3.  Andlaftly,  Thou  wilt  lofe  that  heat  and  life  by  long  interraillions, 

which  with  much  ado  thou  didfl:  obtain  in  duty.    If  thou  eat  but  ame.^l- 

*  ;n  two  or  three  dayes,  thou  wilt  lofe  thy  Itrcngth  as  fait  as  thou  getccfl 
it  ^  iftn  holy  Meditation  thou  get  neer  to  ChriU,  and  warm  thy  heart  wi[h  - 
the  fire -of  Love-  if  thou  then  turn  away,  and  come  but  felcom,  thou  wilt/ 
feon  return  to  thy  former  coldnefs.  Ifthou  walk  or  libour  till  thou  Iiaft 

*  got  thee  heat,  and  then  fit  idle  all  day  after,  wilt  thounot  furely  lofe  thy 
heat-again ''  efpecialiy,  it  being  {0  fpintnal  a  work,  and  fo  againd  the  bene 
of  nature,  we  (hail  be  fti  11  inclining  to  our  natural  temper. 

CI  If  water  that  is  heated  be  long  from  the  hre,it  will  return  to  its  coldnef?, 
becaafc  that  is  its  natural  temper.  I  advifethee  therefore  that  thou  be  as 

a  oft  as  may  be  in  this  foul-raifing  G"uty,!efk  when  thou  haft  long  rowed  hard 
againft  the  ftream  orTy-Je,  and  wind, the  ^o^^f  (liould  go  further  down  by 
thy  int-crmiAion, then  it  was  got  up  by  all  thy  labour:  And  left  when  thou 
haft  been  l&ng  rolling  thy  Jlo^y  heart  towards  the  top  of  the  hill,  it  fhould 
go  fafter  down  when  thou  doft  flack  thy  diligence.  It  is  true,  the  inter- 

a  fn^xed  ufe  of  otjffr  dmies  may  do  much  to  the  keeping  thy  heart  abovc,efpe- 
cialiy  fecret  prayer  ;  but  Meditation  is  the  life  of  moll  other  dntits:  and  the 
views  oiHeAven  is  the  Life  of  Meditatioyi. 


SECT.  I  II. 

^  ^  3. /'^Oncerning  the  Time  of  this  duty,  I  advifethee  that  thou  chufe  the 
l?^  ttmfOYf  *  ^^  ^^^  fcafonablcTime.  All  things  are  beautiful  and  excellent  in 
fretdndl^j'ide  their  fcafon.  Unfeafonablenefs  may  lofe  thee  the  fruit  of  thy  labor  •,  It 
<f  .'<rf  fcripjiti  niay  raife  up  difturbances  and  dilTituIties  in  the  work  •,  yea  it  may  turn  a 
Cf^r^dtOra-  ^^^y  ^^  fin  :  when  thcfeafonablcncfs  of a  duty  doth  make  it  eafic,doth 
cj.^caTca^j  remove  impediments^.doth  embolden  us  to  the  undertaking,  and  dothri- 
2>7.  pag.  Edit,  pen  its  fruit. 

?am=i  *^'  «  e»     ^^^  fcafons  of this  duty  are  either  firft,  rxtrwrdittary  3  or  fccondly,  or*' 
' "'        "      dinar  J, 

X.  Tbc 


Gou'.art.i\%. 


J 


Pare  I  V.  The  Saints  Everlafting  Reft.  767 

I.  The  or  din  aryfeafon  tor  your  daily  per  tbrmance  cannoc  be  parttcu-  « 
larlydeterminedby  man  :  OclierwifeCr(?t:^  would  have  determined  it  in  his 
Word :  But  mens  conditions  ofemploymenc,and  Freedom, and  bodily  tem- 
per, are  To  various,  that  the  fame  may  be  a  (eafonable  hour  to  one,  which 
may  be  unfeafonable  to  another.  If  thou  be  2.fervantox  a  hard  Uhonrer^  « 
that  thou  hail  not  thy  feif,nor  thy  time  at  command,  thou  mull  take  tbac 
fcflfon  which  thy  bullnefs  will  beft  afford  thee  •  Either  as  thou  fittcfl:  in  the 
jhop^t  thy  work,  or  as  thou  travellell  on  the  way,  or  as  thou  lieft  waking 
in  the  night.  Every  man  bcft  knows  his  own  time,  even  when  he  hath  Icaft 
to  hinder  him  of  his  buiinefs  in  the  World.  But  for  thofe  whofe  neceftuies  et 
tie  them  not  fo  c!ofe,but  that  they  may  well  lay  afide  their  earthly  affairs^ 
and  chufc  what  time  of  the  day  they  will,  ^Nly  advice  to  fuch  is,  that  they 
carefully  obferve  the  r<'«i;>fr  of  ihcir  body  and  mind, and  mark  when  they 
hnde  their  fpirits  mofladivcand  ht  for  contempUtioft.^nd  pitch  upon  that 
as  the  dated  time.  Some  men  are  iVecQ  for  all  duties  when  they  are  fading,  tt 
and  fomeare  then  unfitted  of  all. Some  are  fit  for  duties  of  humiliatie»  ac 
one  fcafon,  and  for  duties  oi exaltation  at  another. Every  man  is  the  mect- 
cd  Judge  for  himfelf.  Only  give  me  leave  to  render  you  my  ohfervatioH, 
v;hich  time  1  have  aJway  found  fitted  for  my  felf,and  that  is,The  Evening, 
from  Sun  fetting  to  the  twilight :  and  fomctimein  the  night  when  itls  ^^ 

warm  and  dear. Whether  it  be  any  thirgtrom  ih^  temperature  oi my  kdj 
I  know  not  \  But  I  conjedure  that  the  fame  time  would  be  feafonable  to 
mod  tempers ;  for  fevcral  -naturai  ReafotiSy  which  I  will  not  now  dand  to 
mention.  Neither  would  I  have  mentioned  my  own  experience  in  this, 
but  thrit  I  was  encouraged  hereunto  by  finding  it  fuit  with  the  experience 
of  a  better  and  wifer  man  then  my  felf,  and  that  is  Jfddc  :  fork  is  faid  in 
Gen.  24.63.  That  he  tvent  to  Aiedit.ite  in  the  field  at  the  eventide  :  and  his 
experience  I  dare  more  boldly  recommend  unto  you  then  my  own.  And 
a£  I  remember  D.  Hall,  in  his  excellentTreatifcof  yJ/f/;/jM/iV«,  givcsyou 
the  like  account  of  his  own  experience. 


SECT.  IV. 

7.  "T"  He  Z,(?^Vij^4;' is  a  time  exceeding  fenfonable  for  this  exercife.  When  et     ^    -? 

I   fliQuld  we  more  fcafonably  contemplate  on  Red,  then  on  that  day 
of  Red  which  doth  typifie  it  to  Ui?Neiiher  do  I  think  that  typifying  ufe  is  « 
ceafedjbecaufe  the  Antitype  is  notfully  ytt  come.  However  it  being  a  day 
appropriated -to  Worjhip  znd  fpiritual  duties, mcih'mk^  we  fhould  never  ex- 
clude this  daty  which  is  fo  cmmentlyrpiritual.  I  think  venly  this  is  the  « 
chiefed  work  of  a  Chriftian  Sabbathy  and  moll  agreeable  to  the  intent  of 
its  pofitive  inflitMtioK.    What  fitter  time  to  converfe  with  our  Lord^  then  a 
on  that  day,  which  he  hath  appropriated  to  fuch   employment ,   and 
therefore -caHcd  it,   The  Lords  Day  ?    What  fitter  day  to  afcend  to  r<.y.  i.  i^i 
Heaven ^  thcnthac  on  which  our  Lord  did  arifc  from  Earth,  and  fully 

Z  z  X  z  2  "tnum^h 


•7^S  The  Satnts  EvcrUjlwg  Rqh  Chap.  7. 


1 


triumph  over  D.a:h  and  Hell,  and  take  pdOTeirion  ot  Heaven  before  us  ? 

«»  T  he  htteii  temper  for  a  true  Believer,  isto  bein  tlie/f/>»r  on  the  Lords 

Day  :  This  was  Sc.  'fJjns  temper  on  ti  at  day.     And  what  can  bring  us  10 

this  ravilhment  in  the  Spirit,  but  the  fpiritual  beholding  o!  our  ravifhing 

e,  glory?Surely  though  an  outward  Ordinance  ma^  delight  the  ear,or  tickle 

the  fancy,  yet  it  is  the  views  oi  God  that  mult  ravifli  tlic  Soul.  There  is  a 

great  deal  of  difference  tetwixt  the  receiving  of  the  Word  with  joy  ,yl/xf. 

13.20.  and  being  in  the  Spirit  on  thcLord>bay,^!ft/.  1. 10. 

Two  forts  of  Chriftians  I  would  cntrcate  to  take  notice  of  this  cfpc- 

«  cially. 

.       I.  Thofe  that  fpend  the  Lords  Day  only  in  publick  Worfhip;  cither 
through  the  neglect  of  this  fpiritual  duty  of  Adcditatton,  or  clfc  by  their 
overmuch  cxercife  of  the  puhlck,  allowing  no  time  to  private  lintj : 
Though  there  be  few  that  offend  in  this  laft  kind,  yet  fome  there  are,  and 
a  hurtful  miflakc  to  the  Soul  it  is.   They  will  grow  but  in  ff////,  and  com- 
mon accomplifhments,  ifthey  cxercife  but  their ^i/r/ in  outwird  perfor- 
mances. 
J      2.  Thofe  that  have  time  on  the  Lords  day,  for  idlcnefs,  and  vain  dif- 
courfe,  and  find  the  day  longer  then  they  know  how  well  to  fpcnd  :  Were 
thefe  but  acquainted  with  this  duty  o^xontempLiuon^  tiiey  would  need  ro 
other  recreation  nor  paftime  ^  they  would  think  the  longeft  day  fhorc 
enough,  and  be  forry  that  the  night  iiath  fhortencd  their  pleafure. 
^  .      -  -  .         *  Whether  this  day  beof  pofitlve  Dlvi^ieinjiitf^tiort^  and  fo  to  u>  Chrifli- 
avcr y  crcat  *  ^"^  of  neccfTary  ohfervation^\s  out  of  my  way  to  handle  here  ;  I  refer  thofe- 
confirmrtion     that  doubt,  towhatiiin  Print  on  that  fubject,  efpecially  Mafter  Gtorge 
ro  mc,  thit      Abbit  againft  Broad,  and  (above  all j  Mailer  Cnyvdry  and  Mafter  Palmer, 
^^^^^'^^.^y  ihclr  SabbatttmRedivivum.     Its  an  encouragement  to  the  doubtful,   to 
S(fpara:ionr«  find  the  generality  of  its  rational  oppofers,  to  acknowledge  the  ufefulnefs, 
t&feni  It  fo'      yea  nccelTity  ofa  ftated  day,  and  the  fitncfs  of  chis  above  all  other  daies. 
exceeding     ^  I  would  I  could  perfwade  thofe  that  are  convinced  of  its  morality^  to  fpend 
clear  an|        ^  greater  part  of  it  in  this  true  fpintuaiity.     But  we  do  in  this  as  in  moft 
^zchich  ^  "  things  elfCjthink  it  enough  that  we  believe  our  duty,as  we  do  the  Articles 
Jnth  ftiU  oS-  of  our  Tath^  and  let  who  will  put  it  in  practice.  We  will  difpute  for  duty, 
fervedit  ever  and  let  Others  perform  it;  As  I  have  known  fome  drunkards  upon  the  Alc- 
^"J*^^ .       bench  will  plead  for  godly  men,  while  themfelves  arc  ungodly  :  So  do  too 
Ko:  th"t  l^^^'  manyfor  the  obfer  vation  of  the  Lords  day,who  themfelves  are  unacquaint- 

takc  my  FaitW 

from  Amiquity.  But  this  a$  to  the  cafe  of  Fad  is  a  clear  proof  that  the  Apofllcs  ufcdit,  and  foa 
fuller  £.r;;cy?.'/o;t  of  Scripture  concerning  its  Inftitutlon.  IgnMms  frequently  prefl'cth  it.  Or  if  any 
doubt  of  his  writings,  yet  /«/?/»  >/<>•/>/ is  a  witnefs  beyond  exception,  who  in  the  end  of  his  fecond 
Apology  tcls  u;,  that  the  Chriftians  ftiil  met  on  that  day,  ar>dfl\ews  how  they  fpcm  it  in  Kendhtg-, 
Exhortatio/i,  Trttyer,  Sjcramyit,  &r.  Scci.Ko  Ttrtii!.  Apologet.  c.  16.  &ll.di  ldololAtri:t,  cap.  14. 
pa^.  (ffif/f . Pamcl.)  i??-  'W.  lo-;.  c>  //.  dc  Coym.  Mtlit.  p.  io6.  n.  38-  &  108.  n.  11  j.  &  Cyprian. 
Eptfi.  ^cj.  ad  Fi(i»/«£ufeb.  Led  -f.  Htftor.  It.  4.  c.  17.  «>  /. ;?.  c.  17.  &  Anguft.  Epift,  H9.  4d  Januar. 
d^  Clement.  Co>iftttiH.  Ap[iol.  I.  %.  c.63.  Bafil.  de  Sph:  f.vUl.c.  17.  CynL'tn  JoitOr  lix.c  %\.  Ambrof. 
Stm.  6^-H''citininvit.PsiU\.ld;fn  T.ptft.  /idE'tJiodi,  CtmU  Co:-iJl.uUmojf.  Can.  S.Cryfoft.  5w;».y. 
dt  T^tfmclf.  Auguft.£/>iJ?.?7.rt^C<V«. 


Part  I  V»  The  Saints  Ezerlafting  Refl.  yop 


•ed  with  th\s  fpirirnAl  fart  of  its  chfervathn.  Chriftians,  Lee  Heaven  have  « 
fome  more  fliare  in  your  iy^^^^r;^/,  where  you  mufi:  (hortly  keep  your 
.  everlafting  Sabeiath.  As  you  go  from  ftair  to  ftair  till  yoii  come  to  the  top, 
foufe  your  SnbhMhs^s[\Q^s,  to  glory,  till  you  have  pafTed  them  all,  and 
are  there  arrived. Efpecially  you  that  are  poor  men,  and  fervants,that  can-  « 
not  take  time  in  the  week  as  you  dcfire.fec  chat  you  well  improve  this  dap 
Now  your  labour  lies  not  fo  much  upon  you  now  you  arc  unyoaked  from 
your  common  bufinefs  ^  He  fure,  as  your  bodies  rell:  from  their  labours, 
that  your  fpirits  feek  af-.cr  Refl  with  God.    I  admonifh  alfo  thofe  that  arc  « 
poflefTed  with  the  cenfonous  devil,  that  if  they  fee  a  poor  ChriUian  walk- 
ing privately  in  the  fields  on  the  Lords  day,  they  would  not  Pharifaically 
conclude  him  a  SAbbathirc<xhr^  til!  they  know  more  ;  It  may  be  he  cakes 
itascheopporcunefl  place,  to  withdraw  himfelf from  the  World  to  God  ; 
Thou  feeft  where  his  body  walks,  but  thou  fcel^  not  where  he  is  walking 
in  the  fpirit,  HAnnnh  was  cenfured  for  a  woman  drunk,  till  Eli  heard  her 
fpeak  for  her  felf ;,  ind  when  he  knew  the  truth,^^^  was  afhamed  of  his  cen- 
furcThclilcnt  fpiritual  vvorfliipper  is  mof^  liable  to  their  cenrurejbecaofe  * 
he  gives  not  the  World  an  account  of  his  worfhip. 

Thuj  I  have  directed  thee  co  thefittcH:  feafonfor  thcoz-^/^^rj'/'fr/or- 
ww^ffofthisheavenly  work. 


SECT.   Y. 

2 
2V  T^Ot  ihtextraordi^.^ry  performance^  thefc  following  arc  feafonnble  «     ^^  j; 
JTtimcs.    1.  When  G£7c?' doth  extraordinirily  revive  and  enable  thy  John  I  J. ^. 
fpirit.  When  Ccihath  enkindled  thy  fpirit  with  fire  from^above,  ic  is  that  As  cnfon  in 
it  may  mount  aloft  more  freely.  It  is  a  choice  part  of  a  Chriftians  skill,  toa^'j^  forccucd 
obferve  the  temper  of  his  own  fpirit,  and  to  obferve  the  gales  of  grace,and  T^^/jJ^or 
how  the  Spirit  oiChriJl  doth  move  upon  his.    Without  Cbrifl  we  can  do  way  of  Mcdi- 
nothing.  Therefore  let  us  be  doing,  when  he  is  doing  :  and  be  fure  not  to  tation  is  not 
be  out  of  the  way,  nor  afleep  when  he  comes.The  fails  of  the  windmill  f^iraj'^^rned  chicf- 
not  without  the  wind  :  therefore  they  muftfet  them  a  going  when  the  Booji'\°L 
wind  blows':  Be  fure  that  thou  watch  this  wind  and  Tide,  if  thou  wouldil  the  Spirit  of 
have  a  fpeedy  voyage  to  HeaveTi.  A  little  labour  will  fet  thy  heart  a  going  God  bcftow- 
at  fuch  a  time  as  this,  when  another  time  thou  maift  ftudy  and  take  pains  ^^^^  ^^  ^^  he 
to  little  purpofe.    Moft  Chriftians  do  fometime  find  a  more  then  ordinary j^f^J^^"'* '  ^ 
reviving  and  activenefs  of  fpirit-,  take  this  as  fent  from  Heaven  to  raife  piemifu°[y, 
thee  thither  :  And  when  the/)?;m  is  lifting  thy /?f<»rf  from  the  earth,  be  andonfomc 
fure  thou  then  lift  at  it  thy  felf.  As  when  the  Angel  came  to  Peter  in  his  pri-  "^°^«  ^F-    . 
fon  and  Irons,  and  fmote  him  on  the  fide,  and  raifed  him  up,  faying,  Jrifi  ^^^^"f' 
nf  quickly^  'gird  thy  felf,  hind  on  thy  fandals  ^ani  cafi  thy  garment  dam  thee, 
^dfollovf  tne  :  AndVa^x  aroje  Artdfollorved  till  he  tv.^s  delivered, A^.  1 2 , 
7,8  ,&c.  So  when  ihz  fpirit  finds  thy  he  Art  in  prifon  and  Irons,  and  fmitcs 
it,and  bids  thee,  Arife  quicklj  (irtdfellovt  me,  be  fure  thou  then  arife  and 

Zzzz  I  follow. 


71  o  The  Saints  EvcrUfling  Refl,  Chap.  7. 


follow,  and  til  ju  Ouk  find  cliy  chains  fa. I  otf,  and  ali  doors  will  opcn,and 
thou  wile  be  ac  Hc.-iveyf  before  ihou  arc  a.vare. 


shcr.  vj. 

$•6.   2    2.  VW"  Hc'i  thou  art  ca^  inco  perplexing  troublc<:  of  mind,  through 
et  \V  ffifferh!(r,  or  fc. v\or  c.ire^  or  :ct}:ftatims^  then  is  it  feafonabic  to 

addrefsthy  teU  cotliisducy.  When  fhould  we  take  our  cordials  but  in  our 
times  of  fainting  ?  V/h*en  is  it  more  icafonable  to  walk  to  Heaven^  then 
when  we  know  not  in  what  corner  on  Earth  coHve  v/ith  comfort P or  when 
(hould  our  thortghts  converfc  above, but  when  they  have  nothing  but  grief 

Ccn.  8.8,9.      to  converfe  with  below  ?  W'liere  (hould  NoJ:s  Dove  be  but  in  the  Ark^^ 
wlien  the  voAters  do  cover  all  the  Manh,  and  fhe  cannot  find  Rcfl  for  the 
foleoflier  foot  ?  What  (hould  we  think  on  but  our  Fathers  houfs^  when 
we  want  even  the  husks  of  the  vporUzo  feed  on  ?  Surely  G^d  fends  thcc  thy 
ct  affliSiions  to  this  very  purpofc.  Happy  thou  poor  man,  if  thou  make  this 
pfc  o(ih)-  poverty  :  and  thou  that  art  fick,  if  thou  fo  improve  thy  (ickncft. 
It  is  feafonabic  to  go  to  the  Promifed  Land,  when  our  burdens  and  tasks 
are  increafed  in  E^JP'  i  ^^'*^  when  wc  endure  t!ie  dclors  of  a  grievous  wil- 
dernefs.    Believe  it,  Reader,  ifthoukrcwcfl  but  what  a  cordial  in  thy 
griefs  and  care,  the  fcrious  views  of^/o^-;' are,  thou  wouIdR  lefs  fear  thefe 
harmlefs  troubles.and  more  ufe  that  preferving  reviving  Remedy  :I  would 
tt  not  have  thee,  as  MountcbAnl^s^  take  poifon  rtrft,  and  then  .-heir  Antidote 
to  (hew  its  power  •,  fo  to  create  thy  affliction  to  try  this  remedy  :  But  if 
(7i?i^ reach  thee  forth  tUebittereft  cup,  drop  in  but  a  littleof  the  Taftes  of 
Heaven,  and  I  warrant  thee  it  will  l.ufficiently  fwcetcn  it  10  i\\y  fpSrit :  If 
the  cafe  thou  art  in  fecm  never  fo  dangerous,  take  but  a  little  of  this  Anti- 
dote of  Reft,  and  never  fearthe  pain  or  danger.  I  will  give  thee.toconL/irm 
j^this,  but  the  example  of /)^z'/ti,  and  the  opinion  ofP./;//,  and  d^fire  thee 
throughly  to  confider  of  both.     /=;  the  multitude  of  my  thoughts  rcithin.mc 
(faith  David)  thy  cqwfayts  delight  mjfoul^   Vfil.C)^.  i  9.    As  if  he  (hould 
fay,  I  have  multitudes  o\  fadding  thoughts  that  crowd  upo,n  ?c\t^thotights  of 
my  fins,  and  thoughts  of  my  foes,  thortghts  of  my  dangers,  and  thoughts  of 
ray  pains  ^  yet  in  the  midfl  of  all  this  crowd,  one  ferious  thought  of  the  row- 
fprts  of  thy  Love  ^  and  efpccially  of  the  comfortable  life  in  67o>-;,  doth  (o 
difpelthe  throng,  and  fcatter  my  care?,  and  difperfe  the  clouds  that  my 
.  f  ro«^/(? J. had  rai fed,  that  they  do  even  revive  and  delight  my  Soul,    And 
Paul^  when  he  had  caft  up  his  full  accounts,  gives  thee  the  fum  in  Rom.'i.' 
18.  For  J  reckon  that  the  ffijferings  of  this  prt/entfimey  are  »Jt  tvurthy  to.  he 
compared  with  the  glory  which /hall  i>e  revealed  ia  «:<;.Study  thefe  words  wel, 
.  for  every  one  of  them  is  fulloflife.   If  thefe  true  fayings  of  God  were  truly 
and  deeply  fixt  in  thy  heart,and  if  thou  could(t  in  thy  iohcr  Meditation  but 
draw  QUt.the  comfort  of  tl^is.one  Scripture^  I  dare  affirm  it  would  fwceten 
the  bittercft  crefs^^nd  in  a  fort  make  tiiee  forget  thy  rro*^/f  (as  Chrift  faith, 

John  1  (J.  i  I .     j^  -woman  forgets  her  trAvd  for  joy  tb/nt  a  wan  U  born  into  the  world  J  yea , 

and 


Part  I V.  The  Saints  £verU/^if$g  Acfl.  711 

and  make  thee  rcjoyce^  in  thy  tribulatie}!.  I  will  add  but  one  Text  more^ 
2  Cor.4. 1 6,1 7.  For  which  canfe  we  faint  fjot^  but  thsHgh  oar  outward  man 
feri/hyjct  the  imvard  is  rem  ned  d^y  bj  da).  For  our  light  affii^lion  which 
is  b  fit  for  a  mom(nt  ^rverk^th  for  hs  a  fur  more  exccediifg  eternal  veeight  of 
glory-.  While  ve  look^mt  at  the  things  yvhichare  fetn,  but  the  things  which 
Are  not  feen  •,  For  the  things  which  Are  feen  are  temporal ^  but  the  things 
Tfbieh  are  not  ftcn  are  eternal. 

SECT.     VII. 

3.'     A  Nother  fit  jfeafon  for  this  heavenly  duty  is,  When  the  Mellen-  J     ^=7. 

XAgersofCw^dofummonus  to  die  ;  when  e.ther  our  gray  hairs,  « 
or  cur  languifhing  bodies,  or  fome  fuch  like  fore  runners  of  death,  do 
tell  us  that  our  change  cannot  be  far  off ,  when  fhould  we  moft  frequently 
fwecten  our  Souls  with  the  believing  thoughts  of  another  life,  then  when 
we  find  that  this  is  almoR  ended  f  and  wlien  flefh  is  raifing  fears  ahd  ter- 
rors ?  Surely  no  men  have  greater  need  of  fupporting  j<.ys,  ihen  dying" 
men ;  and  thofe  joys  mufl  be  fctch'd-fi'om  our  eternal  joy.  Men  that  havfe  « 
earthly  pleafurcs  in  their  hands,  may  think  they  are  wcl),  thoogh  they 
taftc  no  more  :  but  when  a  man  is  dying  and  parting  with  all  other  plea- 
furcs,  he  muft  then  fetch  his  pleafure  from  Heaven,  or  have  none  •  when 
health  is  gone,  and  Vricnds  lie  weeping  about  our  beds,  when  houfes,  and 
lands,  and  goods,  and  wealth  cannot  afford  us  the  leaft  relief,  but  we  are 
taking  our  leave  of wrr/;  for  ever;,  except  a  hole  for  our  bodies  to  i^of  in  ; 
when  wcare  diilyexpedingour  final  day,  its  now  time  to  look'  to  Hett' 
-i;? >7,  and  to  fcteh  in  comfort  and  fupport  from  thence    and  as  heavenly  « 
delights  arc  fweeteft,  when  they  are  unmixed  and  pure,  and  have  no 
earthly  delights  conjoyned  with  them  ^  fo  therefore  the  delights  of  dy- 
ing Chriftians  are  oft- times  the  fweeteft  that  ever  they  had  :  Therefore  a 
have  the  i'4/«/j  been  generally  obferved  to  be  then  moft  Heavenly  when 
they  were  neereft  dying; what  a  Prophetical bleffing  hath  Ictcobfor  his  f on s,  a 
when  he  lay  a  dying  ?  and  fo  Jfaac  ?  What  an  heavenly  Song  I  what  a  Di- 
vine Bcnediclion  dorh Mofes  conclude  his  life  withajl  >  Deut.  3  2.  &~  3  3 . 
Nay,asour  J*«z//o;^rincreartdinn'//£Jo»;andii:w)y/fi^(',  fodidhc  alfo  in  « 
their  bleJfedexprcfsioHs,  and  ftill  the  laft  the  fweeteft  ;  what  an  'beayenty 
prayer  ?  what  an  heavenly  advice  doth  he  leave  his  Difciples  when  he  is 
about  to  leave  them  ?  when  he  faw  he  muft  leave  the  j^'orldand  go  to  the 
Father^  how  doth  he  wean  them  (wmrvcrldly  expetftinons  ?  Mow  doth  he 
mind  them  of  the  Manfions  in  his  Fathers  hot4fe?SLnd  remember  them  of  his 
comingagaiH  to  fetch  them  thither?  and  open  the  union  they  (hall  have 
whh  him,and  with  each  other  ?and  promife  them  to  be  with  him  to  behold 
his  Glory  ?  There's  more  worth  in  thofe  four  Chapters,  loh.i^.  i$.\6.\7, 
ibch  in  all  the  books  in  the  worU  befide.Whtn  Blcfled  Paul  was  ready  to  be  et 
offered  up,  what  heavcn'y  Exhonatitn  doth  he  give  the  Philipians  ?  what 
tdvice  toTimothy?  whatcounfel  to  the  Elders  of  the  £//b<ry?4»  Church  ? 


^  1 2  The  Saints  EverU fling  Refl.  Chap.  .7. 

ct  ^£?j20.Howneir  wasS.  /«/;;*  to  Heaven  in  his  banifhment  in  P^rmw,  a 
little  before  his  rru»/24//V/»  to  Heaven  ?  what  heavenly  difcourfe  hath  Lu- 
^  ther  in  his  lad  ficknefs  ?  How  dofe  wis'C^Jvin  to  his  Divine  fludies  in  hii 
very  fickncfs  that  when  they  would  have di it vaded  him  from  it,  Hean- 
{wcTS,yffItif»e  me  otiofhrn   iidomitfo  apprchcnai  .' What,  would  you  have 
Go<i  Hnd  me  idle  ?  I  have  no:  lived  idlv, and  fhall  I  die  idly  ?The  like  may* 
bcfaid  of  our  lamous  Ruinous.     When  excellent  Euchclccr  was  nccr  his 
tt  end,  he  wrote  his  Book  De  confoUticnt  DecHmbcntl^m.  Then  it  was  that 
ToQAnus  wrote  his  J'aJIc  mccum.   Then  Dodor  Vrcflcn  was  upon  the  At- 
tributes ofCjod  •,  And  then  M.  Bolton  was  on  tlie  lojs  of  Henvin.    It  were 
endlcfs  to  enumerate  the  eminent  examples  of  this  kind.  It  isthe  general 
tempcrof  the/j?<>m  of  the  Saints^  tobcthenmoft  heavenly  when  the.y 
are  neareft  to  Ht'^tY«.  As  wc  uic  tolay  ofiheold  and  the  weak,  that 
they  have  one  foot  in  the^rtive  alrcadj/^  fo  we  may  fay  of  the  godly,  when 
they  are  near  their  Kelt, r/jf^r  have,t»efoet(zs  it  were)  in  Heaven  already  : 
a  When  (hould  a  Traveller  look  homewards  with  Joy,  but  when  he  is  come 
within  the  fight  of  his  home  ?  Ics'true,  the  pains  ofour  bodies,  and  the 

*  fainting  ofourfpirits  may  fomewhat  abate  the  livelincfs  of  our  jo'y,  buc 
the  racafurc  we  have  will  be  the  more  pure  and  fpiritual,  by  how  much 
the  lefs  it  is  kindled  from  tb<:'Flefh.  O  tlia:  we  who  .ire  daily  hnguifhing, 
could  learn  this  daily  heavenly  convcrfing  /  and  could  fay  as  tl,e  Apofilc 

"  intherorecitedplacc,2  Cor.4.16,17,18  !  O  that  every  gripe  that  our  bo- 

«*xliesfeel,might  make  us  more  fenfiblc  of  future  eafe  1  and  that  every  weary 

'"  day  and  hour  might  make  us  long  for  our  eternal  J^^fl'Uhzz  as  the  pulling 
down  of  one  end  of  the  balance  is  the  lifting  up  of  the  other,  fo  the  pulling 
down  ofour  bodies  might  be  the  lifting  up  of  our  Souls !  thac  as  our  fouls 

"  were  ufually  at  the  worll  when  our  bodies  were  at  thebefl,  fo  now.  they 
might  be  at  the  befl  when  our  bodies  are  at  theworftlwhy  (liould  we 

"  not  think  thus  with  our  fclves  ?  why  every  one  ofthefe  gripes  that  l/cpl 
arc  but  the  cutting  ofthe  Hitches  for  the  ripping  offmme  old  atttirc^  thac 
Ged  may  cloath  roc  with  ihz glory  ofhis  Saints :  Had  I  rather  live  in  theie 
rerr?^;'*?^/,  then  be  at  the  trouble  and  pains  to  fliift  me?  Should  the  Tn- 

«*  fane  dcfireto  flay  in  the  womb,  bccaufeof  the  ftrairnefs  and  pains  of  the 
pafTagei*  or  bccaufc  he  knows  not  the  rcorld  that  he  is  to  come  into  i*  nor 
is  acquainted  with  the  faftiions  or  t«/;4^ir4;jf  J  thereof?  Am  not  1  nccrer. 
to  my  defired  reft,  then  ever  I  was  ?  If  the  rem.embrancc  of  thcfe  griefs 
will  increafc  my  joy , when  I  fhall  look  back  upon  them  fr-om  abov.e ;  why 
then  (hould  not  the  remembrance  of  that  joy  abate  my  grieft,  when  I 
look  upwards  to  it  from  below  ?  And  why  (hould  the  prcfcnt  feeling  of 

"  thefe  dolours  fo  much  dimini(h  the  forctafts  of  Glory ,  when  the  remem- 
brance of  them  will  then  increafc  it  ?  All  thefe  gripes  and  woes  that  L  fecl^ 

'"are  but  the  farewell  of  fm  and  forrows :  As  Nature  ufeth  to  ftruggle  hard; 

*  a  little  before  death,  and  as  theJDevil  caft  the  man  to  the  ground  and  tore 
hjro^  vff  ben  he  was  going  out  of  him,  Mark^^.26.  fo  this  tcjrinsatKl 
troubling  which  I  now  fccli  is  buc  at  the  departure  of  fm  and  miTcryV 

fos: 


Part  I  V.  The  Saints  EverUflmg  Rcfi.  7  ^  3 


for  as  the  effeds  of  Grr.ce  are  fw-cetcfi  at  laft,  fo  the  elieifts  of  fin  are  bit-  a 
,  •■•tere(lacthclal},a!icl  this  It  thetafl  that  ever  I  (hailtaOeof  it  .-when  once  « 
-^  this  whirlwind  andearthquke  is  pan,the  Hill  voice  will  nei:t  fucceed  ;  and 
God  only  will  be  in  the  voice,  though  fin  alfo  was  in  the  earthquake  and 
whirlwind. 
ThusChriftian,  as  every  pang  of  ficknefs  ihould  mind  the  wicked  ofa 
■  their  eternal  pangs,and  make  them  look  into  the  bottom  of  Heil.fofhould 
all  thy  woe  and  weaknefs  mindetheeof  thy  ncer  approaching  joy, and 
make  thee  look  as  high  as  Heaven :  and  ('as  a  Ball  J  the  harder  thou  arc  « 
fmitten  down  to  J?^rrfy?,the higher  fhouldll  thou  rebound  up  to  Heaven.  If 
this  be  thy  CAk  who  readeft  thefe  lines/S:  if  it  be  not  now,it  will  be  fhort- 
ly)  if  thou  lie  in  confuming  painful  ficknefs.ifthou  perceive  thy  dying  time 
draw  on,  O  where  (hould  thy /;Mrt  be  now  but  with  Chrift?  Mcthinks  a 
thou  fliouldQ  even  behold  him,  as  it  were,(>andingt)y  thee,  and  (houldft 
befpeak  him  as  thy  Father,  \.\\'^  Kusb3nd,thy  Phylician,  thy  Friend  1  Mc- 
thinks  thou  (houldft  even  fee,  as  it  were,  the  Anycls  about  thee  waiting  to 
:  perform  their  lalt  office  to  thy  Soul,  as  thy  Vriends  wait  to  perform  theirs 
to  thy  body  ;  Thofe  j^/r^f/j  which  difdained  not  to  bring  the  Soul  of  a 
fcabbed  Begger  to  Bcave>i.;w\\\  not  think  much  to  r ondud  thee  thither.  O 
"  viook  upon  thy  lkknefs,a$yrfco^did  on  /cj/cp/:?/ Charets,  and  let  thy  fpirtt 
revivewithin  thee,  and  fay,  It  is  enough,  that /cz/f/j/;,  that  Chrift,  is  yet 
alive, for  bccaufe  he  livcs,I  fhall  live  alfo,  foh.i^.  1 9.  As  thou  are  lick  and  ec 
needed  the  daintiell  foad,.and  choiceft  Cordials,  fo  here  are  choicer  then 
the  world  affords,  here  is  the  food  of  Angels  and  glorified  Saints  •  here  is 
all  the  joycsthat  Heaven  doth  yieid,  even  ihe  Vifion  o^God,  the  light  of 
(  hrift,and  whatfoever  the  bleiled  there  polTefs ;  This  table  is  fprcad  for 
thee  to  feed  on  in  thy  fickncf«,  thcfe  dainties  are  offered  thee  by  the  hancj 
of  Chrift  :  He  hath  written  thee  the  Receipt  in  the  promifes  of  the  Gofpdy 
He  hath  prepared  thee  all  the /w^rM'/Wifj  in  Hf/j^w,  only  put  forth  the  ' 

hand  of/*{t//7,and  feed  upon  them, and  rejoyce  and  live;  The  Lord  faith  to 
thee,  as  he  did  to  Elias  ,Arife  i.V'tilcar^(:'ecAnfs  the  joumj  is  too  great  for  theei 
I  Kin^s  IQ.7.  Thoughitbc  nQCiong,yec  the  way  is  foul :  1  counfel  thc«; 
therefore  that  thou  obey  his  voi-ce,  and  arife  and  cat,  and  in  tJie  Urcngxh 
•  of  that  meat  thou  mayft  walk  till  thou  come  to  the  Mount  of  God-^  Die  rioc  a, 
in  the  dirch  of  horror  ov  fiupidity  •,  but  (as  the  Lord  faid  to  Mofes)  Coup  j.  , 
into  the  Mcunt,  and  fee  the  Land  that  the.Lerd  hath  prcmi/ed,  and  die  in  the  '  ^  ^'  ^J** 

Mount;  And  as  o\(i  Simton  when  he  faw  Chriftin  his  infancy  in  the 
Tcmpfe,  fo  do  thou  beholdhtm  in  the  Temple  of  the  New  ferafakm  as  in 
"his  Glory,  and  take  him  in  the  arras  of  thy  i^^/f/7, and  fs.y.  Lord  now  lettefi 
thou  thjfirvant  depart  it;  peace, for  mint  eye  (of  faith)  hath  feen  thy  Sal- 
ration :  As  thou  waft  never  fo  neer  to  Htavest  ai  now,  fodec  thy  fpirit  be 
neerer  it  now  then  ever. 

So  you  have  feen  which  is  tht  fitted  feafon  for  this  duty  :  I  fhould  here  RcadMaiicx    • 
advifc  thee  alfo  of  fome  times  unfeafonable ;  but  I  fhall  only  Add  this^SymonisBe- 
■one  Caution ;  The  unfeafonable  urging  of  the  raoft  fpiritual  duty,  is  felted  Souly  p; , 

Aaaaa  more  *^5r»i^' "7* 


L 


•/14  JkSAtiits  E^iKrUflrrigRift.'  Chap.'^'. 

^  more  from  the  Tcmpir  tlwn  from  lIic  Si-irit  of  God  -^  When  S.itdn  fees  a 

Chriftian  in  a  condicion  wherein  he  is  \\n  ble  and  uivhc  tor  a  duty, or  where- 
in he  may  have  more  udvanrage  againll  us  by  our  pcrtornianco  of  it,  then 
by  our  oiiittingit,  iicwill  then  drive  on  as  earneOly  to  duty,  as  if  ic  were 
the  very  f;'>irit  of  Hohnef? .-  ih't  \o  u^on  our  omuii-ig  or  ill  performance-, 
])c  may  Invc  fomewliac  cocafl  in  our  tecih  anJco  troLibi-v.'us  with.  And  this 
is  one  of  his  waves  of  deceiving,  when  hetranstormsh  nifeif  uitoan  An^d 

t%  of  Light.  It  may  be  when  thou  art  on  thy  knees  in  prayer,  thon  rti  ilc  have 
mmy  ^oodsthjaghts  will  cone  into  ihy  n^iinde  .•  or  vvhc.i  rhou  art  Iiearing 
she  y/ord,QVd.i  fu-ch  unfeafonablctime?  Re'ill  iht^Q  crooA thoughts  ascom- 
i-ngfrom  the  Devil,  for  chcy  are  formally  evil,  though  they  a:  e  materially 
gooA-^'^'^fQu  good  thought  s'\v\  themfelves  may  be  finful  tothee.  It  may  he 

"  when  thou  fhouldl^  be  diligent  in  :hy  necefTiry  labours;,  tliou  (linjr  be  mo- 
ved to  ca.^afide all, that  thou  mayft  go  co  Aduitittiomjr  to  Praitr,  Thefc 
motions  arc  ufu-ally  from  the  fpinc  of  delufion  ;  The  Spirit  of  (Jhrift  dothr 
nothing  unfcafonably  :  God  is  not  the  God  ojconfufion^  but  of  order. 


SECT,  VIII. 

$.  g.    _  npHusmuch  as  I  thought  necefTary  to  advil'e  tliee  concerning  the  time 
1   of  thiiduty.  Ic  now  follows  chat  I  fpeak  a  word  of  the  Hcce'.\  place. 

•  Etcry  puce  *  -fhoushGod  is  every  where  to  be  found  by  a  fiithfulSoul  •  Yet  iomc 

Ji  ttuiy  Hcly  a    y  ^  •         r         j  i  1 

wUre  we  re-  piaces  are  more  convenient  for  a  duty  then  others. 
<ciYc  the  I  .As  thisis  a  Private  &  SpiritualDuty, fo  it  is  moft  convenient  that  chou 

Knowledge  retireto  fome  private  pl.ice.  Our  fpirits  had  need  of  every  help,  ^nd  to  be 
^^  S°PV^^'  freed  from  every  hinderance  in  the  work.-  And  the  quality  of  thefecircum- 

*  'm-  A  ex,  fbnces,though  CO  forae  they  may  fcem  fmall  things,  doth  much  conduce  to 
:S/^wJJ^/.  7.  J,  our  hinderance  or  our  help,  t  Chrillhimfclfchoughcic  noc  vain  to  direft 
Vide  Gi-rfoit. 

HUinfrd.cip.iif.  i  Dami'WS  docet  n»^,  uioptn  fuiimltcmur  ^&~fr-H:'ipfcfccii  itx&  nosfdchmm  : 
Eccc  onturus  crdtt  &  afcea.iit  in  montem ;  Oportct  etiari  no^  a  nrp-ows  otiofiis  orarey  &  '*o;;  hi  -ncdio  rml- 
torn>n;fcdptrnoCtanteSin.?ftatimutcce!>ermitscejJ'emus.  TKeo-jjhyhfl.  in  Li({'ec.6.  Yet  the  principal 
■fecrccy  and  {Ucncc  muft  be  in  the  Soul  within,  rather  then  without ;  cliAt  is,  that  the  Saul  fluit  out 
of  itfelf  all  human©  worldiy  cares,  all  vain  and  hurtful  thouahcs,  and  whatrocvermay  hinder  it  from 
teaching  to  the  end  which  it  doth  intend.  Forii-ofr  fals  cut  t'lat  a  man  is  alone,,  fcparatcd  fio.n  the 
company  ol  men,  jnd  yet  by  fancafies,  thoughts  and  melanchoHes  doth  futfer  the  moft  grievous 
andV^'^cnroni  coiiapany  in  himtlf :  Which  fantafics  Jo-beget  him  various  tui^ults,  and  conferences, 
?nd  pratlings ;  bringing  before  the  eyes  of  his  underft  mling  lometiiTie  one  thing,  I'ometime  another  ; 
leading  him  foiTiecimc  into  the  Kitchin,  foinctime  into  die  Market  j  bringing  thence  to  him  rhc  un- 
clean tlelights  of  the  fle£h  5  flicwing  him  dinccs,aruibjautics,  and  fongs,  ■  and  fuch  kind  of  vanities 
■drawing  to  fin.  As  Saint /c/O'M  humbly  confcfletli  ofhimfclf,  That  when  he  was  in  the  wildcrncfs 
without  any  company  fa  ve  wild  Bcafts  and  Scorpions  yet  H:  was  often  in  his  thoughts,  in  dances,  and 
in  t')e  compariy  of  the  X-adics  at  Rem:.  So  ihefe  fantalies  will  make  the  Soul  even  when  'it  is  alone  to 
fcc  af^ry,and  quarrel  wit'i  fonic  one  that  is  abfenc,  a$  if  he  were  prefcnf;  to  be  counting  rponey;  It 
will  pais  over  the  Seasrit  will  Hy -abroad  the  Land^  fonicrirae  it  wiU  -be  in-  high  dignities,  and  fo  of 
innufnprabU  fancies  the  like  :  fuch  a  foul  is  noc.  fccret  nor  alone  5  Nor  is  a  devout  Soul  in  contem- 
plation alone.  For  it  w-  never  tefs  dlonc.  -  ic  is  in-  the  bcft  company,  even  with  God  and  Siiints  by  ho- 
ly. 4cfji€$  *nd cogUa:ion$.  Girf6.i.^(ut.  ^-foU^ij..  X?i'  mntt  contempUtUiniifCap.  15.     . 

in 


Part  I  V.  The  Saints  EverUjlhg  Rcfl.  "7  r  5 

inch:scircumii:anceoi";?r<i//<ff  ia!«rj',^</rf/-.6.4,6,:8.  \tti\\>rivAte  prayer  wc 
muft  fhutour  door  upon  us,  chat  om  FAther  rriay  hear  us  in  fecrcr,  fois 
it  alfo  rfqiii{;tc  in  rhis  Meditfltioti.    Hotv  ofcdoth  Chrifl  himfelF  depart  « 
to  fomc  rpioun tain,  or  wilder rcfs,  or  other  folitary  plac«  ?  for  occafional 
iJ/f.s/;M//«»  l.givethecnot  [his  ?id vice,  but -for  this  daily  fecund  folemn 
duty,  ladvife,  that  thou  vvirhJraw  thy  fclf  from  all  Pocicty.,  yea  though 
it  were  the  focety  of  godly  ncn,  that  thou  maift  awliiic  enjoy  the  fo- 
ciety  ofChrift  .-  \*[Z  jludtnt  cannot  fiudy  in  a  crowd,  who  exercifethorJy  a 
his  invention  snd  memory,  much  lels  when  rhou  mull  exercifeal!  the 
•  powers  of  ;hy  Soul,  and  thit  upon  an  objcc'l  fofar  above  JV^fi/r/r :  When 
[hy  eye?  are  filled  with  cheperionstind  anions  of  men.and  thine  ears  with  Caryfofto- 
fheirdifcourfe  ;  its  hard  then  to  haveihv  thoHohtsdiud  a*}\clhHs  i-:(ic  for  '.„  ,-,  n",'^' 
this  duty.    Though  1  Would  not  perfwadc  thee  to  PythagoraslMS  Ca.\'c*^:;/>^.iu/aJrh:- 
n-T  to  ihe  Hfrwifi-jWildernefs,  nor  tothc/T/o«4/  Cell ;  yet  I  would  ad-  I'ofophi.im;  rc^ 
vife  thee  ro  frequent  folitannefs,  cTifit  thou  \m\i\  fometimcj  confer  with  >^'"*''' T^c. 
Chrift  and  with  thy  fc  f,as  well  as  with  other?.  We  are  fled  fo  far  froma.P"?*'"-,  r 
xhtfolitude  oi/fifcr/iitkn,ih2it  we  have  call  o^zht f^lirude  of  co^ten^pUtive  Dgminusfecn^ 
devonvn.  Friends  ufc  to  converfc  moQ  familiarity  in  private;  and  to  open<*ro  orayom 
their  Secrets^  and  let  out  their  aftedions  n  oft  freely.  Pub  iquc  converfe  f  ■•<'^"f' ^ ;  »« 
isbut  common  converfe.'Uie  therefore  (asChri(lhim(elfdid,^/4r/S^i. 55.)  ^^l!'^  '^ff'- 
to  depirtfometimcsinto  a/oAVrfrjpuf.r.thatthoumaift  be  wholly  vacant  cub'xui'nipfii 
for  this^rMf  emf  hymen:.  See  yl/^fr.  14-23.  >AIarkJ>.  47.  Luke  9- 1 S,  36.  quod rmgii 
fohn  6.15,16.  We  feldom  reador'Gods  appearmgby  himfelf,cr  his  An-tt'^^''^f^'M'  • 
gels,  to  any  ol  his  Propljcts  or  Sai-Ats  in  a  throng  •,  but  frequently  when  ''if"-'^^*"j{ 
they  were  alone.  ■  efj-e"^JfM, 

And  as  I  advife  thee  to  a  pldce  of  retiredncfs  -  fo  alfo  that  thou  obferve  andhe  omnei 
more  particularly,  what  place  and  poilure  bell  agreeih  with  thy  fpirit :  c^ yidcre^  O 
Whether  within  doors,  or  without  •,  whether  Htting  Hill,  or  walking.  I  ^f^'^-^^^'J^  ^^^ 
believe  7,'>r4£*j  example  in  this  alfo,  will  direft  us  to  the  place  and  pofture,  ,,  !,»,^;;',  ^,^^„ 
which  will  bell  fuit  with  moft,  as  it  doih  wich  me,  viz,.  His  walking  forth  que  &  occulta. 
to  weditfitsMi  th:  ficldM  theevratiJe.Ar^d  Chrifts  own  example  in  the  pla-  pc^t-tr^re.  Cy- 
ces  fore-cited,  civcs  us  the  like  d'.rcdion.Chrift  was  ufcd  to  a  folitary  Gar-^P^^-'^J^''  9^-^' 
den,  th.ac  even  fudas  when  he  came  to  berray  hitri  knew  v\  her«  to  find  him,  ^^^^ ,   '  "' ' 
f/jhn  1 8. 1, 2.  And  though  he  took  his  Difciples  thither  with  him,\ct  did  he  (^mth,)  305, 
iVparate  himfelf  from  them  for  more/'frift  devotie»j,  Lkj^  zz-^i.  Anda 
though  his  medctatifijt  be  not  direftly  named,  but  only  his  praying,yetitis 
very  clearly  implyed,  Af^f  26.38,39    His  Soul  is  firft  made  forrowfut 
with  the  bitter  wediiaticns  on  his  death  and  fufferings,and  then  he  poureth 
it  out  in  prayer,  Alark^  i4«34-  So  that  Chrifl  had  bis  accuflcmed  place,  » 
and confcquently  accuftomed  duty,and fo muft  we.-Chrift hath aplace that 
is  folitary,  whither  he  retireth  himielf  even  from  his  own  Difciples,  and  fo 
iTin-ft  we :  Chrifts  meditaiions  do  go  further  then  his  thoughts ;  they  affcft 
arKi  pierce  his  ^r.irr  and/o«/,and  lb  muft  ours.    Only  thcreisa  widediffc-ct 
rtnce  in  the  obje^;  Chrill  meditates  on  the  fuflfcricg  that  our  fins  had-dc- 
fer.vedjthat  the  wrath  of  his  Father  even  paffed  through  his  thongktsu^on 

Aaaaa  2  ai! 


1 6  Tkc  Saints  Evcrhflin^  Bcjl.  Chap.  7. 


all  his  Soul  j  But  the  medication  that  we  fp.-ak  ef,  is  on  c!;c  glory  he  hath 
purchafed  ^  that  the  love  of  the  7-^i/^f'*,  and  the  Joy  oF  the  Spim,  might 
cm-era€our  thnohts^  and  reviveour  <jf^a*//ow.<,andovci  flow  ouv fai*ls.  So 
that  a?  Chrifis  mtdh.ition  was  the  fiuce  »»r  flooJgate,ro  let  in  He!l  to  over- 
flow his  Affections  -.  fo  our  Meditat'tLn  fhouU  be  the  ilucc  to  Ice  in  BtA- 
^  vw  into  our  aficctions. 


SECT.  IX.- 

^        Q  O  much  concerningthe  Time  and  Place  of  this  duty.  I  am  near  to  ad- 
*  n  i3  vife  thci  fomcwhac  concerning  the  prep,iraf{o<s  of  thy  he/trt.   The  fuc- 
jj  eels  of  the  work  doth  much  depend  on  the  frame  of  thy  heart.  When  mans 
.♦?f4rf  had  notliing  in  ic  that  might  grieve  the  Spirn,ihcn  was  it  tlie  delight- 
ful hubitAtlon  of  his  Maker. G'oi  did  not  quit  his  rcfidencc  thcre.till  man  did 
expel  him  by  unworthy  provocatio>7s-    There  grew  no  ilrangcnefs,  till  the 
heitrt  grew  finful,  and  too  loatiiforo  a  dungeon  for  God  to  delight  in.  And 
were  this  foul  reduced  to  its  former  innocency,God  would  quickly  return 
10  his  former /?^^;rrfrzo»  •  yea^^  fo  far  as  it  is  renewed  and  repaired  by  the 
Spirit,  and  purged  ofitslufts,  and  beautified  wi'.h  his  Image;  the  Lord 
will  yet  acknov^lcdge i-t  his  own,  and  Chri!"^  will  mamf''ft  himfclf  unto  it, 
and  the  Spirit  will  cake  it  for  his  Temple  and  Rcfidence.  So  far  as  the  Soul 
Is  qualified  for  converfing  with  God,  fo  far  it  doth  adually  (for  the  moO: 
part)  enjoy  him.     Therefore  with  all  diligence  keep  thy  heart -,  for  from 
thence  arc  the  iducs  of  life, P/jt/.4.2  3 . 

More  particularly,  when  thou  ferteH;  on  this  duty,  "Firft,  Get  thy  heart 

*  as  clear  from  the  world  as  thou  canft ;  wholly  lay  by  the  thoughts  of  thy 

i  bufinefs,  of  thy  troubles,  ofchy  enjoyments,-  and  of  every  thing  that  may 
tak^f  up  any  room  in  thy  Soul.  Get  thy  Soul'as  empty  as  poliibly  thou 
(canft,  that  foitrnaybe  the  morecapableofbeing  filled  with  God.  It  is  a 
work  (asl  havefaid)  that  will  require  all  the  powers  of  thy  Soul,  if  they 
were  a  thoufandtifnes  more  capacious  and  ad (vc  then  they  arc^and  there- 
fore you  have  need  to  lay  By  all  other  thoughts  and  AffeEHons^  while  you 
arc  bufied  here.  If  thou  couldft  well  perform  foms  outward  duty  with  a 
piece  of  thy  ^f-ztrr,  while  the  other  is  abfcnt,  yet  this  above  all  I  am  furc 

ct  t'hoa  canft  not.  Surcly,if  thou  once  addrcfs  thy  felf to  the  bufinefs  indeed, 
th&H  wilt  be  as  the  covetous  man  at  the  heap  of  Gold;,  that  when  he  might 
take  as  much  as  he  could  carry  away,  lamented  that  he  was  able  to  bear  no 
more :  So  when  thou  flialt  get  into  the  Mount  {ncontempUtkn-^  thou  wile 
find  ihere.as  much  of  (7o<Jand  Glory^^i  thy  narrow  hs/trt  is  able  to  contain; 
anci  almoft  nothing  to  binder  thy  full  pofiefiion,  but  onLy  the  uncapablc- 
Jiefsof  thy  own  Spirit.  O  then  fwilt  thou  think/  that  this  underftanding 
werclarger,that  I  might  conceive  more  .'  that  thefe  affcftions  were  wider 

^  so  contain  more !  it  is  more  my  own  unfitnefs,  then  any  thing  elfc,  which 
as  thccaufej  <that  even  this  place  ianct  my  Ba^cn  /  God  is  in  this  piaccj 

and 


Part  I  v.  The  Saints  EverUjHng  Rcji.  71  y 


and  I  know  it  not.  This  Alount  is  full  of  the  Angels  of  God  ,  bu:  mine' 
eyes  are  (hue  and  cannot  fee  them.  O  the  words  of  love  that  Chrif^  hath 
to  fpeak  /  O  the  wonders  of  love  that  he  hath  to  fliew  !  But  alas,  1  cannot  *» 
bear  thein  yet  1  Heaven  is  here  ready  at  hand  for  me,  but  my  uncapablc 
heart  is  unready  for  Heaven  !  Thus  vvouldltthou  liment,  that  the  dead-  « 
nefs  ofthy  heiirt  doth  hinder  thy  joys ;  even  as  a  Tick  man  is  forry  that 
he  wants  a  ftomac k,  when  he  fees  a  fcalt  before  him. 

Therefore^  Reader,  fe&ifig  it  is'much  in  the  capacity,  and  frame  of  thy 
■heArt^  how  much  thou  iililc  enjoy  of  God  \\\K[\\scontemfi.\tion-^  befcrc 
that  all  the  room  thou  haft  be  empcv  :  and  fif  ever)  fe^k  him  here  with 
all  thy  Soul  :  Thrufi  not  Chrill:  into  the  (table,  and  the  manger,  as  if  thou  " 
hadl^  better  giiefts  for  the  chicfed  rooms.  Say  to  all  thy  worldly  bufincfs 
an^lfW^/zr/jasChrift  to  his  Difciples,  Sit jon  here,  yvhiU  1  go  a>jd  pray 
^'nder^  Mnt.  26.  7,6.  Or  as  A/'rah/jmwhsnhc  went  to  facnfice  T/^.w, 
left  his  fervants  and  Afs  below  llic  Atof^nt,  fa\  xn^^StajjoH  here^  and  J  and 
the  Lad  will  go  yonder  and'yvorpjtf^  a»dcomc  dgAiH  to  j)u  '•  So  lay  rlwu  to 
all  thy  worldly  thought  s.^  Abide  you  helow,  vrkile  J  go  up  to  Chrift^  and 
then  I  will  return  to  yen  again.  Yca,asGod  d.dterriHe  the  people  with  « 
l\\i  threats  o{ death,  if  any  one  (hould  dare  to  come  to  the  J:/c/;.^«/,  when 
Mofes  was  to  receive  the  Law  from  God  ^  in  do  thou  terrihe  thy  own 
heart.,  and  ute  violence  agamll:  thy  intruding  thoughts^  if  they  offer  to  ac- 
company thee  to  the  Aloum  0^  Contemplation,  bvcn  as  the  Priefts  thruft 
ZJz.^.iaht\\z  King  out  of  the  Temple,  whereheprefumedto  burnincenfe, 
when  they  fawthe  Leprofie  toarifeupon  him  ^  fo  do  thou  thrufi  thefe 
thoughts  from  the  Temple  of  thy /jr^r/-,  whichhave  the  badge  of  Gods 
prohibition  upon  them.  As  you  will  beat  back  your  dogs,  yea,  and  leave  « 
your  fervants  behinde  yoL,  when  your  fclves  arc  admitted  into  the  Prin- 
ces prefcnce;  foalfodo  by  thefe.  Your  felves'may  be  welcome,  but 
fuch  followers  may  nor. 

SECT.    X. 

2. He  furethou  fet  upon  this  work  with  the  greatcft  fcrioufnefs  that  et     ^.  10,' 

pofiibly  thou  canft.  Caftomarinefs  here  is  a  killing  fin.  There  is.no 
trifling  in  holy  things /God  will  be  fanAified  of  all  that  draw  neer  him. 
Thefe  fpiritual,  excellent,  foul- raifing  duties  are  the  mofl  dangerous,  if  we  et 
mifcarry  in  them, of  all.  The  more  they  advance  theSoul,bcing  well  ufed, 
the  more  they  dcflroy  it,  being  ufed  unfaithfully  :  As  the  beft  meats  cor- 
rupted, are  the  worft.  To  help  thee  therefore  to  be  fcrious  when  thou  j, 
fctteft  on  this  wotk,Tirft, Labour  to  have  the  deepert  apprchenfions  of  the  i 
prcfenceofGod,  and  of  the  incomprehenfible  Greatnefs  of  the  Majejiy 
which  thou  approached.  \^ Rebeccayi\\  her  face  at  her  approach  to  Jfaa^i  « 
ifEjiber  muft  not  draw  neer,  till  the  King  hold  forth  the  Scepter ;  if  duft 
and  worms-meat  muft  have  fuch  rcfped:.  Think  then  with  what  reve- 
rence thou  (houldl^  approach  thy  Maker :  Think  thou  art  aidrcffing  rhy  » 

Aaaaa  3  felf    " 


71 8  Tk  Saints  EvcrlaflingRep,  Chap.  7. 


fc!f  CO  hiai,  thic  m:idc  the  Worlds  with  the  word  of  his  mouth  ;  rbac  up- 
holds the  E.irih  as  in  the  palm  of  his  hard  ^  t!  at  keeps  the  Sun,  and 
Moon,  and  Hcivens  in  their  courfes  •,  that  bounds  the  raging  Sea  with  the 
Jer.  5. 11.  Sand5,a.iid  rai:h,Hi;/\-rfP^o,  «t»J«)  Arr^i-r  :  Thou  arc  goinf;  about  to  con- 
yerfc  with  him,  bcJore  whom  t!i:;  E.irth  wdl  qunke,  and  DeviU  tremble  ; 
before  wl.ofc  bar  thou  mull  Ihortiy  Qxind,  and  ail  the,  world  with  thee,  to 
recer^'e  their  doom.  O  t<iink,  I  fhali  then  have  hvely  apprchenfions  of  his 
Majeicy  ;  mydrouzy  fpirits  will  then  be  wakened  :  and  my- ftup^d  unrc- 
verencc  belaid  afide  :  Why  fhoulJ  I  not  now  hz  roufed  w;th  the  fcnfc  of 
bis(7re.7/«.'/},andLhedrcadof  his  Name  pQlT^fs  my  Soul  ? 
a  Secondly,  Labour  to  apprehend  ihc  fi^rratncfs  of  che  work  which  thou 
actemptell,  and  to  be  deeply  fenfible  both  ofiC<;  weight  and  height ;  ofits 
concernment  and  excellency.  If  thou  were  pleading  for  thy  lite  at  the  Ear 
ofajudge,  thou  woald'1;  be  ferious  ^and  yet  that  a'erc  but  a  trifle  to  this : 
If  ttiou  were  engaged  in  fuch  a  work  as  David  was  againft  (7c//W?, whereon 
the  Kingdoms  ddiverance  did  depend, in  it  felf  cori('idered,it  were  nothing 
to  this.  Suppofc  thou  were  going  to  fuch  a  wrei.iing  as  fACoh  •,  fuppofc 
thou  were  going  to  fee  the  fight,  which  the  three  Difciplesfaw  inthe 
^oftnt :  How  feriouflyl  how  reverently  wouldft  thou  both  approach  and 
behold  ?  IftheSundo  fufferany  notable  Eclipfc,  how  feriouily  do  all  run 
tt  out  to  fee  it?  If  fome  An^d'irQm  Heaven  fliould  hut  appoint  to  meet  thee, 
at, the  fame  time  and  place  of  thy  contempl.ttions^  bow  dreadfully, how  ap- 
prehenfively  wouldft  thou  go  to  meet  liimPWhy ,  confider  then  with  what 
afpirit  thou  fhouldil:  m^ec  the  Lord;  and  with  what  fcrioufnefs  and  dread 
thou  (houldrt  daily  converfc  with  him  :  When  Afanoah  had  ken  but 
an  ^ngel^  he  cries  OMl^  We  Jhall  fnrelj  die,  becaufe  vr:  have  feen  Cod, 

Jrtdg.ll.Zl. 

Confider  alfothe  bleffed  ifTue  of  the  work^  if  it  do  fucceed  ^  it  will  bean 
*  admiffionofthecintotheprefenceofGod,  a  beginning  of  thy  Eternal 
Glory  on  E^rth;  a  means  to  make  thee  live  above  the  rare  of  other  men, 
andadmit  thee  into  the  next  room  to  the  Attrr^els  themfeUes;  a  means  to 
make  thee  both  live  and  die  both  joy  fully  and  bleffedly  .-So  thac  the  prize 
heing  fo  great,  thy  preparations  (hould  be  anfwerable.  There  is  none  on 
cArth  thac  live  fuch  a  life  of  joy  and  blelt^  dnefs,  as  thofe  that  are  acquaint- 
ec  t^w\t\ii\i\%  heavenlj  converfation  :  The  Joys  of  a!'.  oLher  men  are  but  like 
a  childs  play ,  a  fools  laughter,  as  a.  dream  of  health  to  the  Hck,  or  as  a  frelh 
pafture  toan  hungry  Beaft.  It  is  he  that  trades  at  Heaven  that  is  tt,e  only 
gainer;  and  he  that  ncgleActh  it  that  is  the  only  lofer.  And  rhcreforc  how 
ferioufly  ftiould  this  work  be  done ! 


>..CHAP. 


I 


P art  I  V.  ^ ^'^  Saints  Ever U fling  Reft.  y  x 9 


GHAP.  VIII. 


$.  I. 


Of  Conjidcra-tion^thc  mjlmment  cfthis  If^ork^-^ 
-and  ivhat  force  it  hath  to  mo^e  the  Soul. 


S£CT.  I. 

Aving  il^ewed  thee  bow  thou  muO  fft  upon  iliis  work 
1  come  now  todireft  thcc  in  the  work  it  felf  and  to 
fliew  iheeche  way  which  thou  mnQ  take  to  perfonTi  ir. 
All  this  hath  been  but  to  {^i  the  Inllrument  (rhy  heart j 
in  i.unc  :,  and  now  we  are  come  to  the  Ali*fu\  it*s.elf; 
all  this  hath  been  but  togct  thee  an  appetiteJMoi  lows 
now,  That  thou  approach  unto  the  Feafl^that  thou  fii  down  and   take 
what  isoffercd,and  delight  tliy  foul, as  wiih  marrow  and  tatntf";.  Whoever 
you  arc  that  arc  children  of  the- kingdom,  1  have  this  mcfTagccoyou   . 
iromih^'Lovdi,  Bihold^the  dinner  is  f  re  fared -^  the  QxevAnd  f.itUn^s  arc  ^^^^t.  1^.4.' 
killed  \  Come,  for  all  thi^ffs  arc  now  ready.  Kcavcn  is  before  you,  C  hrift  is     "  ^  *^'  ^^' 
before  you,  the  exceeding  Eternal  weight  of  Glory  is  before  ^  ou  ;  come 
thcr-cfore,  and  feed  upon  it  ••  Do  not  make  light  of  this  invitation  (Mat. 
22.5.)  nor  put  off  your  own  mercies  with  excufes,fX«/(:f  14. 18  J  what 
ever  thou  arc,  rich  or  poor,   though  in    Alni>houfes  or  Hofpirals , 
though  in  High-waics  or  Hedges,  my  Commidion  is,  if  pofTible,  to 
compeil  you  to  come  in  ;  jind  hle^ed  ishe  that  eatcthhreadinthe  Kin^-   Luke  14.  i<. 
domefCjcdy   L^ke  i^.  1  ^.     The  manna  iieth  about  yourTcr.zs  ;  walk 
forth  into  the  Wilderncfs,  gather  it  up,  take  it  home,  and  feed  upon  it  : 
fo  chat  the  remaining  Work  is  only  to  dired  you  how  to  ufe  your 
hands  and  mouth  to  ked  your  flomack,  I  mean  how  to  ufe  vour  llnder- 
ftandings   for   the  warmings    of  your    AffeAions  ,  and  to  fire  ^our 
Hearts  by  the  help  of  your  Heads.     And  herein  it  will  bf.  neceffary  that 
lobfcrvcthis  Method^  Firft,  to  iTiew  you  what  inflruraenc  it  is  thiC' 
you  muft  workby.  Secondly,  Why,  and  how  this  way  of  working  is  like 
to  fucceed  and  attain  its  end.    Thirdly,  What  powers  of  the  foul  ihould^ 
here  be  adcd",  and  what  arc  the  particular  Affe(ftit>ns  to  be  excited, 
and  what  objeAive  Confidcrations  are  neceftary  thereto,  andinivhan 
wdcr  youlhould  proceed.    Fourthly,  By  what  acts  you  rauft  advance 


72  0  The  Saints  Evcrlaflw^  Ucp.  '  Chap.  8 


to  the  height  ff  (he  work.  Fiftly,  whit  auvancagcs  you  rr.uft  take,  and 
what  helps  you  m\i[\  ufe  for  tbe  facil;[ar:ng  your  liicccr«.  Sixthly ,  In  what 
particulars  yotj  mul>  look  narrowly  to  your  hearts  through  the  whole: 
And  I  will  be  the  briefer  in  all.lc  t  you  (hould  lofc  my  meaning  in  a 
croud  of  words,  or  your  thoughts  he  carried  from  the  Work  it  fcif,  by 
anorer-loogand  tedious  Explication  of  it. 


SECT.    ir. 


«.2. 


r.^pHe  great  Inftrumcnt  that  this  Work  is  done  by,  is  Ratiocination, 

JL    Rcafoning  the  cafe  with  your  felvcs,  Difcourfe  ofmind,Cogitati- 

^  on,  or  Thinking-  or,  ifyou  will,  ciliic  Confidcracion.  I  here  fupprile  you 

ct  to  know  the  things  to  be  conHdcred,  and  therefore  fhall  wholly  pafsover 

that  Meditation  of  Students  which  tends  only  to  Speculation  or  Knowing^ 

They  arc  kno'^'n  truthsThat  1  perfwadeyou  to  confider  ;  for  tl;c  grofly 

ignorant  that  know  not  the  D.odrineofeverlalUng  life,  are,  for  the  prc- 

fcnt,  "uncapablc  of  this  duty. 

^      Mans  foul,  as  it  receives  and  retains  ihz  Idea's  or  fhapcs  of  things,  fo 

hath  it  a  power  to  choofe  out  any  of  rhefe  depofued  Ueys^imi  draw  them 

»  For  (as  A-  forth,  and  ad  upon  them  again  and  again  ;  even  as  a  fheep  cm  fetch  up 

quims  and    "  his  meat  for  rumination  -^  otherwife  nothing  would  affed  us.but  while  the 

others)  the     fg^fc  is  receiving  it,  and  fo  we  fhould  be  fomewh.it  below  the  Bruits.  This 

p'o-^  n  r'  cf    '*  ^^^^  power  that  here  you  muft  ufe  :  To  this  choice  t>f  Idea's  or  fubjcds 

ourAftions,  "for  your  Cogitations,  there  mull  neccfTarilycorcur  the  a(fl  of  the  Will, 

quo.ul  cxerci-    *  which  indeed  mull:  go  along  in  the  whole  Work  ;  for  this  muft  be-a  vo- 

tium  AcUh      luntary,  not  a  forced  Cogitation  :  Some  men  do  confider  whether  they 

''^T^ft^^^i  c  ^'^^  ^^  ^^'  ^^^  ^^"^  "^'"  ^^^^  ^^  ^'^''"  ^""^^^  their  own  thoughts,  fo  will  God 
be  t"c  bcei"-  ^^^^  ^^^  wicked  confider  of  their  fins,  when  he  fliall  fet  them  all  in  order 
ncr,  quo.id  before  them.  P/aI  50.21,22.  And  fo  fhall  the  damned  conHdcr  of  Hea- 
altus  fpecifjcA-  vcn, and  of  the excellcacie  ofChrill:  whom  dieyoncc  dcfpifed,andof  the 
ttonm:  hew-  gjernal  ]oys  which  they  have  foolifhly  loft.  But  this  forced  Corifideration 
{baid"vi  is  not  that  I  mean,  but  that  which  thou  doll:  willingly  and  purpofcly 
they  mull  choofc ;  but  though  the  W^ill  be  here  retjuiiite,  yet  ftill  Conlideration  ts 
concur  here,  j  the  inftrumcnt  of  the  Work. 


SECT.  III. 


3 '  TT    ^-  'M^'^^  ^^^  "^  ^^^  ^^^^^^  force  Confidcration  h^th  for  the  moving  the 

x\  afiedions,  and  for  the  powerful  imprinting  of  things  in  the 

heart. 

"       Why,  Firft,  Confidcration  doth,  as  it  were,  open  the  door  betweert 

the  Head  and  the  Heart :  The  Underftanding  having  received  Truths, 

•   lays  them  up  in  the  Memory ,  now  Qonfidcration  is  the  ?on vcy er  of  them 

..froin 


Part  l  V.  The  Saints  E'verUfting  Refi.  7^  V 

from  thence  to  the  Afifeftions :  Thcr's  few  raervof  fo  weak  Undcrftanding  ct 
or  Meraory^but  they  know  and  can  remember  that  which  would  ftrangely 
work  upon  them,  and  make  great  alterations  in  their  ipirits,  if  they  were 
not  locked  up  in  tlieir  brain,  and  if  they  could  but  convey  them  down  to   '  T.iucis  opm 
their  hearts :  Now  this  is  the  great  work  of  Confideration.  O  whatrarCjj^i^;'^^^''^'^  . 
men  would  they  bc,who  have  ftrong  heads,and  much  learning,and  know-  Vf^Vo's «/  cI-** 
ledge,  if  the  obflrudions  between  the  Head  and  the  Heart  were  but  open-  'tcra^  in  fuper^ 
cd  land  their  affcAions  didbutcorrcfpond  to  their  Undcrftandings  1  why ^^^acuum  dif- 
if  they  would  but  bcRow  as  much  time  and  pains  in  fludying  the  goodnefs  f'^'^^''!^*^^^*  ,. 
and  the  evil  of  things,  as  they  beftow  in  fludying  the  Truth  and  falfhood  "^  ipn^/!'  *'" 
of  Enunciations,  it  were  the  readicft  way  to  obtain  this :  He  is  ufually  dieaqucm.^dmdun 
bcft  Scholar,  who  hath  thcquick,  the  clear,  and  the  tenacious  apprehenfi-  omnium,  fie 
on  ;  but  he  is  ufually  the  bell  Chriftian,  who  hath  the  deepcf>,  piercing,  I'jc^'^rum  qw 
and  affefting  apprehenfion  ;  *  He  is  the  bert  Scholar  who  hath  the  readieft  c^^/,  iS.w^  * 
pa(rage  from  the  Ear  to  the  Brainjbut  he  is  the  beft  Chriftian  who  hath  the  ;,g;i  ir/r^  Cei 
readicft  paflage  from  the  Brain  to  the  Heart ;  now  Confideration  is  that«t5f/;a/^  dtfci- 
on  our  parts  that  mufl  open  the  paflage, though  theSpitiCopcnastheprin-  ^■'"'  '"^'^'f. 
cipal  caufe :  Inconfiderate  men  areftupid  and  fenfclefs.  '^"^"' 


•SECT.  IV. 

2.  \yfy?r/cr:^  of  great  weight,  which  do  neerly  concern  us^arcapteft  to  J,    ^ 

J. VI  work  iiioft  effe^ually  upon  the  Heart ;  Now  Me^itAtim  draw-        ^*  "^" 
eth  forth  thefc  worjving  Obje^s  and  prefents  them  to  the  JffcHioTij'm 
their  worth  and>f/^>yr :  The  moft  delegable  Odjeft  doth  not  pleafe  him  « 
that  fees  it  not, nor  doth  the  ioyfulIeQ  news  affeft  him  that  never  hears  it  ; 
now  Conftfi^cration  prefents  before  us  thofc  Ob  jcds  that  wei  c  asabfent,& 
brings  them  to  the  Eye,  and  the  Ear  of  the/^/// :  Are  not  Chrift  and  Glo-  ^ 
ry,  think  you,  affeding  ob  jeds  ?  would  not  they  v/ork  wonders  upon  the 
/o«/if  they  were  but  clearly  dilcovered  ?and  ftrangely  tranfport  us^if  our 
apprehenlions  were  any  whit  anfwcrable  to  their  worth  1  why,  by  Ce^/J"- 
deration  it  is  that  they  are  prefented  to  us.  This  is  the  ProfpeAive  Glafs 
,  of  the  Chriftian,by  which  he  can  fee  from  Earth  to  Heaven. 

TTrirr' ' ^ — : : — 'r':'A\  iS.iv.^iiiv.  i\^,.   jjti-- 

u:oi:.:bb  :)..::;• 
vj .    A  S  Confideration  draweth  forth  the  weightieft  Objeds,fo  it  prcfent-  <,    ^  ^ 
X\  cth  tfacm  in  the  moft  affecting  way,  and  prefleth  them  home  with        "  °  ^' 
^nfox cmg  ArgHments.  Man  is  a  Rational  Crf^r^rf,  and  apt  to  be  moved  in  et 
a  Reafoning  way,  cfpecially  when  Rcafons  are  evident  &  rtrong:Now<*«x-  • 
ftckrittion  is  a  reafoning  the  cafe  witb  a  m^is  own  hearty  and  what  a  rauit^-,^.  ^^'  '  \[ 
tujje  of  rcafons  both  clear  and  welgh'ty,are  alwayes  at  band  for  to  woritup^l*!  a  rn   '\  ', 
on  the  heart  ?  When  a  Believer  would  reafon  his  heart  to  this  heavenly  «     . 

;Bb-bbb  work. 


72  2  Tin  SMsts  BverUfling  Rtfi.  Chap.S. 

work,  how  many  Arffuments  dooff^r  ihcmfclrcs  ?  from  Co^, fiom  the 
ivf^ff^-wfr,  from  every  one  ot  ihe  Dizi'e  e^utril/ntej^  from  our  formci 
£j}ateJ'rom  our  prefent  Ej},ite^  from  Premifc-j^trovn  Seuls^  from  JuirneJI^ 
from  the  EviUve  now  luffcr,from  t!;c  Coo^^  i^'c  parrake  of, from  Hr//,from 
Heaven  !  every  thing  doch  oifcr  it  fclf  to  promote  our  joy  ;  no.v  AicdltA* 

**  riowisthe  Hand  to  draw  forcli  all  chefe;  as  when  you  arc  weighmg  a  thinj^ 
in  the  Ballancc,you  lay  ona/m/f  moyf,nndA/itrJe  more,  till  it  weigh 
down  ;  fo  if  your  AffeAions  do  hang  m  a  dull  indiiferency,  why,  due  Me- 
ditation will  add  Ileafon  after  Rcafon,  till  the  fcales  do  turn  :  Or  as  when 

"  3'ou  are  buying  any  thing  ofneccilicy  for  your  u'e,you  bid  a  little  moie,& 
a  httle  more,  till  at  la'l  you  come  to  the  Sellers  price  :  fo  when  Meditation 
t&pcrfwadmgyouto  joy,it  will  hrft  bring  one  Rea((.m,and  then  another, 
till  it  have  filenced  all  your  diftrufl  and  forrows,and  your  ciufcto  re  Joyce 
lies  plain  before  you.  if  another  mans  Rcafons  will  work  lb  pv.verfully 

*  with  us,  though  we  are  uncertain  whethci-his  heart  do  concur  with  his 
/pecches,  and  whether  his  intention  be  to  inforrri  us,  or  deceive  us  •,  how 
much  morefhould  our  own  Reafons  work  with  us, when  v/e  are  acquaint- 
ed with  the  right  intentions  of  our  own  hearts?  NAy,how  much  more 

«  rather  (hould  Gods  Reafons  work  with  us,  which  we  are  fure  are  neither 
fallacious  in  his  intent,  nor  in  themfclves,  feeing  he  did  never  \  et  deceive, 
nor  was  ever  deceived?  Why  now  Meditation  is  but  the  Rciding  over  and 

*  repeating  Gods  Reafons  to  our  hearts,  and  fo  difputlng  with  our  felves  in 
his  Arguments  and  Terms :  And  is  not  this  then  likely  to  be  a  prevailing 
way  ?  What  Reafons  doth  the  Prodigal  plead  with  himfclf,  why  he  (hould 
return  CO  his  fathers-houfc  ?  And  as  many  and  ftrcxig  hav-c  we  to  plead 
with  oar  affedions,  toperfwade  them  to  our  Fath.^s  Everlalling  Habi- 
rations.  And  by  Confideration  it  is  that  they  muft  all  be  fet  a  work 


SECT.vy.X;. 

$^6-  CI  "^'^  \/fEditation  puts  Reafoa, in  its  Authority  and  prehemincnce.  ft 
jLVJl  hclpcth  to  deliver  it  from  irs  captivity  to  the  fenfes,and  fettcrh 
'l^nlumas  b':-  it  again  Hpon  thcthroneof  the  Soul.  When  Reafon  isfilent,itisufually  fub- 
^"'i"''^'^^-''*"iect:For  whenitis  aneep,thelcnres  domincer.-Now  confideration  awake- 
^(l-  4ut°ab  "^^^  ^"^  reifon  from  its  deep,  till  it  rouze  up  it  felf  as  Sampfon^  and  break 
imtrnt  phi'  t^''^  bonds  of  fcnfuality  wherewith  it  isfettered  :  and  then  as  a  Giant  rc- 
up^:6  &  a^cn-  freftied  with  wincjt  bears  down  the  delufions  of  the  flifh  before  it. What 
te,  vel  ab  _  ^  ^ 

ixtermi.  ■.  iruevius princl^.Hm  efl  turn  naturalis  iitdiniuo  hi  fuum  bbje^umy  turn  Dens  ipfe  (al'ifnatu- 
ralii  inclifutioti':  a'itben  idc'tno  nemo  patcjl  Vdluntntem  nt  inte-rhct  ngen.'i  mivrre  rCfi  Df«r,  ^  ipfc  cujus 
efiyoluitir  Extc,7kmmave:is  duplex,  unum  ipfuin.l'^olun-tM'ti  Obiciltmy  Bo>i'i>»,yr\z.  ab  mciliUn  ap- 
irehmfnTi  &  ydututl  crfi.nacitct  obLitttm  :  Alter um  [hh'  ipfa  Pal/iot^s ,y_  coacup'ifcentia  aliique  af- 
fdim, qui  n ■ipp~t:ti4 de^in:  S:r:(i  ivo.  A'i ns trwm  f^pe l^olnnt:xi Mi  ■niia:iiU  P'olr.kium  fcducitu/- .itqut 
afieitir.  "Nxm  efi:hrk[}x?:i ft  arts  Ht  m^llaqiict  mall  fiikt,  v'i^e,t'ttiirVolu:t:itita3Uf  ttaute.1  i/ih.tc 
ifuli.it.  Ita  Dtmgttf^Pifftnt  afe^dntwbjtre,  cm:mvtYe'^  Apcere  :  <ir' pvr  ho^  VolmtiXtcin.'  Zanchius 
To.  3. 1.  4.  c.  M.jvipi.<icT«t..D«jn,  . 

llrength 


Part  IV.'  The  Saints  E'verlajiir'rg  Kef!:  7  2  5 


flccngch  can  the  Lion  put  forth  when  he  is  aflecp?  What  is  the  King  more  « 
then  another  man,  when  he  is  once  depoled  from  his  Throne  and  Autho- 
rity ?  When  men  have  no  better  Judge  then  the  flei"h,  or  when  tht  joys  of  tt^'°^^^^ 
heaven  go  no  furt!ier  then  their  fantafie,  no  wonder  if  they  work  but  as  ilioii^henVof 
common  things :  fwcet  things  to  [he  eye,  and  beautiful  things  to  the  ear,*?.  Drunkard 
will  work  no  more  then  bitter  and  deformed  :  every  thing  worketh  in  its  to  take  .1  for- 
own  place, and  every  fcrJe  hath  its  proper  objed:  Now  it  is  fpiritual;-ea-K^'/^'^'-I'  S"P» 
Ton  excited  by  Meditation, and  noc  the  fantaHe  01  fli?{]ily.fenfe,which  mufl:  ^^,^,.  l°'"^" 
favour  and  judge  of  thefe  fuperior  Joys.Conddei  atiQn  exaltcth  theobjeascfwhorc,  whil; 
offaith,and  difgraceth  comparatively  the  objcds  of  fenfe.  Themoft  in-uhis  Confci- 
confideratc  men  arc  the  molt  fenfuall  men.  It  is  too  eafie  and  ordms.ry  to,^'^"'^^^'^!^  hlin 
lin  againft  Knowledge  :  but  againftfober»ftiong,continued  Confidcrati-.  ^n'^gnd  tVu 
on,men  do  more  feldom  oftcnd.  h:c'&  riimc, 

it  is  better  to 
fojbcar  ;  the  Good  of  honcfly  being  to  be  preferred  before  the  PJeafure.  For  when  fenfe  is  Tlolcnr,it 
is  not  a  bare  knowing  or  concluding  a2;ainft  lln,  tliat  w  ill  rcftrain,cxcepc  It  bcalfo  fo  n;rong,and  fei  i- 
ous,  and  conftant  anading  of  our  judgement  as  is  fufficicnt  to  bear  do.wn  the  violence  of  pa flion. 
And  this  is  the  work  of  deep  Confidcration.  I  conclude  therefore  that  the  favingor  lofing  of  yicns 
louls  lies  moll  on  the  well  or  ill-managing  this  work  of  Confideration.  This  is  the  gre.it  budnefs 
tUat  Goi  cals  men  to  for  thci;  falvation  ;  and  which  he  '^9  bicflcth,  that  I  think  we  mayffay  chat  every 
wel-confidcring  man  is  aGodly  ntaa,  (that  ufcth  it  en  true  grounds,  fvrloufly  and  conflantlv)  and 
every  wicked  mnn  is  an  inconfidciatc  m:.n. 


SECT.    VII. 

•  5.  \  /i  Editarionalfo  putDeth  ixrafon  into  his  rtrength.Reafon  isar  the  ^    $•  7. 

XVjL  llrongeft  when  it  is  moll  in  adion  :  Now  Meditation  producerii 
reafon  into  Act.  Before  it  was  as  a  Handing  water,  which  can  move  no- ce 
thing  elfe  when  itfelfmovech  not:but  nowitisasthe  fpeedy  llrcam  which 
violently  bears  down  all  before  it.  Before  it  was  as  the  fiill  and  filent  Air, 
but  now  it  is  as  the  powerful  motion  of  the  wind,  and  overthrows  thcop- 
pofitionofthe  flefh  and  the  devil.  Before  it  was  as  the  (tones  which  lay 
ilill  in  tlie  brook  •,  but  now  when  Meditation  doih  fee  it  a  work,  it  is  as  the 
ftonc  out  oi Davids  fling,  whiclifmites  the  Goli^h  of  our  unbelief  in  the 
forehead.  As  wicked  men  continue  wicked,  not  becaufe  they  have  not  rca-  et 
fon  in  the  principle,buc  becaufe  chcy  bring  it  not  into  Act  &  ufc.-fo  godly 
men  are  uncomfortable  and  fad,  not  becaufe  they  hare  no  caufestorc- 
joyce,nor  becaufe  they  have  not  reafon  to difcern  thofecaufes, but  becaufe 
they  let  their  reafon  and  faith  licafleep,&:  do  not  labour  to  fet  them  a  go- 
ing,nor  flH'  them  up  to  action  by  this  work  o^ Meditation.  You  know  thacf  « 
our  very  dreams  will  deeply  affect :  What  fears !  What  forrows !  What 

I  joy  will  they  flir  up?  How  much  more  then  would  ferious  Meditation 
^fecc  us } 
■■'■■■    •■'■" 


724 


The  Saints  E'VcrUflir?^  P-eji- 


Chap.  9, 


V8. 


SECT.     V 1 1 1. 

6.  \/K  Editation  can  continue  this  Difcoarfivr  fmploymcnt :  Thar 
ItX  may  be  accompHfhed  by  a  weaker  wcticfi  continued,  which  will 
not  by  a  Wronger  at  the  firft  ^ttanpt.  A  plailler  that  is  never  fo  effcAual 
tocure,  muft  yet  have  time  to  do  its  work,  and  not  to  be  taken  oflfas  foon 
as  its  on.  Now  Aieditation  doth  hold  the  plaifter  to  the  fore  :  It  holdeth 
JReafoHZndi  Faith  to ihcM  work,  and  bloweth  the  fire  til!  it  ih*oughIy 
burn.  To  run  a  few  ftepj  will  not  get  a  man  hear,  but  walking  an  hour 
together  may  ;  So  though  a  fudden  occafionai  thought  orHe<iven,will  not 
raifcour  affections  to  any  fpiritual  heat  •  yet  Afeditaiio» can  continueour 
ihougbts^  and  lengthen  our  walk  till  our  hearts  grow  warm. 

And  thus  you  fee  what  force  MeditAtion  or  Confiderarion  hath,  for  the 
effecting  of  this  great  elevation  of  the  Senl^  whereto  1  have  told  you  it 
mail  be  the  JnfirHment. 


CHAP.     IX- 


TJ^hat  AffeUions  mufi  be  Mcd^O"  by  yvhat  Con^ 
f  derations  andObjeBs^  and  In  what  order. 


hi. 


SECT.    I 

Hirdly,  To  draw  yet  nearer  the  heart  of  the  work ;  The 
thirdthingtobcdifcovcrcdto  you  is,  What  powers  of 
the  foul  muft  here  be  acted,  What  u4ffecllons  excited, 
What    Confiderations  of  their  ohjtHs  are  necefTary 
thereto,  and  in  what  crdervie  muft  proceed.  I  joyn 
allthefc  together,  bccaufe  chough  in  themfelves  they 
arc  diftinct  things,  yet  in  the  practice  they  all  con- 
cur to  the  hmtAQion. 
•J    The  w»#fffr/ of  C/«»</ which  we  are  to  think  on  have  their  yarioos  ^>i/rA^- 
c4tions^  and  arc  prefcnted  to  the  fonl  of  man  in  divers  relative  and  Modal 
^iConfiderationf  :  According  to  thefc  fevera!  conftderatitns  of  the  oBjefh,  the 
jiWitielfis  diftinguifhcdinto  its  feveral/<^^*(/;;>j,  pwtrs  and  capacitiej : 
u  Thatas(7o^  hath  given  man  fivefenfcs  to  partake  of  the  five  diftinrt  ex- 
eellenciesofthetf^jtf^j"offenfe-rohchathdivcrfifiedtheyo;»/ofman,eithcr 
inzo  faculties, powers, or  v/Ays  ofacting,anfwerablc  to  the  various  ejnalifi' 
catlQniZ.ni  confidirations  of  himfclf  and  the  infcrioyr  ohjdii  of  this  foul : 

And 


part  I V.  T/jeSatpjts  Everlaftwg^Refl.  725 


And  as  if  there  be  more  feniible  excellencies  in  rhe  crcAtmes^  yet  they  arc  a 
unknown  to  us  who  have  but  th  fe live  fenfes  to  difccrn  then  by:,  fo  what- 
ever other  excellencies  are  in  God  and  our  h,ippiners,nnore  thep.  thQ(cf,7cnl' 
ri«orpoB7frj  of  the /oWc3n  apprehend,  mull  needs  remain  wholiy  un- 
known to  uSjtill  our  fouls  have  fcnfes  (as  it  were  j  fut^ble  to  tliofe  objeds: 
even  as  it  is  unknown  to  a  tree  or  a  ftone^what  found,  andlighc,anu  fweet- 
nefiare  ;  or  chat  there  arc  any  fuch  things  in  the  vvovld  at  alU 

Now  thefe  matters  of  G.)dareprimariiy  divcrfincd  to  our  conlrderati-  <» 
on  ujider  thedirtindionofTrueand  Good,  accordingly  the  primary  Di- 
Ilinc^lipn-concerning  the  Soul,  isintothe  Fjicukies  of  llnderftandingand 
Will ;  the  former  having  Truth  for  its  ob jed,  and  che  latter  GooJfjefs.Th'ii  a 
Trutbh  fometime  known  by  evident  Demonlh'aciofi,  and  fo  it  is  the  ob- 
jed  of  that  wecaitlCnowledf^e  (  which  alfoadmitsof  divers  diflinAions 
according  tofcveral  waies  otdemonOration,  whch  I  a-n  loth  liere  to  puz- 
zle you  with  .• )  Sometime  it  is  received  from  the  TcfliiDony  of  others, 
which  receiving  we  call  belief  When  any  thing  e!fe  would  obfcure  it,  or  « 
^nndsup'mcompctmoTiwkh  it-,  then  we  weigh  their  feveral  evidences, 
and  accordingly  difcover  and  vmdicate  the  Truth,  and  this  we  call  Judge- 
ment.  Sometime  by  the  fircngth,  the  clearnels,  or  the  frequency  of  the  « 
Underftandingsapprehcnfions,  thisTrz/r/zdoih  make  a  deeper  impreffi- 
on,  and  fo  is  longer  retained,  which  impreilion  and  retenfion  we  call  Me- 
mory. And  asTrhth  is  thus  varioafty  prcfented  to  the  llndcrllanding,and  » 
received  by  it  ^  fo  alfo  is  the  goodnefs  of  che  objeft  varioufly  rcprefented  ^^^"^  Cifbieuf. 
to  the  Will,  which  doth  accordingly  put  forth  irs  various  acts.   When  it  a/^  ^'^s^^a'  ' 
appcareth  only  as'^^ood  in  ic  felf,  and  not  good  for  us,  or  futablc  •  it  is  not  p.^27.  Uc  per- 
thc  object  of  che  Will  ac  all  jbut  only  this  Enunciation  [_Ii  /ij^oo^Jis  pafTed  fpicue  folidc- 
upontt  by  the  Judgement,  and  withall  it  raifcth  an  admiration  at  ics  ex-  qs  expcdiatur 
ccllcncy.  Ifitappeareviltous,thcn  weNiH  it.  Butif  it  appear  both  good    ,  .^  S^^^^/'^' 
in  it  felf,  and  to  us,  or  fu table,  then  ic  provoketh  the  affection  of  Love  :  ^f^^hVlofophari 
the  good  thus  loved  do  appear  as  abfenc  fi-om  us,  then  ic  exciteth  the  paiFi-  acbcnms  acfi 
onofDefire  :  Ifche  good  fo  Loved  and  Defired  do  appear  pofiible  and  intclledus  & 
fcafiblc  in  the  attaining,  then  it  exciteth  the  pailion  of  Hope,  which  is  a  ^o]^'"^"  ""^ 
compound  or  Delire  and  Expectation  -^  when  we  look  upon  it  as  requiring  r^n^^^i^t  ctiatn 
our  endeavour  to  accain  it,  and  as  ic  is  to  be  had  in  a  prefcribed  way,  then  ab  cflemia 
it  provokes  the  pafTion  of  courage  or  boldnefs,  and  concludes  in  refoluti-  minimc  di- 
on.    Laftly.  Ifchis  good  be  apprehended  as  prefenc,  thenicprovokech  co  ^^""go'^^"^"^,^' 
delightorjoy  :  Ifthcchingicfelf beprefcnt,the Joy  isgreateft  :  Ifbuc«i„^j^^,°"^J."! 
the /Jf^  of  it  (either  through  che  remainder  or  memory  of  che  good  chac  is  coiam  arripis 
paft,  or  chrough  the  fore-apprchenfion  of  that  which  we  expect) )  et  even  nos,  five  ab- 
this  alfo  exciteth  oar  Joy.   And  this  Joy  is  the  perfection  of  all  the  reft  of  f^"spro^o"fj 
the  Affections,  when  it  is  raifed  on  the  full  fruition  of  the  Good  it  felf.      ^^^  vo?a°"fc. 
aur  prxfcns,  auc  futurui'rt,  aut  prjcteritum,  aut  pofTibile  eft.   Uhique  Voluntas  quictera  quarrens  in-- 
«^uietat  bonum  :  uniique  illam  malum  incjuictat.    Ifthinc  diftribuuntur  affeftus  pro  boni  obtentione 
auc  cautione.    Amor  redo  &  fimplici  o')tutu  inbonum  ruit :  Cum  iftud  prxfens  videt,  tiansfomii- 
lar  in  brtUiam  :  Cum  futurum  putat,  faccflit  in  Spem  ;  cum  prxterilumj  aut  pclBbilc  eft,  ip  dcfidc- 
7iu;n  dift<nd«ur;  £«/".  Kcrefrbcf.  dc  Arte  Voluntatis  I.  4.  p.  1^5,  vide  ultra. 

Bbbbb  3  SE  CT" 


7^  <^  The  Smti  Everh fling  Reft,  Chap.  9 • 

SECT.  II. 

$ .  i.        C  0  cha:  by  this  time,  I  fuppafc  you  fee,  borh  whac  are  the  objects  that 

l3  mud  move  our  affvTcions,  and  what  powers  of  the  Soul  apprehend 

thefeobjccis  ;  you  lee  alio,  I  doubt  nor,  uhac  affections  you  niuit  excite, 

and  in  what  order  ic  ii  to  be  dor.c  .-  Yec  for  your   better  aliiftance  1  4;vill 

JX     more  fully  direct  you  in  the  feveral  particulars. 

(t  I.  Th.'n,you  muliby  cf^i*M»'<;<go  CO  [hehkmory  (whichis  the  Maga- 

zine or  Treafurc  of  :hc  undirrilandingj  thence  you  n»ull  taKetorth  thofc 
heavenly  d:/tirif:t's^wh\d\  you  incend  to  raake  the  fuhjcct  of  your  AIciiitaH- 
-  eTjjfor  the  prelcnt  purpof*:,  you  may  look  over  any  promife  of  eternal  Life 
in  the  Cofpr/,in)'  dcfcnption  of  the  glory  of  the  S^iints^ox  the  very  Articles 
oftheRefurrectionoftheBody,  and  the  Life  evcrlafling  ;  fomc  one  fen- 
tence  concerning  thole  Eternal  foys^rn^y  afford  you  matter  for  many  years 
Meditation  ;  yet  it  v^ill  be  a  pomt  of  our  wifdom  liere,  to  have  alwaies  a 
flock  of  w.^'/.v- in  our  memory,  tliat  fowhcn  we  fliould  ufe  it,  we  may 
bring  forth  out  ofour  Treafury  things  new  and  old.  For  a  good  man  hath 
2^  good  Trcaiury  in  his  heart  Jrom  whence  he  bringech  forth  good  things, 
Z^'f  6.45.and  out  ofthisabundar.ee  of  his //y^';  he  fliould  fpeak  to  bira- 
felfas  wcllas  toothers.  Yea  if  we  took  thin">  in  order, and  obfervcd  fomc 
Method  in  refpcct  o^zht  matter^  and  did  Meditate  firfl  on  one  Trw//; con- 
cerning Eternity,  and  then  another,  it  would  not  beamifs.  And  ifany 
•  ihould  be  barren  o^  matter  through  weaknefs  of  memory,  they  may  have 
Notes  or  Books  of  this  fubject  for  their  furtherance. 


SECT.  III. 


2.  \(/  Hen  you  have  fetcht  from  your  memory  the  mattir  of  your  -Ale- 
^^  ditatioK^  your  next  Vv'ork  is  to  prcfcnt  it  to  your  fHdgerner.t:  open 
there  the  cafe  as  fully  as  thou  canO  -^  fet  iorth  \]\tfcvt:ral  ornaments  of  tiie 
Qrovin^xh^i  feveral  dignities  belonging  to  the  Kingdom, as  rhey  are  partly 
laid  open  in  the  bcginnuig  of  this  Booiv :  Lc^jadgement  deliberaiely  view 
them  over,  and  takeasexactafurvcy  asitcan,Thenput  thequeltion^and 
xciiuirc2i  determination.  Is  there  happmefs  in  all  this,  or  not?  Is  not  here 
enough  to  make  me  blcffed  .?  Can  he  want  any  thing,  who  fully  polfefTeih 
God  ?  Is  there  any  thing  higher  for  a  creature  to  attain  ?  Thus  urge  thy 
judgement  to  pafs  an  upright fentence^-Aud  compel  it  to  fubfcribe  to  the  per- 
fection of  thy  Celcftialhappinefs,  and  to  leave  ih\s  fent( nee  a»  under  its 
hand  upon  Record.  If  thy  fenfcslhould  here  begin  to  mutter,  and  to  put 
in  a  word  for  fleftily  pleafuie  or  profits  •  k-r  )tid;?ement  hear  what  each  caa 
fay  :  weigh  the  Arguments  of  the  world  and  fiefh  in  one  ci^d,  and  the  Ar- 
guments  (or  the  preheminence  of  glory  in  the  other  end,  and  judge  impar- 
tially which  {hould  be  preferred.Try  whether  there  beany  comparifon  to 

be 


Part  I  V.  The  Samts  Evarlafling  Rift.  -727 

be  madejwhich  is  more  excelieni?  which  more  man^?whichismorc  fatif- 
faetory  ?  and  which  more  pure  >  which  freelt  moft  from  mifcry  ?  and  ad- 
vancech  us  highell:  ?  and  which  doll  thou  think  is  ofloncer  continuance  ? 
Thus  \Qi  deliberate jiidicmcrtt  dccj^dcit  ;  a;-:d  lor  not  Flefh  carry  it  hy  noife 
and  by  violencc^^nd  when  tht  fentcnce  is  pafTed  and  recorded  in  thv  he/irt, 
it  will  be  ready  at  hand  to  be  produced  upon  any  occnrors,  and  to  filcnct 
theflcfhinics«PA.Vrtrr/w;»r,  and  to  difgrace  the  world  in  its  r.cxt  cOKr- 
fetiticn. 

Ihusexeuifethy  Jt:d^cme>it  in  the  contempLitlcn  of  thy  Refl-  •,  thus 
Ma j^niHe  and  Advance  the  Lord  in  thy  keart,  till  an  holy  admiratis:-j  haih 
pofleffed  thy  Soul. 


^.4- 


SECT.  IV, 

3,  n  lit  the  great  work  ( \vhkh  you  may  eiti  cf  premife,  or  fubjoyn  to  « 

thisasyou  plcafej  is,  To  c>:'ercireth\  belief  of  the  truth  ofihy  RcjT: 
And  that  both  in  refpect  oftherr//r^ot  thcPromife,  and  aifo  [lierr«r/jof  " 
thy  own  JntercftsLnd  Title.    As  unbelief  d.>th  ciufe  the  Imruifhiing  of  all  te 
our  Graces,  fo  Faith  would  do  m.uch  to  revive  and  actuate  them, if  it  were 
but  revived  and  actuated  it  fclf  :  Efpecially  our  belief  of  the  verity  of  the 
S-criptHrCy  I  conceive  as  needful  to  be  cxercifed  and  confirmed,  as  almoft 
any  point  0^  Faith.     But  of  this  1  have  fpoken  in  the  Second  P.nt  of  this 
Book,  whither  I  refer  thee  for  fomccon^rming  Argrtments.  Though  few 
complain  of  their  not  believing  Scripture.^  yet  I  conceive  it  to  bcthc  com- 
moneft  partof  unbelief,  and  the  very  rooi  of  hittemefs,  which  fpoilech  our 
Graces.   Perhaps  thou  haft  not  a  poiitive  belief  of  the  contrary,  nordoftn -r-^^,      ^ 
not  flatly  think  that  ^<rrpf«7-f  is  not  the  Word  of  God  ,  that  were  to  be  Dcocrcdis,fi 
a  down  right  Infidel  indeed  '  And  ye:  rhou  maiil  have  but  little  belief  that  quid  ocalis 
.ymyari?  is  Gods  Word,  an  J  that  both  in  regard  of  the  habit,  and  the  act.  noftris  Kebe- 
Its  onethinf^notto  believe  Scrirtureiobctvuc  ;  and  another  thincj,  noli-cif.^"^  fubtr.i- 
tively  to  believe  it  to  be  falfe.    Fajth  may  be  idle,  and  fufpend  its  exercifctft,',;  omne  five 
toward  t he Tr^f/;,  thougli  it  do  notyetact  againft  the  Truth.     It  may  arcfciiin 
fland  Hill,  when  it  goes  not  out  of  the  way  ^  it  may  be  aOeep,  and  do  you  pulvcrem,(Tvs 
little  fervice,  though  it  do  no:  directly  ftght  againft  you.  Befides,  a  greats'" '^':*"^®^^"^ 
deal  of  unbelief  may  conHfl:  with  a  fmall  degree  of  P<7;>^.Ifwedid  foundly  incincrcm 
believe,  *  that  there  is  fuch  a  glory,  that  within  a  few  daies  our  eyes  fhall  co.nprimitur , 
feehold  it :  O  what  pailions  would  it  raifc  within  us  !  Wer'e  w<r  throughly  v^I  in  nldo- 
perfwadedjThat  every  Word  in  the  Serif  ture cov.ctrx\\ngx.hz  unconceiva-  '^"'^^  c'^^'- 
ble  joysoftheKingdom,  and  the  unexprelTible.5/f]r^^«f// of  the  life  to  Jur'nobis"'^*' 

Scd  Deo  Elemcncorum-c;:ftodi  refeivatur.  Nee  ullum  damnum  fepultiira  timeniu?,  &c.  Vide 
quam  infolatiumnoftriRcrurrcAloncmfuturam  omnisnatura  meditetur.  Sol  demcr^it  &  nafcitur, 
aftra  l.ibur.tur'&  redeunt  j  fiorcs  cccidunt  &  rcvivifcunt  j  poll  fenimti  arbufta  tWndcfcunt  j  fe- 
niina  noimifi  corrupta  rcvircrcunc.  lea  Corpus  in  Scculo  uc  arboics  m  hybcrno.  occukant  virorum 
oriditate  iiicntlta.  Quid  fellmas  ut  ciuda  adhuc  hycmc  rcvivifcat  &  fedcat  >  Eexnci^andum  nobis 
ctiam cocporis  vcr eft.    Mratt.  l-tclix,  Oit.iv.  p.  .^ f  ^• 

come. 


'J 2%  The  symts  EvtrUflingRcf.  Cha|).  9. 

come,  were. the  very  Word  of  r/df /Jz;««^  GU,  and  (hould  certainly  be 
performed  to  the  fnailelt  titfle  •,  O  what  aji-cnipnnff  apprchcffJicKs  of  that 
l.f- would  it  breed  '.  whit  amazmp,  lorror  would  laze  upon  our  hearts, 
when  we  found  our  felves  Grangers  to  the  fczf^j/iWf  of  that  life  1  and  ut- 
terly ignorant  of  our  ^orrit;;*  therein  :'  what  love,  what  longings  would  ic 
raife  within  us !  O,  how  it  would  actuate  every  affection  !  how  it  would 
tranfportus  with  joy  upon  theleal^alfuranceofour  T»V/f  .'  If  I  were  as 
verily  perfwaded,that  I  Qiall  rtiortly  fee  thofe^rcat  things  cfF.tcnsitj,  pro- 
mifedin  the  Word,  as  I  am,  that  this  is  a  chair  that  I  (it  in,  or  that  this  is 
paper  that  I  write  on  •,  would  it  not  put  another  Spirit  within  nic  ?  would 
it  not  make  me  torget  and  delpifc  the  world  ?  and  even  forget  to  flcep,  or 
•  Jv^hn  4.5:.  to  cat  ?  And  fay  (as  Chrift )  /  have  meat  to  cAt  that  ye  k^ow  not  c/  /  O,  Sirs, 
you  little  know  what  a  through-belief  would  work.  Not  that  every  one 
hath  fuch  affections,  whohavearr^r /"j/>»  .-  But  thus  would  the  acting 
and  improvement  of  our  pAith  advance  us. 

Therefore  let  this  be  a  chief  part  of  thy  builnefs  in  Meditation.  Produce 
the  firong  ArgHments  for  the  Truth  oi Scripture  •,  plead  them  againft  thy 
unb^Ueving  «»if«r^  •,  anfwer,  and  filence  all  the  cavils  of  ?«j':£i'//r7  :  Read 
over  the  Promifcs  ^  rtudy  all  confirming  Providences  •,  call  forth  thine  own 
zccor<iLt<i  experiences :  Remember  the  i'cr;/?f«rf/ already  fulfilled  ;  both  CO 
the  Church  and  S,,nfits  in  former  ages,  and  eminently  to  both  \n  this  prc- 
fent  age,  Jind  ^hofe  that  have  been  fulfilled  particularly  to  thee:  Get  ready 
the  clcarert  and  moft  convincing  Argumems^  and  keep  them  by  thee,  and 
et  frequently  thus  ufe  them.  Think  it  not  enough,  that  thou  waft  once  con- 
vmced,  though  thou  haft  now  forgot  the  Arguments  that  did  it  •,  no,  nor 
that  thou  haftjthe  Arguments  (i\\\  in  thy  Dook,  or  in  thy  Brsin  ,•  Thisjs 
not  the  acting  of  thy  Faith  :  but  prefcnt  them  to  thy  Underftaading  in 
ih^  frequent  meditatiofis^3.nd  urge  them  heme  till  they  force  belief  Actual 
convincing  when  it  is  clear  and  frequent,will  work  thofe  deep  imprelFions 
'  on  the /jwrf,  which  an  old  neglected  forgotten  conviction  will  not.     O, 
ifyou  would  not  think  it  enough,  that  you  have  Faith  in  the  habit,  and 
that  you  did  once  believe,  but  would  be  daily  fetring  this  firft  wheel  a 
going,  Surely  all  the  inferiour  w.heels  oftheAffectic«is  would  more  ea- 
filymove.  Never  expect  to  have  Love  and  Joy  move,  when  the  forego- 
ing grace  of  Faith  ftands  ftill. 

An^lasyoufhould  thus  act  your  affcnt  tothePromifc,  foalfoyour 

«  jicceptatien,  your  Adherence,  your  Apa>fce^^nd  your  Ajnr^nce  -Thefe 

are  the  four  fteps  0^  Application  of  the  Promifc  to  our  felves.    1  have  faid 

fomewhat  among  the  Helps,  to  move  you  to  get  AfTurancc  ;  But  that 

which  I  here  aim  at,  is,lhatyou  would  daily  exercifeit.  Set  before  your 

**  Faith  jiht  Freenefs  3ind  the  Vniverfalitjofzhe  PromifcConddcr  of  Gods 

offer,and  urging  it  upon  all  y  and  that  he  hath  excepted  from  the  conditio' 

nal Covenant  HO  man  in  the  World  ;  nor  will  exclude  any  from  Heaven, 

who  will  accept  of  his  offer.  Study  alfo  thegraciousdifpoiition  of  Chrift, 

**  and  his  readincfs  to  entertain  and  v/clcome  all  that  will  coir^:-  Study  2A\ 

the 


Part  I V.  The  SdintsEvtrUfiing  Reft,  729 

the  Evidences  of  his  love,which  appeared  in  his  fuff^rringSjin  his  preaching 
the  Gofpeljin  his  c^ndefcention  tofinntrs^xn  his  edftecinditions^Ti  his  exceed" 
hg  patience ^'Sind  in  his  t4rge»t  hvitdtiottj :Do  not  ail  thefc  difcover  hisrea- 
dinefs  to  fave  ?  did  he  ever  yet  manifcft  himfcif  unwilling  ?  remember  alfo 
his  fait  hfft/»ep  to  perforna  his  engagemeHts.  Study  alfo  the  Evidences  ©f  his  ** 
Love  in  thy  felf  •  look  over  the  works  of  his  Grace  in  thy  Soul :  If  thou  do 
not  finde  the  degree  which  thou  defirell,  yet  deny  not  that  degree  which 
thou findeltjlookafter the yf««y/V7 more  then  the  tjuantitj.  Remember* 
what  difcoveries  of  thy  ftate  thou  haft  made  formerly  in  the  work  of/?//- 
examinatioH  •,  how  oft  God  hath  convinced  thee  of  the  finceritj  of  thy 
heart :  Remember  all  the  former  Teftiraonies  of  the  Spirit ;  and  aU  the 
fwee(  feelings  of  the  Favor  of  God  •,  and  all  the  prj^yers  that  he  hath  heard 
and  granted  ^  and  all  the  rare  prefervatiom  and  diliverances ;  and  all  the 
progrcfs  of  his  Spirit  in  his  workings  on  thy  Soul^and  the  difpofals  of  Pro- 
vidence,  conducing  to  thy  good :  The  vouchfafing  of  means,  the  directing 
thee  to  them ,  the  directing  of  Minifters  to  meet  with  thy  fiate^  the 
rejiraint  of  thofe  (ins  that  thy  natnre  was  moft  prone  to.  And  though  one  tx 
of  thefe  confidered  alone,  may  be  no  fure  evidence  of  his  fpecial  love, 
Cwhich  I  expect  thou  fhouldft  try  by  more  infallible  figns)  yet  lay  them 
altogether,  and  then  think  with  thy  felf,  Whether  all  thefe  do  notteftific 
the  good- will  of  the  ZorW  concerning  thy  Solvation, znd  may  not  well  be 
pleaded  againft  thine  unbelief  And  whether  thou  mayft  not  conclude  with 
Sampfons  Mother,  when  her  Husband  thought  they  ihould  furely  d\Q^  If 
the  Lord  "were  pie  a  fed  to  kill  m,  he  would  not  have  received  an  ojfering  at  our 
hands,  neither  vfeuld  he  have  fhe wed  us  all  thefe  things  ^  nor  vfould,  as  at  thU 
time,  have  told  nsfuch  things  m  thefe y  Judges  13.22,23. 


SECT.     V. 

2.  T  >T  7  Hen  thy  yl/ir^;>^m»  hath  thus  proceeded  about  the/r«r;^  of        f.  5, 

V  V  thy  Happinefs,  the  next  part  of  the  work  is  to  meditate  of  its  * 
Gaodnefs-^  That  when  the  Judgement  hath  determined,and  Faith  hath  ap- 
.prehended,  it  may  then  pafs  on  to  raife  the  Affections. 

I .  The  firft  Affe Aion  to  be  acted  is  Love ;  the  object  of  it  ('as  I  have  « 
told  you)  is  Goodnefs :  Here  then,  here  Chriftian,  is  the  Soul-reviving 
part  of  thy  work  j  Go  to  thy  Memory  ^thy  fu^gement^^nd  thy  Faith ;  and  » 
from  them  produce  the  excellencies  of  thy  Refi;  tike  out  a  copy  of  the 
Record  of  the  Spirit  in  Scripture,  and  another  of  the  fentence  regillreJ  in 
thy/jp/ri>,whereby  the  tra-fifccndent  glory  of  the  Saints  is  declared :  Prefent 
thefe  to  thy  affection  of  Love  •  open  to  it  the  Cabinet  that  contains  the 
Pcarl;{hew  it  the  Proinife,&  that  which  it  affureth:Thou  necdeft  not  look  » 
on  Heaven  through  a  multiplying  Glafs-^o^cn  but  one  Cafement, that  Love 
may  Jook  in:  Give  it  but  a  glimpfe  of  the  back  parts  of  God,and  thou  wilt 
finde  thy  felf  prefently  in  another  World:  Dobutfpeakout,andLovecan 

C  c  c  c  c  hear ; 


73©  ^^^  Saints  Evertafihg  Reft,  Chap.  9* 

hear ;  do  but  reveal  chefe  things,  and  Love  can  fee  :  Its  the  brutifti  love  of 
the  World  that  is  blindc  ^  Divine  Love  is  exceeding  quick-fighted .  Let  thy 
*  Faitb^  as  it  were,  take  thy  heart  by  the  hand,  and  (hew  it  the  fumptuous 
buildings  of  thy  Eternal  Habitation,  zn<i  the  glorious  Ornaments  oi  xhy 
Fathers  hotife  •  fhcw  it  thofc  Mar.ftons  which  Chrift  ii  preparing,  and  dif- 
plty  before  it  the  Honors  of  the    Kingdom  :  Let  Faith  lead  thy  heart 
a  into  the  prefcnce  o^God^  and  draw  as  near  as  pofiibly  thou  canft,  and  fay 
•  He  that         to  it,*  Btholdythe  Ancient  of  dayes\  the  Lord  fehovah^whofe  nameis^l  AM; 
dou'jtcth         This  is  he  who  made  the  Worlds  with  his  iyo^^;this  is  the  Caufe  of  all  Cau- 
^M  "f^hcrs    ^'^''  ^^^^  ^P^^'^S  ^^  Aft  ion,  the  Fountain  of  Life,  the  firll  Principle  of  the 
'ai^*fdvcr^    Creatures  Motions  ^  who  upholds  the  Earth^who  rulech  the  Nations,  who 
did  acV:now-    difpofeth  of  Events,  and  fubdueth  his  focs,  who  governcch  the  depths  of 
Icdocihcfe      the  great  Wacer$,and  boundeth  the  rage  of  her  fwclling  Waves  ^  who 
Divine  excel- juj^.fh  j.{^e^,pj^^jpjj  moveth  the  Orbs,  and  caufeth  the  Sun  to  run  its 
i'^°^^"'a  Fc'-  '"^^^'^"'^  ^^^^  feveral  Planets  to  know  their  courfes ;  This  is  he  that  loved 
?«•/.  de  (bditis  thee  from  Everlartm^^,  that  formed  chee  in  the  Womb,  and  gave  thee  this 
Re/.m  canfis.    Soul-,  who  brought  thee  forth, and  fhewed  thee  the  Lighc,and  ranked  thee 
c:w.  9-        ,    with  the  chiefeft  of  his  earthly  Creatures ;  who  endued  thee  with  thy  Un- 
Phto  /»  Epi-  (Jerf^anding,  and  beautified  thee  with  h'xs gifts-,  who  maintaineth  thee  with 
"rit  fare^  vi-    ^if'^>^  health, ^nd  comfortsiwho  gave  thee  thy  pre  ferment  s,8iC  dignified  thee 
d.rcy  audire-    with  thy  honors,  and  differenced  thee  from  the  moft  miferable  and  vileft 
quemma-yM'  of  men  :  Here,  O  Here  is  an  objed  now  worthy  thy  love  ;  here  (houldft 
hilipfoifuine;  ^^^^  ^y^^^  ^^^^  ^^^  ^j^y  ^^^^j  jj^  j^^^  .  ^^^^^  ^^^^^  may  ft  be  fure  thou  canft 

T°a!it'^>):em'  ^^^^^^^  ^^^  much :  This  is  the  Lord  that  hath  bleft  thee  with  his  benefits, 
'perc:pi  pojfct :  that  hath  fpred  thy  f  Table  in  the  fight  of  thine  Enemies,  and  caufed  thy 
Eos  omiia  pof-  cup  to  overflow.  This  is  he  that  Angels  and  Saints  do  praife,and  the  Hoft 

fe  quxcunqae    of  Heaven  muft  magnifie  for  ever. 

mortdci  im-  ° 

fno  talc fvepajfan-t :  Bonos  illos,  immo    optimas  cjfe.      J^kquid morlnle  efl,  qttkq:iid  viv'it  &  fpii.n, 

qii'rcquid  ufquam  eft)  cceluifiy  tciram,  tmrlh  abiis  omiu.i&  faitacffc  &  pojjideri.     El  in.  Parmcnidc, 

yuU^m  /ufi  Deu/n  fupiern.im  habere  reriim  fcicritiam,  ncqitc  ilL.trum  cogmtione  pnntmdum-    Et  in  Epi- 

nomide, Eg-i  ^(}oo  Dcum caufam omai'tm ejfc,  nee aiiier fieri poff.iUgt  ctiarn  Aiiliotel. de  CoclOi  \.i.  fum. 

noiia.    t  I'fj^'^- ^3' 4>  ^• 

Thus  do  thou  expatiate  in  the  Praifes  of  God,6«:  open  his  Excellencies  to 

thine  own  heart,  till  thou  feel  the  life  bcj^in  to  (tir,ind  the  fire  in  thy  breft 

tt  begin  to  kindle  ;  As  gazing  upon  the  dufty  beauty  of  flerti  doth  kindle  the 

fire  of  carnal  Love  ;  fothis  gazing  on  the  Glory  and  Goodnefs  of  the 

Lord  will  kindle  this  Spiritual  Love  in  the  Soul.    Bruiting  will  make  the 

Spices  odoriferous,  and  rubbing  the  Pomander  will  bring  fotth  the  fwcet- 

nefs :  Ad  therefore  thy  Soul  upon  this  delightful  ob  jed  j  tofs  thefe  cogita' 

tions  frequently  in  thy  heart, xwh  over  all  thy  Affedions  with  them,as  you 

will  do  your  cold  hands,  till  they  begin  to  warm  :  What  though  thy  heart 

be  Rock  and  Llint,  this  ofcen  ftriking  may  bring  forth  the  fire  ;  but  if  yet 

«t  thou  fecleft  not  thy  love  to  work,  lead  thy  heart  further,  and  fhew'it  yet 

more  :,  fhew  it  the  Son  of  the  living  God,whofe  name  \s,Wenderful,Coftn- 

fetlorfThe  Mighty  G9dX^f  Everlajiing  FatherfT be  Prime  of  Feaceili  9-6. 


Part  IV.  The  Saints  EverUfiing  Refl,  731 


(hew  h  the  King  of  Saints  on  the  Throne  of  his  Glory,  who  is  thcfirfl 
and  the  lafi,  who  is,  and  was,  and  is  to  come ;  who  hveth,  and  was  dead, 
and  behold, he  lives  for  evermore  •,  who  hath  made  thy  peace  by  the  blood 
of  his  Crofs,   and  hath  prepared  thte,  withhirofclf,  an  HabitAticH  cf 
Peace  :Y{'\s  office  is,  to  be  the  ^r^r    Peace  Ai^ikcr  :\\\s  Kingdom  is  a 
Kingdom  of  Peace  ^  his  Gofpel  is  the  tydirgs  of  Peace  j  his  Voice  to  thee 
now  is,  the  Voice  of  Peace ;  Draw  near  and  behold  him  :  Doft  tliou  not 
hear  his  voice  ?  He  that  called  Thomas  to  come  near,  and  to  fee  the  print  luj.^  , 
of  the  Nails,  and  to  put  his  finger  into  his  Wounds  •,  Heitis  that  calsto  57,3839.^  ' 
thee.  Come  near,  and  view  the  Lord  thy  Saviour,  and  be  not  faithlefs,  but 
believing  :  Peace  be  unto  thee,fear  not,It  is  I :  He  that  callech,B^hold  me,  Joh.7. 17. 
behold  me,  to  a  rebellious  people  that  calleth  not  on  his  Name,  doth  call  j^^^"^* 
out  CO  theea  Believer  to  behold  him  :  He  thatcals  to  them  who  pafs  by,  ■'^^•-°-^^'^-3> 
tobeholdhisSorrowinthedayofhisHumiliacion,  doth  call  now  to  thee  Lam.  i.  n? 
to  behold  his  Glory  in  the  day  of  his  Exaltation  :  Look  well  upon  him  j 
Dofl:  thou  not  know  him  ?  why,  it  is  He  that  brought  rhce  up  from  the 
pit  of  hell :  It  isHcthatreverfed  the  fcntenceof  thy  Damnation  •  that 
bore  the  Curfe  which  thou  fliouldrt  have  born,  and  reflored  thee  to  the 
bleillng  that  thou  had(t  forfeited  and  loft,  and  purchased  the  Advance- 
ment which  thou  muft  inherit  for  ever:  And  yet  dofl:  thou  not  know  him? 
why  his  Hands  were  pierced,  his  Head  was  pierced,  his  Sides  were  E^.ek.Kf.^r,  r, 
pierced,  his  Heart  was  pierced  with  the  fting  of  thy  fins,  that  by  thefe  ^^^^       ^i"^' 
marks  thou  mighteft  always  know  him  ^  Doft  thou  not  remember  when  c^c.     °^°' 
he  found  theclying  In  thy  blood,  and  took  pity  on  thee,  and  dreft  thy  if  the  Love  of 
wounds,  and  brought  thee  home,  and  faid  unto  thee,  ZtVr  .^  Haft  thou  God  in  us 
forgotten  fince  he  wounded  himfelfto  cure  thy  wounds,  and  Jet  out  his  t^"^?^^'^^ 
own  blood  toftopthy  bleeding  ?  Is  not  the  pafTagcto  his  heart  yet  ftand-  the  wo. la  in 
ing  open  ?  If  thou  know  him  not  by  the  face,  the  voice, the  hands ;  if  thou  others,  it 
know  him  not  by  the  tears  and  bloody  fweat,  yet  look  nearer,  thou  maift  ^^«"1'^  m^ke 
know  him  by  the  Heart  .•  That  broken-  healed  Heart  is  his,  that  dcad-re-  "^."hoHy  ac- 
vivcd  Heart  is  his,  that  foul-pitying  mclring  Heart  is  his;  Doubtlcfsic  Jorla  and 
can  bcnone'sbuthis,  Loveand  Compaftion  areits  certain  Signatures:  foroctit,  as 
This  is  He,  even  this  is  He,  who  would  rather  die  then  thou  fliouldft  die,  ■  \voildly  love 
who  chofe  thy  life  before  his  own,  who  pleads  this  blood  before  his  Fa-  "^■^^'^''^l^^." 
ther,  and  makes  continual  intercefiion  for  thee  ;  if  he  had  not  fuffcred,  and  It  would 
O  what  hadft  thou  fuffercd  ?    what  hadft  thou  been  if  lie  had  not  bcfoftroncr, 
Kedecmed  thee  ?  whither  hadft  thou  goneif  hehad  not  recalled  thee  ?  andaidaito 

and  rooted  in 
a  mans  heart,  tliat  he  would  not  be  able  voluntatily  and  trccly  to  think  of  any  thing  clfe  :  He  would 
not  fear  contempt,  nor  care  tor  difgracc  or  the  repro.iches  ot  pcrfccutions,  noi  would  he  be  afraid  o'i 
death  it  felf,  becaiifc  of  this  Love  of  God  •,  and  all  the  tilings  ot  this  woili  w!i;cl\he  fecth  and  hear- 
etli,  would  bring  God  to  liis  mcmoi y,  and  themfelves  would  I'cem  to  liim  but  as  a  dream,  or  a  fable^ 
and  he  would  cftecm  them  as  nothing  in  icfpcft  of  God  and  his  Glory.  And  (to  be  lliort")  in  thfi* 
judgement  of  the   world  lie  would  betaken  for  a  tool  or  a  drunken    man,  becaufe  he  To  little 

caretli  for  the  things  of  this  world; • This  is  that  love  of  God  to  which  we  lliould 

aim  to    attain  by  djis  contemplative  \\{c'.  Gerfon  de  wonu   CoiUem^Ltt'wy.s  iiifaceo^Limn  terti.:, 
/V.  38:.  *  ^ 

Ccc  cc  2  there 


73  ^  ^^  S^iftts  Evtrlafting  Refl.  Chap.  9. 

there  was  but  a  ftep  between  thee  and  Hell,  when  he  ftept  in,  and  bore 
the  ftroak  j  He  flew  the  Bear,  and  refcued  the  prey , he  delivered  thy  Soul 
from  the  roaring  Lion  •,  And  is  not  here  yet  fuel  enough  for  Love  to  feed 
on  ?  Doth  not  this  Load-flonc  fnarch  thy  heart  unto  it  ?  and  almofl  draw 
It  forth  of  chy  brcaft  ?  Canfl  thou  read  the  Hiftory  of  Love  any  further  at 
once  ?  Doth  not  thy  throbbing  heart  here  ftopto  cafe  it  felf  ?  and  doft 
thou  not,  as  Joftph^  feek  for  a  place  to  weep  in  ?  or  do  not  the  tears  of  thy 
Love  bedew  thcfc  lines  ?  go  on  then,  for  the  field  of  Love  is  large ,  it  will 
yield  thee  frelh  contents  for  ever,  and  be  thine  eternal  work  to  behold  and 
love :  thou  needcQ  not  then  wanfwork  for  thy  prefcnt  MedifAtion.  Haft 
thou  forgotcen  the  time  when  thou  waft  weeping,and  he  wiped  the  tears 
from  thine  eyes  ?  when  thou  waft  bleceding  ,  and  he  wiped  the  blood 
ifdMc.  Ep'ijl-  from  thy  Soul  ?  when  pricking  cares  and  fears  did  grieve  thee,  and  he  did 
4^7.  M:mi/u^   refrelh  thee,  and  draw  out  the  Thorns  ?  Haft  thou  forgotten  when  thy 
mMUcnm'!sa.  foUy  did  wound  thy  Soul,  and  the  venemous  guilt  did  feize  upon  thy 
gemsdetcrgtrci  heart  ?  when  he  fucked  forth  the  mortal  poyfon  from  thy  Soul,  though 
juoindifioiti    therewith  he  drew  it  into  his  own  ?  I  remember  its  written  of  good 
quuumerat  »  ji^gia»Eihof$,  that  when  his  child  was  removed  from  him,  it  pierced  his 
^Hic^rcnus%-    ^^^""^  ^^  remeraber,ho  w  he  once  fate  weeping  with  the  Infant  on  his  knee, 
ttHr.ivit  m       and  how  lovingly  it  wipM  away  the  tears  from  the  fathers  cyesj  how  then. 
anlmim  mc-     (hould  it  pierce  thy  heart  to  think  how  lovingly  Chrift  hath  wipM  away 
Sim,  fee.  jjjjj^g  I  Q  j^Q^  Qf[  jjj^j^  jjg  found  thee  fitting  weeping,  like  H^gar^  while 

1/"  7  Vj/iV  ^^^"  gaveft  up  thy  ftatc,  thy  friends,  thy  life,  yea  thy  Soul  for  loft  ?  and 
"  he  opened  to  thee  a  Well  of  Confolation,  and  opened  thine  cies  alfo  that 
thou  mighteft  fee  it.   How  oft  hath  he  found  thee  in  the  pofture  o^Elias, 
1  Kings  19. 9.  {Acting  down  under  the  tree  forlorn  and  folitary,  and  defiring  rather  to 
dye  then  to  live  ?  and  he  hath  fpread  thee  a  Table  of  relief  from  Heaven, 
and  fent  thee  away  refreflicd,  and  encouraged  to  his  work  ?  How  oft 
-  ^'"S*  ^•^*>  hath  he  found  thee  jn  the  trouble  of  the  fervant  o^EUJha^QxyxngouX^Alas, 
'^'  Tvhat/hallwe  do,  for  ah  Hoft  doth  compafs  the  (^itj  ?  and  be  hath  opened 
thine  eies  to  fee  more  for  thee  then  againft  thee,  both  in  regard  of  the  ene- 
mies of  thy  Soul  and  thy  body?How  oft  hath  he  found  thee  in  fuch  a  paffi- 
on  as  fottas,  in  thy  peevifh  frenzy, a  weary  of  thy  life  ?  and  he  bach  not  an- 
fwercd  paffion  with  pafl]on,though  he  might  indeed  have  done  well  to  be 
Mat  14  ^7.     angry ,but  hath  mildly  reafoned  thee  out  or  thy  madnefs,and  fiid,DoJ}  thou 
Luke  IX.  45,  T*'^// re  ^f^»^>7,or  to  repine  againft  me?How  oft  hath  he  fct  thee  on  watch. 
4  6.  ing  and  praying,  on  repenting  and  believing,  and  when  he  hath  returned, 
hath  found  thee  faft  afleep  ?  and  yet  he  hath  not  taken  thee  at  the  worft, 
but  in  ftead  of  an  angry  aggravation  of  thy  fault,^  he  hath  covered  it  over 
with  the  mantle  of  Love,  and  prevented  thy  over-much  forrow  with  a 
Wat.  i6-  41'     gentle  excufe,  The  Spirit  it  ypillin^,  hut  the  fle/h  k  "^etikj  He  might  have 
tt  done  by  thee  SisEpamivondas  by  his  fouldier,who  finding  him  afleep  upon 
the  Watch,  run  him  through  with  his  fword,  and  faid.  Dead  J  found  thee, 
anddeadl/eave  thee  j  but  he  rather  chofe  to  awake  thee  more  gently,  that 
his  tcndernefs  might  admonifti  thee  ,    and  keep  thee  Watching  ; 

How 


Part  I  V»  7be  Saints  lEverUjHng  Kef.  735 

How  oft  hath  he  been  Traduced  in  his  Caafe,or  Name,and  thou  haft  like 
Pfffr, denied  him  Cat  left  by  thy  filencc)  whileft  he  hath  ftood  in  fight  ?  yet 
all  the  revenge  he  hath  taken  hath  been  a  heart-melting  look,  and  a  filent  Luke  ix.  6i> 
rcmembring  thee  of  thy  fault  by  his  countenance.  How  oft  hath  Law  and 
Confcience  haled  thee  before  him,  as  the  Pharifces  did  the  adulterous  wo- 
man? and  laid  thy  moft  hainous  crimes  to  thy  charge  ?  And  when  thou 
haft  expected  to  hear  the  fentence  of  death ,  he  hath  (hamed  away  thy  Ac- 
cufcrs,  and  put  thcna  to  filence,  and  taken  on  him  he  did  not  hear  thy  In- 
didment,  and  faid  to  thee.  Neither  do  1 4€cufe  thee,  go  thy  ttAj^  and  Jin 
no  more. 

And  art  thou  not  yet  tranfported  and  ravifhed  with  Love  ?  Can  thy 
heart  be  cold  when  thou  think'ft  of  this  ?  or  can  it  hold  when  thou  reraem- 
breft  thofe  boundlefscompaflions  ?  Remembrcft  thou  not  the  time  when 
he  met  thee  in  thy  duties  >  when  he  fmiled  upon  thee,and  fpakc  comforta- 
bly to  thee  ?  when  thou  didft  fit  down  under  hts  fhadow  wUhgreAt  de light ^ 
and  vhen  his  fruit  WAf  fweet  to  thy  tafle  ?  when  he  brought  thee  to  his 
BdnefHetting  Houfe,  and  his  Banner  over  thee  wm  Love  ?  when  his  left  hand 
•0M  nnder  thy  head,  and  with  his  right  hand  he  did  embrace  thee  ?  And  doft 
thou  not  yet  cry  out,  Stay  we,  comfort  me^  for  lamfick^of  Love  f  Thus  Canca-jHj?* 
Reader,!  would  have  thee  deal  with  thy  heart  •  Thus  hold  forth  the  good- 
nefs  of  Chrift  to  thy  affedions  ^  plead  thus  the  cafe  with  thy  frozen  Soul, 
dll  thou  fay  as  David  in  another  cafe,  Mj  heart  was  hot  within  me,  while  I 
yfos  miifingthefre  IfHrnedj  Pfal.39.3.  If  thefeforementioned  Arguments 
will  not  rouze  up  thy  Love.thou  haft  more,enough  of  this  nature  at  hand :  ^ 
Thou  haft  all  Chrifts  perfonal  Excellencies  to  ftudy  ;  thou  haft  all  his  par- 
ticular mercies  to  thy  felf,bothrpecial  and  common;  thou  haft  all  his  fweec 
and  near  relations  to  thee,  and  thou  haft  the  happinefs  of  thy  perpetual 
abode  with  him  hereaf:er;  all  thefedo  offer  themfelves  to  thy  Meditation^ 
with  all  their  feveral  branches  and  adjunds.  Only  follow  them  clofe  to 
thy  heart,  ply  the  work,  and  lee  it  not  cool :  Deal  with  thy  heart,as  Chrift  a 
did  with  Peter,  when  he  asked  him  thrice  over,  Lovefl  thou  me  ?  till  he 
vi2iSgut\tdi,^r\A2in(wtrs,L9rd,thouknow€[i  that  Hove  thee.  So  fay  to  thy  John  xi.  u, 
Heart,  Loveft  thou  thy  Lord  ?  and  ask  it  the  fecond  time,  and  urge  it  the  i^>i7- 

third  time,  Loveft  thou  thy  Lord  ?  till  thou  grieve  it,  and  ihame  it  out  of 
its  ftupidity,  and  it  can  truly  fay.  Thou  kno weft  that  1  love  him. 
And  thus  I  have  (hewed  you  how  to  excite  the  affeftion  of  love. 

SECT.  VI. 

2,  *Tp  He  next  Grace  or  affeftion  to  be  excited,  is  Defire.  The  Object        5^.6. 

X  ofitis  Goodoefsconfidcrcd  asabfenc,  or  not  yec  attained.    This** 
being  foneceffiry  an  attendant  of  Love,  and  being  excited  much  by  the 
fame  fore- mentioned  objective  confiderations,  I  fuppofe  you  need  thelefs 
direction  to  be  here  added  ^  and  therefore  I  fhall  touch  but  briefly  on  this. 
If  Love  be  hot,  I  warrant  you  Defire  will  not  be  cold. 

Ccccc   3  When 


.y34  The  Sahts  £v€rUfihg  Reft.  Chap.  9. 


When  ttou  lufr  thus  viewed  the  goodndjs  of  the  Lord,  and  confidcred 
of  the  pleafurcs  that  are  a:  his  right  hand  j  then  proceed  on  with  thy  Ale- 
ditAtion  thus ;,  Think  with  thy  felf,  Where  have  I  been  ?  what  have  I  feen  ? 
a  O  the  incomprehenfible  aftonifhing  glory  /  O  the  rare  tranfcendcnt  Beau- 
ty .'  OblefTedSouls  that  now  enjoy  it  1  that  fee  a  thoufand  tiroes  more 
^  \  clearly,  what  I  have  feen  but  darkly  at  this  diOance,  and  fcarce  difcerncd 

through  the  interpofing  Clouds  /  What  a  difference  is  there  becwixt  my 
Ikte  and  theirs '.  I  am  righing,and  they  are  Ringing  :  1  am  rinning,ar,d  they 
are  plcafing  God;  I  have  an  ulcerated  cancrous  Soul,  hke  the  loathfom 
*  Faciiiuspof-  bodies  of  70^  or  LazarM,  a  fpectacle  of  Pity  to  thole  th!it  behold  me  •  buc 
^"^^dTwlT'^ in  ^^^y  ^^^  perfect  and  without  blemifti :  I  am  here  intangled  m  the  love  of 
Vn.i\ulx  icici-  the  world,  when  they  are  taken  up  with  the  Love  of  God  :  Hive  indeed 
?ji,  qn.im  quid  amongft  the  means  of  Grace,and  I  pofTefsthefellovvfliinof  my  fellow-be- 
ft.  Su'icft  ib\  lievers ;  But  I  have  none  ot  their  immediate  views  of  God,  nor  none  of 
mrs,no^c(lihi  ^^^^  feijowftiip  which  they  pofTefs  •  *They  have  rone  of  ray  carci  and 
j'b:  Smdy,     ^^^^^  •  ^^Y  ^^^P  "^^ '"  fecret:  They  Janguifti  not  in  forrov'/5;Thefe  tears 
:ie)t  eft  inp'm'!-  are  wiped  away  from  their  eyes :  O  happy,a  thoufand  times  happy  fouls  1 
/,tr,  lu)  I  cfifi-  Alas,  that  I  muft  dwell  in  dirty  flefh,  when  my  Brethren  and  companions 
'""/*"^«^'^'  do  dwell  with  God  /  Alas ,  that  I  am  lapt  in  earth,  and  tied  as  a  moun- 
Tiu'icorriip-    ^*^"  down  to  this  inferioiir  world  j  when  they  are  got  above  the  Sun,  and 
tto,dHa.i'r,iAi-  have  laid  afide  their  lumpifh  bodies. .'  Alas,  that  Imuft  lieand  pray  and 
gen-i.iiffiU.i     wait,  and  pray  and  wait  as  if  my  heart  were  in  my  knees  .*  when  they  do 
molejti.a,  nidla.  nothing  but  Love  and  Praife,  and  Joy  and  Enjoy,  as  if  their  hearts  were 
^dixmns quid'^  %^\ ^^^^  ^^^ ^^"^V  ^reaft  of Chrift,and  were ciofely  con joyncd  to  his  own 
ibi  not  fa.        heasc.  How  far  out  of  fight  and  reach,  and  hearing  of  their  high  en/oy- 
^»:d  Mitm      merits  do  t  here  live  -,  wheo  they  feel  them,  and  feed  and  live  upon  them  ! 
ibi  fit  VIS  nofe?  What  ftrangc  thoughts  have  1  of  God  ?  What  ftrange  conceivings  ?  Whac 
^m  viAit^mc    ^^3ngc  affections  ?  I  am  fain  to  fuperfcribe  my  beft  fcrvices,  as  the  blind 
AiaisaiJuit,    y4thema)3s^Toxhc\inknown  GodJ  when  they  areas  well  acquainted  with 
nee  i>i  cor  ho-    him,as  men  that  live  continually  in  his  houfe  ^  and  as  familiar  in  their  holy 
mifus  nfcendit,  pj^-aJfcs,  as  if  they  were  all  oqe  with  him  1  What  a  little  of  that  God,  that 
Vn-De7s^'dm-  ChriR,  thatSpirit,that  life^tbat  love,  that  Joy  have  I !  and  how  foon  doth 
gentibiisfc.       ic  depart  and  leave  me  in  fadder  darknefs  1  Now  and  then  a  fpark  doth  fall 
Si  tn  COY  ho-    upon  my  heart,  and  while  I  gaze  upon  it,  it  ftrait  goes  out ;  or  rather,  my 
mms  -non.        ^q\^  relifling  heart  doth  quench  it !  But  they  have  their  light  in  his  light, 
ttfccitdit  ,cor     J^n(j  live  continually  at  the  fpring  of  Joyes  1  Here  are  we  vexing  each 
IfeerSJ.  Co,-    Other  with  quarrels,  and  troubling  our  peace  with  dircontents,when  they 
%Vi  h.tbc.im:is :  are  onc  in  heart  and  voice,  and  daily  found  forth  their  Hallelujah's  to 
furfim  corda    God  with  full  delightfull  Harmony  and  Confent.     O  what  a  Veaft  hath 
ievemus  nc pu-  jj^y  paith  beheld  !  and  O  what  a  Tamine  is  yet  in  my  Spirit  1  I  have  feen 
TJ:qZlvn'  a  gHmpfe  into  the  Court  of  God,  but  alas  I  ftand  but  as  abegger  ac 
fUctt  nobii       the  doors,  when  the  Souls  of  my  Companions  are  admitted  in.     O 
qwodibi  ngiint  blcffed  Souls  /  I  may  not,  I  dare  not  envy  your  Happinefs  ^  I  rather 
An^u.  Au-     rejoyce  in  my  brethnens  profperity.and  am  glad  to  think  of  the  day  when 
rf^Svm^c        I  fhall  be  admitted  into  your  fdlowlhip  :  But  I  cannot  but  look  upon 
^  *  '     '**  you 


,_  ^i_ — . — ,  , —..  -  ■      I _.,■„■  ■■■-■,. .■■  ,  ■   ,..    -     ■■ ■ ■ —        ' '     ■'"'      ■■'■■■  ^.. 

Part  I V*  The  Saints  EverUfiwgReft.  73  j 

you  as  a  child  doth  on  his  brother  who  fcts  in  the  Mothers  lap  while 
.himfelf  ftan4s  by,and  wiifh  that  I  were  fo  happy  as  to  be  in  your  placc^not 
to  difplatre  you,buc  to  reft  there  with  you.     Why  muft  I  ftay  and  groan ^ 
and  weep,  and  wait  ?  My  Lord  is  gone ;  he  hath  left  this  Earth,  and  is  en- 
tered into  his  Glory  :  my  Brethren  arc  gone,  my  friends  are  there,my 
houfe,  ray  hope,  my  All  is  there  /  and  muft  I  ftay  behind  to  fojourn  here  ? 
what  precious  Saints  have  left  this  Earth  ?  of  whom  I  am  ready  to  fay  as  ^  ^^jt,  ^^^^ 
AmerbachiHs  when  he  heard  of  the  death  oiZuing^rus,Piget  me  vivere  ^oft%i  -j^a  Zuin- 
tantifin  virum,  cuJHs  magna  fuit  do^rina,  fed  exiguafi  cam  pietate  confer  a-  gen  inter  vitai 
tfir.  It  is  irkfom  to  me  to  live  after  fuch  a  man,  whofc  learning  was  fo  great,  Medicorttm 
and  yet  compared  with  his  godlincfs,very  fmalhlf  the  Saints  wereall  here,  ^^^'"^'^^^f"' 
if  Chrift  were  here.then  it  were  no  grief  for  me  to  ftay ;  if  the  Bridegroom 
were  prefent,  who  could  mourn  ?  But  when  my  Soul  is  fo  far  diftant  from 
my  God,  wonder  not  what  aileth  me,  if  I  now  complain  ;  An  ignorant 
^i<r<2^  will  do  fo  for  his  Idol,  and  fliall  not  then  my  Soul  do  fo  for  God?  Judg.  is.  14. 
And  yet  if  I  had  no  hope  of  enjoying,  I  would  go  and  hide  my  felf  in  the 
dcferts,  and  lie  and  houl  in  fome  obfcure  wildernefs,  and  fpend  my  dayes 
in  fruitlefs  wiftics :  But  feeing  it  is  the  promifed  Land  of  my  Reft,  and  the 
ftatc  that  I  muft  be  ad  vanced  to  my  felf,  and  my  Soul  draws  near,  and  is 
almoft  at  it ;  I  will  love  and  long-,  I  will  look  and  deftre  ,1  will  breathe „ 
out  bleffed  Calvins  \Aoito,Vfcjue(jMo  £)o»»w,  How  lonp,  Lord,  How  Bf,^;^^^;^, 
long  .'  How  long.  Lord,  Holy  and  True,  wilt  thou  fuflfcr  this  Soul  to  pant  c.i/v//;. 
and  groan  I  and  wilt  not  open  and  let  him  in,  who  waits  and  longs  to  be 
with  Thee?      - 

Thus,  Chriftifln  Reader,  let  thy  thoughts  afpirc  :  Thus  whet  the  defircs 
of  thy  Soul  by  thefe  yl/^J^4/io«^  •,  Till  thy  Soul  long  fas  Davids  ^or  the 
waters  ot  Bethlehem)  and  fay ,  O  that  one  rvonldgive  me  to  drinkjfthe  yvells 
ef  Salvation  !  2  Sam.Zi  .15,  and  till  thou  canlt  fay  as  he,  Pfal.  1 1 9. 1 74. 
I  have  longed  for  thy  Salvation^  O  Lsrd.  And  as  the  mother  and  brethren 
of  Chrilt,  when  they  could  not  come  at  him  bccaufe  of  the  prefs,  fent  to 
him, faying,  Thj/  mother  and  brethren  ft  and  ^ithoHt^  dejiring  to  fee  thee  ^  fend 
thou  up  the  lime  mefifigc;  tell  him,thou  ftandeft  here  without, dcfiring  to 
fee  him,  he  will  own  thee  even  in.  thefe  neer  relations  •,  for  he  hath  faid, 
They  that  hear  his  word  and^Jx, it  J  are  his  mother  and  brethren.  And  thus  l^jjo, 
1  have  direded  you,,  ji^^tiieactiijgof  your  defire  after  your  Reft. 
■  .'  ... •'  1 

SECT.  VII. 

3 .  'T'Hc  next  AffeAion  to  be  aftcd,is  Hopc.This  is  of  fingular  ufe  to  the 
X  Soul.  It  helpeth  exceedingly  to  fupport  it  in  fufferings  •,  it  encou- 
rageth  to  adventure  upon  the  greatcft  difficulties :  it  firmly  eftablifhech  it 
in  the  moft  lliaking  Tryals- and  it  mightily  enlivens  the  Soul  in  duties- and 
is  the  very  fpring  that  fees  all  tlie  wheels  a  going :  Who  would  Preach,  if 
it  were  not  in  hope  to  prevail  with  poor  Tinners  for  their  Converfion  and 
Confirmation?  who  would  pray,  but  for  his  hope  to  prevail  with  God? 

who 


^7- 


75  <5  The  Saints  MverUjihg  Refi,  Chap,  p. 


who  would  believe,  or  obey,  or  ftrivc,  or  fuffcr,  or  do  iny  thing  for  Hca- 
Fidcs  intuc-  vcn,  ific  were  not  for  the  hope  that  he  Iiaih  to  obtain  it  ?  would  the  Ma- 
rd  ^Ss"^u*  ""^'"  ^*''»  ^"^  ^^^  Merchant  adventure,  if  they  had  not  hopt  of  fafcty  and 
tcm'rcm  vcr-  fucccfs  ?  Would  the  Husbandman  plough,  and  fov^',  and  take  paini.ifhc 
bi ;  m  ojnime  had  not  hopcof  increafcat  Harvcft?  Would  the  Souldier  fight,if  he  hoped 
aiftinguic  not  for  vidory  ?Surc  no  man  doth  adventure  upon  known  impoflibilittc*. 
FHcT &  fpes "  '^^^''^^o^c  it  is,  that  they  who  pray  mecrly  from  Cuftom,  or  mecrly  from 
concurrunc  in  coafcience,confider!ng  ic  as  a  duty  only, but  looking  for  no  great  matters 
idem  reram  from  God  by  their  prayers,  arc  generally  formal  and  heartlcfs  therein  • 
fpcrandariim  whereas  the  Chriftian  that  hath  obferved  the  wonderful  fuccefs  of  prayer* 
tl^^n  in-  ^"^  ^^  ^^"^^'  ^^^^^  ^^^  hincdt  by  ic,  and  triving  to  his  Soul  in  the  ufc  ofit! 
tclliacndo,ar-  ashelooksforbcnefitby  his  labours,  and  thriving  to  his  body  in  tbeufe  of 
fcncicndo,  re-  his  food,  how  faithfully  doth  he  follow  it  ?  and  how  cheerfully  go  through 
prcfcmando,j^it  ?  O,  how  willingly  do  we  Minifters  frndy  ?  how  cheerfully  do  wc 
itcm^'fncn-  P''c*ch  ?  What  life  doch  ic  put  into  our  Inftrudions  and  Exhortations, 
tcr^elvim^^'  when  we  have  but  hopc  that  our  labour  will  fucceed?When  wedifcern 
complcmen-  a  people  attend  to  the  word,  and  regard  the  Mcflage,  and  hear  them  cn- 
tum  cxpcftan-  quire  what  they  (hall  do,  as  men  that  are  willing  to  be  ruled  by  God 
*^u  df^'^^^"^  and  as  men  that  would  i-ain  have  their  Souls  to  bcfaved- you  would 
ncdseft.  "^"'  "°^  ^^'"^  ^^^^  *^  helpeth  us,  both  for  invention  and  expreflion  /  O 
Jiceb.GryiucHs  who  can  chufe  but  pray  heartily  for,  and  preach  heartily  to  fuch  a  peo- 
inHeb.  ii.  aple!  As  the  fucking  of  theyoung  one  doth  draw  forth  the  milk,  fo  will 
Lta.z^.  pag.  tjig  peoples  dcfire  and  obedience  draw  forth  the  Word  r  So  that  a  dull 
®***  people  make  dull  Preachers,  and  a  lively  people  make  a  lively  Preacher. 

ec  So  great  a  force  hath  hope  in  all  our  duties.  As  hopc  of  fpeeding  encreaf- 
cth,  fo  doth  diligence  in  feeking  encreafe  •,  befides  the  great  conduccment 
tc  of  it  to  our  joy.  Even  the  falfe  hope  of  the  wicked  doth  much  fupport,and 
maintain  a  kinde  of  comfort  anfwerableto  their  hope^though  its  true,t  heir 
hope  and  joy  will  both  die  with  them  :  How  much  more  will  the  Saints 
hopes  refrefh  and  fupport  them  /  All  this  I  have  Hid,  to  (hew  you  the  ex- 
cellency and  necefficy  of  this  Grace,  and  fo  to  provoke  you  to  the  more 
tt  conftant  ading  of  ic.  Jf  your  hope  dieth,your  duties  die,your  endeavours 
die,  your  joys  die,  and  your  fouls  die.  And  if  your  hope  be  not  aded,  but 
lie  afleep,  it  is  next  to  dead,  both  in  likencfs  and  preparation. 

Therefore,  Chriftian  Reader,  when  thou  art  winding  up  thy  affedlons 

to  Heaven,  do  not  forget  to  give  one  life  ac  thy  Hope  •  remember  to  wind 

up  this  peg  alfo.  The  ob  jed  of  Hopc  hath  four  qualifications  ^  Firft,ic 

*muft  be good-fecondly  Future; thirdly  Difficult  ■  fourthly, yet Poflible. 

For  the  goodnefs  of  thy  Reft,  there  is  foraewhat  laid  before,  which  thou 

mayft  transfer  hither  as  thou  findeftitufeful  ;foairoof  the  difficulty  and 

tt  futurity  .Let  faith  then  (hew  thee  the  truth  ofthePromife,and  Judgement 

the  goodnefs  of  the  thing  promifed,  and  what  then  is  wanting  for  the  rai- 

j^  (ing  of  thy  hope  ?  Shew  thy  foul  from  the  Word,and  from  the  Mercies,and 

from  the  Nature  of  God,what  po(ribility,  yea,what  probability ,yea,what 

certainty  thou  haft  of  po(re(ring  the  Crown.  Think  thus,  and  rcafon  thus 

with 


&  ^?.  IV. 


'^PartlV.  iheSaints  EverlaftingRefl.  'j-^'] 

with  thine  own  heart  :  Why  fhould  1  not  confidently,  and  comforfably 

hope,  when  my  foul  is  in  the  hands  of  fo  compafiionate  a  Saviour  ?and 

when  the  Kingdom  is  at  thcdifpofaloffo  bounteous  a  God?  Did  he  ever 

manifell  any  backwardnefs  to  my  good  I  or  difcover  the  leaft  inclination 

to  my  mine  ?  Hath  he  not  fworn  the  contrary  to  me  in  his  Word  ?  nhac  he  ^f  f^_ 

delights  not  in  the  death  of  him  that  dicth.but  rather  that  he  (liould  repent 

and  live?  Have  not  all  his  dealings  with  me  witneffed  thefame?Didhenoc 

minde  me  of  my  danger,  when  I  never  feared  it ''  and  why  was  this,  if  he 

would  not  have  me  to  efcape  it  ?  Did  he  not  mind  me  of  my  happinefs, 

when  1  had  no  thoughts  of  it  fand  why  was  this,  but  that  he  woul-d  have 

'metoenioy  it?  How  oft  hath  he  drawn  roe  to  himfelf,andhisChrift,whcn 

1  have  drawn  backward, and  would  have  broken  from  him  ?  Wbatrefllefs 

importunity  hath  he  ufcd  in  his  fuit  ?  how  harh  he  followed  me  from  place 

to  place  ?  and  his  Spirit  inceflantly  foliiciccd  my  heart,  with  winning 

fuggcftions  and  perfwafions  for  ray  good  ?  and  would  he  have  done  all 

this,  if  he  had  been  willing  that  I  (hould  pcrifh  ?  If  my  Soul  were  in  the 

hands  of  my  mortal  foes,  then  indeed  there  were  fmall  hopes  of  my 

falvAt'wn  •,  yea,  if  it  were  wholly  in  my  own  hands,  my  fietli,  a-nd  my  folly 

would  betray  it  to  damnatim.  But  have  I  a>  much  caufe  to  diftrull  God^ 

as  to  diftrull  my  foes  ?  or  to  diflruft  my  felf  ?  Sure  I  have  not.  Have  I  not 

a  fure  Proihife  to  build  and  rel^  on  ?  and  the  Tmth  o/(7(5£^  engaged  to  ful- 

Hl  it  ?  Would  I  not  hope,  if  an  honefl  man  had  made  me  a  promlfe  of 'any 

thing  in  Iii?  power  ?  And  fliall  I  not  hope,  u  hen  I  have  the  Covenant^  and 

the  Oath  of  God  ?  Its  true, the  glory  is  out  of  fight  •,  we  have  not  beheld  the  , 

Manfionsofthci'y^w/  :  Who  hath  afcicnded  up  to  difcover  it,anddefcend- 

cd  10  tell  us  whathe  had  feen  ?  why,  but  the  word  is  near  mc  :  Have  I  not 

^/^y?j,andtlTe  rrc;//?ffj  fCbriflapid  hisApoflles?  Is  not  the  Promife  of 

God  more  certain  then  our  Hght  ?  It  is  not  by  Hght,  but  by  hope  that  we 

mull:  be  favcd  :  and  hope  that  is  fccn  is  not  hope  ;  for  if  we  fee  it,  why  do 

we  yet  hope  for  it  ?  but  if  we  hope  for  that  we  fee  not,  then  do  wc  with 

patience  wait  for  k,RoT»,^.i^,z%.  I  have  been  afliamcd  of  my  hope  in  the 

arm  o^flefh,  but  hope  in  the  promife  of  God  makctb  not  afhamed,  Rom. 

5.5.1  will  fay  therefore  in  my  greatefl  fufferings  with  the  Church,  Lam. 

3 .24,  C^  c.  The  Lord  is  mj  portion,  therefore  trill  I  hope  in  him.  The  Lord  is 

good  to  them  thjit  wait  for  him,  to  the  Soul  that  fee  keth  him.  It  is  good  that 

J  both  hope,  and  ijttietLy  tvMtfor  the  Salvation  of  the  Lord.  It  Is  good  for  a 

WitK^that  he  be.tr  the  joke  inhis  youth. I  mil  fit  alone,md  keep  ftltnce^hecaufe 

I  have  born  it  upon  me.  I  will  put  mj  month  in  thedtsji,  if  fo  be  there  maj  be 

hope.  For  the  Lord  mill  not  cafi  off  for  ever  ;  Bnt  though  he  caufe  grief,  yet 

rfill  he  ha^e  contpajfion  according  to  the  multitude  of  his  mercies.  Though  I 

languilh  and  die,  yet  will  I  hope;  for  ht  hath  kid, The  Righteous  hath 

hope  in  his  dMth^Prov.i  4;3  z.Though  I  muft  lie  down  in  dull  and  darknefs, 

yet  there  mj  flcpp /hall rcfi in  hope,  Pfal.i6.g.  And  when  my  flefh  hath 

nothing  ,  in  which  it  may  rcjoycc  ,  yet  wilil  keep  the  rejoycing  of 

hope  firm  U  the  e*fd,  Bek   3.  6.     Vor  he  hath  faid,  The  hope  of  the 

Ddddd  Rt^hieoHS 


73^  The  Saints  EvcrUfling  Refl.  Cbap.  9. 

Righteous Pja>il ht gladnrfs^Prev.  lo  2^.  Indeed,  iM  liad  lived  fiil!  under 
rhc  (^ov(nAnt  of  H'irkj^  and  been  put  my  felf  to  tlic  fatisfying  of  that  Ju- 
Aicc,  then  there  had  been  no  hcpcj  But  Chrift  hath  taken  down  thofc 
impojfibilities,  and  hath  brought  m  a  better  hope,  by  which  we  may  now 
draw  nigh  to  God,  Hch.  7.  1  9.  Or  if  I  had  to  do  with  a  feeble  Creature^ 
there  werefmaii  hope  ;  for  how  could  hcraife  this  body  from  theduR  ? 
andliftmcaboveupthcSunPBut  what  is  this  to  the  y1  Iwi f  ht ^  Porrcr, v,ho 
n\iidc  the  HuvcHj  and  Earth  of  noihln^}  Cannot  that  fame  power  that 
raifedChrift,  raife  me? and  that  hath  glorified  the  Head,  alfo  glorifiethe 
Members  ?  Doubtlefs  by  the  hlood ofChriJls  CovenAnt  will  God\cn\  forth 
his  prifoncrs  from  the  pit,  wherein  is  no  water;  therefore  will  I  turn  to 
this  ftrong  hold,  as  a  prifoner  ofhopc  ;Zfr(>.  9. 11,12. 
And  thus  you  fee  how  Meditatiurt  may  cxciic  your  Hope. 


SECT.    VIII. 

$.  8.        A'  n^Hc  next  AffcEtion  to  be afted is  C^urAge  or  Boldnefs ;  which  lead- 
•         **■  eth  10  RefolHtion^  and  concludeth  tn  J^ion.       When  you  hac 
thus  mounted  your  Love,  and  Defsre,  and  Hope  •,  go  on,  and  think  further 
thus  with  your  felves  •,  And  will  C/«^  indeed  dwell  with  men  ?  And  is  there 
fuch  a  glory  within  the  reach  of  >^<j/'f  ?  0,wby  do  I  not  then  lay^old  upon 
it  ?«rherc  isthechearful  vigoroi  myfpirir}  why  do  I  not  gird  up  the 
loinsofmy  minde?  and  play  the  man  for  fuch  a  prize  ?  why  do  I  not 
Tm  g  11   ^^^   ^'^^  fpeed  the  race  before  mc   ?   and   fet   upon  mine   enemies 
\/_  on  every  fide  i>  anivaHantly  break  through  all  refinance  (>  why  do  I  no: 
1  Pet.  1 .1 3 .      take  this  Kingdom  by  force  ?  and  my  fervent  Soul  catch  at  the  place  ?  do 
Hib.ii.  1.       I  yet  fit  ftill,  and  HcAvcn  before  me  ?    If  my  Beaft  do  but  fee  his  ProVen- 
1  Cor.  9.14.  «(jgr^if  my  greedy  Senfcs  perceive  but  cheir  deligthful  objet^s,!  have  much 
ado  to  ft  a  vet  hem  off  ;  And  fhould  not  my  Soul  be  as  eager  for  fuch  a 
bleffed  Rcll  ?  why  then  do  I  not  undauntedly  fall  to  work  ?  what  fliould 
flopme?orwhatflioulddifmay  me  ?  Is  God  with  me,  or  againft  me  in 
the  work?  willChrift  (land  by  me?  or  will  he  not?  If  it  were  a  way 
offinthat  leads  to  death,  then  I  might  expcd  that  God  (houldrefift  mc, 
and  ftand  in  ray  way  with  the  drawn  fword  of  his  difplcafure,  or  at  leaft 
overtake  me  to  my  grief  at  laft  ;  But  is  he  againfl  the  obeying  of  his  own 
commands?  Is  perfect  good  againft  any  thing  but  evil.?  doth  he  bid  me 
feek,and  will  henotafliflmeinit?  doth  he  fet  raeawork,  and  urgemc 
to  it,  and  will  he  after  all  be  againft  roe  in  it  ?  It  cannot  be.    And  if 
Rbin.  i'  3  !•     he  be  for  me,  who  can  be  againft  me  /  In  the  work  of  fin,  all  things  alraofl 
*  irc  ready  to  help  us,  and  (7o</ only,  and  his  Servants  arc  againft  us-,  and 
hpw  ill  doth  that  work  profper  in  our  hands  /  But  in  my  courfe  to  HeU' 
ven,  almoft  all  things  arc  againft  me,  but  God  is  for  me-,  and  how  happi- 
ly ftill  do:h  the  work  fucceed  f  Do  I  fet  upon  this  work  in  my  own 
ftrcngth,  or  rather  in  the  ftrcngth  ofChrifi  my  Lord  .'and  cannot  I  do  all 
things  through  him  that  ftrcflgthcncch  mc.'was  he  ever  foiled,  oriiib- 

ducd 


Part  IV. 


The  Saints  EverUfling  itefi. 


739 


dued  by  an  enemy  ?  He  hath  been  afTaulted  indeed;  but  was  he  ever  con- 
quered ?  Can  they  take  the  ilicep,  till  they  have  overcome  the  Shepherd  ? 
why  then  doth  my  flefhiay  open  tome  thedrfficultics,  and  urge  me  (p 
much  with  the  greatncfs  and  troubles  of  the  work?  It  is  Chrift  chat  muft 
anfwer  ailthcreO^;rf7»;?«/-  and  what  arc  the  ("ifficulcics  that  can  (lay  his 
.power  ^  Is  any  thing  coo  hard  for  the  Ommpctcnt  God  ?   May  not  ?(ter 
boldly  walkonthcSea,U'Chrifl:  do  but  give  the  word  of  command  ?&  if 
he  begin  co  fink,  is  it  from  the  wcakncfs  of  Chrifi^  or  the  fmalnefs  of  his 
Faith}  The  water  indeed  is  but  a  finking  ground  co  tread  onjbuc  if  Chrilt 
be  by,  and  countenance  us  in  it,  if  he  be  ready  to  reach  us  his  hand  ;  who 
would  draw  back  for  fearofdangci?Is  not  Sea  &  Land  alike  to  himPShali 
I  be  driven  from  my  God,  &  from  my  Eve  rlafting  Reft ,  as  the  filly  Birds  ** 
arc  feared  from  their  food,  with  a  man  of  clouts,  or  a  loud  noife.whcn  I 
know  before  there  is  no  danger  in  it?Ho\v  Jo  I  fee  men  daily  in  thefe  wars 
adventure  upon  Armies,  &  Forts^tL  CanHonj^Sc  caft  thcmfelves  upon  the 
inftruments  of  death/and  have  not  1  as  fair  a  priic  before  me?  Sc  as  much 
encoHTAgemcnt  to  adventure  as  thcy?what  do  I  venture?my  life  is  the  moft^ 
&  in  tnefe  profpcrous  timcs^there  is  not  one  of  many  that  ventures  that  : 
What  do  I  venrureon?arethcy  not  unarmed  foci>?A  great  hazard  indeed,* 
to  venture  on  the  hard  tho/t^^htj  of  the  world!  or  on  the  fcorns  &  flandcrs 
ofa  wicked  conguelSure  thck firpcpstiucth  arc  ouc,.thefe  Vipers  arc  cail- 
ly  fhaken  into  the  fire;  thefe  Adders  have  no  ftings^thcfc  thorns  have  lofi 
their  prickles:as  all  things  below  are  (illy  co?nfcrtnsSo  arc  they  filly  tocth- 
lefseMemies„  Bugbears  to  frighten  fools  and  children,  rather  then  power- 
full  dreadfull  foes.   Do  I  noc  well  deferve  to  be  turned  into  Hell ,  if  the  a 
fcorns  and  threats  of  blinded  men,if  the  fear  of  filly  rotten  earth  can  drive 
me  thither  ?  do  I  not  well  dcferve  to  be  rtiuc  out-of  Ucavnt .,  if  I  will  be 
/righted  from  it  with  the  Tongues  of  nnnerb?.Surely  my  own  voice  mufl 
needs  condemn  me,  arid  my  own  hand  fubfcnbe  the  fentcncc,  and  com- 
mon r<afon  would  fay  that  my  damnHiion  were  juH:.  What  if  it  were  F^-^ 
ther^  or  Mother ^or  Hftsbujid^  or  vy;/'>,or  the  nearefl  friend  that  I  have  in 
.the  worJd,  (  if  they  may  be  called  Friends  that  would  draw  me  to  dam- 
nation j  (hould  I  not  run  over  all  that  would  keep  me  from  Chrift  ?  Will « 
their  friendfhip  countervail  the  enmity  of  God  ?  or  be  any  comfort  to  my 
condemned  foul?  Shall  I  be  ^ielding,and  pliable  to  thedcfircsof  men,  ana 
only  harden  my  felf  againft  the  Xor^  ?  Let  men,  let  Angels  bcfeech  me 
upon  their  knees,  I  will  flight  their  tears,  I  will  fcorn  to  ilop  my  courfe 
to  behold  them,l  will  (hut  mine  ears  againft  their  cries:  Let  them  flatter, 
or  let  them  frownjet  them  draw  forth  tongues  and  fwords  againft  me,  I 
am  refolved  to  break  through  in  the  might  of  Chrift ,  and  to  look  upon 
tbemall  as  naked  duft.  If  they  would  entice  mc  with  prefermeutj  with  the ", 
Kindgdoras  of  the  world  ;  I  will  no  more  regard  them,  then  the  dung  of 
the  £arth.O  B\Q{(cd  Reft/0  moft  unvaluablc  Glorious  Statelwho  would 
fell  thee  for  dreams  and  (haddows  ?  Who  would  be  enticed  or  affright- 
-cd  txocn  thee  ?  Who  would  noc  ftrire,  and  fight,  and  watch,    and 

Ddddd  2  rus. 


74©  .  The  Saints  Everl^jlirg  Reft.  Chap.9. 

run,  and  chat  with  violence,  even  to  the  Lift  breath,  fo  he  might  but  have 
hopeatlaftco  obtain  thee? Surely  none  but thofe thic know  theenor.and 
believe  not  thy  glory.     Thus  you  fee  with  what  kinJ  o^ Afeditauons  yea  ■ 
may  excite  your  Courage,  and  raife  your  Rffolmions. 


SECT.  IX. 

io  5"  T^Helafl:  AffeJliontobeaAedisJoy.  1  his  is  the  end  of  all  the  Reft-, 

'*  «  ■  X  LovCy  Defirf^  Hopc^znd  Cottra^e^  do  all  tend  to  theraifing  of  our 
Joy.  This  is  fo  defirable  to  every  man  by  n.uure^  and  is  fo  efTentially  ne- 
ceflary  to  theconftitutingof  his  happiners,that  I  hope  I  -leed  not  fay  mtich 
to  perfwade  you  to  any  thing  that  would  make  your  life  delighrful.  Sup- 
poling  you  therefore  already  convinceJ.That  the  pleafures  of  the  flefh  are 
brutifhandperifhing,  and  that  your  folid  and  lafting  Joy  mufl  be  from 
Heaven,  infteadof  perfwading,  I  (hall  proceed  in  direding. 

Well  then,  by  this  time,  if  thou  haft  managed  well  the  former  work, 
thou  art  got  within  the  ken  of  thy  Reft  ^  thou  believeft  the  truth  of  ic-,thou 
artconvincedof  the  excellency  of  if,  thou  art  fain  in  love  with  ir,  thou 
loingeft  after  it ;  thou  hopeftfor  it,  and  thou  artrefolvedcouragioufly  to 
venture  for  the  obtaining  it :  But  is  here  any  work  for  joy  in  this  >  we  de- 
light in  the  good  which  we  do  pofTefsIt  is  prefent  goodthat  is  the  ob  jed  of 
joy-,but(thou  wilt  fay)  alasj  am  yet  without  it. Wcll,but  yet  think  a  little 
"  further  with  thy  felf  j  though  the  Real  prefcnce  do  afford  the  choiceft  joy, 
yet  the  prefcnce  of  its  imperfed  iJeaor  imag:  in  my  undcrftanding,  may 
^  afford  me  a  great  deal  of  true  delight  j  Is  it  nothin^^  to  have  a  deed  of  gift 
from  God  ?  Are  his  infallible  prowi/fj  no  ground  of  Joy  ?  Is  it  nothing  to 
live  in  daily  expectatior*  of  enznng  into  the  Kingdom  ?  Is  not  my  affurance 
of  being  glorified  one  of  thefe  dales  a  fufficient  ground  for  unexpreffible 
6*1. 4-  !•  joy  ?  Is  it  no  delight  to  the  Heir  ofa  Kingdom,  to  think  of  what  he  muft 
hereafter  pofTefs,  though  at  prefent  he  little  differ  from  a  fervant  ? 
Am  I  not  commanded  to  rejojce  In  hope  of  theghrjof  God?  Rom.  5.  2. 
&  12.  12. 

Here  then.  Reader,  take  thy  /?Mr^  once  again,  as  it  were,  by  the  hand. 
Bring  it  to  the  top  of  the  higheft  Mount ;,  if  it  be  po/Tible,  to  fome  AtUs 
above  the  clouds  j  (hew  it  the  Kingdom  of  Chnfi  ^nd  thtg/ory  of  it  :  fay 
to  it.  All  thii  will  thy  Lord  beftow  upon  theey  vcho  h/tji  believed  in  him^ .  and 
beenaworjhipper  of  him  :  It  is  the  Fathers  good  pleafure  to  give  thee  this 
Kingdom  •  Seeft  thou  this  ajionijhing  glory  above  thee  ?  Why  all  this  is  thy 
own  inheritance.  This  Crown  is  thme,  thefe  pleafures  are  thine,  this  com- 
pany, this  beauteous  place  is  thine,  all  things  are  thine,  becaufe  thou  arc 
Chrifls,  and  Chrift  is  thine  j  when  thou  waft  married  to  him,  thou  hadft 
all  thii  with  him. 
ThiM  cake  thy  hinn  into  th:  Luni of  promift  jflic'w  it  the  plcafant  hills, 
'  aft 


Part  IV.  The  Saints  Ever  tailing  Refi.  74 1 


and  fruitful]  valleys  ^  Shew  ic  checlufters  of  Grapes  which  chou  haft  ga- 
thered; and  by  chofe  convince  it  thacic  is  ab!e0ed  Land,  flowing  \vi.ch 
better  then  milk  and  honcv;enrer  the  g.nces  of  the  WrC/r^,  walk  through 
the  ftreets  of  the  new  'jcrufilem,\v^\k  about  Sioti,go  round  about  her,teli 
the  towers  thereofimark  well  '^cr  bulwarks,confider  her  pa!aces,that  thou 
mayeft  tell  it  to  thy  foul.  (/y.?/.-j8. 1 2,15.  )  Hath  it  not  the  Glory  of  Gedy 
and  is  not  her  light  like  to  a  iionc  mo9:  precious;See  the  frvehefom.Utionl 
of  her  walls,and  the  names  o'^iht  twelve  Jpe/lles  of  the  Lamb  therein^  the 
building  of  the  walls  of  it  are  of  Jafper,  Sc  the  City  is  of  pure  gold,as  clear 
as  glafs  •,  The  founJation  is  garnifhed  with  precious  ftones,  and  the  twelve 
gates  are  twelve  pearls,cvery  fcveral  gate  is  ofone  Pearl, &  the  flrectof  the 
City  is  pure  Gold,  as  it  were  tranfparent  glafs- there  is  no  Temple  in  it,/«)^ 
the  Lord  God  iyflmi^^htj,  &  the  T^rub  are  the  Temple  of  lt.\  t  hath  no  need 
of  Sun  or  Moon  to'lViine  in  it,  for  the  Glory  of  God  doth  lighten  it.andthc 
Lamb  is  the  light  thereof,  and  the  Nations  of  them  which  are  favcd  (haJl 
walk  in  the  light  of  ic .  Thefc  fajings  are  f^itbfull and  true  •  and  the  Lord 
Godofthe  holy  Prophets  hath fcnt  his  Jn^^cls(^nd  his  own  Son) to  fiew unto 
hlsfervants  the  things  that  muji  Jhrrtly  he  done^  Rev  z  1.11,12,13,  crc  to 
thecnd,and2  2.6.Whatfayft  thounowtoall  this'  This  isthy  ReIl,Omy 
Soul,  and  this  muft  be  the  place  of  thy  Everlafting  habitation  :  Let  all  the 
fons  of  Si  on  then  rejoyce,  and  the  daughters  of  ^erpifalem  be  glad^  for  great 
is  the  Lird^  and  greatly  is  hcpraifed  in  the  City  of  our  God  ^  Beantifull  for 
fituatiou,  the  ]oji  of  the  yr  he  Is  Earth  isMonnt  Sion^  God  is  known  in  her 
Palaces  for  a  refuge,  Pf^l.  48.11,1,2,3. 

Yet  proceed  on  :  Anima  cjsi<t  amat  afctndit^&cThz  Soul(faith  Aujlin)  » 
that  loves,  afcends frequently,  and  runs  familiarly  through  the  ftrcets  of 
the  heavenly  ferttfulem,  viliting  the  Patriarchs  and  Prophet s,  faiuting  the 
/f;>o/?/f/, admiring  the  Armies  ox  Martjrs  and  Confeffors^&c.  So  do  chou 
lead  on  thy  heart  as  from  ftrcct  to  Itreet,  bring  it  into  the  Palace  of  the 
Great  King, lead  it,  as  it  were,  from  chamber  to  chamber ;  fay  to  it,Here 
muft  I  lodge,  here  muft  1  live,  here  muft  I  praife,  here  mufti  love,  and  be 
beloved-.I  muft  (bortly  be  one  of  this  heavenly  Quire,I  Hiall  thenbebec- 
tcrskilled  inthemufick;  among  this blefled company  muft  I  take  my 
place ;  my  voice  muft  joyn  to  make  up  the  Melody  ,  my  Tears  will 
then  be  wiped  away,  my  groans  are  turned  to  another  tune,my  Cot- 
tage of  Clay  will  be  changed  to  th  is  Palace,  and  my  prifon  rags  CO  thefe 
fplendid  robes ;  my  fordid  nafty  ftinking  flefh  fhall  be  put  off,  andfncfi  a 
Sun-like  fpiritual  body  put  on  ,  for  the  former  tilings  are  done  away.  Glo- 
rioHs  things  are  fpoken  of  thee  ^  0  City  of  God  :  There  it  is  that  trouble  pfalm  87. 3« 
and  lamentation  ceafeth,  and  the  voice  of  forrow  is  not  heard  :  O  when 
1  look  upon  this  glorious  place,  what  a  dunghill  and  dungeon,racthinks 
is  Earth  I  O  what  a  difference  betwixt  a  man  feeble,  pained, groaning, 
dying,  rotting  in  the  gtave,and  one  of  thcfc  trium.phant,,b|e(fed,{hining 
Saints  ?  Here  (hallldrmk  of  the  river  of  pleafure,  the  IRrwrns  where- 
of'W4i^e^/4<i^/?r  Citjofohr'God,   For  the  Zor^  will '  create  ji  iV^i*' 

JerfifaUm 


.j^  The  Saints  EvcrUfiing  Uefh,  Chap.  9. 


ferufalem  and  a  iVrw  EArtb,  and  tlic  former  fhall  not  be  rcmcmbrcd,  nor 
Pralm4^.  4.  come  into  mind  ;  we  fhall  be  glad  and  re  Joyce  forever  in  that  which  he 
,creares:for  he  will  create  J^frw/^Aw  a  re  joycing  and  her  people  a  joy-,And 
he  will  rcjoyce  in  feruft/em^Sc  joy  In  hii  people:  &:  the  voice  of  weeping 
(hall  be  no  more  heard  in  her,  nor  the  voice  of  crying  :  there  fliall  beno 
more  thence aninfant  of  daics, nor  an  old  man  that  hath  not  filled  his  dales, 

a  7/4.65;  1 7,1 8,1 9,2o.Mufk  //rW  on  Earth  under  the  bondage  of  the  Law 
fervcthc  Lord  with  joyfulnefs  and  gUdncfs  of  heart,  becaufe  of  the  abun- 
dance of  all  things  which  they  poffcfs  ?  furcthcn  I  (hall  fcrve  him  with 
joyfulnefs  and  gladnefs,  who  (hall  have  another  kind  of  fcrvice,  and  of 
abundance  in  glory, Dr«f.28. 47.  Did  the  Saints  fake  joyfully  the  fpoiling 
of  their  goods, ff*^.  1 1.^4.  ?andflull  not  I  take  joyfully  the  receiving  of 
my  good,and  fuch  a  full  reparation  of  all  my  loffcs^  Was  it  fuch  a  remark- 
able, celebrated  day,  when  the  Jews  reQed  from  their  .enemies,  becaufe  jc 
was  turned  to  them  from  forrow  ro  Joy,  and  from  mourning  into  a  good 
day?  EjlherQ.zz.  What  a  day  then  will  that  be  to  my  foul,  whofe  Reft 
and  change  will  be  fo  much  greater  ?  When  the  wife  men  faw  but  the  Star 
of  Chrift,  they  rejoyced  with  exceeding  great  joy,  Matth.z.io.  But  I 
fhalllhortly  fee  the  Star  of  74fi?^,cvenhimfdf  who  is  the  bright  and  morn- 
ing Star,  iV«w^.  24.1 7.  iJ^z'.z  2. 16.  If  they  returned  from  the  Sepulchre 
withgrcac  Joy,  when  they  had  but  heard  that  he  was  rii'en  from  the  dead, 
Matth.iS.S.  What  Joy  theo  will  it  be  to  me,  when  I  (hall  fee  him  rifcn 
and  reigning  in  his  glory  ?  and  m^  felfraifed'to  a  bleiTed  communion  with 
him  ?  Then  (hall  we  have  beauty  for  a(hes  indeed,  and  the  oyl  of  Joy  for 
mourning,  and  the  garment  of  praife  for  the  fpirit  of  heavinefs,  /fai.6 1.3. 
When  he  hath  madeSion  an  eternal  excellency,  ajoy  of  many  generati- 
ons, Ifai. 60. 1'y. 

Why  do  I  not  then  arife  from  the  duft,and  lay  afidc  my  fad  complaints, 
and  ceafe  my  doleful  mourning  note?  Why  do  I  not  trample  down  vain  de- 
lights, and  feed  upon  the  forefecn  delights  of  glory  ?  why  is  not  my  life  a 
continual  Joypandtbe  favour  of  Heaven  perpetually  upon  my  fpirit?  And 

*   thus.  Reader,  I  have  direfted  thcc  in  Ading  of  thy  Joy. 


$ECT.  X 

f   jQ       T  ¥  Ere  alio  when  thou  findeft  caufe,  thou  haft  a  lingular  advantage 
jrlfrom  thy  Meditations  0^  Heaven,  for  the  ading  of  the  contrary  and 
m.    more  mixedpallions ;  As 

«        I.  Of  thy  hatred  and. deteftation  of  fin,  which  woulddcprivf  thy  foul 
ofthefe  immortal  Joys.  .  ;    .^,,, 

2.  Of  thy  godly  and  filial  Fear  Jeft  thou  (houldft  either  abufe  or  hazard 
this  mercy. 

3 .  Of  thy  ncceffary  grief,  for  ftjch  thy  foolKh  abafe  and  hazard, 
/f.  Of  thy  godly  O^ame,  which  (hould  cover  thy  /ace  for  tl?e  ibrcmcn- 
tloqcd  folly.  5  Of 


V 


Part  I  V*  ^^^  Sahts  BverUfling  Reft,  745 


5 .  Of  thy  unfeigned  repemattce  for  what  thou  Iiaft  done  againft  thy 

Joys. 

6.  Of  thy  holy  anger  ov  indignation  ^g2i\r\^  thy  fclf  for  fuch  mifcaf 

riage. 

7.  Ofthy Zealand  jcaloufieover  thy  /;p<«r/', left  thoa  fliouidll  again 
be  drawn  to  the  like /w/^rtuj. 

8.  And  of  thy  pitty  coward  thofe,  who  are  ignorantly  walkirt^  in  the 
contrary  courfc,and  in  apparent  danger  of  lofing  all  this.  * 

But  I  will  confine  my  felf  to  the  former  chief  affcftions.and  not  med- 
dle with  thefe,  left  1  be  too  prolix,  but  leave  them  to  thy  own  fpiritual 
prudence. 

I  would  here  alfo  have  thee  to  underftand,  thatldo  not  place  any  flat  « 
neceftity  in  thy  adingofall  the  forcmentionedaffw^dions  in  this  order  ac 
one  time,  or  in  one  duty  :  perhaps  thou  mayft  fometime  feel  fomc  one  of 
thy  affe(ftions  more  flat  then  the  rcft.and  fo  to  have  more  need  of  exci- 
ting :  or  thou  mayft  finde  one  ftirring  more  then  the  reft,  and  fo  think  it 
mbre  feafonable  to  help  it  forward  .•  or  if  thy  time  be  fhort,  thou  mayft 
work  upon  one  affv'ftion  one  day,  and  upon  another  the  next,  as  thou  I 
lindeft  caufe  :  All  this  I  leave  ftill  to  thy  own  Prudence. 

Andfol  have  done  with  the  third  part  of  theDiredion,  t/i^.What 
powers  of  the  Soul  are  here  to  be  aAed ;  what  affeftions  excited-  by  what 
Objedivc  confidertctions^  and  in  what  order. 


ii 


CHAP.     X. 


^j  what  JBings  of  the  Soul  to  proceed  in  thh 
yt^orl^of  Heayenly  Qontemplation. 


SECT.    I. 

^,  Ourthly  ;  The  fourth  part  of  this  DireEiorj  is,  To  fhew  you        $.  i . 
I  how,  and  by  what  ads  you  fhould  advance  on  to  the  height 
of  this  work. 

The  firft  and  main  InJirHment  of  this  work,is  that  Cogitd-  m 
r»o«,  or  Confideratitn  vj]\iQ\\  I  before   have  opened ,  and 
which  is  to  go  along  witli  us  through  the  whole.  But  bccaufc  meer  Co- 
litfitioM,  if  it  be  not  pccft  home,  will  not  fo  pierce  and  affed  the  heart,  ■ 

Therefore  ■ 


;j4 -I'htSainti^BvtrUflii^Refl.  Chap.  lo. 

^  Therefore  wcmuftlicrc  proceed  to  a  Iccondltcp,  which  »s  called  ScUlo' 
cjuy,  which  is  nothing  but  a  pleading  the  cafe  with  our  own  Sou!?.   As  \n 
*  preaching  toorher?,  the  bare  propounding  and  opening  of  rr«//;/ and  ^«- 
ties,  doth  feldom  find  that  fuccefs  as  the  lively  application  :  fo  itisalfoin 
meditating  and  propounding  ;r«r/;j  to  ourfelves.  The  moving  p,ithetical 
pleadings  with  a  finncr^wiil  make  him  deeply  affefted  with  a  common 
TrHth^  which  before,  though  he  knew  it,  yecic  never  ftirr'd  him  :  What 
heart  meltings  do  vre  fee  under  powerful  4/j^AV^<'/>>i«,  when  the  naked  ex- 
plication did  little  move  chem  ?  If  any  where  there  be  a  tender- hearted^  af- 
feHioHAte  people,  it  is  likely  under  fuch  a  moving,  clofe-applying.'T^/W/?rj'. 
•Why  thus  muft  thou  do  k\  thyy^^r^iM/Zo;*  to  quicken  thy  own  //fwn.-Encer 
into  a  ferious  debate  with  ic  •,  Plead  with  it  in  the  moft  movmg  and  affect- 
ing language  ;  Urge  ic  with  the  moft  weighty  and  powerful  ArffHments ; 
£  Th\ifoliloqHj\  or  kl^-conference^  hach  been  the  prad:ice  of  clveboly  men  of 
God  in  all  Times;  How  doth  David  plead  with  his  Soul  againl\  its  de« 
jedions^and  argue  it  into  an  holy  confidence  and  comfort  ?  Pfal.  42.  5, 
1 1 .  and  430.   ff^hj  art.  than  caft  doivyi  O  my  Soul^  and  why  art  thon/q  dift 
quieted  within  me  ?  Truflin  God^for  I  ftjulljet  five  him  thankj^  irh^js  ihc 
health  ofmj  countenance^  and  my  ^jod.  So  in  Pp^l-  ^  Q?.  I,l^&ic.^  JSlepthf 
Gen,  49.6.        Lord  0  my  Soul  ^  and  all  that  is  within  mc  h/efs  his  holy  Nan./e.    A/ffsthi^ 
Judpr.^.  1 1 .       Lord, 0  my  Sonl^and  forget  not  all  his  benefit s^^.    fo  doch  he  alfo  "Cpd  the 
Pfalm.  i6.i.     pfalm  iflnd  fo  doth  he  begin  4nd  end  the  i04.Pfalm.  So  146.  i.^So  Pfal. 
jjci.  4.  19.        J  ^^  ^^  RttHrn  untnthy  ReJl^O mjfoul^  forth:  Lord  haijh dealt-hoHftHfttlLy 
With  thee.  The  like  you  may  fee  in  the  Meditations  of  holy  men  of  later 
Times  ^  Aujlin,  Berrtard^^c.  So  that  this  is  no  new  path  which  I  perfwadt 
you  to  trcadjbuc  that  which  the  S^.ints  have  ever  ufedin  their  Mi  Jiuthft. 


^SECT.     II. 

<  2;  T^HiSiyo/j/o^/yjrhath  its  fe vera!  parts,  and  its  due  method  whei:ein<it 
i  fliould  be  managcd.Thepartsofit  are,  according  CO  thefcvera!  aficw 
AionsoftheSoul,  ^nd  according  to  the  fcveral  necieiiltles  thjCr^of-,  ac- 
cording to  the  various  Argjtments  to  be  ufed,and  according  to  the  various 
waies  of  Arguing. "  So  that  you  fee  if  1  iliould  attempt  the  full  handling 
.hercof,it  would  tajie  up  more  time  and  room  ihenl  intend  or  can  allow  it. 
Only  thus  mqch  in  brief.  As  every  good  Mafler  and  Father  of  a  Family  is 

"  ^  good  Preacher  to  his.  own  Family  ;  fo  every  good  Chriftian  is  a  good 
Preacher  t»  his  own  Soiri.  SolUotjtij  is  a  Preacbii^  to  ones  fclf.  Therefore 

ct  the  very  fame  Method  which  a  Alinifler  ihou^d  ufe  in  Iiis  Preaching  to 
otherSj(houldaC/7r;7?Z<?«ufcin  fpcakingtohirafelfDoftthon  underlTand 

^  ihf  beft  i»fpfW  fora  publick  Pr€achcr?Doft  thou  know  the  right  parts-^rj^;; 

'  pr4cr  of  n  Sermon.?  and  which  is  the  moft  cffe^-uai  way  of  applkaiipn'r 
wJtiy  then  I  need  to  lay  it  open  no^rtber :  thou  Bflderftandeft  ^e-  method 

et  ZT^f^trtsoh\MSQitl9^M^.  Mark  thcmoftaflTeding, heart" mclting  JTi^- 


Part  I  V.  The  Saints  Everlafiing  Re/i.  745 

flcy  •,  obferve  his  courfe  both  for  matter  and  manner  ;  fee  him  as  a  fatter^ 
before  thee  for  :hy/,w/r4r;5>;-,  and  the  fame  way  that  he  takes  with  the 
/;f;?r/-j  of  his  prop /£■,  do  thou  alfo  take  with  thy  own  heart.  Menarenatu-  „ 
rally  addifted  to  imltatlcH^  efpecially  of  thofe  whom  they  moft  afFed  and 
aj>prove  of-,  How  neer  do  fome  Afmijieirs  come  Jn  their  Preaching  to  the 
/wtfrff;^;;  of  others,  whom  they  ufually  hear, and  much  reverence  and  va- 
lue? fo  mayft  thou  in  this  duty  of  preaching  to  thy  /j^^n:  Art  thou  not  rea-  a 
dv  fomecime  when  thou  hearcfl  a^/«//?rr,to  remember  divers  things 
which  thou  thinkcft  might  be  moving  and  pertinent, and  to  wifh  tliat  he 
would  have  m.er.tioned  and  preffcd  them  on  the  Hearers  ?  why,remen  ber 
thofe  when  thou  art  exhorting  thy  feif>  and  prcfs  them  on  thy  own  hcArt 
as  clofeasthou  canft. 

As  therefore  this  is  accounted  the  moft  firailiar  Method  in  Preaching,fo  » 
is  it  for  thee  in  Meditatmg  ;  ^•/i.  Tirft,  Explain  to  thy  felf  the  fubjeft  on  ^-  ^^^'H'-icnim. 
which  thou  doft  Meditate,  both  the  Terms  a^d  the  fubjcA  Matter,  ftudy  a.  confir.nMi- 
the  difficulties  till  the  dodrine  is  clear.  Secondly, Then  confirm  thy  F^jith  ^n. 
in  the  5f/iV/ofit,by  the  moft  clear  convincing  Scriftiire-Reafons.  Third-  3-  4^i'/'f'''/«», 
lv,Thcn  A.pply  it  according  to  its  nature  and  thy  neceflity.  As  in  the  cafe 
-w-e  are  upon,  That  there  is  a  Reft  remaining  for  the  pcopleof  God. 

•  I.  Confider  of  the  ufeful  CoyifeSlctrics^  or  Conch-tfoits  that  thence  arife,   '^-'^feofufm'" 
for  the  clearing  and  confirming  of  thy  i:id^c7ncnt^\^\\\d\  is  commonly  ^"^•*''^' 
called  a  life  of /w/^rwrfm;^.    Here  thou  maylt  prefs  them  alfo  by  other 
confirming  Argumc/its ,    and  adjoyn  the  ccnfmrniGn  of  the  contmrj 
Errors.  .  r    Ti 

2.  Proceed  then  to  confider  oftl^e  Dutiet,  vvhidi  do  appear  to  be  fuch  ^^JijJJ  '*^ 
from  the  Do^rwc  in  hand,  which  is  commonly  called,  A  Ukofl^Jfrfiflicn, 

as  alfo  the  rcprehenfian  of  the  contrary  vice*. 

3 .  Then  proceed  to  queftion  and  try  thy  ftif,  how  thou  haft  valued  this  3-  OfExaioi-' 
Glory  of  the  Saints  /how  thou  haft  loved  it,  and  how  thou  haft  laid  out  ""'^ ""' 

thy  felf  to  obtain  it?  This  is  cal'ed,  A 11  fe  of  rv^'w/M<^r;o«.Here  thou  mayft 
alfo  make  ufc  of  difcovering  Si^»s^  drawn  from  the  Natitre^  Properties, 
Ejf\n-s^  Ad]tiy.cts,  &c. 

4. So  far  as  thisTryalhath  difcovered  tviy  ne^led,and  otherfins  againft  4-  Of'^roof, 
this  lleft,  proceed  to  the  reprehenfion  and  cenfuringefthy  felf  .-chide  thy 
heart  for  its  OmiJfioMsSLnd  Corfjmljfions,  and  do  itlharply  till  it  feel  the 
fmart ;  as  Pr/rr  preached  rfpoc/ to  ins  Hearers,  till  they  were  pricked  to 
the  heart,  and  cried  out  •,  And  as  a  Father  or  Mafter  will  chide  the  child  till  » 
it  begin  to  cry  and  be  fenfiblcof  thefl^uk-,fo  do  thou  in  chiding  thy  own 
heart  •,  This  is  called  a  life  0^ Reproof.  Here  alfo  it  will  be  very  neceffary, 
that  thou  bring  forth  all  the  aggravating  Circumftanceg  of  thefin,thac 
thy  heart  rr.ay  feel  it  in  its  weight  and  bittirnefs  -^  and  if  thy  heart  Ao  evade 
or  deny  the  fin,convince  it  by  producing  ihc  feveral Difcoveries. 

5.  So  far  as  thou  difcovereft  that  thou  haft  been  faithful  in  the  duty,  5- 

turn  it  to  Encortragement  to  thy  klf,and  to  Thanks  to  God,  where  thou 
maift  confider  ohhcjeveral  aggravatians  of  the  mercy  of  the  Spirits  ena- 
bling thee  thereto.  '^  Eecee  6.  So, 


74^ 7'^nr  Sdints  hv€rU[Utig  Reft,  Chip,  i c»'. 

o.  6-  So,  asic  reipeccschy  duty  kr  ihefiiture,  confidcr  howihou  maift' 

iv\pro\'e ih'iscomfcrtahft doSrine,  which  inuft  be  by  llrongarKi  effectual 
fcrfvfufioH  with  thy  he^rt.  1  irfi,by  way  oi'Dchi^tMion  from  the  foremcn- 
tioned  fins.  Secondly,  by  way  oi Exhortation  to  the  levcral  duties.  And- 
tliefe  are  Cither,  firfl,  Imtrnal,ox  recundly^^Ar/fr^^/.V'irft,  Therefore  ad- 
rnonifhthy/jf^rr  of  its  own  inward  nef;lectsand  confCl^pt^. Secondly,  And 
then  ofthe  neglects  and  TrefpafTci.  in  thy  practice  agninit  this  blcffed  flatc 
of  Reft. Set  home  ihck  fcviral admonhior.s  to  the  quick  ;  Take  thy  heart  as 
to  the  brink  ofthe  bottomlefs  pit,  force  it  to  look  in,  th.eatenthy  fclfwith 
the  thrcatHiH^s  of  the  Word^  tell  it  ofthe  torments  that  it  draweih  upon  it 
feU^  tell  it  what  joys  it  is  madly  rejecting,  force  it  to  promife  thee  to  do  ffv 
'n©  more.and  that  not  with  a  cold  and  heartlcfs  promife^hni  carnclHy  with 
i  m(A\  foiemn  A^cveraticns  and  cnjagemcnts.  Secondly ,  The  wq^hi  and  laft  is, 
:o  drive  on  thy  Soulio  zbo(c  pojttivc  duiicf^  which  are  required  of  thee  in 
relation  to  this  Reft :  As  firft,  to  the  inward  duties  of  thy  heart, ^nd  there 
firftjTo  be  diligent  in  miking  fure  of  this  Reft  :  feconuly,  To  rcjoyce  in 
iho-expeBatmi  ofit.This  is calleda  Ufe  o^Co/ifoUtlcn :  It  is  to  befurchered 
by  firlt  laying  open  the  excellency  ofthe  State:  and  fecondly,thcfY/'r^j>f7  ■ 
oficinitfe'f-,  and  thirdly,  our  own  intereft  in  it :  by  clearing  and  proving 
all  thefe,  and  confuting  allfadning  objertions  tliat  may  be  brouglit  againft 
them :  Thirdly,  So  alfo  for  the  provoking  o'i  Lovc^  ofHope^  and  all  other 
the  Ajfe^ioHs  in  the  way,  before  more  largely  opened, 

And  fecondly,  prcfs  on  thy  heart  aifo  to  all  outward  duties, that  are  to 

be  performed  in  thy  way  to  Reft,  whether  in  worfliip  or  in  chil  conzier- 

^y<«fi'ff»,  whether  publike  or  private,  ordinary,  or  extraordinary-  This  is 

commonly  called,  A  Ufe  oi Exhortation.  Here  bring  in  all  quickning  Con- 

fider  at  ions, ckher  thofe  that  may  drive  thee,or  rhofe  that  may  drawj  which 

\?/orkby  Fear,  or  which  work  by  Deftre  -.Thdn  are  commonly  called 

«•  Jiiotl^es  j  but  above  all  be  fure  that  thou  follow  them  home:  Ask  thy 

heart  what  it  can  fay  againft  them  ;  's  there  weight  in  them  ?  or  is  there 

hot  ?  and  then,  what  it  can  fay  againft  the  duty  •  Is  it.  nccefTary  ?  is  ic 

comfortable  ?  or  is  it  not  ?  when  thou  haft  filenccd  thy  heart, and  brought 

it  to  a  ftand,  then  drive  it  further ;  and  urge  it  to  a  Promife :  As  fuppofe 

it  were  to  the  duty  o{ Meditation',  which  we  are  fpeaking  of :  Force  thy 

felf beyond  thefe  lazy  purpofcs  3  refolve  on  the  duty  before  thou  ftir: 

Enter  into  a  folemn  Cox/r/j^iw/ to  be  faithful^  let  not  thy  i^^^r;  go,  tillic 

have  without  all  halting  and  rcfervations  flatly  promifed  thee.  That  it 

willfall  toche  work  J  writedown  this prow/f,  fhew  it  to  thy  hea*t  the 

nest  time  it  loiters ;  then  ftudy  alfo  the  Helps-  and  Means,  the  Hinde- 

rancesyznd  the  DireEHoas  that  concern  thy  duty.    And  this  is  in  brief 

«  the  cxercife  of  this  Soliloquj,  or  the  Preaching  of  Heaven  40  thy  arm 

Hearty 


SECT. 


M 


m 


-PaitrV.  TheSofntsEverUjling^Ref;,  '747^ 

SECT.  III. 

Off'jfct.  pile  perhaps  thou  wile  fay.  Every  man  cannot  underhand  this        ^-  3- 

-^  Afethod,  this  is  for  Afinijiers  and  Irarned  racn,  every  man  is 
not  able  to  play  the  Preacher.  I  anfwer  theejirfl:,  There  is  not  that  abili- 
ty required  to  this,as  is  to  the  work  of  publike  Preaching- Iiere  thy  thcnghu 
-may  fervcthe  turn,  but  there  rauft  be  alfo  the  decent  ornaments  of  Lan- 
guage; here  is  needful  but  an  honert  underllanding  h<:(ti-t, hnt  there  muft  be 
a  goodprofju/jciation  and  a  voluble  ;«»^«r-hcre  if  thou  mifs  of  the  Alcthod^ 
thou  mayft  make  up  that  in  one  piece  of  Application  which  thou  hafl  neg- 
Jeded  in  another,  but  there  thy  failirgs  are  injurious  to  many,  and  a 
fcandaland  difgracc  to  the  Work  of  Co^  ^thouknoweft  what  will  fit  thy 
-own  heart, ^nd  what  y^r^;/w?«rj  take  bed  wi[h  thy  own  JfectioMs^hut 
-thou  art  not  (o  well  acquainted  with  xh^difpofitions  of  others.     Second-  « 
ly,  I  anfwer  further,  Every  m.in  is  bound  to  be  skilful  in  the  Scriptures  as 
v/ell  as  Minifters '.Kings and  Maj^ilh.'tes,  D(f«;.i7.i8,i9,20.  ^ty^^.i.S. 
And  the  people  alfo,  Bent. 6.6  j^k.  Do  you  thinl:,  if  you  did  as  is  there 
commanded,  Write  it  upon  thy  heart.,  lay  them  up  in  thy  Soul,  bindihem 
upon  thy  hand,  and  between  thine  eies,  meditate  on  them  day  and  night ; 
1  fay,  if  you  did  thus,  would  you  not  quickly-  underhand  as  nuich  as  this  ? 
vSee  P fa.  1. 1. Dent.  I  i.i3.—  6. 6, 7. Doth  not  God  command  thee,to  teach  » 
ihem  ddigenly  tothy  childrenPand  to  talk  of  them  when  thou  fittefl:  in  thy 
iioufe,-'vvhcn  thou  walked  by  the  way, when  rhou  lied  down,and  whenihou 
rifeft  up?  And  if  thou  mud  be  skilled  to  teach  thy  children^much  more  to 
teachthyfelf^anJ  ifthoucand  talk  of  them.toOLhers,why  not  alfo  to  thine 
own  /??*?/-/ /"Certainly  our  unskilfulnefs  and  difabil!ty,ba[iii  in  a  Methodical  « 
and  lively  teaching  ofour  families,  and  of  our  felvcs,  is  for  the  -mod  pare 
tjieeriy  through  our  own  negligence,  and  afui  for  which  we  have  no  ex- 
cufe  :  You  that  learn  the  skil  of  you r Trades  and  Scicnces,mi.ght  learn  this  j[ 
alfo,  if  you  were  but  willing  and  painful. 

And  fo  I  have  done  with  this  particular  o^Solllo^uj. 


SECT.    I'V. 

z.     A  Nother  Hep  to  arife  by  in  our  Contemplation,  is,  from-  this  -fpeak-  *■  fi  4 

X\.  ing  to  our  felves  to  fpeak  to  God ;  Prayer  is  not  fuch  a  Granger  to  * 
this  duty, but  that  ejaculatory  requeds  may  be  intermixed  or  added,  and 
that  as  a  very  part  of  the  duty  it  felf ;  How  oft  doth  Z)^^';^  intermix  thefe  «i 
in  his  Pfalra5,  fomctime  pleading  with  his  Soul,  andfometime  with  God  ? 
ajid  that  in  the  fame  Pfalm,  and  in  the  next  Vcrfes  ?  The  Jpojl/e  bids  us  m 
/peak  to  oui-  felves  in  Pfalms,  and  Hymns,and  no  doubt  we  may  alfo  fpeak 
t-o  God  in  them;  this  keeps  the  Soul  in  mind  of  the  Divine  prefence{\t  tends  ^ 
alfo^  CAceedingly  to  quicken  andraifeit :  fothat  as  God  is  the  hi^lieft 
Objcd  o^omThoftghtsJo  our  viewing  of  him,  and  our  fpeakingtohim, 

E  ccce  2  and 


748  The  Saints  Ever Upng  Re fi.  Chip.  10. 

and  pleading  with  him,  doth  more  elevate  the  Soul,  and  actuate  the  Affe- 
ctions, then  any  other  part  ofAfcdit^tion  cnn  do.  Men  that  are  carelefs  of 
"  their  carriage  and  rpjcches  amongchildren  and  Ideots,  tvjilbe  lobcr  and 
ferious  with  Princes  or  gtave  men  :  lo,  though  while  we  do  bur  plead  the 
cafe  with  oi-:r  feives,  we  are  carclefs  and  unaffected,  yet  when  we  turn  our 
fpeech  to  God,  it  may  Hrikc  us  with  awfulncfs  -,  and  the  Hi/;«f/jand  Afi- 
_-_.    r  ;ey?j  of  him  whom  we  fpeak  to,  may  caufe  both  the  matter  and  words  to 

'/.af'if-'tJii  pierce  the  deeper;  Ifaac  rvent  forth  to  pray  (faith  the  former  Tranflation,) 
ad  Luckndmy'^To  meditate   f  faith  the  latter  •  )  The  Hebrew  Verb,  hv-h  Ptrrxiif  n  Lc. 
Jc  extranJnm;  {\g(^\R'nhhoth^dOra>idum  O"  Afcdit.itidnr».  'I'hc  mcnofG.^i^  both  for- 
Jcclal  tn:  m-     ,.^j^j.  j^p^  later,  who  have  left  their  Altditatiom  on  Record  for  our  view, 
qui    arxus.    j^^yg  [j^Qg intermixed  ^oA7o^«j  and /^r^jTr  ;  fometime  fpeaking  to  their 
own  hearts,  and  fometime  turning  their  fpeech  to  God  :  And  tliou;!)  th.s 
may  feem  an  indiff.*rent  thing,  yet  I  conceive  it  very  futable  and  noceffi- 
ry ,  and  that  it  is  the  highcft  (tep  that  we  can  advance  to  in  the  work. 

Ohjeft.    But  why  then  is  it  not  as  good  take  up  with  Prayer  alone,  and 

fo  fave  all  this  tedious  work  that  you  prefcnbe  us  ? 

a       Anfrs>.  I.  They  are  feveral  duties,  and  therefore  muft  be  performed 

^    both  :  Secondly,  We  have  need  of  one  as  well  as  the  other,  and  therefore 

,    ihall  wrong  oi>f  felves  in  the  neglecting  ofeither.Thirdly.The  mixtuie,as 

in  Mufick,  doth  more  affect ;  the  one  helps  on, and  puts  life  into  theoths-'r. 

Fourthly,  It  is  not  the  right  order  to  begin  at  the  top  ^  therefore  meditati- 

e»^  and  fpeaking  to  our  felves,  (hould  go  before  Prayer,  or  fpeaking  to 

God  i  want  of  this,  makes  Prayer  with  mo(},  to  have  little  more  then  the. 

nameofPraycr,and  men  to  fpeak  as  lightly  and  as  flupidly  to  the  dreadful 

God^  as  if  it  were  to  one  of  their  co»j;7<f»/<7»/,and  with  far  lefs  reverence  and 

3ffection,then  they  would  fpeak  to  an  Angel,  if  he  fhould  appear  to  them, 

yea,  or  to  a  Judge  or  Prince,  if  they  were  fpeaking  for  their  lives  :  and 

.  confequen:ly  their  fuccefs  and  anfwers  are  often  like  their  Prayers.     O, 

fpeaking  to  the  Cfj^ofHf^t/^^  in  Prayer,  is  a  weightier  Duty  then  molt 

are  aware  of 


SECT.  V. 


^»5»      tt  ^T^  He  ^»r;>»// had  a  Cuftom  by  Apoflroj>-hc' s  and  Profopopt£ia*s,  to 

JL  fpeak,asit  wcre,to  An^fls  and  Sdints  departed,  which,  as  it  was  ufed 

by  them,  I  take  to  be  lawful  ^  but  wh-\t  they  fpoke  in  Rhetorical  Fignres.^ 

**  wereintcrpretedby  the  fuccceding  Ages,  tobefpokcn  in /rifl  propriety^ 

and  Do{}ri»aiConc/ufio»s  for  p:2iy'm^  to  Saims  and  Angels,  were  rai fed 

from  their  fpccches  :  therefore  I  will  omit  that  courfe,  which  is  fo  little  n«- 

2  ceffary,  and  fo  fubject  to  fcandalize  the  lefs- judicious  Readers. 

And  fo  mudi  for  the  fourth  part  of  the  Direilion,  by  what  fteps  or  acts 
we  muft  advance  to  the  height  of  this  Work. I  (hould  clear  all  this  by  fome 
Exampksj  but  thatJL  intend  (hall  follow  in  the  end. 

^  CHAP, 


Part  I V.  The  Saints  EverU fling  Refl.  749 


CHAP.    XL 


Some  0^1  chantages  and  Helps  for  raijing  and 
affeflingthe  Soulby  this  Adeditatwn, 


SECT.  I. 

'Ifchly  •,  The  Hfch  pare  of  this  Z);Vf  f/o^i?,  To  fhewyou     ^.  r. 
what  Advfincagcs  you    fhould  tak':,  and  what  Helps  i. "Fetch Help 
you  (hould  ufc  co  make  your  Adeditations  of  Heaven  ^""^"^  Scnfc. 
morequickning,  and  co  make  you  taite  thcfweecncfs 
that  is  therein.    Vor  that  is  the  main  work  chat  I  drive 

at  chrough  all  ;1  hat  you  may  not  flick  in  a  bare  Think-     T>:  coloribiti' 

ina  .but  may  have  che  lively  fenfeof  all  upon  your  hearts :  And  this  vou*J,'*f"/  ?t'..  f" 
willhndeto  be  the  molt  dimcuicpart  orchework-  and  that  ics  calier  antcmmt  kt- 
barely  tothinkof  Hctt'f^  a  vvholedAy,  chen  to  be  lively  and  affectionate  bet,  nfte  Ari- 
inr/jr/efW^^fj  one  quarter  of  an  hour.  Therefore  let  us  yet  a  little  furJ^o^- -'^'^^A'^''^ 
ther  confidcr  what  may  be  done,  to  make  your  thoughts  of  Heaven  co  be  i**^'^  'u^q-''^ 
piercing, afftctmg,  railing  thoughts.  ^  aur-f.t Jim' , fe 

Here  therefore  you  muft  undcrfland,  That  themcer  pure  work  of^hab:t  bi(m.vt:ts 
J/t/r/j  hath  many  difadvantages  with  us,  in  comparifonof  the  work  oN^-f^^f^*^}  *'»- 
ScKfe.   Faith  is  imperfect, for  we  are  renewed  buc  in  part  •,  but  Senfe hath  ^'^^"'"^  [*' 
ics{irength,according  to  the  Arengthofche  flcfh  ;  P^/r^  goes  againft  a  ^JJ^^f^^^^r^''/''^ 
world  of  refinance,  buc  Sxnfe  doth  not.  TXtth  is  fupernacural,  and  there-  c\t  prxdcjlina- 
fore  prone  to  declining, and  to  langnifh  both  in  the  habit  and  exercife/ur-  tiuna  sterna, 
thcr  then  it  is  ftill  renewed  and  excited ;but  fenfeis  natural^and  therefore  ^J',^''^^'^'^ . 
continueth  while  nature  continueth.  The  object  of  Faith  is  far  off;  we  mufl:  S'^Jtlm'te- ' 
go  as  far  as  Heaven  for  our  Joyes  :  *But  the  object  of  fenfeis  clofeat  neamus,  c^c. 
hand  .It  is  no  eafie  matter  to  re  Joyce  at  that  which  we  never  faw,nor  never  Arriba  Con- 
knew  the  man   that  did  fee  it :  and  this  upon  a  raeer  promife  which  is  ':^j-  '^^^'''^f- 
written  in  the  Bible  :  and  that  wh^ri  we  have  nothing  elfe  to  rejoyce  in^  '  iss.""^  ^°* 
but  all  our  fenfibk  comforts  d»  fail  us :  But  to  rejoyce  in  that  whkh  we 
fee  and  feel,  in  that  which  we  have  hold  of,and  poffeffion  already  ^  this  is 
not  difficult.  Well  then,  what  (hould  be  done  in  this  cafe  ?  Why  furc  it  « 
will  be  a  point  of  our  Spiritual  Prudence,  and  a  fingular  help  to  the  fur- 

Eeecc    3  -  thering 


/75G  Th€  saints  Ev€r up r:g  Re jl.  Chap.  11. 


»  j^i.a.i  ibet  thering  of  the  work  of  Faich,  to  caM  in  our  *  Scnfc  to  its  a!li(lance  :  If  wc 

iite  uien:  I'c  *  can  make  u;  fnends  of  tb.cf-  ufual  enemies,  and  make  them  inllrumcnts  of 

'"^.ly  7'T    rairin|:j u?  to  God,  which t:c  the  ufjkl  means  of  tlrawing  us  from  God, 

rt«i^  »';!:/«  w?.!x  ^ '^^'"^^^'^  ^^''  perform  a-vcrycxtelienc  work.  Sure  it  is  both  pofiiblc 

im.ii  un  cc/--''and  lawtull,  yea,  and  rcccfniry  too,  to  do  fomcthing  in  tli:s  kinde  :  for 

pr.  i.tmacog-  God  would  not  have  given  us  either  ourScnfes  thcmfclves,  or  tlieir  ufual 

mtiomcomuf-  ,,bjefts,if  they  might  not  have  been  fcrviccablc  to  his  own  Praife,  and 

c'r'cimoTptoi    ^^^^^  ^^  ^  ''^''^  ""^  ""^  ^'^  ^^^^  a|_)p-ehen!:on  of  hif^her  things ;  And  it  is  very 

fpy/UHob  'ocz/'iConliderable,  how  the  holy  Uhoft  doth  condefcend  in  the  phrafe  ef  Scrip- 

In  cordis  ad-    Cure,  in  bringing  thitigs  down  to  the  reach  ofSenfe  ,-how  he  fcts  forth  the 

mveaii  adiy.ic  excellencies  ofSpjritual  things,.in  vvLords  that  are  borrowed  from  the  ob- 

!iT/'^T'  ieasofSenfe;howhcdcfcribeththcgloryofcRe  new  JernfAlcmAn  ex- 

-videre  gloiam  prcliions  that  might  take  even  with  fieih  ic  Icii" :   As  that  the  Streets  and 

Di'tmv.  valet^  IBuildings  are  pure  Gold/.hat  the  Gates  are  Pearl, that  a  Throne  doth  ftand 

ficut  eft.     scd  in  the  midit  ofit,G''c.  Revel.  2 1 .  and  22.  That  we  fliall  eat  and  drink  with 

r'Slf '^'  Chnftac  his  Table  in  his  Kingdom  j  tJ«t  he  will  drick  with  us  the  fruit  of 

mentl  refplen-  ^^^^  Vine  new,  that  we  fhall  fhincasthe  Sun  in  the  lirmamenc  of  our  Fa- 

<^c'.y;«(7/Wo,tt«tiicr  ;  Thefe  with  moft  other  defcriptions  of  our  glory  are  expreffed,  a$  if 

^d-'yatipfi      it  were  to  the  very  flefh  and  fcnfc  •  which  th'iugh  they  are  all  improper 

H^iiT^?^  ^"^'  ^"^  figurative,  yet  doubtlefsif  fuch  cxpreAions  had  not  been  bcR,  and 

U'.detnmoi  eft  ^^  "^  neceffary ,  the  Holy  Ghoft  would  not  have  fo  frequently  ufcd 

uthi  fh'ijufmo m^them  :  He  that  will  fpcak  to  mans  unJcrftanding, mud:  fpeak' in  mans  lan- 

4"  TAiiombiti      guage,  and  fpcak  that  which  he  is  capable  to  conceive.  .-Vijd  doubdefs  as 

'^^h'^'T^^f^^  .the  Spirit  do[h  fpcak,  To  we  mufl  hear ,  and  if  our  neceflity  caufe  him  to 

jM'is  hima/ii  ncondefcend  in  his  cxpreilions,  it  muft  needs  caiife  us  to  be  low  in  our  con- 

£xerceat,dim-  xeivings.     "j  Thofe  concjcivingj  and  exprellions  wi\ich  we  haveofSpi- 

^Mda  dcfit  ^       rits,and  thing  mcerly  Spiritual, they  ar^  commonly  but  fccond  Notions, 

c^mrchuiAeri-  vvichouc  the  fir  ft :  but  mcer  names  tlut  are  put  into  our  nit'ijth>\  without 

fir.tndi  br>e-      ^"Y  c^^ue  conceivings  ot  the  things  which  they  Iigmtie;,  or  our  conceivings 

.fumpiio :  quia  which  we cxprefs by  thofc  notions  or.  terriis  arc  mecrly  negative-,  what 

cs  reir-is  altif-  things  are  ROt,  ra,t!ier,thea  what  they  are  :  As  when  we  mention  [Spirits] 

jJwx  fri4««  ,  *  we  mean  they  are  not  corporeal  fubltanccs,  but  what  tlicy  arc  we  cannot 

"Vonfi^imitlLT  f^^'»  "^  "^^"^^  ^^^^  ^^'^  ^^^^^  ^^^^'^  '^^^'''{ficf^es  A-i^itnlz  Pdmjt.     h  is  one 

cliquid pojfe  tt  rcafonofChriftsafTumin^and-Continuinp,  our  nature  with  the  Godhead, 

infpiccre  )u-      that  we  might  know  Ivim  the  better,  when  he  is  fo  much  nearer  to  us- 

cunJ^ftmum     ^^^  might  haveiuone  pofitivc  conceivingsof  him  ,  and  io  our  mind«s 

"con^GcmiL    "^"g^t  &v£  famLliat;ity  ,wuh  liim^  wjio  before  was  .^yiceheypod  clicii* 

'  U.i.cif.i.     reach. 

J  lAqnum  eft  .."""'..■ 

mifnifi'ijfe,  &  me  qudifferam  &  vos  qui  judicahltii  homines  c(lc,  if!  ft  fiyobjl^jli.t  diccmur  ndul  ullcrhs 

reqairatis.    Plaro  in  Timan.  idem  In  Epiftola  ad  Vianyf.  monet  ul  cos  tanquam  bji\t(hftm  dxlirUt-,  qui  dc 

'  D'hs  tanquar/;  de  tis  qu/e  mmbus  teneri  &  apprchcndi  pofthit,  certas  ex'tgum  derno'hfti'aiterKi.V.t  in  Thxiane 

ee  mmiae  gf-ttvijjlme  reprehendit  eos  qmd. ambit}oftshttii;'fe ■vsrihsfrumpugnis  &  laxni:  def^'ifh'.itioiiu)tuit- 

7uau,pmicipesfe  myprtim  &  pugnaiitium  dpgi-n.uicn  (pnftitu/vjJ i4e  rebus  if fis  niod  ccriiup^ffiLi!  ftabiiepSJ- 

hilftYmum habc'iM.    Ipfeque [nam deplorar  cxcitaicm  ;  qui  qua  fc 'pr'ius pcrfpicuc  fdrc/^iltimirfty  n^pcr 

umbram  qaidemftbi  uyu^tiam  vifa  cffc  compcrerit :  lit  quorum  aliqunrp  ci)'e  r^nns  fiu'rat  fo-liditiifcM,  c>ihunc 

»mnia  tun  [ems  ac  iiinrus  fommirkm  ima^tes  vmcfcexe. 


P-art  I  V»  ■  The  Sn'ints  EverLillinz  Reft.  75  t- 

But  what  is  my  fcope  m  all  (his  f  is  it  rhac  we  mighc  chink  Heaven  to  be  » 
made  of  Gold  and  Pearl  ?  or  chac  we  iliould  *  PiccureChrift,as  the  Papills 
do,  in  fuch  a  fhape  ?  or  that  we  fhould  chmk  Saints  and  AngeU  do  indeed  ^  ^^.      . 
eac  and  drink?  t  No, rioc  that  weihvuld  cake  the  Spirits  figurative  expref-  ^v/^.^^^ 
fions  to  be  meant  a-ccordiiig  co  ilrict  propriety :or  have  flelhly  conceivings  opifican  banc 
©f  Spiritual  things,  lb  as  to  behevc  tliem  to  be  fuch  indeed  ;  But  thus  ^  tou<^'- ■[■'''»  cffiiio- 
thinkthatto  conceive  or  ipeak  of  them  in  ilrict  propriety,  is  utterly  be-  '^'^^'l^^ivf'^^ 
yond  our  reach  and  capacity    and  therefore,  we  mui\  conceive  of  them  as  ^j.;,/.  J^^. 
we  are  able  ;  and  that  the  Spiric  would  not  havereprcfented  them  in  thefcct/wrf^j^ic  autcm 
notions  co  us^  but  that-  we  have  no  better  notions  to  apprehend  them  by  ^  &jioid.  cro 
and  therefore  that  we  make  ufeof  thelc  phrafes  of  the  Spirit  to  quicken*C"'  3arr.7/;y. 
our  apprchen:ions  and  aftccticns,  but  not  to  pervert  itiem  ,  ana  uie  tlielce^^  ,,^,j  duibJ) ' 
low  notions  as  a  Glafsin  which  \7C  mull  fee  che  things  chcmlelves,though  ^  nonagnofci- 
thercprefentation  be  exceeding  imperfect,  till  we  come  to  ^n  immediate  tiri;)iiiliisoci<- 
and perfect  figJic ;  yet  rtill concluding,  that  thefe  phrafes,  though  ufeiul,«^^j*.<;<';'^^^^^ 
are  but  borrowed  and  improper,  liie  hke  may  be  laid  of  chofe  <^^P^"«^ii<J"S«^;7;J','^«"/i' 
of  God  in  Scripture,  vvl>erein  he  rcprefents  himlelf  in  the  im  perfections  ot  dUcffigic 
Creatures,  asanger,  repenting,  willing  what  fhall  nor  come  co  pais,  ^c.  mfci  pof- 
1  hough  thefe  be  improper,  drawn  from  the  manner  of  men,  yet  there  is  fi'-^'q^eO*^ 
fomewhat  in  God  which  we  can  fee  no  better  yet,  then  in  this  glafs,  and  "sgcyaiJofca- 
which  we  can  no  better  conceive  of,  then  in  fuch  notions,  or  elfc  the  H-oly  ptum  Ugirms) 
Ghofl:  would  have  given  us  better.     I  would  the  judicious  Reader  would*  q.n  cmUa 
(on  the  by)  well  weigh  alfa,  how  much  chrs  conduceth  to  reconcile  us  and  few// A  '/'A 
the  Arminians,  in  thofeancient  and  like  to  be  continuing  Controvcrfics.       ^■'^TT/u'rr-  '^ 

}n.:gn;i.i  n'mi- 
■rum  potcafj.^  efj}  cogmfcitur  :  ^!u'i  .wJcm  fie  f.tde  igiiwatiir.  Fcrntlius  de  abdiris  reriim  caufis, 
cap.  J.  •  t  E;i  qudcfn  &  dc  coynmumbus  jcifibus,  Japae  i>i  D.i  rtbwi  '.fed  in  tifiimon'um  l^ir't , 
noii'vitidiutor'nan  fdfi  :  qnod  fil  fcciindm  D'ivi/i.in,  r-on.  ce'!i;\i  D  vi^im  difvefnieiUin.  T'Siuiilian.U. 
deRefurreft.  Carnls,  cap.  5.  p.  407.  H.tc  omi.i  ,i'j  hum^n'n m  D.um  qiidlta.Uhus  rraHa  fufU,  dn>n 
ddtt-gflrxHfirm'-hv.i^  vcrbi  d'.'fcendit;ti- 1  in  qtmfi  q.ilbtifdm  nobis  ^•tciibn'  faftn,  &  j;ixta  kos pofi^ 
fif  ,  per  ea  qua  mbis  vichia  confficlmus^  ad  fufrru  ijus  nfcendtrt  quandoquc  vAlamits.  Grcgor. 
Moral.  1.  20.  cap.  za. 


^ect:  li. 

I.   /"^O  too  then ;  When  thou  Tetteft  thy  felf  co  meditate  on  the  Joys  ^     §.  2.    ' 

VJfabove,  chink  on  chcm  boldly  as  Scrip[urc  hath  expreiTed  them:  i.  Draw 
Bring  down  thy  conceivings  co  the  reach  of  fenfe.  Excellency  wichout  fa- J^"^®""  f^PF- 
miliaricy,  doth  raorcamaze  thendelighc  us .-  Both  Love  and  Joy  are  pro-  5^^'°^^  ^'^^ 
moted  by  familiar  acquaincancc  :  When  we  go  about  to  think  of  God  and  jj 
Glory  in  proper  conceivings  without  thefe  fpectacles,  v;e  are  loft,  and 
have  nothing  to  fix  our  thoughts  upon  :  Wcfet  God  and  Heaven  fo  far 
from  u«,tbac  our  choughcs  are  ftrxinge,  and  we  look  at  them  asfhings  be- 
yond oar  reach,  and  beyond  our»  line,  and  arc  really  t©  fa^'.  That  which  is 

abors     • 


*.pji  ISCCt 


752  The  Saint i  Everhfling  Re fl.  Chap,  ii* 

a  above  is  nothing  to  us.  To  coi-cci\  e  no  morcoKJcd  and  Glorv,  but  thac 
we  canno:  corxeivc  chem-ar.d  to  apprehend  no  morc,bu:  thac  chey  are  paft 
our  apprclienfion  ■,  will  produce  no  more  love  but  this,  To  acknowledge 
chat  they  are  lb  far  above  us  that  wc  cannot  love  them;  and  no  more 
Joy  but  clu?,  That  they  arc  above  our  rejoycing.  And  therefore  put 
*  Chrift  no  further  fioiii  you,  then  he  hath  put  himfclf,  left  the  Divine 
^  Nature  be  again  inacceilible.  Think  of  Chrift  as  in  our  own  nature 
gloriried-,  think  of  our  fellow  Saints  as  n-,en  there  perfcded^  think  of  the 
*City  and  State,  as  the  Spirit  hnthexpred'ed  it,  (only  with  the  Caution 
and  Limitations  before  mentioned  )  Suppofe  thou  were  now  beholding 
^^thisCity  of  God  ;  and  thac  chou  hadPc  been  companion  with  Johm  in  his 
v'^mibuicim-  ^u^^v^^y  0^  its  Glory  •  and  hadll  feen  the  Thrones",  the  Majefty,  the  Hea- 
fis  ttrrs  luxit-  venlv  Hofts,  the  fhining  Splendor  wliich  he  faw.  Draw  as  itrong  fuppo- 
rioAs  nlumi)  ^fitions  as  may  be  from  thy  fenfe  for  the  helping  of  thy  atfeiftions  :  It  is 
fchiduit^  gri-  lawfull  to  fuppofe  we  did  fee  for  the  prefent,  thac  which  God  hath  in  Pro- 
Tcr^epifZm  P^^cies  revealed,and  which  we  mull  really  fee  in  more  uafpeakabic  brighc- 
fio^,e::b'i'  ncfs  before  long.  Suppofe  therefore  w;ch  thy  felf  chou  hadrt  been  thac 
altimiicmor.1  *Apoftles  fellow-traveller  into  the  Ce'.eLlial  Kingdom  ,  and  thac  thou 
tolluntitr m       [^^^j^^  ("ggj^  ^\i   t.[ie  vai^ts  in  their  white  Robei,  wich  Palms  in  their 

SriSr'  ^'  ^^"<^^  •  ^lippo^^  ^^^^^^  ^^2^ft  ^^'^^'^  -ciiofe  Songs  of  Afofes  and  of 
denfto,e  comj.  the  Lamb  ;  or  didft  even  now  hear  them  praihng  and  glorifying  the 
-jcjlitHYi  quiC'  Living  God:  Jfchou  hadll  feen  thcfc  things  indeed,  in  what  a  rapture 
quid  cur j.nii'  y/ouldft  thou  have  been  ?  And  the  more  feriouily  thou  pucteli:  this 
.  j'^i!,        fiippoliciontothy  felf,  the  more  will  the  Medication  elevate  thy  heart. 

ill  aCjACC/li  Til  1  I  iii-n  i  I  ^ 

wimbnr'it.  al  would  not  have  tnce,  as  the  Papilts ,  draw  them  in  Pi  a  u  res ,  nor 
OmmxilLc  ufe  myllerious,  lignihcanc  Ceremonies  to  rcprefcnt  them.  This,  as 
nonfrigoris      jt  jg  a  courfe  forbidden   by  God  ,  fo  it  would  but  feduce  and  draw 

^^u^invi-  *^^^"  "^^y  ^^'^^'"^  •  ^^^  S^^  ^^^  livelieft  Pidure  of  them  in  thy  minde 
iumio  arvii  thac  pofllbly  thou  canft  ;  meditate  of  them,  as  if  thou  were  all  the  while 
rcqHiefcafU,  beholding  them,  and  as  if  thou  were  even  hearing  the  tLi/k/r/jaks^  while 
ant  at  iurtm  t^QU  art  thinking  of  them  ■  till  tliou  canll  fay,  Mcthinks  I  fee  a  glimpfe  of 
Hr'^ Uciiltt  the  Glory  !  Mcchinks  I  hear  the  fliouts  of  Joy  and  Praifc  /  Rethinks  I 
fituriit  unhts  cvcn  ftand  by  AbralhimdivA  IXiv^l,  Peter  and  /'.//.-/,  and  n.orc  of  thefe 
cmictifiMt  triumphing  Souls !  Methinks  I  even  fee  the  Son  of  God  appearing  in  the 
Lcmooa<i  sum-  clouds,  and  the  World  (landing  at  his  Bar  to  receive  chcir  Doom  ^  Me- 
utpm.ifc-  tj^inks  I  even  hear  him  fay, Cow? jf  hh^'edofmj  FatheA  nnd  even  fee  chem 
'tis;  "^q^ippe  go  rejoycing  into  the  Joy  of  their  Lord  !  my  very  dreams  or'  thefe  things 
cum  ncc  men-  have  deeply  affected  mc  ^  and  fholild  not  thefe  juiX  fuppoficions  affect  mc 
fibnsfuh  rw'ic^much  more?  What  if  I  had  feen  with  P^«/,  thole  unutterable  things? 
Lufix  defer-  ftiould  I  not  have  been  exalted  fand  that  perhaps  above  mcafurc  )  as 
fol'pzr  hoY-imm  well  as  he?  What  if  1  had  flood  in  the  room  of  ^rf/j/^f^i,  and  feen  Heaven 
ttimtriia  At-   opened,  and  Chrift  fitting  at  the  right  hand  of  God?  Surely  thac  one 

curraty  ant 

in twttem luxfugatu concedit',  Habet populos qules  Uta,fedcs tenet placidtiS)  kbifo^s {tatumr.s  medio fm 
alvei proYHmpeMiiemergtt,  &  rtuico  per  iiittnj.xU.i  ctiCHittijitHOJiiflexib!<sLil}':tur^  tit  inora  ti.ifceatium 
pM  f'timinum  divhiatifr,  Cyprian,  dc  lau4c  Martyr. 

.fight 


Part  I V.  The  Saints  EverUfiing  Refl.  753 

fight  was  worth  the  fuffering  his  ftorm  of  (lones.  O  that  I  might  but  fee 
what  he  did  fee,  though  I  alfo  fuffercd  what  he  did  fufFcr  /  What  if  I  had 
feen  fuch  a  fight  as  Michaiah  faw  ?  The  Lord  fitting  ttpon  his  Throne^  and 
aU  the  Bofis  of  Heaven  ftanding  on  hu  right  hand  And  on  his  left :  Why  thefe 
men  of  God  did  fee  fuch  things  j  and  I  ftiall  (hortly  fee  far  more  then  ever 
they  faw,  till  they  were  loofed  from  this  flefti,as  I  muft  be.  And  thus  you 
fee  how  thefamiliar  conceiving  of  the  State  of  Blcfrcdnefs,  as  the  Spirit 
hath  in  a  condefcending  language  exprefled  it,  and  out  ftrong  raifingof 
fuppofitions  from  our  bodily  fenfes,  will  further  our  AfFedionsin  this  I 
Heavenly  work. 


SECT.   III. 

n 

2.  *^  here  is  yet  another  way  by  which  we  may  make  our  fenfes  here  ««  ^'  5» 

1    ferviceableto  us  ^  and  tbat  is,  by  comparing  the  objeds  of  Senfc  oj^Sj^^^^ 
with  the  objedsof  1  aith  ^  and  fo  forcing  Scnfe  to  afford  us  that  Medium^  Scnfe  with 
from  whence  wcmay  conclude  the  tranfcendent  worth  of  Glory,  By  ar-  obj^as  of 
guing  from  fenfitive  delights  as  from  thelcfs  to  the  greater.  And  here  for  Fuch. 
your  further  affiftancc  I  fhallfurnifh  you  with  fome  of  thefe  comparative 
Arguments.  ^ir  i  f 

And  firft.  You  mufl  ftrongly  argue  with  your  hearts,  from  the  corruptet^,J^^^,"|^" 
delights  of  lenfual  men.  Thmk  then  with  your  felvcs,  when  you  would  be  ^ho  have 'the 
fenfible  of  the  Joys  above ;  Is  it  fuch  a  delight  to  a  finner  to  do  wickedly  ?  Spirit  of  the 
and  will  it  not  be  delightful  indeed  then  to  live  with  God  ?  *  Hath  a  very  v.orld,  are  fo 
drunkard  fuch  delight  in  his  cups  and  companions,  that  the  very  fears  dcfuous  to  fee 
of  damnation  will  not  make  him  forfakethem  }  Hath  the  bruitifh  whore-  Kin£r,at^icaft 
mafter  fuch  delight  in  his  whore,  that  he  will  part  with  his  credit,  and  inallhisor- 
efiate,  and  falvation,  rather  then  he  will  part  with  her  ?  Sure  then  there  namcntsand 
are  high  delights  with  God  1  If  the  way  to  Hell  can  afford  fuch  plea-  pW*  ^<^- 
fuie,wbat  are  the  pleafures  of  the  Saints  in  Heaven?  if  the  covetous  ^^^^  fi,ouIi 

they  (defirc 
tofecChrJft)  Into  whom  the  drops  of  the  quickning  Spirit  of  the  Godhead  hathinftillcd,  and  whofo 
heart  he  haih  wounded  with  a  Divine  Love  to  Chrjft  tiic  Heavenly  King  i  They  are  enchained  in  thac 
Beauty  and  unfpeakablc  Glory,  in  that  incorruptible  fplcndor,  and  incoinprchenfiblc  Riches  of  the 
true  and  eternal  KingJ  Chrift  ;  with  defire  and  longingt  after  whom,  they  arc  wholly  taken  up,  be- 
ing wholly  turned  to  him,  and  long  to  attain  that  uncxprclliblc  Blcflednefs,  which  by  the  Spirit  they 
behold  J  tor  the  fake  of  which,  they  cftecm  all  the  Beauty,  and  Ornaments,  and  Glory,  and  Riches, 
and  Honour  of  Kings  and  Princes,  but  as  nothing  :  for  they  are  wounded  with  the  Beauty  of  God, 
and  the  Heavenly  Life  of  immortality  hath  dropped  into  their  Sou]s;II>'20  do  they  wifli  for  tlie  Love  of 
thcHacvenlv  King,&  hav-ng  him  alone  before  their  eyes  in  all  their  defircs,thty  rid  themfcivcs  bv  kim, 
of  all  worldly  Love,  and  depart  from  all  terrene  Engagements,  that  lo  they  may  ftill  keep  that  defirc 
alone  in  their  hearts,JWi?c.r/7/<j  Bomil.  <{.  a.*  ^ux  trge  nos  angu  vcftWia^xiiiorumjiHre  abf)nih'tHm-,  bajus 
mioidi  fcqiii  >i.infragtHm,ut4eprafentispfti  infu/tmiu^fiy  im^ia  tyran-iuJtis  ftrre dommumi&  /ton  mms 
coniolriVe  ad  S-inClerum  fduitatcm,  ad  afigciorum  fiCHt.ittm  ,  nd  fokmiUtatem  [Kpcrnn  Utiti^c,  d>  iid  fu^ 
cuHditatem  con'emphxt'ivx  vitx^  nt  pojjimus  pitrarc  i/ij/otentius  domin'h  &  -^idae  jHptrabundnjiUi  dnntiAi 
htfULUii  tjus  ?  Bernard,  dc  prjcmio.pat.Ca-lefl-. 

1-ffff  man 


754  ^^^  Saints  EverUflwg  Reft.  Chap.  1 1  • . 

man  hath  fo  much  pleafure  in  his  wealth,  and  the  ambitious  man  in  power 
and  titles  of  honour- what  then  have  the  Saints  in  the  everlafting  treafures? 
and  what  pleafure  do  the  Heavenly  honours  afford,  where  we  (hall  be  fet 
above  principalities  and  powers,  and  be  made  the  glorious  fpoufe  of. 
Chrift?  What  pleafure  do  the  voluptuous  finde  in  their  fenfual  courfes? 
how  clofcly  will  they  follow  their  Hunting  and  Hawking,and  other  recre- 
ations from  morning  to  nightPHow  delightfully  will  they  fit  at  their  Cards 
and  Dice,  hours,  and  daies,  and  nights  together  ?  O  the  delight  that  rauft 
needs  then  be,  in  beholding  the  face  of  the  Living  God,  and  infinging 
forth  Praifes  to  him  and  the  Lamb  1  which  muft  be  our  recreation  when  we. 
come  to  our  Reft  ! 


SECT.    IV. 

^•4-        2. /^^Ompare  alfo  the  delights  above,  with  the  lawful  delights  of  mode- 

ll,dTulr'nJ^      ^^^^^  ^^"^"'  "^^'"^  ^'^^  ^^y  ^^*^'  ^^"^  ^^"^  ^5  ^^^^  ^^  ^y  ^^^^ 

u-.bilaiu,  ios  dt  when  I  am  hungryPefpecially  ,as  Ifaac  faid,that  which  my  foul  loveth?  that 
|.W;#  Ci£lcp   which  my  temperature  and  appetite  do  incline  to  ?  What  delight  hath  the 
jubUarc  run  d:-  taftein  fome  pleafant  Fruits  ?  in  fome  well  relifhed  meats  ?  and  in  divers 
bemiii,  q^od^^^  Junkets?  O  what  delight  then  muft  my  foul  needs  have  in  feeding  upon 
fltc.rre  nonyof-  Chrift  the  living  bread?  and  in  eating  with  him  at  his  table  in  his  King- 
fimui  ?  Lt      dom  r  Was  a  mefs  of  pottage  fo  fweet  to  Efau  in  his  hunger,that  he  would 
^Htm  decct  ip  buy  them  at  fo  dear  a  rate  as  his  birth-right .'  How  highly  then  ftiould  I 
^'*%\b°i  '"d'    "^^'"^  ^^'^  never- per  idling  food?  How  pleafant  is  drink  in  the  extremity  of 
»w?  £f '^ D:-  ^^'''^  ^  ^^^  delight  of  it  to  a  man  in  a  feaver  or  other  drought,  can  fcarce- 
umfari  nonpe-  ly  be  expreffcd :  It  will  make  the  ftrength  of  Sampfo»  revive:  O  then  how 
m,  &  tame    delightful  will  it  be  to  my  foul  to  drink  of  that  fountain  of  living  water, 
noidebcs,  quid  which  who  fo  drinks  (hall  thirft  no  more?So  pleafant  is  wine,and  fo  refre(h- 
ifcf  ?  Au-    ^"S  ^0  t^c  fpirits,  that  its  faid  to  make  glad  the  heart  of  man :  How  plea- 
guft.  inPf.?4.  fant  then  will  that  wine  of  the  great  marriage  be  ?  even  that  wine  which 
si  c»n[idirm»s  our  water  was  turned  into?that  beft  wine  which  will  be  kept  till  then.'How 
qutt  &  qtuMA  delightful  are  pleafant  odors  to  our  frael  ?  How  delightful  is  perfeft  Mufick 
^itlsdXulT'  ^^  ^^^  ^^'^  ^  ^^^  delightful  are  beauteous  fights  to  the  eye  ?  fuch  as  curious 
in  die  judicii,    pi^ures :  fumptuous,  adorned,  well-contrived  buildings ;,  handfomc,  ne- 
qua  &  quoiUii  ccflary  rooms,  walks,  profpeds  ^  Gardens  ftored  with  variety  of  beaute- 
g«*  ?iob>s  pro-  qus  and  odoriferous  flowers  ^  or  pleafant  Medows  which  are  natural  gar- 
^xV^'^nr^  '  dens?  O  then  think  every  time  thou  feeft  or  remembreftthefe,  what  a  fra- 
tmi'a'qui\i'  S^'^"^  fmel  hath  the  pretious  ointment  which  is  poured  on  the  head  of  our 
itit:tr  m  term-  glorified  Saviour,  and  which  muft  be  poured  on  the  heads  ofall  his  Saints? 
Terrenii  nm^  which  will  fill  all  the  room  of  heaven  with  its  odor  and  perfume?  How  de- 
fuhpntuh    .    lightful  is  the  Mufick  of  the  Heavenly  Hoft?  How  pleafing  will  be  thofe  re- 
TAtl'^mmaa  ^^  beauties  above  ?  and  how  glorious  the  building  not  made  with  hands  ? 
f»,idM  efty  m:i  and  the  houfe  that  God  himfclf  doth  dwell  in  ?  and  the  walks  and  pro- 
I  ubjiiium.Gic-  fpedsin  the  City  ofGod?  and  the  beauties  and  delights  in  the  celcftial 
gox.iniioml.  Paradife  ? 


I 


Part  I  V«  The  Sdints  EverUfling  Refi.  75  5 

Paradifc  ?  Think  fcrioufly  what  thefc  muft  needs  be.  The  like  may  be  faid 
of  the  delight  of  the  fenfe  of  reeling,  which  the  Philofopher  faith  is  the 
grcateftofall  the  reft. 


SECT.  V. 

3 .  /^ompare  alfo  the  delights  above,  with  the  delights  that  are  found  in  «    $.  5. 

^  natural  knowledge  :  This  is  far  beyond  the  delights  of  fenfe  ;  and  Ceuim  i)«rum 
the  delights  ofHearen  are  further  beyond  it.  Think  then,  can  an  y^rc/?»- ^  ""^"*  ^^* 
medes  be  fo  taken  up  with  his  Mathematical  invention,  that  the  threats  of  Tucii'^m-vsi 
death  cannot  take  him  off,  but  he  will  dye  in  the  midft  of  thefe  his  natural  fit  amicus :  in- 
contemplations  ?  Should  I  not  much  more  be  taken  up  with  the  delights  of  ?«''  ^I'ito »« 


pleafure  is  it  to  dive  into  the  fecrets  of  nature  ?  to  ut  a  vtvtiuibui 
finde  out  the  myfterie  of  Arts  and  Sciences  ?  to  have  a  clear  underftand-  '"<'>^*«  •  ut 
ing  in  Logick,  Phyficks,  Metaphyficks,  Mufick,  Aftronomy,  Geometry,  /^""^  Arifto- 
&c  flf  we  make  but  any  new  difcovcry  in  one  of  thefe,  or  fee  a  little  more  ^/   /i  ^°^  "*' 
then  we  faw  before,  what  lingular  pleafure  do  we  finde  therein?  Why  dtitum^^  i^ 
think  then  what  high  delights  there  are  in  the  knowledge  of  God  and  doitumjqued 
Chrift  his  Son.  If  the  face  of  humane  learning  be  fo  beautiful,  that  fcnfual  '■'^'*^.  f?''*'» 
pleafures  are  to  it  but  bafe  and  bruitifti :  how  beautifu'Ithen  is  the  face  of  "^j""""  ^ 
God  ?  When  we  light  of  fome  choice  and  learned  Book,  how  are  wc  taken  It  AdEus  • 
with  it  ?  we  could  read  and  ftudy  it  day  and  night ;  we  can  leave  meat,and  Homim  doa» " 
drink,  and  fleep  to  readeit  -.what  delights  then  are  there  at  Gods  right  ^"'^^'^^  quanAa 
hand,  where  we  (hall  know  in  a  moment  all  that  is  to  be  known.  ^'  laqtitudumy 

qu.indo  taccH- 

Grynarus  Jn  Aphorjfmis.  *  Terunttmegnum  Mel.1nclh9n.cm  cbcerefoljrum.  Ken  credere  fci;i  unjvcr'^d 
CermaniartpmripeJJe  ullum,qni  u?iic.iminleri.impaii'timin  Ariftoiclis  Organo  relte  inttll  rm  C»fn 
hxc  tromiljio  compUbUur,  quid  irimiis  ?  qunics  erimu'i  ?  J^<e  henavi  iUo  regno  acteptuyi  I'umus  aui 
Chrifte  ma,  kme pro  nobis  tale  jam  pgms  accepmus?  ^Hialis  irit  Spiritus  homims  nuaum  mnino  'hkens 
xitium,  rue  Jub  quo  jacdit,  nee  cui  cedat,  nee  co'itra  quod  dimittn,  p/tcatiffim.t  virtute  »;  r felt  us,  "Berum  Hi 
tmnium  quanta,  t  quam  fpeciofa  \  qu.mcertn  fcicniia  \  fine  errors  aUquo  vellabore  ?  ubi  Dei  f.ipiem'ia  de 
ipfo  fuofonte pot ubitur  cum  fumm.i  feclicit^tc  fine  uUa  difficult att  ?  Auguft.dc  Civitar.  1.  22.  c  14.11 
Defxlicitate  inter  libros  commorantjs.  Lege  Stnzcimfuazij^me  diJfereiUiin,  Li.  de  brcYit.Vit.  c.  14   i< 


SECT.  VI. 


4.  r^Ompare  alfo  the  delights  abovc,with  the  delights  of  Morality,  and  ^ 
^^  of  the  natural  affedions  :  What  delight  had  many  fober  Heathens  ** 
in  the  rules  and  Pradice  of  Moral  duties  ?  fo  that  they  look  him  only  for 
an  honeft  man,  who  did  well  through  the  loveof  Vertue,  and  not  only  for 
fear  of  punifhment  ?  yea,  fo  highly  did  they  value  this  moral  Vertue,  that 

Fffff2  they 


$.<5. 


75^  The  Saints  EverUfihg  Refl,  Chap.  1 1 . 


they  thought  the  chief  happinefs  of  man  confiftcd  in  it.  Wh^'  think  then, 
what  excellency  there  will  be  in  that  rare  pcrfedion  which  we  (hall  be 
raifed  to  in  heaven? and  in  that  uncreated  perfeAion  of  God  which 
tt  we  (hall  behold  ?  what  fwcetnefs  is  there  in  the  excrcifc  ofnatural  Love  ? 
whether  to  Children,  to  Parents,  to  Yoakfellows,  or  to  Friends  ?  The  de- 
light which  a  pair  of  fpecial  faithful  friends  do  lind  in  loving  and  enjoying 
one  another,  is  a  moft  pleafing,  fweet  delight  .•  It  feemed  to  the  Philofo- 
phers  to  be  above  the  delights  of  Natural, of  Matrimonial  friendlhipiand  I 
think  it  feemed  fo  ro  DAvid  himfelf,  fo  he  concludes  his  Lamentation  for 
him;  J  Amdiftrefe^for  thee^my  yrotherjonathan^  verj^leafant  hufi  thoH 
....    been  fi^to  wf ,  thy  love  to  me  was  wonder fu  I, fajfing  the  love  of  women,  2  Sam. 
^AHciTuT    1-26.  YcA,  the  foul  of  fo«4r^^^«  did  cleave  to  Z)4W.  Even  Chrill  him- 
c^m':,  tbifecn-  fclf,  as  it  feemeth,  had  fome  of  this  kind  of  Love,  for  he  had  one  Difciple, 
tdi  civiumfii-  whom  he  efpecially  loved,  and  who  was  wont  to  lean  on  his  breaft  •,  why 
fj^orum  i  ibi    [i^jpjj^  f {^gn,  if  tlw  delights  of  clofe  and  cordial  friendHiip  be  fo  great,  what 
tlitprg^i"'  ^^I'ght  ^^1'  ^^  ^^^^  '"  ^^^^  frienddiip  of  the  moft  High  ?  and  in  our  mu- 
>iati$iiii  bujus  tual  amity  with  JefusChrift?  and  in  the  deareft  love  and  confortwith 
iriji'tUborc  n-  the  Saints?  Surely  this  will  be  a  dofcr  and  ftridcr  friendftiip  then  ever 
dcitdiiuTii  ibi  ^2l%  betwixt  any  friends  on  earth  ^  and  thefe  will  be  more  lovely  andde- 
^p'^.fif  fine    ^j^jjjjg  ft-jends  then  any  that  ever  the  Sun  heheld ;  and  both  our  affcdions 
(i,u  labej  fere-  to  our  Father,  tnd  Our  Saviour,  but  elpecially  his  aneaion  to  us  will  be 
iiitAsftneiMb:.  fuchasherewe  never  knew  ^  as  fpirits  are  fo  far  more  powerful  then 
Augua.m     **flefli,  that  one  Angel  can  dell:roy  anHofl:,  foalfo  are  their  affedions 
Johan,  moTt  ftrong  and  powerful,  we  fhall  then  love  a  thoufand  times  more 

flrongly  and  fweetly  then  now  we  can  ;and  as  all  the  Attributes  and  Works 
of  God  are  incomprehenfiblc,  fo  is  the  attribute  and  work  of  Love- He  wili 
love  us  many  thoufand  times  more,then  we  even  at  the  perfedeft  arc  able 
IQ  love  him,what  joy  then  will  there  be  in  this  mutual  Love  ? 


SECT.     VII. 

5.  A^Compare  alfo  the  Excellencies  of  heaven  with  thofe  glorious  works 
"      V-Jof  the  Creation  which  our  eies  do  now  behold  •,  What  a  deal  of  wif- 

dom,  and  power,  and  goodncfs  appeareth  in  and  through  them  to  a  wife 
Pfal.  jz.4,f .  Obferver  ?  What  a  deal  of  the  Majefty  of  the  great  Creator  doth  (hine  in 
Pfal.i  ii.i.  the  face  of  this  fabrick  of  the  world  ?  furely  his  Works  are  great  and  admi- 
Pfal.  14^.  6->  rable,  fought  out  of  them  that  have  pleafurc  therein^  This  makes  the  ftudy 
\\  &^'^°'"'  ofnatural  Philofophy  fo  pleafant,  becaufe  the  Worksof  God  are  fo  excei- 
Plal.  13^.4/  'cnt  ;  Whatrareworkmanrtiip  isin  thebody  ofaman  ?yea,  in  the  body 
f.-,(>t&e.  of  every  beaft  ?  which  makes  the  Anatomical  ftudies  fo  delightful ;  what 
job  3  6.  »4,  excellency  in  every  plant  we  fee  ?  in  the  beauty  of  Flowers?  in  the  nature, 
»^*^  *  diverfity  and  ufe  of  Herbs?  in  Fruits,  in  Roots,inMinerals,and  whatnot  ? 

But  efpecially  if  we  look  to  the  greater  works^  if  we  confider  the  whole 

body  of  this  earch,  and  its  creatures,  and  inhabitants  ^  the  Ocean  of 

waters. 


Part  I V.  The  Saints  EverUfling  Reft7  737 


waters,  with  its  motions  and  dimenfions,  the  variation  of  the  Searons,and 
of  the  face  of  the  earth  ;  the  entcrcourfe  of  Spring  and  Fall,  of  Summer 
and  Winter  J  what  wonderful  excellency  do  thefc  contain?  Why,  think 
then  in  thy  meditations,if  thefe  things  which  are  but  fervants  to  finful  man, 
are  yet  fo  full  of  my  fterious  worthy  what  then  is  that  place  where  God 
himfelfdoth  dwell  ?  and  is  prepared  for  the  Juft  who  are  perfeded  with 
Chrift  ?  When  thou  walkeft  forth  in  the  Evening,look  u  pen  the  Stars,how 
they  gliflen,  and  in  what  numbers  they  befpangle  the  "Firmament  ;  If  in  j;^c/wt^r« 
the  day  time,look  up  to  the  glorious  Sun^  view  the  wide  expanded  encom-  d.i  Rex  vcri- ' 
parting  heavens,  and  fay  to  thy  felf.  What  glory  is  in  the  leaft  of  yonder  '•">  ^fv  c/m- 
Stars?  whatavaft,  whatabrightrefpendent  body  hath  yonder  Moon, '";^'''^'S'"'^^ 
and  every  Planet?  O  what  an  unconceivable  glory  hath  the  Sun  ?  Why  all  ^a'lklu/^^ 
this  is  nothing  to  the  glory  of  Heaven^  yonder  Sun  muft  there  be  laid  afide  Vit.i  aumita!. 
as  ufelefs,  for  it  would  not  be  feen  for  the  brightnefs  of  God  :  I  (hail  live  Aug.  Dc  Cir. 
above  all  yonder  glory,  yonder  is  but  darknefs  to  the  luftre  of  my  Fathers  ^^'* 
Houfe,  I  (hall  be  as  glorious  as  that  Sun  my  felf;  yonder  is  but  as  the  wall 
of  the  Palace-yard  ;  as  the  Poet  faith, 

Ifi»  Heavens  outward  Court  fuch  beauty  be^ 

What  is  the  GUry  which  the  Saints  do  fee  ? 

*  This  moncch 
So  think  of  the  reft  of  the  Creatures :  This  whole  earth  is  but  ray  Fathers  ot  Ap,u  (m 
footfiooli  this  Thunder  is  nothing  to  his  dreadful  voice-,  thefe  winds  are  ^.^^"^''  Chnrt 
nothing  to  the  breath  of  his  mouth  :  So  much  wifdom  and  power  as  ap-  ^j^;.^  'lufurrc- 
peareth  in  all  thefe  •,  fo  much,  and  far  much  more  grcatnef«,and  goodnefs,  aion  moncth) 
and  loving  delights  ihall  I  enjoy  in  the  adual  fruition  of  God.  Surely,  if  is  the  Hrft 
the  Rain  which  rains,  and  the  Sun  which  fliines  on  the  juft  and  unjuft,  be  "^<="^th'"  i^'^- 
fo  wonderful  •  the  Sun  then  which  muft  (hine  on  none  buc-Saints  and  An-  joycctValUhc 
gels,  tRuft  needs  be  wonderful  and  ravilhing  in  glory  * .  Cramres,  this 

cloatlieth  the 
naked  trees  ;  it  ©pencth  the  earth  :  it  c;hildetli  every  living  thini!;.  This  is  the  fir  ft  moneth  of  Chri- 
ftlans,  even  the  time  of  t!ieRefurre£Vicn,  when  their  bodies  (lull  be  glorified,  by  thu  Light  which 
now  lies  hid  within  them,  that  is  the  Spirit,  which  then  will  be  to  them  both  cloathing,  iweac  and 
drink,  and  Joy,and  Peacc,and  Ornaiiicnt,  and  eternal  Life.  Maciuvts  Homil.  <{. 


SECT.    VIII. 

6.  /^  Ompare  the  things  which  thou  Qialt  enjoy  above,  with  the  excel- ,»     <  g^ 

^  lency  of  thofe  admirable  works  of  Providence,  which  God  doth 
exercifc  in  the  Church,  and  in  the  World.  W^hat  glorious  things  hath  the 
Lord  wrought  ?and  yet  we  ftiali  fee  more  glorious  chcn  thefe.  Would  ic 
not  beanaftonifhing{ight,to  fee  the  Sea  Pandas  a  wall  on  the  right  hand, 
and  on  the  left, &  the  c'rvLand  appear  in  rhernidft,and  the  people  of  7/r;?f/ 
pafs  fafely  through,and  Pharaoh  and  his  people  fwallowed  up  ?  what  sf  we 

Fffff    3  Ihould 


758  Tbt  Sdnts  EverUfthg  Refl.  Chap,  it; 


(hould  fecbuc  fuch  a  fight  now?If  wc  had  fccn  the  ten  Vbgueso( ty£gjpt^ 
or  had  feen  the  Rock  to  gufli  forth  llrcams,  or  had  feen  Manna  or  quails 
rained  down  from  Heaven,  or  had  feen  the  Earth  open,  and  fwallow  up 
the  wicked,  or  had  feen  their  Armies  llain  with  Hailftoncs,  with  an  Angel, 
or  by  one  another.  Would  not  all  thefe  have  been  wondrous,  glorious 
fights?  But  we  fhall  fee  far  greater  things  then  thefe.  And  as  our  fights  (hall 
be  more  wonderful,  fo  alfo  they  fliall  be  more  fweet  :  There  fhall  be  no 
blood  nor  wrath  intermingled  ^  we  (hall  not  then  cry  out  as  'David^  Wh$ 
canflattci  before  this  Holj  Lord  God  ?  Would  it  not  have  been  an  aftonifli- 
ing  fight, to  have  fccn  the  Sun  ftand  Ihll  in  the  Firmament  ?  or  to  have  feen 
AhAi:.  Dyal  go  ten  degrees  backward  ?  Why  we  (hall  fee  when  there  (hall 
be  no  Sun  to  (hinc  at  all  ^  we  (hall  behold  for  ever  a  Sun  of  more  incom- 
parable brightnefs.  Were  it  not  a  brave  life,  if  we  might  ftill  live  among 
wonders  and  miracles  ?  and  all  for  us,and  not  againft  us .'  if  we  could  have 
drought  or  rain  at  our  prayers,  ?isEUas  ?  orifwc  could  call  down  fire 
from  Heaven  to  dcftroy  our  enemies  ?  or  raifc  the  dead  to  life,  as  Elijha  ? 
or  cure  the  difeafcd,  and  fpeak  flrange  languages,  as  the  Apofilcs  ?  Alas, 
thefe  are  nothing  to  the  wonders  which  we  (hall  fee  and  poflefs  with  God! 
and  all  thofe  wonders  of  Goodnefs  and  Love !  We  (hall  po(refs  that  Pearl 
and  power  it  felf,  through  whofe  vertue  all  thefe  works  were  done  ^  wc 
(hall  our  felves  be  the  fubjeAs  of  more  wonderful  mercies  then  any  of 
thefe.  JonM  was  raifed  but  from  a  three  daies  burial,  from  the  belly  of  the 
Whale  in  the  deep  Ocean  j  but  we  (hall  be  raifed  from  many  years  rottcn- 
nefsandduft-,  and  that  duft  exalted  to  a  Sun- like  glory;  and  that  glory 
perpetuated  to  all  eternity  What  faift  thou,Chri(lian,Is  not  this  the  grcat- 
cft  of  miracles  or  wonders?  Surely , if  wc  obferve  but  common  providences, 
the  motions  of  the  Sun,thc  Tides  of  the  Sea,  the  (landing  of  th^  Eartb,thc 
warming  it,  the  watering  it  with  Rain  as  a  Garden,  thekeeping  in  order 
a  wicked  confufed  world,  with  multitudes  the  like ;  they  are  all  very  admi- 
rable :  But  then  to  think  ofthc»y;o«  of  God,  of  the  Vifion  of  the  Divine 
Majefty,  of  the  comely  Order  of  the  Heavenly  Hofl:^  what  an  admirable 
fight  muft  that  needs  be  ?  O  what  rare  and  mighty  works  have  we  feen  in 
Britain  in  four  or  five  years  ?  what  changes  ?  what  fubduing  of  enemies  ? 
what  clear  difcovcries  of  an  Almighty  ArmPwhat  magnifyingof  weaknefs? 
what  calling  down  of  ftrcngth  ?  what  wonders  wrought  by  moft  impro- 
bable means  ?  what  bringing  to  Hell,  and  bringing  back  ?  what  turning  of 
tears  and  fears  into  fafety  and  Joy  }  fuch  hearing  of  earneft  prayers,  as  if 
God  could  have  denyed  us  nothing  that  we  asked  ?  All  thefe  were  won- 
derful heart-raifing  works.  But  O,  what  are  thefe  to  our  fiill  deliverance  ? 
to  our  final  oonqueft?  to  our  eternal  triumph  ?  and  to  that  great  day  of 
great  things  ? 


LCT. 


Part  I  ¥•  The  Saints  EverUfling  Reft.  759 

SECT.   IX. 

7.  /^^orapare  alfo  the  Mercies  which  thou  (halt  have  above,  with  thofc  a    §.9. 

^particular  Providences  which  thou  haft  enjoyed  thy  fclf,  and  thofe  Temporalis  vii 
obfervable  Mercies  which  thou  haft  recorded  through  thy  life.If  thou  be  a  ^^  ^terfu 
Chriftian  indeed,  I  know  thou  haft,if  not  in  thy  Book,  yet  certainly  in  thy  ]°„'^/J^tadice!h 
Heart,a  great  many  precious  favours  upon  record.The  very  remembrance  da  potius 
and  rehearfal  of  them  is  fweet :  How  much  more  fweet  was  the  adual  en-  quam  yita. 
joyment  ?  But  all  thefe  are  nothing  to  the  Mercies  which  are  above.  Look  ^P.f^  tmm  qu(i' 
over  the  excellent  Mercies  of  thy  Youth  and  Education  ^  the  Mercies  of  ^fi^t'cmHpti^ 
thy  riper  years  or  age^  the  mercies  of  thy  profperity,  and  of  thy  adverfity:  om,  qud  eft 
the  mercies  of  thy  feveral  places  and  relations ;  are  they  not  excellent  and  ^tH^d  qiaA 
innumerable?  Canft  not  thou  think  on  the  feveral  places  thou  haft  lived  in,  f';olixnas  mor- 
and  remember  that  they  have  each  had  their  feveral  mercies  ?  the  mercies  ^//J^^^^*  X 
offucha  place,  and  fuch  a  place  ^  andallofthem  very  rich  and  engaging  cerc,veiqm 
mercies?0  how  fweeet  was  it  to  thee,when  God  refolved  thy  laft  doubts?  meU.'^us  ca- 
when  he  overcame  and  filenced  thy  fears  and  unbelief  ?  when  he  prevent-  f^yefufficit  U- 
cd  the  inconveniences  of  thy  life,  which  thy  own  counfel  would  have  caft  i['*J[s"qu"nta. 
thee  into  ?  when  he  eafed  thy  pains  ?  when  he  healed  thy  ficknefs,  and  raif-  f^t  g^vid'ia  ? 
cd  thee  up  as  from  the  very  grave  and  death  ?  when  thou  prayedft,  and  Aagdorum 
Weptft,  as  Hezekiah,^nd  faidft.  My  dales  Are  cut  iff,  I/ha/ho  to  the  gates  of  chonsinteYejfe,^ 
the  grave  1 1  Am  def  rived  of  the  re  ft  due  of  mj  years  :  /  faid  I  Jhall  not  fee  the  ''rlfyjrjll,  J^t 
Lordy  even  the  Ltrd  in  the  Land  of  the  Livings  I  (Jjall  behold  man  no  more  mt  co'iditorii 
ypith  the  Inhabitants  of  theWor  Id.  Mine  age  is  departed  and  removed  from  me  njfi'hrc  ;/»■<<- 
as  a  Shepherds  Tent :  I  have  cut  offlil^e  a  Weaver  mj  life-.  He  iviUcut  me  of  f'-''^'^^'^  ^-* 
with  fining  ficknefs  ^  from  day  to  day  wilt  than  make  an  end  ofme,&c.     Tet  ^"  j!!'/!]^!^ 
did  he  in  love  to  thy  foul  deliver  it  from  the  pit  of  corruption,  and  cafl  thy  ftns  fcrimim  limett 
hehind  his  back^:  andfet  thee  among  the  t^ving.,  to  praife  him  as  thou  doji  this  vldr,e,  nnlh 
day  :  Thatthe  fathers  to  the  children  might  make  kpown  his  Truth  :  The  mrt':s  dulors 
Lord  rvas  ready  tofave  thee,  that  thou  mightefi  fing  the  fongs  of  praife  to  him  '^^^■•'  '^'^"'f^ 
In  his  houfe  all  the  dales  of  tljy  life,  Ifai.38.10.  to  the  20.  I  fay,  were  noc  'Jtux  tmrKere 
all  thefe  moft  precious  mercies  ?  Alas,  thefe  are  but  fmall  things  for  thee  /<<rr;7  ?  Greg, 
in  the  eyes  of  God  ;  he  intendeth  thee  far  greater  things  then  thefe,  even  »"  H°"i' 
fuchasthefearefcarceatafteof.     Ic  was  a  choice  Mercy  that  God  hath 
fo  nocablyanfwered  thy  prayers  i  and  that  thou  haft  been  fo  ofc  and  fo 
evidently  a  prevailer  with  him  :  But  O  think  then.  Are  all  thefe  fo  fweet 
and  precious  that  my  life  would  have  been  a  perpetual  mifery  without 
them?  Hith  his  providence  lifted  me  fo  high  on  Earth,  and  his  merciful 
kindnefs  made  me  great  ^  How  fweet  then  will  the  Glory  of  his  prefence 
be  ?  And  hoiv  high  will  his  eternal  Love  exalt  me  ?  And  how  great  (hall 
I  be  made  in  Communion  with  his  Greacnefs  .'   If  my  Pilgrimage,  and 
Warfare  have  fuch  Mercies,  what  (hall  Ifindcinmy  Home,  and  in  my 
Triumph  ?  It  God  will  communicate  fo  much  to  me  while  I  remain  a 
finnerj  wbacwillhcbelbw  whenlacna  perfcftSaint  ?  Ifl  have  bad  fo 

much  i 


ry 


ySo  The  S dints  EverUftiftg  Reft.  Chap,  i  r 

much  in  this  Grange  Country  at  iuch  adiftance  trom  him;  what  (hall  1 
have  in  Heaven  in  his  immediate  prefence,  where  I  (hall  ever  (land  about 
his  Throne? 


SECT.  X. 

§.  i&.   ^  ^.  ^^Omp^rc  the  comforts  which  thou  (halt  have  above,  with  thofe 
V^  which  thou  haft  here  received  in  the  Ordinances.  Hath  not  the 
written  Word  been  to  thee  as  an  open  fountain  flowing  with  comforts  day 
&  night  {"when  thou  haft  been  iatrouble,thcrc  thou  haft  met  with  refre(h« 
ing  ;  when  thy  faith  hath  ftaggered,  it  hath  there  been  confirmed  :  What 
fuitable  Scriptures  hath  the  Spirit  fet  before  thee?  What  feafonable  pro- 
mifes  have  come  into  thy  minde?  fothar  thou  raayft  fay  with  Z)<ft//W,If  thy 
Word  had  not  been  my  delight,  I  hadpenfhcd  in  my  trouble  ?  Think 
thenjf  the  Word  be  fo  full  of  confolations,what  overflowing  fprings  (hall 
wefindeinGod?  if  his  letters  are  fo  comfortable,  what  are  the  words 
that  flow  from  his  blefled  lips  ?  and  the  beams  that  ftream  from  his  Glori- 
ous Face  ?  \f  Luther  would  not  take  all  the  world  for  one  leafof  the  Bible, 
what  would  he  take  for  the  Joys  which  it  revealeth  ?  If  the  promife  be  fo 
fweet,  what  is  the  performance  ?  If  the  Teftament  of  our  Lord,  and  our 
charter  for  the  Kingdom  be  fo  comfortable, what  will  be  our  pofleflion  of 
the  Kingdom  it  felf?  Think  further^  what  delights  have  I  found  alfo  in  this 
Word  preached  ?  when  1  have  fat  under  a  heavenly  heart-fearching  Teacfr- 
cr,  how  hath  my  heart  been  warmed  within  me  ?  how  hath  he  melted  me, 
and  turned  my  bowels?  methinks  I  have  felt  my  felfalmoft  in  Hea- 
ven;methinks  1  could  have  been  content  to  have  fat  and  heard  from  morn- 
ing to  night,  I  could  even  have  lived  and  dyed  there  :  How  oft  liave  I 
gone  to  the  congregation  troubled  in  fpirit,  and  returned  home  with  qui- 
ctnefs  and  delight  ?  How  oft  have  I  gone  doubting,concluding  damnation 
againft  my  own  foul  ^  and  God  hath  fcnt  me  home  with  my  doubts  rcfoi- 
ved,and  fatisfied  me,and  perfwaded  me  of  his  love  in  GhriltPHow  oft  have 
I  gone  with  darknefs  and  doubtings  in  my  judgement,and  God  hath  open- 
ed to  me  fuch  preciour  truths,  and  opened  alfo  my  underftanding  to  fee 
*  C'tr/tui  am  them,  that  his  light  hath  been  exceeding  comfortable  to  my  foul?  what 
'Diem  nmdii-  Cordials  have  I  met  with  in  my  faddeft  afflidions?  what  preparatives  to 
^jj^»'^  ^^^opYim  >  fortifiemefor  the  next  encounter?  Well  then,  if  v^o/I'j  face  do  (hinefo 
ntm^tiMicm    ^^^^^^^^)\  what  Glory  is  in  the  Face  of  God  ''  If  the  very  im  of  the 
AxdlffeiiiUud     *Meirengersof  thefe  tidings  of  Peace  be  beautiful, how  beautiful  is  the  face 
leciure  [ok-     of  the  Prince  of  Peace?  If  the  word  in  the  mouth  of  a  fellow-io  vant  be  fo 
bat^quodrnfii-  pjeafant,  what  is  the  living  Word  himfelf  ?  If  this  Treafure  be  fo  precious 
^canmTontli!-  >"  ^^^'^^en  VefTds,  what  is  that  Treafure  laid  up  in  Heaven  ?  Think  with 
c'n :  ^im  vi-  tby  fclf,  If  I  bad  heard  but  fuch  a  Divine  Prophet  as  Ifaiah^  or  fuch  a  per- 
d'hqucm  am*-  fwading  moving  Prophet  as  Jeremjfii  fuch  a  worker  of  Miracles  as  Elijah 

:vh  -qncm  di'  gr  Eli/hah,  how  delightful  a  hearing  woiild  this  have  been  ?  If  1  had  heard 
kxi.  Ij^j. 


1 


nam  »*- 


Part  I  V.  7k  Saints  BverUfting  Keft.  761 

buc  Peter,  or  fohyt,  or  Paal,  I  ihould  rejoyce  in  it  as  long  as  I  lived  •,  but 
what  would  I  give  that  I  had  heard  one  Sermon  from  the  mouth  of  Chrift 
himfclf?fureI{houldhavcfclt  the  comfort  of  it  in  my  very  foul  j  why, 

but  alas,  all  this  is  nothing  to  what  we  fhall  have  *  above :  O  blefled  are  ♦  qi^tr-u 

the  eyes  that  fee  what  there  is  fcen,  and  the  ears  that  hear  the  things  that  pam  rZldi- 
there  arc  heard !  There  (hall  I  hear  Elias^lfniah,  Daniel,  Peter,  fobn,  (not  f"m,  compuu- 
Preaching  to  anobftinatc  people  in  imprifonment,  in  perfccution,  and  re-  ^«f  P^'j«/« 
proach,  but)  triumphing  in  the  praifes  of  him  that  hath  advanced  them.  habcre'um\^^ 
Atifiin  was  wont  to  wi(h  thefe  three  wiflies;firfl:,that  he  might  have  fcen  pimm :  ^lid 
Chrift  in  thcflefh;  feconaly.  That  he  might  have  heard  ?W Preach;  nanproptramut 
thirdly,  That  he  might  have  fecn  Rome  in  its  glory  :  Alas,  thefc  are  fmall  ^  cummus  ut 
matters  all  to  that  which  Anfii» now  beholds-,  there  we  fee  not  Chrift  in  ^nfJ^^J^^^^ 
the  form  of  a  fervant,  but  Chrift  in  his  Kingdom,  in  Majefty  and  Glory  •  Parentcs  falu- 
not  Pttul  Preach  in  weaknefs  and  contempt,  but  Paul  with  millions  more  tare pofimus  ? 
rejoyringand  triumphing  jnot  perfccuting  Rome  in  a  fading  glory,  but  ^%"«^'^'c 
}erfifalem  which  is  above,  in  pcrfcd  and  lafting  glory.  ZmtZ7xZ- 

So  alfo  think.  What  a  joy  it  is  to  have  accefs  and  acceptance  in  Prayer,  itat,p.ire?itm, 
that  whin  any  thing  ailcth  me,  I  may  go  to  God  and  open  my  cafe,  and  fratnmy  fiih- 
unbofom  my  foul  to  him  as  to  my  molt  faithful  friend  ?  efpccially  know-  •'■'^ifrcqmis 
ing  his  fufficiency  and  willingnefs  to  relieve  me  ?  O  but  it  will  be  a  more  ^^*.!,  ^,  '^ff.^ 
fur  pa  fling  unfpeakable  joy,  when  I  fhall  receive  all  blefliings  without  ask-  ^^-m  de  fux'm* 
ing  them;  and  when  all  my  neccfiitres  and  miferies  are  removed, and  when  mytduate 
God  himfelf  will  be  the  portion  and  inheritance  of  my  foul.  fuura,  &  ndr- 

hue  dc  nojira 
falute  felidta.  Ad  horum  confpe^um  &  co-nplcxum  venire  quanta  &  illis  &  nobis  in  commiin.:  Utltia  eji  > 
Ghtalis illk cielcliium  regriorHm  -joJupias,  jim  t'mon me,ienAi  &  cumxtcrmtate  vh'endi?  ^nam  fiimmx 
crpcrpctitafalkitji?  lUic  Afojle'ormn gioriefiis  cimm'^  iHcTrophetarum  exuUantium  jtumerax ;  illic 
Mirtyrum hi'iiimcrabiHs popul:is,  ob  ccrt.tmims  &  p.ijjlonis  vittormm  Coronatus  j  Tiinmpfwuei  ilitr  l'"ir- 
ginest  qiuc  ca:icupifccntiam  carn'n  ei?-  corpiris,  coniineMia  robore  fnbegeru7U  :  Ktmmcraii  ftufcricerdcs  qiti 
filimcrrUi  &  UrojtiBiubus pMpcrumjupua  opcrafcccrunt  i  &c.  Cyprian,  dc  Immortalitate. 

What  confolatlon  alfo  have  wc  oft  received  in  the  Supper  of  the  Lord  ? 
what  a  priviledge  is  it  to  be  admitted  to  (it  at  his  Table?  to  have  his  Cove- 
nant fcaled  to  me  by  the  outward  Ordinance,  and  his  fpecial  Lo"vc  fcaled 
by  his  Spirit  to  my  heart .?  Why,  but  all  the  life  and  comfort  of  thefe,  is 
their  declaring  and  afluring  me  of  the  comforts  hereafter  ^  their  ufe  is,  but 
darkly  to  fignifie  and  fealthofe  higher  mercies  :  when  J  (hall  indv!ed  drink 
with  him  the  fruit  of  the  vine  renewed,  it  will  then  be  a  pleafant  feaft  in- 
deed. O  the  difference  between  the  laft  Supper  of  Chrift  on  earth,  and  the 
marriage  Supper  of  the  Lamb  at  the  great  day  !  Here  he  is  an  upper  room, 
accompanied  with  tw^elve  poor  feleded  men,  feeding  on  no  curious  dain- 
ties, but  a  Pafclial  Lamb  with  fowre  Herbs,  and  a  Judas  at  his  table  ready 
to  betray  him  :  But  then  his  room  will  be  the  Glorious  Heavens  ^  his  at- 
tendants all  the  Hoft  of  Angels  and  Saints  •  no  Judas  nor  unfurnifhcd 
gucft  comes  there ;,  but  the  humble  believers  muit  fit  down  by  him,  and 
the  Raft  will  be  their  mutual  Loving  and  rejoycing.  Yet  further 
think  with  thy  felf  thus  ^  The  communion  of  the  Saints  on  earth  is  a  moft 

Ggggg  deledable 


7^2  The  Saints  EverUfling  Reft*  Chap.  1 1 . 

delegable  mercy:  What  a  plcafure  isic  tolivewiLh  underrianding,and 
Pfal.  \6.  heavenly  Chnftians !  Even  D4z/i^  faith,  they  were  all  his  delight  :  O  then 

what  a  delightful  fuciety  fhall  I  have  above  ?  The  Communion  of  Saints  is 
there  fom?what  worth,  where  their  underftandings are  fully  cleared,  and 
their  affedions  fo  highly  advanced.  If  I  had  feen  but  fob  in  his  fores  upon 
the  Dunghill,  it  would  have  been  an  exc^'llent  fight  to  fee  fuch  a  mir- 
ror of  patience  :  what  will  it  be  then  to  fee  him  in  glory,  praifingthac 
power  which  did  upliold  and  deliver  him  ?  If  1  had  heard  but  FauI  and 
SUm  finging  in  the  tk'cks,  it  would  have  been  a  dclightfull  hearing,  what 
will  it  be  then  to  hear  them  fing  praifcs  in  heaven  1  If  I  had  heard  David 
fing  prailes  on  his  Lute  and  Harp,  it  would  have  been  a  pleafing  Melody  ^ 
and  that  which  drove  tlic  evil  fpirit  from  <y/r«/,  would  fure  have  driven 
away  the  dulncfs  and  fadncfs  of  my  fpirit,  and  have  been  to  me  as  the  Mu- 
fick  was  to  Elipjahyihit  the  Spirit  of  Chrift  in  joy  would  have  come  upon 
me  ^  why,  I  fhall  fhortiy  hear  that  fweet  Singer  in  the  heavenly  Chore  ad- 
vancing the  King  of  Saints-  &  will  not  that  be  a  far  more  melodious  hear- 
ing? If  I  had  fpoke  with  Pa»l  when  he  was  new  come  down  from  the  third 
Heavens,  and  he  might  have  revealed  to  mc  the  things  which  he  had 
feen,  O  what  would  1  give  for  an  hours  fuch  conference  ?  how  far  would 
I  go  to  hear  fuch  a  Narration  ?  why,  I  muft  (hortly  fee  thofe  very  things 
my  felf  ^  yea,  an<i  far  more  then  Paul  was  then  capable  of  feeing,  and  yet 
ihalll  fee  no  more  then  1  (hall  pofTefs.  If  I  had  fpoke  but  one  hour  with 
Laz^arus  when  he  was  rifen  from  the  dead,  and  heard  him  defcribethe 
things  which  he  h.id  feen  in  ;  noLhcr  world  f  if  God  would  permit  and  ena- 
ble him  tiiercco,)  what  a  joyful  difcourfe  would  that  have  been  ?  How 
many  thoul'and  books  may  I  read, before  I  could  know  fo  much  as  lie  could 
have  told  mc  in  that  hour  ?  If  God  would  have  fuffered  him  to  tell  what 
...         he  had  feen,  the  Jews  would  have  more  thronged  to  hear  him,  then  they 
'  ^^*\fnomtti-  (ii<l  CO  fee  him  ;0  but  this  would  have  been  nothing  to  the  fight  it  felf, 
bn^t  &  tUiui     ancl  to  the  *  fruition  of  all  chat  which  Lazarus  faw. 

prtefcnthiom-  '  ... 

ncs  (iniifj£  '^.corporis impUbit  appetkus  -^  ceffabunlt^de  c/etcro  confummaUi  omnihs,  muuftraiorn  Ange- 
Ikariim  zkt4iii>n  difcurfus :  Et  hnflctaordtmtaq:u  omiuno  civltaie  De;,  ticcmMvabitur,  ntc  mutabitur 
ultra  fix. i  &  confummata  beatitudfus  ftatus.    Cyprian,  dc  laude  Martyr. 

Onceagain,think  with  thy  felf,  what  a  foul-raifing  imployment  is  the 
praifing  of  God  ?  efpecially  in  confort  with  his  affedionate  Saints  ?  What 
if  I  had  been  in  the  place  of  thofe  Shepherds,and  feen  the  Angels,and  heard 
the  multitude  of  the  heavenly  Hoft,  praifing  God,  and  faying,  Glorj  toCed 
in  the  higbeft^and  on  earth peace,godd  mil  towards  w^».'Luke  2. 1 5 ,1 4.  what 
a  glorious  light  and  hearing  would  this  have  been  ?  but  I  (hall  fee  and  hear 
more  glorious  things  then  this.  If  I  had  ftood  by  Chrift  when  he  was 
thanking  his  Father  ,7c^.  1 7. 1  (hould  have  thought  mine  ears  even  blc(red 
with  his  voice,  how  much  more  when  I  (hall  hear  him  pronounce  mc  blef- 
fcd  c"  If  there  were  fuch  great  joy  at  the  bringing  back  of  the  Ark,  2  Sant' 
6. 1 5 .  &  fuch  great  joy  at  the  re-edifying  the  raatcriaiTemple,i\rf^.  1 2 .43 . 

whac 


J 


Part  IV.  The  Saints  EverUfiing  Refi.  76$ 


what  joy  will  there  be  in  the  New  ferufalem  ?  why, If  I  could  but  fee  the  *  ipfeperfe 
Church  here  in  Unity  and  Profpcrity,  and  the  undoubted  Order  and  Dif-  pUcct,&perfe 
cipline  of  *  Chrift  cftabhflied,  and  his  Ordinances  purely  and  powerful-  P'ffi':^': 'id  m- 
Jy  adminiftred,what  an  unfpeakable  joy  to  my  foul  it  would  be  ?  If  I  could  ^^T^/,"£,"' 
fee  the  Congregations  provided  with  able  Teachers,  and  the  people  re-  ncc  extra  illim 
ceiving  and  obeying  the  Gofpel,  and  longing  for  Reformation,  and  for  quicqumqua- 
thc  Government  of  Chrift,  O  what  a  blefled  place  were  EngUndf  If  I  ■['f^r'^^toum 
could  fee  our  Ignorance  turned  into  Knowledge,  and  Error  turn  into  [I'  Jau^lu' 
foundnefsofUnderftanding,and  fhallow  Profeffors  into  folid  Believers,  dcfidemur. 
andBrethreniivingin  Amity  ,and  in  the  life  of  the  Spirit, O  what  afortu-  Semper  Iket 
nace  Hand  were  this .?  Alas, alas,  what's  ail  this  to  the  Reformation  inHea-  <:"f>i  ^dfpiarcy 
yen  ?  and  to  the  blefTed  condition  which  we  muft  live  in  there  ?  There  is  |-^,2f/  hi  Wo'' 
another  kinde  of  change  and  glory  then  this  1  What  great  joy  had  the  pco-  d(lea'ayi,&  ii~ 
pie  and  David  himfelf,  to  fee  them  fo  wijlingly  offer  to  the  Service  of  the  lo  perfmi :  i» 
Lord  f  and  what  an  excellent  Pfalm  of  Praifc  doth  David  thereupon  com-  'Z^"  clarificatur 
pofe  ?  I  Cbro.29.9^10,  (frc.  When  Sdewon  was  anointed  King  in  fcrufa-  J^^^i^f 'f'  ^ 
/fw,the  people  rejoiced  with  fo  great  joy, that  the  earth  rent  at  the  found  fcHusyadco^-' 
of  them,  I  Y>.ifjgs  1.40.  what  a  joyful  (hour  will  there  be  then  at  the  ap-  nofcaidam '^c^ 
pearing  of  the  King  of  the  Chui  ch  .''  If  when  the  foundations  of  the  earth  (^'I'g^'idam 
were  fattened,  and  the  cornerstone  thereof  was  laid,thcmorningfl'ars  did  H'J^T^l  ^^ 
fing  together,  and  all  the  Sons  of  God  did  fliout  for  joy,  fob  3  8.6,7.  why  ionmn  IwmmT, 
then  when  our  glorious  world  is  both  founded  and  fini(hed,and  the  corner  fjofj'e  fcUicct 
ftone  appeareth  to  be  the  top- Hone  alfo,  and  the  Holy  City  is  adorned  as  "^  ^'''^'■''■'''^  cre- 
the  Bride  of  the  Lamb,  O  Sirs,  what  a  joyful  (hout  will  then  be  heard  ?       ^!°'''''"  ('^"f-> ' 


SECT.    XI. 


prxiv.io  coe- 
lefti. 


9.  /^"Omparethe  joy  which  thou  (halt  have  in  heaven, with  that  which  ^    $.11. 

V^  the  SamtsofGod  have  found  in  the  way  toit,andin  thcforeraftes 
of  it ;  when  thou  feed  a  heavenly  man  re  Joyce,  think  what  it  is  that  fo  af- 
feds  hiro?It  is  the  property  of  fools  to  rejoyce  in  toys,and  to  laugh  at  no- 
thing ■  but  the  people  of  God  are  wifer  then  fo,  they  know  what  it  is  that 
makes  them  glad:  When  did  God  ever  reveal  the  leaft  of  himfelf  to  any  of 
his  Saints,  but  the  joy  of  their  hearts  were  anfwerable  to  the  Revelation  ? 
Patil  was  fo  lifted  up  with  what  he  faw,that  he  was  in  danger  oi  being  ex- 
alted above  meafure,and  raufl:  liave  a  prick  in  the  flcfli  to  keep  him  down  ; 
when  Peter  h^d  fee n  but  Chrift  in  his  Transfiguratiop,  vhich  was  but  a 
fmall  glimpfe  of  his  glory,and  had  fccn  AIofes2iv,d  EHas  talking  with  him, 
what  a  rapture  and  extaHeishecaftinto  ?yl/.ty?fr  f  faith  he}  it  is  good 
for  us  to  be  here^  let  us  here  build  three  Tabernacles ^  one  for  Thee,  and  ere  for 
Mofes^  and  one  for  Elias ;  as  if  he  (hould  fay,  O  let  us  rot  go  down  again 
to  yonder  perfecuting  rabble  •,  let  us  not  go  down  again  to  yonder  droffie 
dirty  world,  let  us  not  return  to  our  mean  and  fuffering  ftare,is  it  rot  bet- 
ter that  weftay  here  now  we  are  here  .>  is  not  here  better  company  ?  and 
fwccter  pleafures  ?  but  the  Text  faith, f/f  kfjew  not  vfhat  hiJuid^U^i.  1 7.4. 

Ggggg  i  When 


7 64  The  SAim  BvcrUJling  Reft.  Chap.  1 1 . 

When  Mofes  had  been  talking  with  God  in  the  Mount ,  it  made  his 
Vifagc  fo  (hining  and  glonous,that  the  people  could  not  endure  to  behold 
it,  but  he  was  fain  to  put  a  vail  upon  it .-  No  wonder  then  if  the  face  of 
God  muft  be  vailed,  till  we  arc  come  to  that  ftatc  where  we  fhall  be  more 
iCor.  3.  1^,  capableof  beholding  him,  when  the  vail  (hall  be  Mken  away,  and  we  all 
^'  ^  '  beholding  him  with  open  face,  (hall  be  turned  into  the  fame  Image  from 

glory  to  glory.  Alas,  whatis  the  back-parts  which  Mvfeshw  from  the 
clefts  of  the  Rock,  to  that  open  face  which  we  (hall  behold  hereafter  ? 
what  is  the  Revelation  to  fohn  in  Patmos, to  this  Revelation  which  we  (hall 
have  in  heaven  ?  How  (hort  doth  Par4ls  Vifion  come  of  the  Saints  Viiion 
above  with  God  .'  How  fmall  a  part  of  the  glory  which  we  muft  fee,  was 
that  which  fo  tranfported  Peter  in  the  mount  ?  1  confefs  thefe  were  all  ex- 
traordinary foretafts,  but  little  to  the  full  Beatifical  Vifion  :  when  DAvid 
forefaw  the  Rcftirredion  of  Chrift  and  of  himfelf,  and  the  plcafures  which 
he  (hould  have  for  ever  at  Gods  right  hand,  how  doth  it  make  him  break 
forth  and  fay,  Therefore  my  heart  was  glad^  and  mj  glory  re'pjceth^  my  fiejh 
alfojhallrefl  in  hope,  Pfal.  1 6.g.  Why  think  then ;  If  theforclightcan  raifc 
fuch  ravi(hing  joy,  what  will  the  adual  po(re(Iion  do  ?  How  oft  have  wc 
read  and  heard  of  the  dying  Saints,  who  when  they  had  fcarce  ftrength  and 
life  enough  to  exprefs  them,  have  been  as  full  of  joy  as  their  hearts  could 
hold  ?  And  when  their  bodies  have  been  under  the  extremities  of  their  fick- 
ncfs,  yea  ready  to  feel  the  pangs  of  death,  hive  yet  had  fo  much  of  heaven 
in  their  fpiri:s,  that  their  joy  haih  far  furpafTed  their  forrows ;  and  if  a 
fparkof  this  fire  be  fo  glorious,and  that  in  the  midflof  the  fea  of  adverfity; 
what  then  is  that  Sun  of  Glory  it  felf?0  the  joy  that  the  Martyrs  of  Chnft 
have  felt  inthemidftof  the  fcorching  flames  .?fure  they  had  life  and  fenfe 
as  we,  and  were  flefli  and  blood  as  well  as  wc :  therefore  it  muft  needs  be 
fome  excellent  thing  that  muft  fo  rejoyce  their  fouls,  while  their  bodies 
were  burning ;  When  Bilney  can  burn  his  finger  in  the  Candle,and  Cran- 
„.  wf/canburnoflFhisunworthy  right  Hand -.when  ^<<;«/6^w  can  call  the  Pa- 

Yti  Jr^ftlum  pifts  to  fee  a  Miracle,and  tell  thcm,that  he  feels  no  more  pain  then  in  a  bed 
vitam  non  de-  of  Do wn,  and  that  the  fire  was  to  him  as  a  bed  of  Rofes  *.  when  Farrcr  can 
fpexiJJ'eat,  nift  fay,  If  I  ftir,believe  not  my  Dodrinc.  Think  then,  Reader,  with  thy  fclf 
certiorem  a/tif  -^^  ^^y  ^Meditations,  furc  it  muft  be  fome  wonderful  foretaftcd  glory  that 
^Hbfeqit:  So-  ^^^  ^^  ^^'  ^^'^»  ^^^^ ""  mzkt  the  flames  o-f  fire  cafie,  and  that  can  make  the 
rent.  Greg.  King  of  Fcars  fo  welcome  j  O  what  then  muft  this  glory  it  felf  needs  be  f 
Dial.  1.  4.  when  the  very  thoughts  of  it  can  bring  PahI  into  fuch  a  ftraight,  that  he 
'Nihil  crus  tlcfired  to  depart  and  to  be  with  Chrift,  as  beft  of  all ;  when  it  can  make 
slmn'mmr-  men  never  think  themfelves  well  till  they  are  dead;  O  whatablefTcd 
-vo.qnumajii-  Bx'X  i$  this  ?  Shall  Sanders  fo  delightfully  imbrace  the  Stake,  and 
mnsejimcKlo^Q^y  qqc^  Welcom  Crofs  ,  and  ftiall  not  I  more  delightfully  imbrace 
Mamr.'"^  my  bleffedncfs,  and  cry,  Welcom  Crown  ?  Shall  bleffed  Bradford 
kifs  the  Faggot,  and  (hall  not  I  then  kifs  the  Son  himfelf?  Shall  the 
poor  Marcyr  rejoyce  that  (he  might  have  her  foot  in  the  fame 
hole  of  the  S Locks  that  Mr,  Phibots  foot  had  been  in  before  her  ? 

Hd 


Part  I V.  The  Saints  EverUftmg  Reft.  76 5 


and  fball  not  I  rcjoyce  that  my  foul  fhall  live  in  the  fame  place  of  glory 

where  Chrift  and  his  Apoftles  are  gone  before  me  ?  Shall  Fire  and  Faggot, 

fliall  Prifons  and  Banifhment,  fhall  Scorns  and  cruel  Torments  be  more  ^'^f^^-^ift-^^' 

welcome  to  others,  then  Chrift  and  Glory  fhall  be  to  me  ?  God  forbid,  i^'^'^^'^'^^' 

What  thanks  did  Z««w  the  Martyr  give  them,  that  they  would  fend  him     ^^^  "•^•^ 

to  Chrift  from  his  ill  raafters  on  earth  ?  How  defiroufly  did  Bajil  wifh 

when  his  perfecutorsthreatned  his  death  the  next  day,that  they  might  not 

change  their  rcfolution,ieft  he  fhould  mifs  ofhisexpedation/What  thanks 

then  fhall  I  give  my  Lord,  for  removing  me  from  this  loathfom  prifon  to 

his  glory /and  how  loih  fhould  I  be  to  be  deprived  thereof!  When  Luther  « 

thought  he  fhould  die  of  an  Apoplexy,  it  comforted  him,  and  made  hira 

more  willing,  becaufe  the  good  Dukeof  J'4Aro«j,and  before  him  the  Apo- 

flle  John  had  died  of  that  difcafe  ;  how  much  more  fhould  I  be  willing  to 

pais  the  way  that  Chrift  hath  pafTcd,  and  come  to  the  glory  where  Chrift 

is  gone  ?  \i Luther  could  thereupon  fay,  Feri  Domine^feri  clcmcnttr^  iffe 

faratHi [nm^  quia  vero  tuo  a  feccatuabfolutHS  ^  Strike  Lord,  ftrike  gently, 

lam  ready,  becaufe  by  thy  Word  I  am  abfolved  from  my  fins  j  how  much 

more  cheerfully  fhould  I  cry,  come  Lord  and  advance  me  to  this  glory, 

andrepofe  my  weary  foul  in  Reft  / 


SECT.  XII.  $.^2. 

Cimch.ip 


I  o. /^^  Ompare  alfo  the  Glory  of  the  Heavenly  Kingdom, with  the  glory '*A»»/'«''  vlve- 
V^of  the  imperfed  Church  on  earth,  and  with  the  Glory  of  Chrift  ''^J^^'/-'^/'. /"''*. 
in  his  ftate  of  Humiliation :  And  you  may  eafily  conclude.  If  Chrift  under  [uml'/fj^xul- 
his  fathers  wrath, and  Chrift  ftanding  in  the  room  offinners,  werefo  won-  tahirms  fempe? 
derful  in  excellencies,  what  then  is  Chrift  at  the  Fathers  right  hand  ?  And  fpfit*ur.iore 
if  the  Church  under  her  fins  and  enemies, have  fo  much  beauty,  fomething  ^'^P^'^t-  ^"7 
it  will  have  at  the  marriage  of  the  Lamb.  How  wonderful  was  the  Son  of  J^*J  ch-ifh'^^ 
God  in  the  form  of  a  fervant:  When  he  is  born,  the  Heavens  mull  pro-  fimlgioriofi 
claim  him  by  miracles  ;  A  new  Star  muft  appear  in  the  firmament,  and  dcDcoPatre 
fetch  men  from  remote  parts  of  the  world  to  worfhip  him  in  a  manger;  the  ''f'^f''  deperpc- 
Angelsand  Heavenly  hoft  muft  declare  his  Nativity, and  folemnize  i:  with  /^^^^/*'^r^ 
praifing  and  glorifying  God,  When  he  is  but  a  child  he  muft  difpute  with  per  U  con'fpe-' 
the  Dodors  and  confute  them.    When  he  fcrs  upon  his  office,  his  whole  ^iiu  Dei,  & 
life  is  a  wonder.  Water  turned  into  wine  j  thoufands  fed  with  five  loaves  i^gi^^-fcs  Do 
and  two  fifhes ;  multitudes  following  him  to  fee  his  miracles  -,  Tlse  lepers  S;-^' '•"'/«'■«/'->♦ 
clcanfed,  the  fick  healed,  the  lame  reftorcd,  the  blind  receive  their  fight,  icfuii^^'^J^' 
the  dead  rai fed  i  ifwehadfeen  all  this,  fhould  we  not  have  thought  it  Utuscjfe  fern- 
wonderful  ?  The  moft  defperate  difeafcs  cured  with  a  touch,  with  a  word  pf;  &  gratust 
fpcaking-,  the  blind  eyes  with  a  little  day  and  fpittle,  the  Devil  depart.  ?'•'/*'",  '""Z^* 
ing  by  Legions  at  his  command  ;,  the  winds  and  the  feas  obeying  his  word ;,  us/lctuTel^d" 
are  not  all  thefe  wonderful  ?  Think  then,  How  wonderful  is  his  Ceiefti-  immrialitate  ' 
a!  Glory  ?  If  there  be  fuch  cutting  down  of  boughs,  and  fprcadmg  of />  ww.Cypii- 

G gg  g g  3  Garments,  »"•  ^^  l^c"^«- 


«56  The  Sabits  EverLtJling  Fxcfl,  Chap.  1 1. 

"  Garraencs,  and  crying  Hofanna,  to  one  thac  comes  into  ferufalcm  riding 

on  an  Afs ;  what  will  there  be  when  he  comes  with  his  Angels  in  his  Glo- 
ry }  If  they  that  heard  him  preach  the  Gofpel  of  the  Kingdom,  have 
their  heart?  turned  within  them,  that  they  return  and  fay,  Never  man 
fpake  like  this  man  .-  Then  fure  they  that  behold  his  Majelly  in  his  King- 
dom, will  fay,There  was  never  glory  like  this  glory.  If  when  his  enemies 
come  to  apprehend  him,  the  word  of  his  mouth  doth  caft  them  all  to  the 
ground  ;  If  when  he  is  dying,  the  earth  muft  tremble,  the  vail  of  the  Tem- 
ple rent,  the  Sun  in  the  firmament  muft  hide  its  face,  and  deny  its  light  to 
the  finful  world,  and  the  dead  bodies  of  the  Saints  arifc,  and  the  llandcrs 
by  be  forced  to  acknowledge,Verily  this  was  the  Son  of  God :  O  then  what 
a  day  will  it  be,  when  he  will  once  more  fhake,not  the  Earth  only ,  but  the 
Heavensalfo,  and  remove  the  things  that  are  ftiaken  ?  when  this  Sun  (hall 
be  taken  out  of  the  firmament, &  be  everlaftingly  darkned  with  the  bright- 
ncfs  of  his  glory  ?  when  the  dead  muft  all  arife  and  ftand  before  him;  and 
all  (hall  acknowledge  him  to  be  the  Son  of  God,  and  every  tongue  confefs 
him  to  be  Lord  and  King  .?  If  when  he  rifeth  again,  the  Grave  and  Death 
have  loft  their  power,  and  the  Angels  of  heaven  muft  roll  away  the  ftone, 
and  aftonifh  the  watchmen  till  they  are  as  dead  men,  and  fend  the  tidings 
to  his  dejedted  Difciples^  If  the  bolted  doors  cannot  keep  him  forth  •,  If  the 
Sea  be  as  firm  ground  for  him  to  walk  on;  if  he  can  afcend  to  heaven  in  the 
fight  of  his  difciples,  and  fend  the  Angels  to  forbid  tliem  gazing  alter  him.- 
O  what  Power,  and  Dominion,and  Glory  then  is  he  now  poffefled  of  / 
and  muft  we  for  ever  pofTefs  with  him  !  Yet  think  further  ;  Are  his  very 
fervants  enabled  to  do  fuch  miracles  when  he  is  gone  from  them  ?  Can  a 
few  poor  fifhermen, and  tent-makers,  and  the  likeMechaniiks,  cure  the 
lame,and  blind, and  fick  ?  open  their  prifons  ?  deftroy  the difobedient/'raife 
the  dead  ?  and  aftonifh  their  adverfaries  ?  O  then  what  a  world  will  thac 
be,where  every  one  can  do  greater  works  then  thefe?'  and  (hall  be  highlier 
honoured  then  by  the  doing  of  wonders  f  It  were  much  to  have  the  devils 
fubjed  to  us ;  but  more  to  have  our  names  written  in  the  book  of  life.  If 
the  very  preaching  of  the  Gofpel  be  accompanied  with  fuch  power, that  ir 
will  pierce  the  heart,and  difcover  its  fecrets,  bring  down  the  proud,  and 
make  the  ftony  (inner  tremble  ;  If  it  can  make  men  burn  their  books,  fell 
-■     their  lands,bring  in  the  price,and  lay  it  down  at  the  Preachers  fcet;If  it  can 
make  the  fpirits  of  Princes  ftoop,  and  the  Kings  of  the  Earth  refign  their 
Crowns,  and  do  their  homage  to  Jefus  Chrift ;  If  it  can  fubdue  Kingdoms, 
and  convert  thoufands,  and  turn  the  world  thus  upfide  down  ;  If  the  very 
mentionofthe  Judgement  and  Life  to  come,  can  make  the  Judge  on  the 
bench  to  tremble,  when  the  prifoner  at  the  bar  doth  preach  this  doctrine  ^ 
O  what  then  is  the  glory  of  the  Kingdom  it  felf  ?  What  an  abfolutc  Domi- 
nion hath  Chrift  and  his  Saints  ?  And  if  they  have  this  Power  and  Honour 
in  the  day  of  their  abafement,and  in  the  time  appointed  for  their  fuffering 
and  difgrace,  what  then  will  chcy  have  in  their  full  advancement? 

SECT. 


part  I  V*  The  Saints  Everlafting  Reft.  7^7 


SECT.   XIII. 

II.  /^^omparethy  mercies  thou  (lialt  have  above,  with  the  mercies  et    <    j,; 
^  which  Chrift  hach  here  beftowed  on  thy  foul  •  and  the  glorious  »  Hear  an* 
change  which  thou  (halt  have  at  laft,  with  the  gracious  change  which  the  Heathen,  in- 
Spirit  hath  wrought  on  thy  heart  :  Compare  the  comforts  ofthy  Glori-  ccr  boms  vires 
fication,  with  the  comforts  of  thy  Sancftification.  There  is  not  the  fmaileft  %-^lTjiT' 
Grace  in  thee,  which  is  genuine  and  finccre,  but  is  of  greater  worth  then  cillaJu  virtu- 
therichcsof  the  Indies-,  notahearty  defire  and  groan  after  Chrift,  but  is  tc.   Jmiciiiam 
more  to  be  valued,  then  the  Kingdoms  of  the  World  :  A  renewed  nature  „''''^<'  ?  ^'"^ 
is  the  very  Image  of  God-  Scripture  calleth  it  by  the  name  of  [Chrift  Jj^'^f  ^'fc. 
dwelling  in  us]]  and  [the  Spirit  "J  ofGod  abiding  in  us  :  *  It  is  a  beam  iiiudo,qnom- 
from  the  face  of  God  himfclf ;  it  is  the  Seed  of  God  remaining  in  us  ^  it  is  ain  bams  ipfe 
theonly  inherent  beauty  of  the  rational  Soul ;  it  enobleth  man  above  all  tempore  taruum 
nobility  ^  it  fitteth  him  to  underftand  his  Makers  pleafure,  to  do  his  Will,  'jY^^if^^-  j. 
and  to  receive  his  Glory.  Why  think  then  with  thy  felf,  If  this  grain  of  ^S/^orl^'d^ 
Muftard  feed  be  fo  precious,  whatis  theTreeofLifein  the  midft  of  the  vtraprogcmesy 
Paradife  of  God  ?  If  a  fpark  of  life  which  will  but  Itrivc  againft  corrupti-  qumparem 
ons,  and  flame  out  a  few  defires  and  groans,  be  fo  much  worth  .*  how  glo-  fU-»^'it'"f'(^'*^} 
riousthen  is  the  Fountain  and  End  of  this  lifePIf  we  be  faid  to  be  like  God,  icmcxa^or, 
and  to  bear  his  Image,  and  to  be  holy  as  he  is  holy -,  when,  alas,  we  are  (Jcutfcvcr'ip.i- 
preflcddown  withabody  offin-,  Sure  we  fliall  then  be  much  likcr  Ciod,  trcsdimus 
when  we  arc  perfedly  holy  and  without  blemifh,  and  have  no  fucli  thing  f^'^"^;"^-  Aene- 
as fin  within  us.  Is  the  defire  after  heaven  fo  precious  a  thing  ?  what  then  ynilalc^l'l . 
is  the  thing  itL  felf  which  is  defired  ?  Is  the  love  fo  excellent?  what  then  is  pag.37^. 
the  beloved?  Isour  Joy  in  forefeeing  and  believing,  fo  fwect?  what  will  be 
the  joy  in  the  full  pofTelling  ?  O  the  delight  that  a  Chriftian  bath  i^  the  a 
lively  excrcifeof  fome  of  thefe  affedions  /  What  good  doth  it  to  his  very 
heart,when  he  can  feelingly  fay ,He  loves  hisLord  ?  what  fweetnefs is  there 
in  the  very  aftof  loving?yea,even  thofe  troubling  pafilonsof  forrowand 
fear,are  yet  delighcfui^when  they  are  rightly  exercifcdjHow  glad  is  a  poor 
Chriftiaii  when  he  feeleth  hi":  heart  begin  to  melt  ?  and  when  che  thoughts 
of  finful  unkindnefs  will  difTolve  it?Evcn  this  forrow  doth  yield  him  mat-     y 
terof  Joy.    O  what  will  it  then  be,  when  we(halldono:hing  but  know 
God, and  love,and  rejoyce,&  praife,andall  this  in  the  highe'l  pcrfedion  ? 
what  a  comfort  is  it  to  my  doubting  foul,  when  I  have  a  little  afTurance  of 
thelincerity  of  my  graces  ?  when  upon  examination  I  can  but  trace  the 
Spirit  in  his  fanftifying  works  ?  How  much  more  will  it  comfort  me,  to 
find  that  this  Spirit  hath  fafely  conduced  nie,  and  left  mein  thearmsof 
Jefus Chrift  what  a  change  wa«  it,that  the  Spirit  made  upon  my  fouIjWhen  > 
he  firft  turned  me  from  darkncfsto  light, and  from  the  power  of  Satan  un- 
to God?  To  be  taken  from  that  horrid  ftateof  nature,whereinmy  felf  and 
my  aftions  were  loathfom  to  God, and  the  fentcnce  of  death  was  paft  up- 
on me,and  the  Almighty  took  me  for  his  utter  enemy-,  and  to  be  prcfently 

11  urn  bred 


7^8  T'Ae  Saints  EverUftis^  Kefi.  Chap.  1 1* 

numbred  amonj^  his  Saints,and  called  his  Friend,his  Servant, his  Son  ^  and 
the  fcncencc  revoked  which  was  gone  forth  ^  O  what  a  change  was  this  1 
To  be  taken  from  that  Rate  wherein  I  was  born,  and  had  lived  delightfully 
fo  many  years,  and  wasrivettcd  in  it  by  cuftom  and  engagements,  when 
thoufandsoffins  did  lie  upon  my  fcorc;  and  if  1  had  fo  died,  I  had  been 
damned  for  ever  ;and  to  be  juRified  from  all  thefc  enormous  crimes, 
and  freed  from  all  thefc  fearful  plagues,  and  put  into  the  title  of  an  Heir 
of  Heaven  ;  O  what  an  aftonifhing  change  was  this  ?  Why  then  confider, 
how  much  greater  will  that  glorious  change  then  be  ?  Beyond  ex- 
prelD  ngi  beyond  conceivingl  How  oft,when  I  have  thought  of  this  change 
in  my  regeneration,  have  1  cryed  out,  O  bleffcd  day  land  bleflcd  be  the 
Lord  that  I  ever  faw  it  1  why  how  then  fhall  I  cry  out  in  Heaven, O  blefled 
Eternity  !  and  bleflcd  be  the  Lord  that  brought  me  to  it  1  Was  the  mercy 
of  my  converfion  fo  exceeding  great,  that  the  Angels  of  God  did  re  Joyce 
to  fee  it  ?  Sure  then  the  mercy  of  my  falvation  will  be  fo  great,  that  the 
fame  Angels  will  congratulate  my  felicity.  This  Grace  is  but  a  fpark  that 
is  raked  up  in  the  Alhes  ^  it  is  covered  with  flefti  from  the  fightofthc 
world,  and  covered  with  corruption  fometimcfrom  mine  own  fight :  But 
my  Evcrlafting  glory  will  not  fo  be  clouded,  nor  my  light  be  under  a 
bu(hel,  but  upon  a  hill,  even  upon  Sion,  the  Mount  of  God. 


SECT.  XIV. 

$.14.'       12.  T    Aflly,  compare  the  joys  which  thou  (halt  have  above,  with  thofe 

*         JLy  foretaftesofit,  which  the  Spirit  hath  given  thee  here.  Judge  of 

the  Lyon  by  the  Paw,  and  of  the  Ocean  of  Joy ,  by  that  drop  which  thou 

haft  tafted  :  Thou  haft  here  thy  ftrongeft  refrefhing  comforts,  but  as  that 

man  in  Hell  would  have  had  the  water  to  cool  him  ;  a  little  upon  the  tip 

Jl>i»on  gup'  of  the  finger  for  thy  tongue  to  tafte  •,  yet  by  this  little  thou  maift  conje- 

fua-jitfit've-    ^^^^  ^^  ^^^  quality  of  the  whole.  Hath  not  God  foraetime  revealed  him- 

u^^/idimple-    felf  extraordmarily  to  thy  foul,  and  let  a  drop  of  glory  fall  upon  it  ?  Haft 

bftntur  &  fa-  thou  not  been  ready  to  fay,0  that  it  might  be  thus  with  my  foul  continu- 

utibiintur  dul-  ally^and  that  I  might  alwayes  feel  what  I  feel  fometimesl  Didft  thou  never 

%A-W>'il  els  cry  out  with  the  Martyr  after  thy  long  and  doleful  expedations.  He  is 

decr'k  ;  n'hil    come,  he  is  come  ?  Didft  thou  never  in  a  lively  Sermon  of  Heaven,  nor  in 

•berit,  omnz      thy  retired  contemplations  on  that  blefled  State,  perceive  thy  drooping 

defidertum        fpirits  revive,  and  thy  dejeded  heart  to  lift  up  the  head  ?  and  the  light  of 

Tunrarem      Heaven  to  break  forth  to  thy  foul,  as  a  morning  Star,  or  as  the  dawning 

mplebit.  Non 

fenefce/itt  Tion  tabefcait^  non  putrefcent  amplm  :  Vctpctmi  famtm ,  falix  aternitas,  beatitudinis  il^ 
ut  fufficlcTUmm  confirm.ibuyU-  Ni/t  e  it  concuplfccntia  hiTficmbm,  ?ion  ultra  ulla  exurget  rebd'io  car- 
nis,  fed  titus  flatus  homlnJs pacificus,  fine  omm  macula  &  ruga pennancbit.  Cyprian  de  laudeMartyr. 
J^ucunqut  f.ifra  ccelum  funt,  mtntes  &  formnt'i  olympici  illms  habit aculi  civesy  finoncandcm  atqite 
J>:us,  ilti  tamen  digmatc  &  nalhraji/oximam  conditionem  accepcntnt,  Femcl.  de  abdit.  rerum  cauns, 
cap.o.  Ex  Plat<«e. 

•  of 


Part  I V.  Ihe  Sahts  EverUfiing  Reji.  'J69 

of  the  day  ?  Didft  thou  never  perceive  thy  heart  in  thele  duties,  to  be  as 
the  childc  that  Elijht%  revived  ?  to  wax  warm  within  thee,  and  to  recover 
life  ?  Why  think  with  thy  felf  then,  what  is  thircarneft  to  the  full  Inheri- 
tance ?  Alas,  all  this  light  that  foamazeth,  and  rejoyceth  roc,  is  but  a  Can- 
dle lighted  from  Heaven,  to  lead  me  thither  through  this  world  of  dark- 
nefs  1  If  the  light  of  a  Star  in  the  night  be  fuch,  or  the  little  glimmering  at 
the  break  pf  the  day  ;what  then  is  the  light  of  the  Sun  atnoon.tide?Iffomc  a. 
godly  men  that  we  read  of,  have  been  overwhelmed  with  joy,  till  they 
have  cryed  out,  Hold  Lord,  ftay  thy  hand  ^  I  can  bear  no  more !  like  weak 
eyes  that  cannot  endure  too  great  a  light.  O  what  will  then  be  my  joys  in 
Heaven,  when  as  the  objcA  of  ray  joy  (hall  be  the  mofl  glorious  God,  fo 
my  foul  (hall  be  made  capable  of  feeing  and  enjoying  him  ^  and  though 
the  light  be  ten  thoufand  times  greater  then  the  Suns,  yet  my  eyes  (hall  be 
able  for  ever  to  behold  it  i* 

Or  if  thou  be  one  that  haft  not  felt  yet  thefc  fweet  forci-aftcs  ("for  every 
believer  hath  not  felt  them  j  then  make  ufe  of  the  former  delights  which 
thou  haft  felt,  that  thou  mayft  the  better  difcern  what  hereafter  thou  i 
fhaltfeel. 

And  thus  I  have  done  with  the  fifth  part  of  this  Diredory ,  and  (hew- 
ed you  on  what  grounds  to  advance  your  Meditations,  and  how  to  get 
them  to  quicken  your  afFedions,by  comparing  the  unfecn  delights  of 
Heaven,  with  thofe  fmaller  which  you  have  feen,  and  felt  in  the  flefti. 

"dL."  "it'    "'s."  "s.-    'X'   ^s.~     J        *'   "x'   "*-    ^'i'     't-   ^'jt'    '±'   ">"    '*"      't 

CHAP.     XII. 


Bow  to  manage   and  yvatch  oyer  the  Hearty 
through  the  yvhote  JVor\. 


SECT.    I. 

^.,  Ixthly,  The  fixth  and  laft  part  of  this  Diredory-is,  To  guide  ^^  ^■ 
%  you  in  the  managing  of  your  hearts  through  this  work,  and 
to  (hew  you  wherein  you  have  reed  to  be  exceeding  watch- 
full.  I  have  (hewed  before,  what  rauft  be  done  with  your 
hearts  in  your  preparations  to  the  work,and  in  your  fetting 
upon  it :  I  (hall  now  (hew  it  you,  in  refpcd:  of  the  time  of  performance. 
Our  chief  work  will  here  be  to  difcovcr  to  you  the  danger,  and  that 

H  h  h  h  h  will 


-770  The  Sahts  EverUfling  Refl*  Chap,  12. 

-rj    will  direftyou  to  the  fittcft  remedy.  Let  me  therefore  here  acquaint  you 
beforehand-,  That  whenever  you  fet  upon  this  Heavenly  employment, 
you  fhall  hnd  your  own  hearts  your  greateft  hindercr,and  they  will  prove 
falfc  to  you  in  one  or  aJI  of  thefe  four  degrees.  Pirft,They  will  hold  off, 
that  you  will  hardly  get  them  to  the  work  ^  fecondly,  or  elfe  they  will  be- 
tray you  by  tlieir  idlenefsin  the  work-  pretending  to  doit,  when  they 
do  it  not ;  or  thirdly,  they  will  interrupt  the  work  by  their  frequent  ex- 
curfion-j,  and  turning  afide  to  every  objeA  •,  or  fourthly,  they  will  fpoil 
the  work  by  curting  it  fhort,  and  be  gone  before  you  have  done  any  good 
on  it.   Therefore  I  here  forewarn  you,  as  you  value  the  unvaluable  com- 
fort of  this  work,  that  you  faithfully  rcfifl  thcfe  four  dangerous  evils,  or 
elfe  a!!  that  I  have  faid  hitherto  is  in  vain, 
i        I.  Thou  (halt  findc  thy  heart  as  backward  tothis,!  think,  as  to  any 
work  in  the  world.  O  what  excufes  it  will  make !  what  evafions  it  will 
finde  out !  and  what  delays  and  demurs,when  it  is  never  fo  much  convin- 
ced !  Eitherif  will  queRion,  whether  it  be  a  duty  or  not  ^  or  if  it  be  fo  to 
ochers,  yet  whether  it  be  fo  to  thee  ?  It  will  rake  up  any  thing  like  reafon 
tb  plead  againft  it ;  it  will  tell  thee.  That  this  is  a  work  for  Miniftcrs  that 
have  nothing  elfe  to  Rudy  on-or  for  Cloyfterers  or  perfons  that  have  more 
leifure  then  thou  haft .:  If  thou  be  a  Minifter,  it  will  tell  thee,  This  is  the 
duty  of  the  people;  it  is  enough  for  thee  to  meditate  for  the  inftruding  of 
them ;  and  lee  them  meditate  on  what  they  have  heard,  as  if  it  were  thy 
duty  only  to  cook  their  meat,  and  ferve  it  up,and  perhaps  a  little  to  tafte 
the  fweetnefs,  by  licking  thy  tingers  while  thou  art  drefiing  it  for  others ; 
but  it  is  they  only  that  muft  eatif,  digeftir,andliveupon  it.  Indeed,  the 
fmell  may  a  little  rcfrefh  thee,  but  it  muft  be  digefting  it,  that  muft  main- 
tain thy  ftrength  and  life.  Ifallthiswillnotferve,  thy  heart  will  tell  thee 
of  other  bufinefs  ^  thou  haft  this  company  ftays  for  thee,  or  that  bufinefs 
muft  be  done;  it  may  be  it  will  fet  thee  upon  fome  other  duty,  and  fo 
make  one  duty  (hut  ou:  another  •,  for  it  had  rathe?  go  to  any  duty  then 
rothis.  Perhaps  it  will  tell  thee,  that  other  duties  are  greater,  and  there- 
fore this  muft  give  place  to  them,  becaufe  thou  haft  not  time  for  both  ; 
Publike  bufinefs  is  of  more  concernment  ;toftudy,to  preach  for  the  faving 
of  fouls  muft  be  preferred  before  thefe  private  contemplations :  As  if  thou 
hadft  not  time  to  fee,  to  the  faving  of  thy  own  foul,for  looking  after  others! 
or  thy  charity  to  others  were  fo  great,  that  it  draws  thee  to  negled  thy 
comfort  and  falvation  I  or,  as  if  there  were  any  better  way  to  fit  us  to  be 
ufcful  to  others,  then  to  make  this  experience  ofour  dodrine  our  felvcs  I 
Certainly  Heaven, where  is  the  "Father  of  Lights,is  the  bcft  fire  to  light  our 
candle  at,and  the  bcil  book  for  a  Preacher  to  ftudy  ^  and  if  they  would  be 
pcrfwaded  toftudy  that  more,  the  Church  would  be  provided  of  mpre 
heavenly  liglus :  And  when  their  Studies  areDivine,and  their  Spirits  di- 
*  vine,  their  preaching  will  then  be  alfo  Divine,and  they  may  be  fitly  called 
Divines  indeed. Or  if  thy  heart  have  nothing  to  fay  againft  the  work, then 
it  will  trifle  away  the  time  in  ddaies ;  and  proraifc  chisdiy  and  the  next, 

but 


Part  IV.  The  Saints  Ever Ufting  Re fi.  771 

but  ftill  keep  off  from  the  doing  of  the  bufincfs.  Or  laftlyjf  thou  wilt  noc 
be  fo  baffled  with  excufcs  or  dclaies,  thy  heart  will  give  thee  a  flat  denial, 
and  appofe  its  own  unwillingncfs  to  thy  Reafon  :  Thou  (halt  find  it  come 
to  the  work,  as  a  Bear  to  the  flake,  and  draw  back  with  all  the  ftrength  it 
hath.  I  fpeak  all  this  of  the  heart,  fo  far  as  it  is  carnal,  (which  in  too  greac 
a  meafiire  is  in  the  beft)  for  I  know  fo  far  as  the  heart  is  Spiritual,  it  wili 
judge  this  work  the  fweeteft  in  the  world. 

Well  then,  what  is  to  be  done  in  the  foremcntioned  cafe  ?  wilt  thou  ^o 
it,  if  I  tell  thee  ?  Why,  what  wouldft  thou  do  with  a  fervant  that  were  « 
thus  backward  to  his  work  ?  or  to  thy  beafl:  that  (hould  draw  back  when 
thou  wouldft  have  him  go  forward  ?  Wouldft  thou  not  firft  pcrfwadc,aDd 
then  chide,  and  then  fpur  him,  and  force  him  on  ?  and  take  no  denial,  noc 
let  him  alone,  till  thou  hadft  got  him  clofely  to  fall  to  his  work  ?  Wouldft 
thou  not  fay,  Why,  what  (hould  I  do  with  a  fervant  that  will  not  work  ?  / 
or  with  an  Ox  or  Horfc  that  will  not  travel  or  labor  ?  Shall  1  keep  them 
to  look  on  /"Wilt  thou  then  faithfully  deal  thus  with  thy  heart.?!  f  thou  bs 
not  a  lazy  felf-dcluding  Hypocrite,  fay,  I  will-,  by  the  help  of  God, 
I  will ;  Set  upon  thy  heart  roundly  ^  perfwade  it  to  the  work,  take  no  de- 
nial ^  chide  It  for  its  backwardnefs ;  ufe  violence  with  it  j  bring  it  to  the 
fcrvice,  willing  or  not  willing :  Art  thou  mafter  of  thy  fleOi,  or  art  thou  « 
a  fervant  to  ic?  haft  thou  no  command  of  thy  own  thoughts  ?  cannoc 
thy  will  ch'ufe  the  fub  jcd  of  thy  Medications,  cfpecially  when  thy  judge- 
ment thus  dlrcdeth  thy  will  ?  I  am  fure  God  once  gave  thee  maftery  over 
thy  flefli,  and  fome  power  to  govern  thy  own  thoughts :  Haft  thou  loft 
thy  authority  ?  art  thou  become  a  Have  to  thy  depraved  nature?  Take  up 
the  authority  again  which  God  hath  given  thee,  command  thy  heart  j  if 
it  rebel,  ufe  violence  with  it ;  if  thou  be  too  weak,  call  in  the  Spirit  of 
Chrift  to  thine  afiftance  :  He  is  never  backward  to  fo  good  a  work,  nor 
will  deny  his  help  in  fo  juft  a  caufe  :  God  will  be  ready  to  help  thee,  if 
thou  be  not  unwilling  to  help  thy  felf.  Say  to  him.  Why  Lord, thou  gaveft 
my  Reafon  the  command  of  my  Thoughts  and  Affections  j  the  authority 
I  have  received  over  them,  is  from  thee,  and  now,  behold  they  refufe  to 
obey  thine  authority  ;  Thou  commandeft  me  to  fet  them  to  the  work  of 
Heavenly  Meditation,but  they  rebel  and  ftubbornly  refufe  the  duty :  Wile 
thou  not  ailift  me  to  execute  that  authority  which  thou  haft  given  me?  O 
fend  me  down  thy  Spirit  and  Power,  that  I  may  enforce  thy  commands, 
and  effedually  compel  them  to  obey  thy  Will. 

And  thus  doing,  thou  (halt  fee  thy  heart  will  fubmit ;  its  refiftance  will 
be  brought  under;  and  its  backwardnefs  will  be  turned  to  a  yielding 
compliance 


Hhhhh2  SECT. 


77Z  'J^he  SdiMts  EvcrUfting  Rcfl.  Chap.  1 1* 


SECT.   II. 

i2        ^'    T '\  7  Hen  thou  haft  got  thy  heart  to  the  work,beware  left  it  delude 
»  V  V  thee  by  a  loitering  formality  :  Leftitfay,  I  go,andgonot ; 

left  it  trifle  out  the  time,  while  it  fhould  be  effectually  meditating.  Cer- 
tainly, the  heart  is  as  likely  to  betray  thee  in  this,  as  in  any  one  particular 
about  the  duty  :  When  thou  haft  perhaps  but  an  hours  time  for  thyMedi- 
tation,the  time  will  be  fpcnt  before  ihy  heart  will  be  ferious.This  doing  of 
duty,  as  if  we  did  it  not,  doth  undo  as  many  as  the  flat  omillion  of  it.  To 
rub  out  the  hour  in  a  bare  lazy  thinking  of  hcavcn^is  but  to  lofc  that  hour, 
and  delude  thy  felf.  Well,  what  is  to  be  done  in  this  cafe  ?  why,  do  here 
tt  alfo  as  you  do  by  a  loitering  fervant^  keep  thine  eye  alwaies  upon  thy 
heart  j  look  net  fo  much  to  the  time  it  fpendeth  in  the  duty.as  to  the  quan- 
tity and  quality  of  the  work  that  is  done  :  You  can  tell  by  his  work,  whe- 
ther your  fervant  hath  been  painful;  ask,  what  affedions  have  yet  been 
atftcd?  how  much  am  I  yet  go:  nearer  Heaven  ?  Verily  many  a  mans  heart 
muft  be  followed  as  clofe  in  this  duty  of  Meditation,  as  a  Horfe  in  a  Mill, 
or  an  Ox  at  the  Plow,  that  will  go  no  longer  then  you  are  calling  or 
fcourging  :  if  you  ceafe  driving  but  a  moment,the  heart  will  ftand  ftill; 
and  perhaps  the  beft  hearts  have  muchof  this  temper. 
I  would  not  have  thee  of  the  judgement  of  thofe,  who  think  that  while 
«  they  are  fo  backward,it  is  better  let  it  alone  ^  and  that  if  meer  love  will  not 
bring  them  to  the  duty,  but  there  muft  be  all  this  violence  ufed  to  compel 
it,  that  then  the  fervice  is  worfe  then  the  omiilion  .-  Thefe  men  underftand 
i  not  i  Firft,  That  this  Argument  would  certainly  cafhicr  all  Spiritual  obe- 
dience, becaufe  the  hearts  of  the  beft  being  but  partly  fanftified.will  ftill  be 
"i  refifting  fo  far  as  they  are  carnal ;  Secondly,  Nor  do  they  ufiderftand  well 
J   the  corruptnefs  of  their  own  natures  ^  Thirdly,Nor  that  their  finful  undif- 
pofedncfs  will  not  baffle  or  fufpend  the  commands  of  God  ^  Fourthly,Nor 
^   one  fin  excufe  anotl»er  ^  Fifthly,  Efpecially  they  little  know  the  way  of 
^    God  to  excite  their  Affedions-,  and  that  the  love  which  fhould  compel 
them,  muft  it  felf  bc^rft  compelled,in  the  fame  fenfe  as  it  is  faid  to  compel; 
Love  I  know  is  a  moft  precious  grace,  and  fhould  have  the  chief  intcreft 
in  all  our  duties  :  but  there  be  means  appointed  by  God  to  procure  this 
love ;  and  fhall  I  not  ufe  thofe  means,  till  I  can  ufe  them  from  love  ?  that 
were  to  negled  the  means,  till  I  have  the  end.  Mufti  not  feek  to  procure 
love,  till  I  hare  it  already  ?  There  are  means  alfo  for  the  increafing  of  love 
where  it  is  begun  :  and  means  for  the  exciting  of  it  where  it  liech  dull:  And 
muft  I  not  ufe  thefe  means,  till  it  is  increafed  and  excited  ?  Why ,  this  rea- 
foning-confidering-duty  that  wearein  hand  with,  is  the  moft  fingular 
means,  both  to  ftir  up  thy  love,  and  to  increafe  it :  and  therefore  ftay  not 
from  the  duty , till  thou  feel  thy  love  conftrain  thee,(that  were  to  ftay  from 
the  fire,  till  thou  feel  thy  felf  warm^  but  fall  upon  the  work,  till  thou  art 
conftrained  to  love ;  and  then  love  will  conftrain  thee  to  further  duty. 

My 


Part  I V.  The  Sahts  EverUftingReji,  773 


My  jealoufiejeft  thoufhouldll  mifcarry  by  thefe  Toctifli  opinions,  hath 
made  me  nacre  tedious  in  the  opening  of  its  error.  Let  nothing  therefore 
hinder  thee  while  thou  art  upon  the  work,  from  plying  thy  heart  with 
conftant  watchfulncfs  and  conftraint  J  feeing  thou  haftfuch  experience  of 
its  dulnefs  and  backwardnefs,  let  the  fpur  be  never  out  of  its  fide  j  and 
when  ever  it  flacks  pace,  be  fure  to  give  it  a  remembrance. 


SECT.    III. 

3.    AS  thy  heart  will  be  loitering,  fo  will  it  be  diverting.  It  will  be  «    ^*  ^* 

Jl\  turning  afide  like  «  carelefs  fervant,  to  talk  with  every  one  that 
pafTeth  by  :  When  there  (hould  be  nothing  in  thy  minde,  but  the  woVk  in 
hand,  it  will  be  thinking  of  thy  calling,  or  thinking  of  thy  afflidions,  or  of 
every  bird,  or  tree,  or  place  thou  fceft,  or  ot"  any  impertincncy,  rather 
then  of  heaven.Thy  heart  in  this  alfo  will  be  like  the  Husband-mans  Ox  or  « 
Horfe-,  if  he  drive  not,he  will  not  gOj  and  if  be  guide  not, he  will  not  keep 
the  furrow  ;  and  it  is  as  good  ftand  ftill,  as  go  out  of  the  way.  Experience 
will  tell  thee,  thou  wilt  have  much  ado  with  thy  heart  in  this  point,  to 
keep  it  one  hour  to  the  work  without  many  extravagancies  and  idle  cogi- 
tations. The  cure  here  is  the  fame  with  that  before  ;  to  ufe  watchfulnefs,  a 
and  violence  with  your  own  imaginations,  and  as  foon  as  they  ftep  out,  to 
chide  them  in.  Say  to  thy  heart,  What  1  did  I  come  hither  to  think  of  my 
bufinefs  in  the  world  ?  to  think  of  places,  and  perfons,  of  news,  or  vanity, 
yea,  or  of  any  thing  but  Heaven,  be  it  never  fo  good  ?  what  !  Canft  thou 
not  watch  one  hour  ?  wouldft  thou  leave  this  world,  and  dwell  in  Heaven 
with  Chrift  for  ever  ?  and  canft  thou  not  leave  it  one  hour  out  of  thy 
thoughts,  nor  dwell  with  Chrift  in  one  hours  dofe  Meditation  }  Ask  thy 
heart  as  Abfdom  did  Hu/hai, Is  this  thy  love  to  thy  freindPDoft  thou 
love  Chrift,  and  the  place  of  thy  Eternal,  Bleffed  abode,  no  more  then  fo  ? 
When P/;4r4(?^^  Butler  dreamed,  That  he  prelTed  the  ripe  Grapes  into  Gen.  40.  io» 
Pharaohs  Cup,  and  delivered  the  Cup  into  the  Kings  hand,  it  was  a  happy  i  ij  &c. 
dream,  and  fignified  his  fpeedy  accefs  to  the  Kings  prefence :  But  the 
dream  of  the  Baker,  that  the  Birds  did  eat  out  of  the  Basket  on  his  head, 
the  baked  meats  prepared  for  PWWj.hadan  ill  cwf«,  and  fignified  his 
hanging,  and  their  eatingof  his  flefli.  So  when  the  ripened  Grapes  of 
Heavenly  Meditation  are  preflcd  by  thee  into  the  Cup  of  Affedion,  and 
this  put  into  the  hands  of  Chrift  by  delightful  praifes  (if  thou  take  me 
for  skilful)  this  is  the  interpretation,That  thou  (hilt  fliortly  be  taken  from 
this  prifon  where  thou  liel^,andbefet  before  Chrift  in  the  Court  of  Hea- 
ven, and  there  ferve  up  to  him  that  Cup  of  praife  fbut  much  fuller,  and 
much  fweeter)  for  ever,and  for  ever.But  if  the  ravenous  fowls  of  w  .nder- 
ing  thoughts,do  devour  the  Aledhatienslmcndcd  for  Heaven^  I  will  not 
fay  flatly  it  fignificth  i\\y  death  ^h\iz  this  I  will  fay,  That  fof-^r  as  thefe  in- 
trude, they  will  be  the  death  of  that  ferv'  ce  ;  and  if  thou  ordinarily  admic 

Hhhhh  3  them. 


n^A  The  Sahts  EverUpng  Refl,  Chap.  I2« 


them.  That  they  devour  the  life,  and  the  joy  of  thy  thonqhts  -,  and  if  thou 
continue  in  Tuch  ^  way  of  duty  to  the  end, It  Hgniries  the  deAth  of  thy  foul, 
as  well  as  of  ihy  fcivice.  Drive  away  thefc  birds  of  prey  then  from  thy  fa- 
criHce,  and  ftridiy  keep  thy  he^rt  to  the  work  thou  art  upon. 


S  E  C  T.     I  V. 

$.4-  4.  T  Aniy,Bc  furealfoto  lookto  thy/^Mrrinthis,  Thatitcucnotoflf 
«  JLithe  work  before  the  time,  and  run  not  away  through  wearinefj, 
before  it  Rave  leave.  Thou  fhalc  find  it  will  be  exceeding  prone  to  this ; 
«  like  the  Ox  that  would  unyoke  ,  or  the  hjorfe  that  would  be  unbur- 
dened, and  perhapscaft  off  his  burden,  and  run  away.  Thou  maid  eafily 
perceive  this  in  other  duties;If  in  fccret  thou  fet  thy  felf  to  pray,  is  not  thy 
heart  urging  thee  ftill  to  cut  it  IhortPdoft  thou  not  frequently  hnd  a  moti- 
on to  have  done  ?  art  thou  not  ready  to  be  up  as  foon  almoft  as  thou  arc 
down  on  thy  knees  ?  Why ,  fo  it  will  be  alfo  in  thy  contemfUtions  of  Hsa- 
ven :  As  faft  as  thou  getteft  up  thy  heart,  it  will  be  down  again  :  it  will  be 
weary  of  the  work  ;  it  will  be  minding  thee  of  other  bufinefs  to  be  done  ; 
and  ftop  thy  heavenly  walk,  before  thou  art  well  warm.  Well,  what  is  to 
bedonein  this  cafe  alfo  ?  why  the  fame  anthoritj  and  refoLmion,  which 
brought  it  to  the  work,and  obferved  it  in  the  work,  muft  alfo  hold  it  to  it, 
till  the  work  be  done.Charge  it  in  the  name  of  God  to  ftay.-do  not  fo  great 
a  work  by  the  halves :  fay  to  it.  Why  foolilh  heart  1  If  thou  beg  awhile, 
ct  and  go  away  before  thgu  haft  thy  alms,  doft  thou  not  lofe  thy  labour  ?  if 
thou  ftop  before  thou  art  at  the  end  of  thv  iourncy,is  not  every  Itcp  of  thy 
Travel  loft  ?  Thou  cameft  hither  to  fetch  a  walk  to  Heaven^  in  hope  to 
have  a  fight  of  the  glory  which  thou  muft  inherit;  and  wilt  thou  ftop  when 
thou  art  almoftat  the  top  of  the  Hill  ?  and  turn  again  before  thou  haft 
taken  thy  furvey  ?  Tboucaraeft  hither  in  liopeto  fpeak  with  God,  and 
wilt  thou  go  before  thou  haft  fecn  him  ?  Thou  cameft  to  bathe  thy  felf  in 
theftrcamsofCo«/o/4rM»,  and  to  that  end  didft  unclothe  thy  felf  of  thy 
Earthlj  thoughts  :  and  wilt  thou  put  a  foot  in,  andfo  be  gone?  Thou 
cameft  tofpyouttheLandof  Promife;  O  go  not  back  without  the  bunch 
of  Grapes,  which  thou  maift  fhew  to  thy  Brethren^  when  rhou  comcft 
home,  for  their  Ctnflrmation  atod  Encouragement :  till  thou  canft  tell  them 
'^''.'  '  by  experience,  Tifcrff  it  U  a  Land  flowing  with  i  Vine  and  Ojl^  rrith  Aiilk^anti 
Honej.  Let  them  fee  that  thou  haft  tafted  of  the  Wine,  by  the  gladnefs  of 
thy  heart :  and  that  thou  haft  been  anointed  with  the  Oyl.by  the  cheerful- 
nefsofthy  countenance:  Let  them  fee  that  thou  haft  tafted  of  the  Milk  of 
the  Land,  by  thy  feeding,  and  by  thy  mild  and  gentle  difpofition  :  and  of 
the  Honey,  bv  the  fweetncfsof  thy  words  and  converlation.  The  views  of 
«•  Heaven  would  heal  thee  of  thy  finfulnefs,and  of  thy  fadnefs;but  thou  muft 
hold  on  the  Plailter,  that  it  may  have  time  to  work  :  This  Heavenly  fire 
Would  melt  thy  trozen  heart,  and  refine  it  from  thedrofs,  and  take  away 

the 


The  Saints  EverUfling  Refi. 


PartIV> 

the  earthy  part,  and  leave  the  reft  more  fpiritual  and  pure;  but  then 
thou  muft  not  be  prefently  gone,  before  it  have  time,  either  to  burn  or 
warm.  Stick  therefore  to  the  work,  till  fomething  be  done-,  till  thy  gra- 
ces be  acted,  thy  affections  raifed,  and  thy  Soul  refreflied  with  the  M- 
//>jbrj  above;  or  if  thou  canft  not  obtain  thefe  ends  at  once,  ply  it  the 
clofer  the  next  time,  and  let  it  not  go  till  thou  feel  the  blefsing.  £IeJfeel  is 
thatfervant,  wh9m  his  Lord^  when  he  comes,  Jhdlfindfo  ^o/;)i^,Mat.24. 46.  2 

CHAP.    XIII. 


775 


T^he  (^bjlra?i  or  Sum  of  all^  for  the  ufe  of 
the  rvea^. 


SECT.  I. 


Huslhavcby  the  gracious  afsiftance  of  the  Spirit,  dU 
rected  you  in  this  work  o^ Heavenly  Contemplation^  and 
lined  you  out  the  beft  way  that  I  know  for  your  fuc- 
cefsfiil  performance,  and  lead  you  into  the  path  where 
you  may  walk  with  God.  But  bccaufel  would  bring  it 
down  to  the  capacity  of  the  meanclt,  and  help  their  me- 
mories who  are  apt  to  let  flip  the  former  particular  j^^nd 
cannot  well  hy  to$,cihcr  the  fevcrdl  hrAnchesef  th\s  method.  That  they 
may  reduce  them  to  practice  :  I  fliall  here  contract  the  whole  into  a 
brief  fum,  and  lay  ic  all  before  you  in  a  narrower  compafs.  But  ftill  Rea- 
der, I  wi(h  thee  to  remember,  that  it  is  the  practice  of  a  duty,  that  I  am 
direfting  thee  in  •  and  therefore  if  thou  wile  not  praccife  it ,  do  not 
readic. 

The  fum  is  this,  As  thou  makeft  confcience  of  praying  daily,  fo  do  thou 
of  the  acting  of  thy  Graces  in  Meditation  :  and  moreefpecially  in  medita- 
ting on  the  joys  of  Heaven.  To  this  end,  Set  apart  one  hour  or  half  hour 
every  day ,whcrcin  thou  mayft  lay  afide  all  vvordlyr/?ojs<_^;[;fj-,and  with  ail 
pofsible  fetioufncfs  &:  reverence  ,asif  thou  were  going  to  fpeak  with  God- 
himfelf,  orto  hivea  fight  of(f«sW/?,  or  of  that  blefTed  place;  fodo  thou 
withdraw  thy  felfincoforacfccrcc  place,  an  J  fee  thy  felf  wholly  to  the 

Ibllowirig 


$.1, 


mm^  The  Saints  tverUflhg  Refi,  Chap,  ij- 

following  work  ;  If  thou  canO,  take  JfaAc's  time  and  phce,  who  went 
forth  into  tbe  Field,  in  the  Evening  to  medicate  •,  But  if  thou  be  a  fervanc 
or  poor  nian  that  cannot  have  thac  icafurc ;  take  the  Htteft  time  and  place 
that  thou  canft,  though  it  be  when  thou  art  private  about  thy  labours. 
When  thou  ki'\\  to  the  work,iook  up  toward  Heaven^\tx.  thine  eye  lead 
*  thee  as  necr  as  it  can  •  remember  that  there  is  thine  Everlafting  Refi  :  Uu- 
dy  its  excellency,  ftudy  its  reality,  till  thy  unbelief  be  filenced,  and  thy 
faith  prevail :  ihhy  jud^emetit  he  not  yetdrawn  to  Admiration^  ufe  thofc 
fenfible  helps  and  advAritages  which  were  even  now  laid  down.    Compare 
thy  heavenly  joys  with  the  choiccft  on  earth ^^x\^  fo  rife  up  from  Senfe  to 
Faith -^  1  f  yet  this  meer  f<>«^</fMr/i'»  prevail  rot  fwhichyet  bath  much 
force,  as  is  before  exprcffed  J  then  fall  a  pleading  the  cafe  with  thy  heart  j 
Preach  upon  this  Text  of  Heaven  to  thy  felf  ^  convince,  inform,  confute, 
inftrud,reprove,examine,admoni(h,encourage,  and  comfort  thy  own 
Soul  from  this  Celeftial  Dodrine ;  draw  forth  thofe  feveral  confideraticns 
of  thy  Refi,  on  which  thy  feveral  affcdions  may  work,  efpecially  that  af- 
feftionor  Grace  which  thou  intendeft  toad.  If  it  be  Love  which  thou 
wouldftad,  (hewitthelovelinefsofHMffx,  andhowfutableitisto  thy 
condition  {\iilht  Defirc,  confider  of  thy  abfence  from  this  lovely  ob- 
jeft  ;  if  it  be  Hope,  confider  the  fojfibilitj  and  probability  of  obtain- 
ing it;  if  it  be  Courage,  confider  the  lingular  aflirtance  and  encourage- 
ments which  thou  mayft  receive  from  God  ^  the  weaknefs  of  the  Enemy, 
and  the  neceflity  of  prevailing  ^  if  it  be  Joy,  confider  of  its  excellent  ra- 
vilhing  glory,  of  thy  intereft  in  it,and  of  its  certainty,  and  the  neernefs  of 
the  time  when  thou  mull  pofTefs  it.  Urge  thefe  confideraticns  home  to  thy 
heart  •,  whet  them  with  all  poffible  ferioufnefs  upon  each  affection;  If 
thy  heart  draw  back,forcc  it  to  the  work  •,  if  it  loiter,fpur  it  on  j  if  it  ftep 
afide,  command  it  in  again  ;  if  it  would  flip  away ,  and  leave  the  work,  ufc 
thine  authority ;  keep  it  clofe  to  the  bufinefs,  till  thou  have  obtained  thine 
end  :  Stir  not  away,  if  it  may  be,  till  thy  Love  do  flame,  till  thy  Joy  be 
raifed,  or  till  thy  Defirc  or  other  Graces  be  lively  aded.  Call  in  af- 
(iftance  alfo  from  God  ;  mix  Ejaculations  with  thy  Cogitations  and  Soli' 
bcjuies.  Till  having  fcrioufly  pleaded  the  cafe  with  th)  hearty  and  reve- 
rently pleaded  the  cafe  with  God  ,  thou  have  pleaded  thy  felf  from  a  clod 
to  a  flame,from  a  forgetful  finner,  to  a  mindful  lover;  from  a  lover  of 
the  world,  to  a  thirftcr  after  God;  from  a  fearful  coward,  to  a  rcfolved 
Chriftian  ;  from  an  unfruitful  fadnefs,  to  a  joyful  life.    In  a  word,  What 
will  not  be  done  one  day,  do  it  the  next,  till  thou  have  pleaded  thy  heart 
from  Earth  to  Heaven  ;  from  Cv)nverfing  below,  to  a  walking  with  God  ; 
and  till  thou  canfk  lay  thy  heart  to  reft,as  in  the  bofora  of  C^^*fi»  ^"  ^^^ 
I  MedttatioMohhy  full  and  Everlafting  Reft. 

And  this  is  the  fum  of  thefe  precedent  Directions* 


CHAP, 


Part  IV.  The  Saints  Ever U fling  Rejf.  ^j^ 


CHAP.     XIV- 


Jn  Example  of  this  Heavenly  Contemplation, 
for  the  help  of  the  unskilful. 


ci 


7 here  remaineth  a  ^ft  to  the  people  of  God. 

SECT.    II. 

Eft  I  How  fweet  a  word  is  this  to  mine  ears  ?  Methinks 
the  found  doth  turn  to  fubftance,and  having  cntred  at  the 
car,  doth  pofTefs  my  brain,  and  thence  defcendeth  down 
to  my  very  heanimeihinks  I  feel  it  ftir  and  work,and  that 
through  all  my  parts  and  powersjbut  with  a  various  work 
upon  my  various  parts ;  to  my  wearicd/<r»/?jand  languid  « 
ffirits,  it  feems  a  quieting  powerful  Opiate;  to  my  dulled  powers  it  is  fpirit  *  Prjem'nm  fj! 
and  life .-  to  my  dark  eyes,  it  is  both  eye-falve,  and  a  profpedive ;  to  my  '^'.^'^^  Dem, 
Tafle  it  is  fweetnefs :  to  mine  ears  it  is  melody  :  to  my  hands  and  feet  it  is  ^^j^'^^^^^rc  de 
ftrength  and  nirablcnefs  :  Methinks  I  feel  it  digeft  as  it  proceeds,  and  in-^jy^fleffecim 
creafe  my  native  heat  and  moifture,  and  lying  as  a  reviving  cordial  at  my  Dcoy  cffcm 
he4rt :itom  thence  doth  fend  forth  lively /|pmV/,which  beat  through  all  the  '^^"^ "?'"  ^"*^ . 
pulfes  of  my  foul.Reft  /  Not  as  the  ftone  that  refts  on  the  esrth.nor  as  thefe  ^T-lTbrJ^"^' 
clods  of  flefli  (hall  reft  in  the  grave ;  fo  our  bcaft  muft  reft  as  well  as  we  :  '2)/i,mq!'u  efi 
nor  is  it  the  fatisfying  of  our  flelhly  lufts,nor  fuch  a  reft  as  the  carnal  world  fimmum  bo- 
defireth .-  no,  no,  we  have  another  kind  of  Reft  then  thefe  :  Reft  we  fhall  »"^'  '^  «^» 
from  all  our  labours,  which  were  but  the  way  and  means  to  Reft,  but  yet  [^.[l^l^'^lflu 
that  is  the  fmalleft  part ;  O  bleffed  Reft,  where  we  fhall  never  reft  day  or  r«;^X'  'falci- 
mght,CYying^Holy^hoiy^beIj,Lorii  GedofSalflfathjlwhcn  we  (hall  reft  from  tei^JfummajH- 
fin,but  not  from  worlhipl  from  fuffering  and  forrow,but  not  from  folace!  canditasy  zcr* 
O  bleffed  day,  when  I  (hall  reft  with  God  *  /  when  I  (hall  reft  in  the  arms  r'^^'l^'lll'.-',^. 
and  bofom  of  ray  Lord  !  when  I  (hall  reft  in  Knowing,  Loving,Reioy  cing  (Jt  ^^07^'/^-' 
and  Praifing  1  when  my  perfeft  Soul  and  Body  together,  (hall  in  thefe  per-  air:ta>.    Ber- 
fcct  actings  perfectly  enjoy  the  raoft  perfect  God!  when  God  alfo,  who  is  nard  .de  pvx- 
love  it  felf,(hall  perfectly  love  me  !  yea,and  reft  in  his  love  to  me,as  I  fhall  "^'°  calcfl. 
reft  in  my  love  to  him  Mndrejoyccover  mcwich  joyandfinging,asI(halL  zcph.  3.  17. 
rejoyce  in  him/How  near  is  that  moft  bleffed  joyful  day  ?  it  comes  apace, 
even  he  that  comes  will  come,  and  will  not  tarry :  Though  my  Lord  do 
feem  to  delay  his  coming, yet  a  little  while  and  he  will  be  here  ;  What  is  a 
few  hundred  years  when  they  are  over  ?  How  furely  will  his  (ign  appear  ? 

liiii  and 


^■7 8  The  Saints  EverUftirtg  Refl.  Chap.  14. 

and  how  fuddenly  will  he  fcizeupon  the  carelefs  World?  Even  as  the 
Lightning  that  (hines  from  Eaft  to  Weft  in  a  moment  1  He  who  is  gone 
hence  will  even  fo  return  :Xkthinks  I  even  hear  the  voice  of  his  foregoersl 
Methinks  I  fee  him  coming  in  the  clouds,  with  the  attenddnts  of  his  Angels 
in  Majefty  and  in  Glory  !  O  poor  fecure  finners,  what  will  you  now  do? 

tt  where  will  you  hide  your  felves  ?or  what  (hall  cover  you  ?  mountains  arc 
f^one,  the  Etirth  and  Heavens  that  were  are  paflcd  away  ;  the  devouring 
lire  hath  confumcd  all,  except  your  felve5,who  muft  be  the  fuel  for  ever : 
O  that  you  could  confuine  as  foon  as  the  Earth  !  and  melt  away  as  did  the 

I  Hr;?z/f»j/Ah,thefe  wifhes  arc  now  but  vain i  the  Lamb  himfclf  would  have 
been  your  friend,  he  wouW  have  loved  you,  and  ruled  you,  and  now  have 
faved  you  ,  but  you  would  not  then,and  now  too  late  :  Never  cry,  Lord, 
Lord ;  too  late,  too  lace  man  ^  why  doft  thou  look  about  ?  can  any  fave 
thee  -^  whither  doft  thou  run  ?  can  any  hide  thee }  O  wretch  !  that  haft 
brought  thy  felf  to  this!  Now  bleffed  Saints  that  have  Believed  and  Obey- 
ed \  This  is  the  end  of  faith  and  Patience :  This  is  it  for  which  you  prayed 
and  waited  ;  Do  you  now  repent  your  fufferings  and  forrows  ?  your  felf- 
denying  and  holy  walking  .'  Are  your  Tears  of  Repentance  now  bitter  or 
fweetPO  fee  how  the  Judge  doth  fmileupon  you'.there's  love  in  his  looks ; 
The  Titles  of  Redeemer,  Husband,  Head,  are  written  in  his  amiable,  (hi- 
ning  face  :  Hark,doth  he  not  call  you?  He  bids  you  ftand  here  on  his  right 
hand;,fear  not,for  there  he  fets  his  (heep.-Ojoyful  Sentence  pronounced  by 
that  blefted  mouth  !  (^omeje  hlcjfedofnty  Father ^  inherit  the  Kingdom  pre- 
pared for  yon  from  the  foundations  of  the  vorld :  lee  how  your  Saviour  takes 
you  by  the  hand,  go  along  you  muft,  the  door  is  opcn,the  Kingdom's  his, 
and  therefore  yours;,  there's  your  place  before  his  Throne^  The  Father  rc- 
ceiveth  you  as  the  Spoufe  of  his  Son,  he  bids  you  welcome  to  the  Crown 
of  Glory,  never  fo  uaworthy,crowned  you  muft  be  :  this  was  the  projeft 
of  free  redeeming  Grace,  and  this  was  the  purpofe  of  eternal  Love.  O 
blcfled  Grace  1  O  blefred  Love  /  O  the  frame  that  my  foul  will  then  be  in! 

0  how  Love  and  Joy  will  ftir  !but  I  cannot  exprcfs  it  !l  cannot  conceive  it. 
This  is  that  joy  which  was  procured  by  forrow-,this  is  that  Crown  which 

was  procured  by  the  Crofs^myLord  did  weep,that  now  my  tears  might  be 
wipM  away jhe  did  bleed ,  that  I  might  now  rejoyce ^hc  was  forfaken,thai: 

1  might  not  now  beforfaken  ;  he  did  then  die,  that  I  might  now  live.  This 
wceping,wounded  Lord,{hallI  behold^this  bleeding  Saviour  (halil  fee,& 
live  in  him  that  died  for  me*.0  free  mercy ,that  can  exalt  fo  vile  a  wretch  I 
free  to  me,  though  dear  to  Chrift  /  Free  Grace  that  hath  chofen  me,  when 
thoufands  were  forfaken!when  my  companions  in  fin  muft  burn  in  Hell,& 
I  muft  here  re  Joyce  in  Refl  !  here  muft  I  live  with  all  thcfe  Saint  s\0  com- 
fortable  meeting  of  ray  old  aicfHaintancelwiih  whom  I  prayed,and  wept, 
and  iufferedjwith  whom  I  fpokcofthisday  &  pUce/lfec  the  Grave  could 
not  contain  you,theSeaand  Earth  muft  give  up  their  dead^the  fame  Love 
hath  redeemed  and  faved  you  alfo:  This  is  not  like  our  Cottages  of  Clay, 
flor  like  our  prifonsjor  Earthly  Dwellings  .-This  voice  of  Joy  is  not  like  our 

old 


Part  IV.  The  Saints  EverUflingRefl.  779 


old  complainings,  our  groans,our  fighs,our  impatient  moansjnor  this  me- 
lodious praifc  like  our  fcorns  &  revilings,nor  like  the  oaths  and  curfes  which 
wc  heard  on  Earth  :  This  Body  is  not  like  the  Body  we  had,  nor  this  Soul 
like  the  Soul  we  had,  nor  this  life  like  the  life  that  then  wc  lived :  we  have 
changed  our  place,  wc  have  changed  our  jiate,  our  clothes,  our  thoughts, 
oar/ooks^our  La>igfiage'.  w^hsLXc  changed  our  company  for  the  greater 
part,  and  the  rell  of  our  company  is  changed  it  felf :  Before  a  Saint  was 
weak  and  dcfpifed,  fo  full  of  pride  and  pccviflinefs  and  other  fins,  that  we 
could  fcarce  oft-times  difccrn  their  graces :  But  now  how  glorious  a  thing 
is  a  Saint  I  where  is  now  their  body  of  fin,  which  wearied  themfelves  and 
thofe  about  themPWhcrc  arc  now  our  different /'W^fwf;;rj'?our  reproach- 
ful Tit!es?our  divided  ffims? our  exafpcratcd  paflions?  our  Grange  looks? 
«ur  uncharitable  ccnfures?  Now  we  are  all  ofonc  jW^r  wfwf ,  of  one  name, 
of  one  heart, O^onQ  /;<»;//?  ,and  ofoncglsrj.   O  (wcet  reconcilement !  O  hap- 
py Union  !  which  makes  us  Hrft  to  be  one  with  Chrifl,  and  then  to  be  one 
among  our  fclves  /  Now  our  differences  (hall  be  dallied  in  our  teeth  no 
more,  nor  the  Gofpel  reproached  through  our  folly  or  fcandal.  O  my 
vSouI,thou  (halt  never  more  lan^ent  the  fufferings  of  the  Saints^ncver  more 
condole  the  Churches  ruincs  •,  never  bewail  thy  fuffering  friends  ^  nor  lie 
wailing  over  their  death-beds  or  their  graves.  Thou  fhalt  never  fuffer  thy 
o\dtemptatioMSy(r(ymSataHfihcwor\d,or  thy  own  flefh  ;  Thy  body  will 
no  more  be  fuch  a  burden  to  thee:  thy  pains  and  fickneflcs  arc  ail  now  cu- 
red :  thou  (halt  be  troubled  with  wcaknefs  and  wearinefs  no  more ;  *  Thy  »  A-),y^^/^  ^,.^, 
head  is  not  now  an  aking  head  ^  nor  thy  heart  now  anaking  heart  :  1  hy  Cd^jius,  quod 
hunger  and  thirft,  and  cold  and  fleep,  thy  labor  and  ftudy  are  all  gone-  O  o^n^nmoio  jyt- 
what  a  mighty  change  is  this  /  Trom  the  Dunghil  to  the  Throne  1  from  ''['"•^.('i'^^i^^h 
perfccuting  finners  to  praifing  Saints !  from  a  body  as  vile  as  the  carrion  f%  '-Jvifuu'i 
in  the  ditch^  to  a  body  as  bright  as  the  Sun  in  the  firmament  I  from  com-  mlln  allmm-L 
plainings  under  thcDifpleafure  of  God,to  the  perfed  enjoyment  of  him  in  Judigeblt?  No  i 
Love  !  from  all  my  doubts  and  fears  of  my  condition,  to  this  pofleflion  ^I"J"  1^^'^^  '*■  j 
which  hath  put  meow  of  doubt  1  from  all  my  fearful  thoughts  0}  deaths  to  erJfhaban 
this  molt  bleffed  Joyful  Life  .'  O  what  a  blefifed  change  is  this  /  Tarcwel  (in  qhidm  cams, 
and  fuffering  for  ever :  Farewell  my  hard  and  rocky  heart,  farewell  my  Jed  fine  uu.i 
proud  &  unbelieving  heart:  farewell  Atheiftical,IdolatrGus  worldly  heart,  "^'''':^^'  '"?- 
farewell  my  fenfual  carnal  heart ;  And  now  welcome  moft  holy,  heavenly  E^'IS''^  Au- 
nature  ^  which  as  it  muil  be  employed  in  beholding  the  face  of  God,  fo  is  it  guftdc  Civk. 
full  of  God  alone.and  delighted  in  nothing  elfe  but  him.O  who  can  quefli-  1-  ::•  c.  24. 
on  the  love  which  he  doth  fo  fweetly  tafte  ?  or  doubt  of  that  which  with 
luch  loy  hefeeleth.'  larewel  repcntance,confeilion  and  fupplcation^  fare- 
wcl  the  moft  of  hope  and  faith:And  welcome  lov'e  and  joy  and  praifc.l  (hall 
now  have  my  Harveil  without  plowing  or  fowing  ^  my  wine  without  the 
labor  of  the  vintage  .-my  joy  without  a  Preacher  or  a  promife.-even  all  from 
the  face  of  God  himfelf.  1  hat's  the  fight  that's  worth  the  feeing  :  that's 
the  book  that's  worth  the  reading.  What  ever  mixture  is  in  the  fireams, 
there  is  nothing  but  pure  jov  in  thc/(?;r«M/«.  Here  (hall  1  beiiicircled  with 

Uiii  z  Etirnitj, 


7  8  o  The  SAtvts  Evcrixjliiig  Reft.  C hap .  1 4. 

Eternhjy  and  come  forth  no  more  :  here  (hall  1  live,  and  ever  live  :  and 
praife  my  Loxi,  and  ever,ever,evcr  praife  him.  My  face  will  not  wrinJiie, 
nor  my  haif  be  gray  :  but  this  mortal  fhal!  have  put  on  immortMlity^  and 
this  eorrupcible  ittctrruftion  :  and  Math  (hzW  be  fwallowed  up  in  viftory  : 
O  Dcith^  ffhere  u  ttcw  thyfiing  !  0  Grave^  rvbere  is  thy  viElory  1  The  date 
of  my  Icafe  will  no  more  cxpire.nor  fliall  I  trouble  my  felf  with  thoughts  of 
death  j  nor  loofe  my  joy?  through  fear  of  lofing  them.  When  millions  of 
ages  are  pari,my  glory  is  but  beginning,  and  vvhe^  millions  more  are  paO, 
it  is  no  nearer  ending.  Every  day  is  dWrnontidty  and  every  moncth  is  May 
"  or  harvcfl:,and  every  year  is  there  a  Jubilee,and  every  age  is  full  manhood'^ 
and  all  t  his  is  one  Eternity. O  blcffed  Eternity  !  the  glory  of  my  glory !  the. 
perfedion  of  my  perfection  1 

Ah  droufie,  earthy,  blockifli  Ite^rt  1  How  coldly  dolt  thou  think  of  this 
reviving  day  ?  Doft  thou  fleep  when  thou  thinkeft  of  eternal  Reft  ?  Arc 
thou  hanging  earthward,  when  Heaven  is  before  thee  ?  Hadft  thou  rather 
fit  thee  down  in  dirt  and  dung,  then  walk  in  the  Court  of  the  Palace  of 
Ged  ?  Doft  thou  now  remember  thy  worldly  bufinefs  ?  Art  thou  looking 
back  to  the  Sodom  of  thy  lufts  ?  Art  thou  thinking  of  thy  delights  and  mer- 
ry company  ?  wretched  heart  1  Is  it  better  to  be  there,  then  above  with 
God?is  the  company  better  ?  are  the  pleafures  greater  ?  Come  away- make 
noexcufe,  make  no  delay,  (/o^  commands,  and  I  command  thee,  come 
away,gird  up  thy  loins.-afcend  the  mount  and  look  about  thee  mzhferiouf- 
nefs  and  with  Faith.  Look  thou  not  back  upon  the  way  of  the  wildernefs, 
except  it  be  when  thine  eyes  arc  dazled  with  the  Glory,  or  when  thou 
Tha  er  nth   wouldft  compare  the  Kingdom  with  that  howling  defart ,  that  thou  maid 
Philofophcrs    ^^"^^  fenfibly  perceive  the  mighty  diflference.  Fix  thine  eye  upon  the  Sun 
undcrfteod      it  felf;  and  look  not  down  to  Sarth  as  long  as  thou  art  able  to  behold  it ; 
that  there  was  except  it  be  to  difcern  more  eafilyjthe  bri^tncfs  of  the  one,by  the  d^irkncfs 
fee  ^^^^'T'    of  the  other.  *  Yonder  ,far  above  yonder,i$  thy  Fathers  glory  jyondcr  mull 
«;  dt  abdit.     ^hou  dwel  when  thou  leaveft  this earth^yonder  muft  thou  remove,  O  my 
rcr.  cojij:         fouljwhen  thou  departed  from  this  body,and  when  the  power  of  thy  Lord 
cnp.  9.  hath  raifed  it  again,and  joyned  thee  to  it^  yonder  muft  thou  live  with  God 

And  Anflot.     ^^j.  gver. There  is  the  glorious  New  Jerufalem^iht  gates  of  Pearl,  the  foun- 

1.  I.e.  9. 

ManUcftum  eft  qucKl  ncquc  locuj,  ncquc  vacuum,  ncquc  tcmpuj  eft  extra  Coeluin.  In  omni 
cnim  loco  corpu»  cflc  pombilc  eft  j  Vacuum  autem  cffe  dicunt  in  quo  non  oft  corpus ;  poflibi- 
Ic  autcra  eft  cflc.  Tcaipus  autem  eft  numcrus  motus ,  niocus  autem  fine  naturali  corporc  non 
eft,  <J^f.  Quapropter  ncquc  qujB  illic  funt,  nata  funt  in  loco  cfle  ;  ncque  temuus  ipfa  fa- 
c!t  fcnefccre,  ncquc  uUa  iranfmutatio  ulliu*  eorum  eft,  qux  fuper  cxtima  difpofita  lunt  latione, 
fed  inaltcrabilia  &  impaftibilia  optimam  habentia  vitam,  &  per  fe  fu'.hcientifliman\  pcrfercranc 
loio  xvo,  &c.  *  Nu  mirem  ft  Deum  non  v'sdeai  :  Venio  &  fldnbm  omn'o.  impeHunittr,  vibran- 
tt'.r,  agitAntuTi  &fHb  ochint.imen  non  vtn'it  ventHS  &  flatus.  Solem,  qui  vidcndi  emnibm  caiifx 
(ft,  tntucri  non  pdjfumHS  :  r/tdiis  acies  fubmovttur  j  obtiKus  intuenlis  hebetniur  :  &  fi  diittiin  in- 
fpiciai  omm  vifn^  extinrunitr.  ^itipfum  SoUs  ariificem -,  ilium  Luminls  fontem,  poffis  fuftinere; 
(urn  te  ab  eJHs  fHlgeribHi  avcrtas ,  a  fitlminibus  abfcondai?  Deum  oculis  carndibus  vis  videre, 
cumipfAmanimamtitam,  /[HA  vivificArii  ^  loqHerHi  nc(  afpiccre  psjjfisj  nectimi,  Minucius  Fatlix 
Oftav..fol.  393. 

dacions 


Part  I  V.  The  Saints  EverUfting  Refl.  781 

dacions  of  Pearl,  the  Streets  and  Pavements  of  tranfparent  Gold :  Seeft 
thou  that  Sun  which  lighteth  all  this  world  ?  why,  it  muft  be  taken  down 
as  ufelefs  there,  or  the  glory  o^ Heaven  will  darken  ir,and  put  it  out  j  even 
thy  felf  (hall  be  as  bright  as  yonder  (hining  Sun :  God  will  be  the  Sun, and 
ChiiH  the  Light,  and  in  his  Light  fhalt  thou  have  light. 

What  thinkcftthou,0  my  Soul,  of  this  moftbleflednate  ?What!  Doft 
thou  dagger  at  the  Promife  of  God  through  unbelief?  though  thou  fay  no- 
thingjOr  profefs  belief  j  yet  thou  fpeakcll  fo  coldly  and  fo  cuftomarily,thac 
I  much  fufped  thee  :  I  know  thy  infidelity  is  thy  natural  vice.  Didfl:  thou 
believe  indeed,  thou  wouldftbe  more  afe^ed  with  it  "^  Why,  haft  thou 
not  it  under  the  hand  and  feal,  and  Oath  o^God  ?  Can  God  lye  ?  or  he  that 
is  the  Truth  itfeif,be  falfe  ?  Foolifh  wretch  .'  What  need  hath  God  to  <• 
flatter  thee,  or  deceive  thee  ?  why  (hould  he  promife  thee  more  then  he 
will  perform  ?  Art  thou  not  his  Creature  ?  a  little  crumb  of  duft  ?  a  fcrawl- 
ing  worm  j  ten  thoufand  times  more  below  him,  then  this  fly  or  worm  is 
below  thee  ?  wouldft  thou  flatter  a  flea,  era  worm  ?  what  need  haft  thou 
of  them  ?  If  they  donotpleafc  thee,  thou  wilt  chrulh  them  dead,  and  ne- 
ver accufe  thy  felf  of  cruelty  :  Why  yet  they  arc  thy  Felhw-CreatHres^ 
made  of  as  good  metal  as  thy  felf-,  and  thou  haft  no  Anthorit)  over  them, 
but  what  thou  haft  received :  How  much  Icfs  need  hath  God  of  thee  ?  or 
why  fhouldhe  care,  if  thou  pcrifh  in  thy  folly  ?  Cannot  he  govern  thee 
without  either ^^rrrr;  or/4//yiJ0(s!  ?  Cannot  heeafily  make  thee  obey  his 
will  ?  and  as  calily  make  thee  fuffer  for  thy  difobedience  r  Wretched  unbe- 
lieving heart  1  Tell  a  fool,  or  tell  a  Tyrant^  or  tell  forae  falfe  and  flattering 
man  of  drawing  their  fubjeds  by  filfe  proniifcs,  and  procuring  obedience 
by  deceitful  means  :  But  do  thou  not  dare  to  charge  the  Wife,  Almighty^  j 
FaithftdlGodmih  this.  Above  all  men  it  befeems  not  thee  to  doubt,either 
of  this  Scripture  being  his  infallible  Word,  or  of  the  performance  of  this 
Word  to  thy  felf  Hath  not  Argument  convinced  thee  ?  may  not  thy  own 
experience  utterly  filenccthee?  How  oft  hath  this  J'tWprwrf  been  veriried 
for  thy  good  ?  How  many  of  the  /'row //^j  have  been  performed  to  thee  ? 
hath  it  not  quickncd  thee?  and  converted  thee  ?  haft  not  thou  felt  in  it 
fomething  more  then  humane  ?  would  God  perform  anothers  promife  ? 
or  would  he  io  powerfully  concur  with  a  feigned  word?]f  thou  hadft  feen 
the  Miracles  that  Chrifi  and  his  A pofiles  wrought,  thou  wouldit  never 
furehavcqucltioned  the  truth  of  their  dodrine:why  they  delivered  it 
down  by  fuch  undoubted  Tcftimony,  that  it  may  be  called  Divine  as  well 
as  Humane.  Nay,  haft  thou  not  feen  its  Prophecies  fulfilled  .^  haft  thou 
not  lived  in  an  age,  wherein  fuch  wonders  have  been  wrought,  that  thou 
haft  now  nocloke  for  thy  unbelief?  haft  thou  not  feen  the  courfe  q(  nature 
changed  ?  and  works  beyond  the  power  o:  nature  wrought  ?  and  all  this  in 
the  fulfilling  ofthis  Scrip ure}h2Sk  thou  fo  foon  forgoten  fince  Natirre  fail- 
ed me,and  ftrength  failed  me,  and  blood,  and  fpirits^and  flefh,  and  friends, 
and  all  means  did  utterly  fail  ?  and  how  Art  and  Reafon  had  fentenced  mc 
for  dead  ?  and  yet  how  God  revoked  the  fcntence  ?  and  at  the  requeft 

of 


^§2  The  Sat/fts  Everlaji/ng  Re/}.  Chap.  1 4* 


of  praying,bclievinp^4J«r/,  did  turn  thee  to  the  Promife  which  he  verified 
CO  thee  ?  And  canft  thou  yet  queftion  the  rrftrh  of  this  Scripture?  haft  thou 
fcen  fo  much  to  conhrm  thy  faith^  in  the  great  adions  of I'even  years  paft, 
and  canft  thou  yet  doubt?  Thou  haft  feen  fignsand  wonders,  and  arc  thou 
yet  To  unbelieving  ?  O  wretched  heart !  Hath  God  made  thee  a  promife  of 
iff/?,  and  wilt  thou  come  fhort  of  it  ?  and  (hut  out  thy  fclf  through  unbe- 
lief? Thineeyesmay  fail  thee,  thy  cars  deceive  thee,  and  all  thy  fenfcs 
prove  ddufionSjfooner  then  a  promife  of  God  can  delude  chce.Thou  mailt 
be  furer  of  that  which  is  written  in  the  word, then  if  thou  fee  it  with  rhinc 
eyes,  or  feel  it  with  thy  hands.Art  thou  fure  thou  liveft?  orfurethac  this 
is  Earth  which  thou  ftandeft  on  ?  art  thou  fure  thine  eyes  do  fee  the  Sun  ? 
As  fure  is  all  this  glory  to  the  Saints-^  as  fure  (hall  I  be  higher  then  yonder 
y?4-'/,and  live  for  ever  in  the  Holy  City , and  joyfully  found  forth  the  praife 
of  my  Redeemer:  if  I  be  not  fhut  out  by  this  evil  heart  of  unbelief.caufmg 
me  to  depart  from  the  living  God. 

And  is  this  Reft  fo  fweet,  and  fo  fure  ?  O  then,  what  means  the  carelefs 
world?  Do  they  know  what  it  is  they  fo  neglcft  ?  did  they  ever  hear  of  it? 
or  are  they  yetafleep  ?  or  are  they  dead  ?  Do  they  know  for  certain  that 
the  Crown  is  before  them,  while  they  thus  fit  ftill,  or  follow  trifles  .•'  un- 
doubtedly they  are  quite  befidc  themfelves,  to  mindfo  much  their  provill- 
on  in  the  way,  and  ftrive,  and  care,and  labour  for  trifles,  when  they  are 
haftingfo  fait  to  another  world,  and  their  eternal  happinefs  lies  at  ftake. 
Were  there  left  one  fparkof  V^if  or  Reafo»^thcy  would  never  fell  their  Reji 
for  Toyl,nor  fell  their  Glory  for  worldly  vanities, nor  venture  Heaven  for 
thepleafureofafin.    Ahpoor  men  1  That  you  would  once  confider  what 
you  hazard,  and  then  you  would  fcorn  thefe  tempting  butts.  O  blefled  foe 
ever  be  thatLove,that  hath  refcued  me  from  this  mad  bewitching  darknefsl 
Love  acted.  JJ     Draw  ncerer  yet  then,  O  my  foul  ^  bring  forth  thy  ftrongeft  burning 
Love ;  here  is  matter  for  it  to  work  upon  ^  here  is  fomething  truly  worth 
Vo}idus  meiim    [{^y  lovin-g.  O  fee  what  beauty  prefents  it  felf :  Is  it  not  exceeding  lovely? 
/{nor  mens :     j^  ^^^  gjj  ^[^^ beauty  in  the  World  contraded  here  ?  1$ not  all  other  beauty 
lufuue^firdr.    deformity  to  it  ?  Doft  thou  need  to  be  perfwaded  now  to  love  ?  Here  is  a 
ibi  mi  cBllocA-  fcajl  for  thine  eyes :  zfeafl  for  all  the  powers  of  thy  foul  :  Doft  thou  need 
-uiti/olunins  ^  to  be  entreated  to  feed  upon  it  ?  Canft  thou  love  a  little  fhining  Earth  ? 
bona,  "^'^1'^^    Canft  thou  love  a  walking  piece  of  clay  ?  and  canft  thou  not  love  that  God^ 
Tuam  pcmaru-  ^hat  Chrifi,  that  Glory,  which  is  fo  truly  and  unmeafurably  lovely  ?  Thou 
re  iUic  in       «canft  love  thy  friend  becaufe  he  loves  thee  :  And  is  the  love  of  thy  friend 
atcraum.  like  the  lovc  o'ichrji  ?  Their  weeping  or  bleedinj^  for  thee,  doth  not  eafe 

i3.ConfefTion  j|^^^^  ^^^^  ^^^  ^^^  courfeof  thy  Tears  or  blood  ;  But  the  Tears  and  blood 
cajTed^J^to)  '^^^  ^"^'^  ^''^^^  ^^y  Lord,  have  all  a  foveraign  healing  vertue^^ud.  are  Tvaters 
of  Life,  and  Balfom  to  thy  faintings  and  thy  fores.  O  my  Soul !  I  f  love  dc- 
fervc,and  Oiould  procure  love,  what  incomprehcnfiblelove  is  here  before 
thee?  Pour  out  ail  the  ftore  of  thy  affections  here:  and  all  is  too  little.  O 
that  it  were  more  !  O  that  it  were  many  thoufand  times  more .'  Let 
him  be  firft  fcrved,  that  fervcd  thee  firft  j  Let  him  have  the  firft-born, 

and 


Part  I  V»  The  Saints  Everlafling  Reft,  785 

and  ftrength  of  thy  lovc,who  parted  with  ftrength  and  life  in  love  to  thee  : 
If  thou  haft  any  to  fpare  when  he  hath  his  part,  let  it  be  iniparted  then  to 
ftanders  by.  Sec  what  a  fea  of  Love  is  here  before  thee  •,  caft  thy  felf  in  ,and  » 
fwim  with  the  arras  of  thy  love  in  this  Ocean  of  his  love :  Fear  not  left 
thou  fhouldft  be  drowncd,or  confumed  in  itjThough  it  feem  as  the  fcaid- 
ing*  fornaceof  Lead,yct  thou  wilt  find  it  but  mollifying  Oyl ;  Though  it  *  l".^^'*^'^  '^ 
feena  a  fornacc  of  fire,and  the  hotteft  that  was  ever  kindled  upon  earth,yct  '^J  caft  "^nd 
is  it  the  fire  of  Love  and  not  of  wrath  ;  a  fire  moft  effedual  to  extinguilh  came  ouc'an- 
fire ;  never  intended  to  confume,  but  to  glorifie  thee :  venture  into  it  then  noimed  only, 
in  thy  believing  meditations  ^^nd  walk  in  thefe  flames  with  the  Son  of  God  j  ^  .  ...^  ^ 
when  thou  art  once  in,thou  wilt  be  forry  to  come  forth  again. O  my  Soul !  juram  Amoris 
what  wantcft  thou  here  to  provoke  thy  love  ?  Doft  thou  love  for  excel-«icontcmple- 
lency  ?  why  thou  fceft  nothing  below  but  bafencfs,except  as  they  relate  to  "^i^r-    Totam 
thy  enjoyments  above.  Yonder  is  the  Ce/^f^,  the  region  of  light,  this  is  a  compofiwm  8c 
Land  of  palpable  darkncfs.  Yonder  twinkling  5'M^-j,that  fliining  Moon,iht  ^J.^  invcnis- 
radiant  i'«»,are  all  but  as  the  Lauthoms  lianged  out  at  thy  Fathers  Honje^  mus  -,  Nulli 
to  light  thee  while  thou  walkcft  in  the  dark  ftrects  of  the  Earth.  But  little  alicui  ici  ap- 
doft  thou  know  ('ah  little  indeed^  the  glory  and  blefled  mirth  that  is  with-  ^^^^  ^^^^^ 
in  1  Doft  thou  love  for  futablenefs  ?  why  what  perfon  more  futable  thene«^^"J^^"^^'"^jj^^j.* 
Chrifi  ?  His  (jodhead^  bis  A^anhood^  his  fnlnefs,  hisfreenefs^  his  willingnefs,  cohxrcre;  im- 
his  conflancj^Ao  all  proclaim  him  thy  moft  futable  friend.  What  ftate  more  mo  corteiis 
futable  to  thy  mifery,  then  thatof  mercy  ?or  to  thy  finfulnefs  and  bafe-  rci-dite,turpi- 
ncfsjthen  that  of  honour  and  perfedion  ?  What  place  more  fucable  to  thee  J^^'  Q„^j^^i,|' 
then  Heaven?^ho\x  haft  had  a  fuiiicient  Trial  of  this  world:Doft  thou  find  i;v:lic,iis  quam 
It  agrece  with  thy  nature  or  de(ires?are  thefe  common  abominations,thcfe  amiror,&  non 
heavy  fufferings,  thefe  unfatisfying  vanities  futable  to  thee  ?  or  doft  thou  ^-'?  '^"j?'.  '-'^ 
love  for  intereft  and  neer  relation  ?  Why  where  haft  thou  better  intereft«2"|^^^"y  "Jj^_ 
then  in  Hcaven^ox:  where  haft  thou  ncerer  relation  then  there  ?  Doft  thou  (^^m  a  fc  pci- 
love  for  acquaintance  and  familiarity  r  Why  though  thine  eyes  have  never  cs^iinatioicuiu 
fcen  thy  Lord,^zi  he  is  never  the  further  from  thee;  If  thy  Ton  were  blind,'*n"Q'^am  Ipon- 
yet  he  would  love  thee  his  Father.thouqh  he  never  faw  thee  ;  1  hou  haft-""^^ '"^'^'^^". 
heard  the  voice  o^Chrift  to  thy  very  heart, thou  haft  received  his  benefits;  t^j^j-s  eft ;  & 
thou  haft  lived  in  his  bofom,and  art  thou  not  yet  acq.uainted  with  him?  it  quocidam  fine 
is  he  that  brought  thee  I'eafonably  and  fafcly  into  the  world;  It  is  he  neceflltace  fa- 
thatnurfcd  thee  up  in  thy  tender  infancy,  and  helped  thee  when  thou  ^"'"."  Af'^^^- 
couldft  nor  help  thy  fcIf;,  Vie  taught  thee  to  go,  to  fpe^k,  to  read,  to  un-  Eremui  d"  le ' 
derftand  •,  He  caughc  chee  to  know  thy  felf  and  him  ;he  opened  thee  that  cosUat  nihil ; 
firft  window  whereby  thou  faweft  into  Heaven  ■   Haft  thou  forgotten  piovidct  ni- 
fince  thy  h^an  wascarelefs,and  he  did  quicken  it?  and  hard  and  ftubboro,  "'|'  ^  """ 
and  he  did  foftenit,   and  made  it  yield?  when  it  was  ac  peace,  and  he  ncc'nife^ne- 
did  trouble  it .?  and  whole,  till  he  did  break  it.?  and  broken,  till  he  did  quefecum 
beal  it  again  ?  Haft  thoa  forgotten  the  time,  nay  the  many,  very  many  cceitabk.  11- 

lud  eft  arca- 
num ingcniofi  affeftus,  mori  cum  fxnorc,  perire  cum  lucre  vjtae  •,  fi  amarc  fcias,  fi  ames  in:|uam  De- 
um,  ifta  eft  amaiidi  ai  s.   Quod  rcftat  ex  amante,  amatus-eft.  N'nrcmlfrg.  dc  art?  Volunt.  lib.4.  cap. 
13,14..  pag.  i87:i88. 

times 


784 


The  Saints  EverUfling  Rejl. 


Chap.  14. 


yolantas  feu 
Amor  vivifici 
tur  amO'C  A- 
morii  •,  a  quo 


cidit  amor  cs- 
amitum.  Dens 
eft  Amer :  qu 
Dc:im  amitiA- 
tnorem  amat. 
Card.  Cufa- 
nus  Vol.  1. 
Excitat.  1.  7. 
fol.  131.15. 


times  when  he  found  thee  in  fccrec  all  in  tears  ^  when  he  heard  thy  dolo- 
rous lighs  and  groans ;  and  left  all  to  come  and  comfort  thee?  when  he 
came  in  upon  thee,  and  cook  thee  up,  as  it  were  in  his  arms,  and  asked 
thee,  Poor  Soul,  what  doth  ail  thee  .'  dofl  thou  weep,  when  I  have  wept 
b.ibit  utfttVo-  fo  much  !*  Be  of  good  cheer  ;  thy  wounds  arc  faving,  and  not  deadly,  It 
Itns  fcii  libere  jj  j  fj^^^  {^^y^  ^^g  j^  them,  who  mean  thee  no  hurt  ^  Though  I  let  out  thy 
.rnvtr,  feu  L-  blood,  I  Will  not  let  out  thy  life. 

Etff  nttt  O  mcihinks  I  remember  yet  his  voice,and  feel  thofe  embracing  arms  that 

adutnis^AmoY  took  me  up  ;  How  gently  did  he  handle  me  1  how  carefully  did  he  drcfs  my 
Dt'inon  ifl  wounds  and  bind  them  up  1  Methinks  I  hear  him  ftil!  faying  to  me,  Poor 
4«w'f  ^dmod  ^""^^'  though  thou  haft  dealt  unkindly  with  rac,  and  caft  me  off^  yet  wUi 
4mi!um  aind  ^oz  I  do  fo  by  thee  ^  Though  thou  haft  fet  light  by  me  and  all  my  mercies, 
fb  more ;  fe:i  yet  both  I  and  All  are  thine^what  wouldft  thou  have,that  I  can  give  thee? 
ttbi  nofi  coin-  and  what  doft  thou  want  that  I  cannot  give  thee  ?  If  any  thing  1  have  will 
pleafurethee,thou  (halt  have  it  ^  If  any  thing  in  Heaven  or  Earth  will 
make  thee  happy,  why  it  is  all  thine  own-,  Wouldft  thou  have  pardon? 
thou  (halt  have  it,  1  freely  forgive  thee  all  the  debt :  wouldft  thou  have 
grace  and  peace  ?  thou  (halt  have  them  both  .•  wouldft  thou  have  my  fclf  ? 
why,behold,Iam  thine,thy  PWf»^,thy  Zo^^^thy  Brother,  thy  Husl^and, 
and  thy  Hf/«^:  wouldft  thou  have  the  JF/irWf  why  I  will  bring  thee  to 

him  •,  and  thou  (halt  have  him  in  and  by  mc. 'Thefe  were  my  L9rds  re- 

viving  words  .-Thefe  were  the  melting,  healing,  raifing,  quickening  paf- 
fages  of  love.  After  all  this,  when  I  was  doubtful  of  his  love ;  methinks  I 
yet  remember  his  overcoming  and  convincing  Arguments.  — ~Why  {in- 
ner, have  I  done  fo  much  to  teftifie  ray  Love,  and  yet  doft  thou  doubt  ? 
Havel  made  thy  believing  it,  the  condition  of  en  joying  it, and  yet  doft 
thou  doubr?Havc  I  offered  thee  my  felf  and  love  fo  long,and  yet  doft  thou 
queftion  my  willingnefs  to  be  thine  ?  Why  what  could  I  have  done  more 
then  I  have  done  ?  At  what  dearer  race  (hould  I  tell  thee  that  I  love  thee  ? 
Read  yet  the  ftory  of  my  bitter  pafllon,  wilt  thou  not  believe  that  it  pro- 
ceeded from  love  ?  Did  I  ever  give  thee  caufe  to  be  fo  jealous  of  me  ?  Or 
to  think  fo  hardly  of  me,as  thou  doft  ?  Have  I  made  my  felf  in  the  Gofpel, 
a  Lion  to  chine  enemies,  and  a  Lamb  to  thee,  and  doft  thou  fo  overlook 
my  Lamb-like  nature  ?  Have  1  fet  mine  arms  and  heart  there  open  to  thee, 
and  wilt  thou  not  believe  but  they  arc  Ihuc  ?  why,  ifl  had  been  willing  to 
lee  thee  perifh,l  could  have  done  it  at  a  cheaper  rate,whac  need  I  then  have 
done  and  fuffered  fo  much  ?  what  need  I  follow  thee  with  fo  long  patience 
and  entreatini>  whzt  doft  thou  tell  me  of  thy  wantsPhave  I  not  enough  for 
me  and  thee?  and  why  doft  thou  fooliftily  tell  me  of  thy  unworthincfs,and 
thy  fin  ?  I  had  not  died,  if  man  had  not  finned  :  if  thou  were  noc  a  finncr, 
thou  wert  not  for  me ;  if  thou  wert  worthy  thy  fclf,  what  (houldft  thou 
do  with  my  -worthiuefs  ?  Did  I  ever  invite  the  vcorthj  and  the  righteous  ?  or 
didleverfaveor  juftifiefuch?  or  is  there  any  fuch  on  mM?  Haft  thou 
nothing  ?  art  thou  loft  and  miferable  ?  art  thou  hclplefs  and  forlorn  ?  doft 
thou  believe  that  I  am  a  fufficicnt  Saviour  ?  and  wouldft  thou  have  me  ? 

why 


Part  I  V.  The  Sahts  EverUfting  Refi,  785 

why  then  take  me,  Lo,  I  am  thine  ^  if  thou  be  willing,  I  am  willing,  and 

neither  fin  nor  devils  (hall  break  the  match. 

Thcfe,  O  thefe  were  the  bleffed  words,  which  his  Spirit  from  his  Gaf- 

pel  fpoke  unto  me,  till  he  made  me  caft  my  felf  at  his  feet,  yea  into  bis 

arras,and  to  cry  out,My  Saviour  and  my  Lord :  Thou  haft  broke  my  heart, 

thou  haft  revived  my  heart^ihon  haft  overcome,  thou  haft  won  my  heart, 

take  it,  it  is  thine :  If  fuch  a  heart  can  pleafe  thee,  take  it,  if  it  cannot,  make 

it  fuch  as  thou  wouldft  have  it. — Thus,  O  my  Sou!,maift  thou  remember 

the  fweet  familiarity  thou  haft  had  with  Chrif  -,  therefore  ii'ae quaint ance  tt 

will  caufe  affcftion,  O  then  let  out  thy  hean  unto  him  •  It  is  he  that  hath 

flood  by  thy  bed  of  ficknefs,that  hath  cooled  thy  heat8,arKl  eafed  thy  pains, 

and  rcfreftied  thy  wearinef3,and  removed  thy  fears ;  He  hath  bern  always 

ready ,  when  thou  haft  carneftly  fought  him  ;  He  hath  givm  thee  the 

meeting  in  publickand  in  private ;  He  hath  been  found  of  thee  in  the  Coh- 

iregatioft^ln  thy  houCe,in  thy  charaber,in  th^field,in  the  way  as  thou  waft 

walking,  in  thy  waking  nights, in  thy  decpeft  dangers.  O  if  bounty  and* 

compaiuon  be  an  attractive  ofLove,  how  unmcafurably  then  am  I  bound 

to  love  him  ?  All  the  mercies  that  have  filled  up  my  life  da' tell  methi«,  all 

the  places  that  ever  I  did  abide  in,  all  the  focierics  and  perfons  that  i  have 

had  to  deal  withjevcry  condition  of  life  that  I  have  paffedtffl'<^t^^»lJrtiy 

impIoyment$,and  all  my  relations^evcr^' change  that  hath  befii^nifleUU  tell 

me.  That  the  FouHtain  is  Ovcrfioroing  GoodnTfs. —  Lord,  what  a  furo  of 

love  am  I  indebted  to  thee  ?  and  how  doth  my  debt  continually  increafe  ? 

how  fhould  I  love  again  for  fo  much  lovei*  But  what  t^  iliall  I  dare  to  think  «t 

of  making  thee  requital  .'or  of  recompcnfing  ail  thy  love  with  mine  !  Will 

my  mite  requite  thee  for  thy  golden  Mines?my  feldom  wiflies  for  thy  con- 

ftant  bounty  ?  or  mine  which  is  nothing,  or  not  mine,  for  thine  which  is 

infinite  and  thine  own  ?  fhall  I  dare  to  contend  in  love  with  thee  ?  or  fee 

my  borrowed  languidfpark,  againft  the  Element  and  Sun  of  Love  1  Can  I 

love  as  high,  as  dcep,as  broad,  as  long  *  as  Love  it  felf .'  as  much  as  he  that  ^  ^       . 

made  me?and  that  made  me  love?  that  gave  me  all  that  little  whip h  I  have?  moi^m- 

both  the  heart,  the  hearth  where  it  is  kindled,  the  bellows,  the  fire,thefu-  bramnopm 

cl,and  all  were  his :  A$I  cannot  match  thee  in  the  worksof  thy  Power,nor  f'^p^rare  nm 

make,nor  prefcrve,nor  guide  the  worlds ;  fo  why  (hould  I  think  any  more  ^"^"['I'^'PPi 

of  matching  thee  in  Love  ?  No,Lord,I  yield,I  am  unable,I  am  overcome  •  pr^it^qitaMun 

O  bi'efTed  ConqueftlGoon  vidoriouflyjand  ftill  prevail,and  triumph  in  thy  py«gredimur,& 

lovejThe  captiveofLovcfliall  proclaim  thy  Vidory  when  thou  leadeft  me  "^^'^'^  poniuM 

in  triumph  from  Earth  to  Heaven,  from  death  to  Life,  from  the  Tribunal  A^/'^'"^»^«- 

'  '  cedity  neque 

fupra  caput 
effe  potefi  corpoiis  magmudo ,  cumiUudfcmpercrrporifupi.rpofitum/tti/jcne^ueVtimlaygkndo  vix- 
cei'C  poJJ'umus.  Ncque  enim  quippjam  Inrgmur  quod  lUius  non  fit,  ant  mjgnifictntiam  &  iiberalit^i- 
tcm  antectdat  j  cttifidera.  undefittibi  id  ipfiimquod  cj,  quod  fpiras,  qiodjapis,  &  id  qued  maxi- 
mum eft,  quod  Dcum  cognefcis ,  quod  [perns  regmm  ccelorum  ,  Xiiualem  Angclis  dign-iraiem,  pu- 
ram,  inrfeltamquc  giorix  qiiam  mnc  in  fpccidis  &  anigmatibu^  ami  eorrtemplatiomm  ;  quod  fa- 
Sui  cs  ptiiis  Da,  coheres  Chrifti    (audakcr dicam)  c^Dtv/i-  ipfe.      NazJanx.  in  OnU.  de  Tiiuper. 


Kkkkk  to 


fSf  '  fie  Satah  Ever hfii/igRe^.'  *      <Sap,i4. 


to  the  Throne  •  my  fclF,and  all  that  fee  it,ihall  acknowledge  that  thou  baft 
prevailcd,and  all  fhall  [ay, Behold  hovf  he  loved  him, — Vcciet  nie  love  tbcc 

*  jn  fubjedion  to  thy  Love,  as  thy  redeemed  Captivc,choughBoc  thy  Pcer^ 
Shall  I  not  love  at  alljbecaufe  I  cannot  reach  thy  meafurc?or  tt  lca£i,icc- 

3  me  heartily  wi(h  to  love  thee.  O  that  I  were  able  /  O  that  1  cotili- liecl- 
ingly  fay,  //ozrr  thee !  even  as  I  feel  1  love  my  friend,  and  my  fclf  I  Lord, 
that  I  could  do  it !  but  alas,  I  cannot  j  fain  I  would,  but  alas,  I  cannot. 
Would  I  not  love  thee,  if  1  were  but  able  ?  Though  1  cannot  fay  as  thy 
Apoftle,  ThcM  kuowefi  that  Hove  thee  ;  yet  can  I  fay,  Lord,  thou  knowcft 
that  I  would  love  thee :  but  I  fpetk  not  this  to  excufe  ray  fault,it  is  a  crime 
that  admits  of  no  excufc,  and  it  is  my  own,itdwellethasnearmeasmy 
very  heart ;  if  my  heart  be  my  own,  this  fin  is  my  own,  yea  aod  more  niy 
own  then  my  heart  is. —  Lord,  what  (hall  this  finaer  do  ?  the  fault  is  ray 

"  own,  and  yet  I  cannot  help  it ;  I  am  angry  with  my  heart  that  it  doth  not 

*p;K^eTem*v'-  ^^^^  ^^^^»  ^"^  V"  ^  ^^^^  '^  '^^^  '^^^  "^^^'^  ^^^  ^^^^  j  ^  frown  upon  it,  and 
u-n  v.v'musy  Vct  it  cares  not  •  I  threaten  it,  but  ic  doth  not  feel :  I  chideit,  and  yet  ft 
tAtndiu  Car  doth  not  mend  ^  I  rcafon  with  it,  and  would  fain  pcrfwade  it,  and  yet  I  doi 
n^'^'*'"c.u^  not  perceive  it  ftir  ;  I  rear  it  up  as  a  cirkafs  upon  its  leg$,,but  it  neither 
pleitlmu'c  S^^  ^^^  ftands,  *  I  rub  and  chafe  it  in  the  ufe  of  chine  Ordmances,and  yet 
mfiiiiofub-  J  ^cel  it  not  warm  within  me. —  O  miferablc  can  that!  am  —  unworthy 
jeetu'n :  unie  Soul !  is  not  thine  eye  now  upon  the  only  lovely  objed  ?  and  art  thou  not 
ifLiur,fy.i  /««  beholding  the  ravilhing  glory  ofthe  Saints?  and  yet  doft  thou  not  love? 
Immmu?''  ^"^  ^^^  ^^^  ^^°"  "^^  ^^^^  '^^  ^^^  ^"^^^^  forth? why,art  thou  not  a  ^oulfa 
efiD.'um  '  jj  hving  fpirit?and  is  notthy  love  the  choyceft  piece  of  thy  life?  Art  thou  noc 
AtinsAtcs  &  ft-  ^  rational  SoulPand  (houldft  not  thou  love  according  to  Reafons  condud? 
nattts.  At  in.  and  doth  it  not  tell  thee,  that  all  is  dirt  and  dung  to  Chrift  ?  chat  Earth  is 
7"b'%To^'d'  a  dungeon  to  the  Celeftial  Glory? Art  thou  not  a  fpirit  thy  feU>and  fbouldft 
Deim  cjilyn-  ^^^^  "^^  '^^^  fpiritually  ?  even  God,who  is  a  fpirit,and  the  Father  of  Spi- 
■tmodo,  &  ta-^^^^^  ?  Doth  not  every  creature  love  their  life  ?  why,my  Soul  1  art  thou  like 
lis  cui  nthil  to  flefh  ?  or  gold  ?  or  ftately  buildings?  Art  thou  like  to  meat  and  drink,or 
jSr'^o'''^^'  «»clothes?vyilt  thou  love  no  higher  then  thyhorfeor  fwine?haft  thou  nothing 
mhds  actual i^^^^^^^  ^^  '^^^  ^^^"  ^^^Y  ^  ^^^^  '^  ^^^  beauty  that  chow  haft  fo  admired  > 
Bcnti,  in  peim  ^^"ft  thou  not  cven  wink  or  think  it  all  into  darknefsor  deformity  ?  when 
fertHr.  Ltfcut  the  night  comes,  it  is  nothing  to  thee,  while  thou  haft  gazed  on  ir,it  hath 
veu^  nihil  nc-  withered  away  ^  a  Botch  or  Scab.the  wrinkles  of  confuming  ficknefs,  or 
mafcipfum  of  age,do  make  it  as  loachfomas  it  was  before  delightful:  Suppofebut  that 
Autfetpfe :  ;//i«thou  faweft  that  beautiful  carkafs  lying  on  the  Bier,or  rotting  in  the  grave, 
fa>in:ti-  quia  the  fculldig'd  up,and  the  bones  fcactered-, where  is  now  thy  lovely  objed? 
plam  rci  for-  couldft  thou  fwectly  embrace  it, when  the  Soul  is  gone  •  or  cake  any  plea- 
vhiucamxt  ^^^^ '"  it, when  there  is  noching  left  that's  like  thy  felf  ?  Ah.why  then  dolt 
mfiD^Hitt  tmi  thou  love  a  skinful  of  dirt,  and  canft  love  no  more  the  h^>vcnly  ,Gloi:y  ? 

in  Dee.    Deus  .  .  io:j /I^'/Jij  i^"  2ii:  a^.* 

qmlibetfarMorumficutfibtfHJlficiemAefiy  Plemtutit  eft,  0mnia  cfi :  &  omKcm  rationales  mmiis  poiMti- 
aliiatem  adimpkt.  ^od  non  evit prtfeiity  fifatSlos  aliqmd  extra  Deutn  videre  duns  :  (t  emm  Al'tquid  ex- 
i to.  Deum  aminty  UlMtpfitm  cum  Dcoy  in  tornm  corde  hefpitnbnur.  Et  quomodo  Dens,  -0  bun^i  tibt  p*3^^^' 
entia,  Plmmdo,  OmTuaefijfiittieft  ?  Gibicuf,  l.a.cap,  zj.  fed.  7.  p.  413.^    "' - '  *''  ''^?'  •  *  "^  ^^^^  ' 

What 


P&rt  I  ^?^^  The  Saints  EverU fling  Reft,  7^7 


WJiat  thinkeft  thou  ?  (halt  thou  love  when  thou  comeft  there  ?  when  thou  u 
feeft  ?  when  thou  doft  enjoy  ?  when  the  Lord  (hall  take  thy  carkafs  from 
the  grave,  and  make  thee  (hineas  the  Sun  in  glory,  and  when  thou  ihalc 
cverUftingly  dwell  in  the  blcffcd  prefence  ?  (halt  thou  then  \oye,  or  (hak 
tfaoanoths  not  the  place  a  meeting  of  Lovers?  is  not  the  life  a  iiatc  of  love? 
isiic  not  tfhe  great  marriage-day  of  the  Lamb  ?  when  he  will  Embrace  and 
entertain  his  Spoufe  withlove  ?  Is  not  the  iraployment  there  the  work  of 
love  ?  where  the  Souls  with  Chrift  do  take  their  fill  ?  O  then,  my  Soul  be- 
gin it  here  :  be  fickof  love  now,  that  thou  maift  be  well  withlove  there  .*  Canf.y.  5. 
lieepchyfelfnow  inthcloveofGod  {fudc  21.)  and  let  neither  life  nor 
death,  nor  any  thing  feparate  thee  from  it,  and  thou  (halt  be  kept  in  the  Rom.s.jf. 
fuloe(s  of  love  for  ever,  and  nothing  (hall  imbitter  or  abate  thy  pleafure, 
for  the  Lord  hath  prepared  aCicy  ef  love,a  place  for  the  communicating  of 
love  to  his  chofcn,&  chofe  that  love  his  Name  (hall  dwell  there,P/.69  36.^ 

Awake  then,0  ray  drowfie  foul !  who  but  an  Owl  or  Mole  would  love  >>. 
this  worlds  uncomfortable  darknef*,  when  they  arecalled  forth  to  live  in  ■■ 
ligiit?  To  flcep  under  the  light  of  Grace  is  unreafonable,  much  more  in  the 
approach  of  the  light  of  Glory  :  The  night  of  thy  ignorance  and  mifery  is 
paft,the  day  of  glorious  Light  is  at  hand,this  is  the  day- break  betwixt  them 
both .'  Though  thou  fee  not  yet  the  Sun  it  felf appear,  mcthinks  the  twi-  <» 
hght  of  a  Promife  (hould  revive  thee  1  Come  forth  then,  O  my  dull  con- 
gealed fpirits  1  and  leave  thefe  earthly  eels  of  dumpifh.fadncfs  !  and  hear 
thy  Lord  that  bids  thee  Rejoyce,and  again  Rejoyce  ^  Thou  haft  lain  here  et  '» ?>«? 
long  enough  in  thy  pnfon  of  fleflii, where  Satan  hath  been  thy  Jaylor,and 
the  things  of  this  world  have  been  the  Stocks  for  the  feet  of  thy  Aflfedions, 
where  cares  have  been  thy  Irons, and  fears  thy  Scourge,and  the  bread  and 
water  of  afflidion  thy  food^where  forrows  have  been  thy  lodging,anu  thy 
fins  and  foes  have  made  the  bed.and  a  carnal,hard,  unbelieving  heart  have  »v  e\r|^^\^«\ 
been  the  iron  gates  and  bars  that  have  kept  thee  in, that  thou  couldll  fcarce 
have  leave  to  look  through  the  Lattices ,and  fee  one  glimpfe  of  the  immor- 
tal light.-  The  Angel  of  the  Covenant  now  cals  thee,  and  ftrikes  thee,  and 
bids  thee  arifeand  follow  him:  up,0  my  Soul,and  cheerfully  obey.and  thy 
bolts  and  bars  (hall  all  fly  openjdo  thou  obey,and  all  will  obey, follow  the 
Lamb  which  way  ever  he  leads  thee :  Art  thou  afraid  becaufe  thou  know- 
cll  not  whither  ?  Can  the  place  be  worfe  then  where  thou  art  ?  Sbouldft 
thou  fear  to  follow  fuch  a  guide  ?  Can  the  Sun  lead  thee  to  a  ftace  of  dark-  « 
nefspor  can  he  miflead  thee  that  is  the  light  of  every  man  that  comech  into 
the  world? will  he  lead  thee  todeath,who  dyed  to  fave  thee  from  it?or  can 
he  dp  thee  any  hurt,  who  for  thy  fake  did  fuffer  fo  much?foUow  him,and  he 
will  (hew  thee  the  ParadifeofGod,he  will  give  thee  a  fight  of  the  New  fe- 
rAf/<T/cA»,he  will  give  theeataftcoftheTreeofLifc  ;  Sit  no  longer  then  by 
the  rire  of  earthly  common  comforts,  whither  the  cold  of  carnal  fears  &  for- 
rows  did  drive  thee.-  Thy  Winter  is  paft,  and  wilt  thou  houfe  thy  fclfftill 
'  in  carfhlythoughcs,and  confine  thy  felf  to  droop  n^^-dulnefs  r  Even  the 
filly  flies  will  leave  their  holes  wheii  the  Winter  is  over,and  the  San  draws 

K  k  k  k  k   2  near 


.w.( 


-.■^n- 


y  S  8  The  SaixtJ  BverlAJitng  Rfft.  Chftp.  r4. 

near  them  •,  the  Ants  will  iHr,  the  Fifhes  rife,  the  Birds  will  fing,  the  Earth 
look  gr€cn,and  all  with  joyful  note  will  tell  thee  the  Spring  is  come  Come 
forth  then^  O  my  drooping  Soul,  and  lay  atide  thy  Winter  morning  robes, 
let  it  be  Teen  in  thy  believing  Joys  aRdPraife,that  the  day  is  appfaring,and 
the  Spring  is  come  •,  and  as  now  thou  feeft  thy  comforts  green,  thbu  f!lalc 
(hortly  fee  them  white  and  ripe  for  Harveft }  and  then  thou  WhOirt-t  h6w 
called  forth  to  fee  and  talk,  (hall  be  called  forth  to  reap,  and  gather,  and 
take  pofleflion. Shall  I  fufpcnd  and  dday  my  joys  till  then?Shou{d  not  the 
"  joys  of  the  Spring  go  before  the  joys  of  Harveft?  Is  Title  nothing  before 
pofTefiion  >  Is  the  heir  in  no  better  a  ftate  then  the  flave  ?  My  Lord-  hath 
taught  me  to  rcjoyce  in  hope  of  bis  Glory , and  to  fee  it  through  the  bars  of 
Rom.  ^.  1.       a  Prifon,  and  even  when  I  am  ferfecutedfor  rightecufn'tfs  fnke,\^hcT\  lattt 
Mat.  <i.\0)i^i  reviied,andull  mdnwr  of  evil  fjtyift^s  are^fttid  afawff  mefaljlj  ftrhis'fdkfy 
^*-  then  hath  he  commanded  me  to  rejojce^&  be  exceeding gl/td, bQ(:zu{c  of  rhis^ 

mygrext  rereard  in  HeAven.  Howjuftly  is  an  unbelieving  heart  pofTcffcd 
by  lorrovv,  and  madeaprey  to  cares  and  fears,  when  it  felfdoth  create 
them,  and  thruftaway  its  offered  peace  and  joy  ?\  know  it  is  the  pleafure 
*  of  my  bounteous  Lord,  that  none  of  hi*  family  fhduld  want  for  comibrt  j  ■ 
nor  live  fuch  a  poor  and  miferable  life,  nor  look  with  fuch  a  familhcd  de- 
jedcd  face.  I  know  he  would  have  my  joys  exceed  my  forrows  j  And  as 
«  much  ashedelightethinthe  humble  and  contrite,  yet  doth  he  more  de- 
light in  the  Soul  as  it  delighteth  in  him  ;  I  know  he  Cakcth  no  pleaforc  in 
my  fclf  procured  fadnefs  •,  nor  Would  he  call  on  me  to  weep  or  rtfetirn, 
but  that  it  is  the  only  way  to  thefe  dclights.Would  I  fpread  the  TabWbti- 
c»  fore  my  gueft,and  bring  him  forth  my  beft  provifion,&  bid  him  fit  down, 
and  cat  and  welcom,tf  I  did  not  unfeignedly  dcfire  he  (hould  do  fo  ?  Hath 
my  Lord  fpread  roe  a  Table  in  this  WildeFnefs,and  furnifhed  it  with  the 
promifes  of  Everlafling  Glory, and  fet  before  me  Angels  food, and  broach- 
ed for  me  the  fide  of  his  beloved  Son,that  1  might  have  a  better  w^ine  then 
the  blood  of  the  Grape  f  Doth  he  fo  frequently  and  importunately  inVitc 
*  me  to  fit  down,  and  draw  forth  my  faith,  and  feed,  and  fparenot  ?Nay 
hath  he  furniihed  me  to  that  end  with  reafon,  and  faith,  and  a  rejoycing 
difpofition?  And  yet  is  it  poifiblethat  he  (hould  be  unwilling  of  my  joys? 
a  Never  think  it,  O  my  unbelievi'nn  Soul  ^  nor  dare  to  charge'  him  w^ith 
thy  uncomfortable  heavmefs,  who  offcrcth  thee  the  foretalie  of  the  hi^h- 
eft  delights,  that  Heaven  doth  affwd,  and  God  beftow.    Doth  he  not 
«  bid  thee  delight  thy  felfin  the  Lord?  and  promife  t6  give  thee  then  the 
Pfal.  37.4.       defires  of  thy  htart .'  Hath  he  not  charged  thee  to  rejojce  evermore 't  Yea  to 
I  Thcl.  5. 16.  ftng  Aloud,  and  jhsftt  for  ]6j  .^/y4/.47. 1.  Why  (hould  I  then  draw  back  dif- 
Pfal.ji.  II.    couraged  ?  My  God  is  willing.  If  1  were  bu-c  willing.  He  is  delighted  in 
my  delights.  He  would  lain  have  it  my  con^aht  frame,  and  daily  btifi- 
nefsjto  be  raear  to  him  in  my  believing  Meditations  •,  and  to  live  in 
the  fweeteft  thoughts  of  his  goodnefs,  and  to  be  alwayes  delighting 
my  Soul  in  himfcif.    OblefTcd  work  I  Employment  fit  for  the  fori!  of 
,GodI      ' 

But, 


Part  IV*  7beS/dfms  Everla^gRep.  789 

But,  ah  ray  Lord,  thy  feaft  is  nothing  to  me  without  an  appetite :  Thou 
muft  give  me  a  ftoraack  as  well  as  meat.  Thou  haft  fct  the  dainties  of  hea- 
ven before  me,  but  alas,  I  am  blind,  and  cannot  fee  them  •,  I  am  lick,  and 
.t;^nnot  rcli(h  them  ;  I  am  fo  bcnummed,  that  I  cannot  put  forth  a  hand  to 
take  them.  What  is  the  glory  of  Sun  and  Moon  to  a  clod  of  earth?  Thou 
knowcft  I  need  thy  fubjedivc  grace,  as  well  as  thine  objedivc,  and  that 
thy  works  upon  mine  own  diftempcred  foul,  is  not  the  fmallcfl:  part  of  ray 
falvation.  I  therefore  humbly  beg  this  grace,that  as  thou  haft  opened  hea- 
ven unto  me  in  thy  blefTed  Word,fo  thou  wouldft  open  mine  eyes  to  fee  ic, 
and  my  heart  to  atfed  it ;  clfe  Heaven  will  be  no  Heaven  to  me.  Awake 
tuerefore,  O  thou  Spirit  of  life,  and  breathe  upon  thy  graces  in  me ;  blow 
upon  the  garden  of  my  heart,  that  the  fpices  thereof  may  flow  out  j  Let 
fnj  beloved  come  into  his  garden  ^tid  eat  his  fleAfantfrnits,  (  Cant  .^-i  6.  ) 
And  take  mr  by  the  hand,  and  lift  me  up  from  Earth  thy  felf,  that  I  may 
fetch  one  walk  in  the  garden  of  Glory ,  and  fee  by  faith  what  thou  hail  laid 
up  for  them  that  love  thee  and  wait  for  thee. 

Away  then  you  Soul- tormenting  cares  and  fears  1  A  way  you  importu- 
nate heart- vexing  forrows  !  At  leaft  forbear  me  a  little  while- (land  by,and 
trouble  not  my  aTpirijr,g  foul  •,  Hay  here  below,  whileft  I  go  up,  and  fee  my 
Reft.  The  way  isftrange  to  me,  but  not  toChrift.  There  was  the  eternal  ** 
dwellingof  his  glorious  Deity  ;  And  thither  hath  he  aifo  brought  .his  af- 
fumed  glorified  flcfti.  It  was  his  work  to  purchafe  it  ^  it  is  his  work  to  pre- 
pare it,  and  to  prepare  me  for  it,  and  to  bring  me  to  ic.The  eternal  God  of 
Truth  hath  given  me  his  Promife,  his  Serl,  and  his  Oath  to  aftiire  me,that 
bellcvin^inChriji  1  fJjall  notferiJJj^  hut  have  everUfiing  life -^  Thi[herftiall  John  ^  \6. 
my  foul  be  fpeedily  removed, and  my  body  very  (hortly  follow.  *  Itisnot^*  ^^^Iti  nobis 
fo  far,  but  he  that  is  every  where  can  bring  me  thither,  nor  fo  difficult  and  ^'^^'^"^"  >  f-'i 
unlikely  .but  Omnipotency  caneffeft  it.  And  though  this  unbelief  may  di-  aiim  p.^udfa- 
rainiih  my  delights,  and  much  abate  my  joys  in  the  way  s  Yet  (hail  it  not  mus  :  Nos   . 
abate  the  love  of  ray  Redeemer,  nor  make  the  promife  of  rone  cfftd.Andcpcmcs  Ma- 
can  my  tongue  fay,  that  1  fhall  (hortly  and  furely  live  with  God  :  and  yet  ^^^"^f"^"^  di- 
my  heart  not  leap  within  me  ?  Can  1  fay  it  believingly ,  and  not  re  joycing-  fcj^U^e^uni 
ly  ?  Ah  Faith  I  how  fcnfibly  now  do  I  perceive  thy  wcaknefs  ?  Ah  unbelief/  demus  eft 
if  I  had  never  heard  or  known  it  before,  ycthowfenfibly  now  do  I  per-  Mundushic 
ceive  thy  malicious  tyranny  ?  But,  though  thou  darken  my  light,  and  dull  ^°^"*    ^^^S=s 
my  life,  and  fupprefs  my  joys,  yet  flialc  thou  not  be  able  to  conquer  and  f!^"^!."^  officla 
dcrtroy  me.  There  {hall  I,  and  my  joys  furvive,  when  thou  art  dead  :  and  Mimflioniiu 
though  thou  envy  all  my  comforts,  yet  fome  in  delpight  of  thee,  I  fliall  unlvcrfa  no- 
even  here  receive;  But  were  it  not  for  thee,what  abundance  might  I  have?  ^'^^f  •,P'^^     « 
The  Jigh:  of  Heaven  would  (hioe  into  my  heart  :  and  I  might  be  as  farai-  '^^^'^^  ^^l^ 
liar  there  as  I  am  on  Earth.  foium  in  ocu- 

Comeaway  my  foul  then,ftop  thine  cars  to  the  ignorant  language  of  in-  lis  ejus  fed  J 
fidelity  :  Thou  art  able  to  anfwcr  all  its  Arguments  .-  Or  if  thou  be  not,  '"  ^"^^  ^iyi-  ^ 
yet  tread  them  under  thy  feet.  Come  away,  ftandnot  looking  on  that  ^"r\/f?'*""" 
grave,  nor  turning  thofe  bones,  nor  reading  thy  kffon  now  in  the  duft :  o£Uv  p  xqx 

Kkkkk  3  Ihofc 


7P0  Tht  SdUnif  EvtrU/Hiig  Re/t,  Chap.i4. 


i.Tv.m  1?  "iiwfe  lines  wrill  loon  be  wipe  J  cue  :Buc  lift  upchy  head  and  lookcoHea- 
Kc».x3.8.a;:a  ven.anJread  chy  Inllruftionsinchofc  rixcd  Scars;  Or  ycc  look  higher  then 
1?.  thofeeyei  can  fceincothic  fo jndacion  which  ftanieth  fare  :  and  fee  thy 

a"h^  h°-/°  nini-  in  g  )lden  leccters  written  before  the  foundations  of  the  world.in  the 
Habitations  ^'-^^^  "^''^^  ^'^^^^  ^*'"  Limb.  What  ifan  Angel  from  heaven  (hould  teJl 
•rcdirtributcd  ^'^ce,  tha:  tlicre  is  a  minfion  prepared  for  thee?  thatic  (hall  certainly  be 
(by  order)  to   thinc  Own,  and  thou  Hiilc  podv-M's  it  for  ever  ?  would  not  fuch  a  mcfligc 

rJ^H  1^^s''"t'  '^^^^  ^^^*^^  ^'^^  ^  ^'^'^  ^"^'^  ^^^^  ^^^'^  *'S'»t:  of  the  infallible  Word  of  Pro- 
ilullbc^fct'^'in  mifes,which  were  delivered  by  the  Splrit,and  by  the  Son  himfelf  i'Suppofc 
Holy  places  j    ^'^^"  ^^'''^'^  ^^^^  ^  '^^ry  Chariot  com:  for  thee,and  fetch  thee  up  to  heaven 
cnti  being        like  £'ixs  I  would  not  this  rcjoycc  thee  ?  Why,  my  Lord  hath  acquaii>te*d 
'^iTn^'^^     ^ "'  ^^^  affured  mc,thac  the  Soul  of  a  La^^arM,  a  bcggar,goes  not  forth  of 
iL°\vM-^     its  corrupted  ficfh,  but  a  Convoy  of  Angels  are  ready  to  attend  it,  and 
ihall  cQ.nc  to  f'-ing  it  to  the  comforts  in  AbrahAws  bofom.  Shall  a  drunkard  be  fo  nwrry 
abccrcr  Con  "among  his  cups  ?  and  a  glutton  in  his  delicious  fare  ?  and  the  proud  in  his 
*tiuonm  bcc-  bravery  and  dignity?  and  the  luftful  wanton  in  the  enjoyment  of  his  mate/ 
roVembra-      ^"^  ^  ^''  "^^  ^  rcjoyce  who  muft  fhortly  be  in  Heaven  ?  How  glad  is  vo- 
ting chc  Di-    ^"?'"uo'J5  youth  of  their  play-times  and  Holy-days  ?  Why,in  heaven  I  (hall 
vine  Concem-^haveaneverla'.ting  Holy-day  of  Pleafurc.  Can  meat  and  drink  delight  me 
^'r^f '"g'"?    ^^^"  ^  hunger  and  thirft  ?  Can  I  find  p'cafure  in  Walks,  and  Gardcns.and 
brn'oci^na'       convenient  dwellings  «*  Can  beauteous  fights  delight  mine  eyes  fand  odors 
welcomed  at    "^V  ^"^^''  •''  ^nd  mclody  mine  ears  ?  And  (hall  not  the  forethought  of  the 
t'le  Everlait-  CcleftialBlifs  delight  me  .?  My  beaft  is  glad  of  his  frefh  pallure,  and  his  li- 
in.^Feaftof  ^berty,a<nd  his  Reft:  And  (hall  not  I  ?  What  delight  have  I  found  in  my  pri- 
dent"trulv    "  ^^^^  ^^^'^'^S  efp:cially  whcn  they  have  profpered  to  the  increafe  of  my 
Pure,rncerc     knowledge  /  Methinks  I  could  bid  the  world  farewel,  and  immure  my  fcif 
and  Evcrlaft-  among  my  Books,  and  look  forth  no  more  fvve.e  it  a  lawful  courfe)  but 
in;;  Concern-  ('as  Hienfim  in  his  Library  at  Lejden  )  fhut  the  doors  upon  me,  and  as  m 
God^rwith     ^^*  '^P  of  Eternity,  among  thofe  divine  Souls,imploy  my  felf  in  fw^et  con- 
which  the       tent, and  pity  the  rich  and  great  ones  that  know  not  this  happinefs.     Sure 
Souls  that       then  it  is  a  high  delight  indeed,  which  in  the  true  lap  of  Eternity  is  cnjoy- 
abound  with  cted  /  U Lipfim  thought  when  he  did  but  read  Scneat^xhait  he  was  even  upon 
vcTb  "ati*^-^"  ^^y^P^^  ^^P»  ahovc  mortality  and  humane  things :  What  a  cafe  (hall  I  be 
ted,)'anVen-'*!"  ^^"'^  ^  ^^  beholding  Chrift  ?  U  Julius  Scaliger  thought  twelve  Verfes 
ioying  \in-     in  Lhc4h  better  then  the  whole  German  Empire  j  What  fhall  I  think  mine 
meafurablc   « Inheritance  worth  ?  If  the  Mathema  ticks  alone  arc  fo  deledable,that  their 
'^d  for  cv'^r"  ^'•^'^'^'^"  '^^  profefs,  that  they  (hould  think  it  fwcet  to  live  and  die  in  thofe 
c'ley  remain'    ^^^^'cs^Howdcleftable  then  will  my  life  be,  when  I  (hall  fully  and  clearly 
honourcdjas  1  ^tiow  thofe  things,  which  the  mofl  learned  do  now  know  but  doubtfully 
may  fay,        &  darkly  ?In  one  hour  (hall  I  fee  all  difficulties  vanilh-.and  all  my  doubts  in 
d'^mi!''-*'  /  !  -  ^^y^^^'^^'^^taphyficks.  Politicks,  Medicine,&c.  (hallberefolved-  fo  hap- 
Un^YcrialLV  Py^'"«^he  Students  ofchit  Untverfity.  Yea  all  the  depths  of  Divinity  will 
cclkncy.c/.;;;.  hs  Uncovered  to  me ,  and  all  difficult  knots  untyed  ;  and  the  Book  un- 
Aiexafid.        fealed,  and  mine  eyes  opened.     For  in  knowing  God,  I  (hall  know  alJ 
sr.amt.l7.    things   thacarefitor  good  for  the  Creature  to  know.    There  Com- 


Pare  IV.  Ike  Saints  EverUfting  Reft,  791 


memtis's  actcmpc  is  perfected  j  and  all  the  fcicnces  reduced  to  one.  Seneca  ct 
choughr,  that  he  that  lived  without  books,was  but  buried  alive  .•  But  had 
he  known  what  it  is  to  enjoy  God  in  Glory,  he  would  have  faid  indeed, 
'That  to  live  without  him,  is  to  be  buried  alive  in  Hell. 
^  )[f/^po//o«i«i  travelled  into  z^thhpiA  and  Perjia  10  confult  with  the  *' 
learned  there  :  And  ifP/ato  and  Pythagoras  left  their  Country  to  fee  thofe 
wik ty£gyptian  Prtefis  :  And  if  (as  Hieromhith)  many  travelled  thou- 
fand  miles  to  fee  and  fpcak  with  eloquent  Lhj  :  And  it  the  Queen  of 
Sheha  came  from  Ethiopia  to  hear  the  wifdom  of  Solomon^  and  fee  his 
glory ;  O  how  gladly  (hould  I  leave  this  Country  !  how  cheerfully  Ihould 
J  pafsfrom  Earth  to  Heaven  to  fee  the  glory  of  that  Eternal  Majefty  .- 
andtoattainmy  felf  that  height  of  wifdom,  incomparifon  of  which  the 
mofl:  learned  on  Earth  are  but  filly,  bruinfli  fools  and  Idiots  1  U BevAard. 
were  fo  ravifhed  with  the  delights  of  his  Monaftery  (where  he  lived  in 
poverty,  without  the  common  pleafures  of  the  world^  bccaufe  of  its 
green  banks,  and  (hady  bowers,  and  herbs,  and  trees,  and  various  ob- 
jeds  to  feed  the  eyes,  and  fragrant  fraels,  and  fwect  and  various  tunes 
of  Birds ,  together  with  the  opportunity  of  devout  Contemplations, 
that  hecries  cut  in  admiration.  Lord,  what  abundance  of  delights  doft 
thou  provide,  even  for  the  poor  ?  How  then  Ihould  I  be  ravilhed  with 
the  Defer  iption  of  the  Court  of  Heaven  ?  wherein  flead  of  herbs,  and 
trees,  and  birds,  and  bowers,  1  (hall  enjoy  God  and  my  Redeemer, 
Angels,  Saints,  and  unexpreflible  pleafures  ?  and  therefore  fliould  with 
more  admiration  cry  our.  Lord,  what  delights  hall  thou  provided  for  us 
miferableand  unworthy  wretches  that  wait  for  theellf  the  heaven  of  glafs  a 
which  the  /'fryf4»Emperourframed,werefo  glorious  a  piece^  and  the  hea- 
ven of  filver  which  the  Emperor  Ferdinand  fent  to  the  great  ruik,becaufe 
of  their  rare  artificial  Rcprefentations  and  Motions  j  What  will  the  Hea- 
ven of  Heavens  then  bePwhich  is  not  formed  by  the  Art  of  man, nor  beau- 
tified like  thefc  childifh  toysj  but  is  the  matchlefs  Palace  of  the  great  King, 
built  by  himfclf  for  the  refidcnce  of  his  Glory  ,  and  the  perpetual  enter- 
tainment of  his  beloved  Saints.  Can  a  poor  deluded  Mahometan  rejoyce  in 
expeftation  of  a  feigned  fenfualParadifc?  And  (hall  not  I  rejoyce  in  ex-  thcrecond" 
pectation  of  a  certain  Glory .?  If  the  honour  of  cheambitious,or  the  wealth*dayofthefir{l 
of  the  covetous  perfon  do  increafe,  week. 

his  heart  is  hfted  up  with  his  eftate,  Th-  Empyreal  Palace,  ^vhercth'    ecern.l   Trcafurcs 

i_  L        •/-    I.        L    u      •/-  Ox  Ncttar  no\s  •■.  where  everlaltmg  pleafures 

as  a  boat  that  nfeth  with  the  rifing  ^rc  heaped  up,  where  nn  immortil  May 

of  the  water.-  If  ihey  have  but  a  lit-  in  blifsful  beauties  flounH.-jth  for  aye  : 

tie  more  land  or.mony  then  their  Where  life  ftilllivcs :  where  God  his  S17.cs  hold's 

neighbours.how  eaflly  may  you  fee  Environ-d  round  with  Seraphins  and  Souls 

■    ■      t    ■  J  •  nought  with  his  precjous  blood,  whole  plonousHjCK 

it  wi  their  countenance  and  cam-    y,,^\  „,^^,„^^j  ^l^^^  ^bovc  the  heaven,  bnoht.     ^ 
age  ?  How  high  do  they  look?  how 

big  do  they  fpeakPhow  (lately  and  loftily  do  they  demean  themfelvesfAnd 

(hall  not  the  heavenly  loftinefs  and  height  of  my  fpirit  difcover  my  title 

to  this  promifed  Land  ?  bhalllbc  the  adopted  Son  of  God,  and  coheir 

■■•    '''  wi:h 


y^  The  Sdlnts  EwrUfifrf^  Reft,  Chap.  14. 


with  Chrift  of  that  bleffed  inheritance,  and  daily  look  when  I  am  put  into 
poflfcflion  ?  and  (hall  not  this  be  feen  in  my  joyful  countenance  ?  What  tf 
«  God  had  made  mc  commander  of  the  earth?  What  if  the  mountains  would 
remove  at  my  command  >  What  if  I  could  heal  all  difeafes  with  t  word  or 
a  touch  ?  what  if  the  infernal  fpirits  were  all  at  my  command  ?  Should  I 
not  rejoycc  in  fuch  pr'iviledges  and  honours  as  thefe  ?  yet  is  it  my  Saviours 
command,  not  to  rejoycc  that  the  devils  are  fubjcd  to  us :  but  in  this  to 
rejoyce,  chat  our  names  are  written  in  heaven. 
^     I  cannot  here  enjoy  my  parents,  or  my  near  and  beloved  friends  with- 
out Ibme  delight,  efpecially  when  I  did  too  freely  let  out  my  aflPedions  to 
my  friend,  how  fweet  was  that  very  excrcife  of  my  love  !  O  what  will  ic 
..then  be  to  live  in  the  perpetual  love  of  God/ For  brethren  here  to  live  to- 
gether in  Unity,  how  good  and  pleafant  a  thing  is  it  ?  To  fee  a  family  live 
in  love  ^  husband, wife,parents,children,  fcrvants,  doing  all  in  love  to  one 
another  j  To  fee  a  town  live  together  in  love  ,  without  any  envyings, 
,  .  brawlingSjhcart-ljurningsor  contentionSjfcornSjlaw-fuitSjfaAionsordi- 

Mct.s.  vifions  J  but  every  man  loving  his  neighbour  as  himfelf,and  thinking  they 

ofaUx  hom'i-  cannever  dotoomuch  for  one  another,  but  ftriving  to  go  beyond  each 
mm  gen:i.s\  Si^otherin  lovCjO  how  happy  and  delegable  a  fight  is  this/'O  fweetcft  bands' 
'^'^""^mTJ-  ^^*'^^^  SenccA)vj\\\ch  bind  fo  happily ,that  thole  that  are  fo  bound,do  lore 
lumrc^urre-  their  binders,  and  defireftill  to  be  bound  more  clofely,and  even  reduced 
^a.  into  one/  O  then,what  a  bleffed  fociety  will  be  the  Family  of  Heaven  ?and 

thofe  peaceable  Inhabitants  of  the  New  ferufa/em  ?  where  is  no  divifion, 
nor  difli:nilitudc,nor  differing  Judgements,  nor  difaffeftion,  nor  ftrangc- 
LrafApoipeg-    nefs, nor  deceitful  friendfbip  j  never  an  angry  thought  or  look,  never  a 
m^^nonubi*  cutting  unkind  expreflion,  but  all  are  One  in  Chrift,who  is  one  with  the 
A-n:'mat.         tjFather,and  live  in  the  love  of  Love  himfelf.?C^r(?  could  fay.  That  thefoul 
Which  Gibicuf  of  a  lover  d  welleth  in  the  perfon  whom  he  loveth  ;  and  therefore  we  fay, 
expoundcth      jj^g  ^q^\  jj  ^^^  more  where  it  liveth  and  enliveneth,  then  where  it  loveth. 
^oaulJ^ti     Howneer  then  will  my  foul  be  clofed  to  God,  and  how  fweet  muft  that 
iffum  q'iod      conjundion  be,  when  I  (hall  fo  heartily,  ftrongly ,  and  unceffantly  love 
Anat  efl  ei    ct  him  •'  As  the  Bee  lies  fucking  and  fatiating  her  felf  with  the  fweecnefs  of  the 
A6lni&  ant'  f  iowcr;or  rather  as  the  child  lies  fucking  the  Mothers  breaft,inclofed  in  her 
SJ  ammax     *r"^'>^"d  fitting  in  her  lap^even  fo  (hall  my  loving  foul  be  Aill  feeding  on 
fubficitur  thut  the  fweetncfsofthe  God  of  Love.  Ah  wretched,flc{hly,unbelievingheartl 
aflui  Potcntia:  that  can  think  offuch  a  day,  and  work,  and  life  as  this,  with  fo  low  and 
fdijor  vcro  efl  ^^\\  ^j^^^  feeble  joys  /  But  my  enjoying  J  oys  will  be  more  lively. 
tTe£%e  a     ^^^  delegable  is  it  to  me  to  behold  and  ftudy  thefe  inferiour  works  of 
fubjciti  ab     "  God /to  read  thofe  Anatomical  Ledures  o^Du  Bartus  upon  this  great  dif- 
(i^Uyt{u.m      feded  body  !  what  a  beautiful  fabrick  is  this  great  houfe  which  herewc 
co)ifrAA5iiis  a  dvvell  inl  The  floor  fo  drefl:  with  various  Herbs.and  flowers,and  Trees,and 
Po'uiiA  Gi-    watered  with  Springsand  Rivers,and  Seas  1  theroof  fo  wide  expanded/fo 
bieufl.i.^e    admirably  adorned  Ifuch  aftoniChing  workmanfhip  in  every  part  1  The 
Libcrtate  D:i»  ftudiesofan  hundred  Ages  more  (if  the  world  fhould  laft  fo  long  j  would 
c.  26.  Sett.  8.  nocdifcoverthcmyfteries  of  divine  skill,  which  are  to  be  found  in  the 
P'475'  narrow 


Part  I  V.  The  Saints  Everlafling  Kefl.  7P3 


narrow  compafs  of  our  bodies.  What  Anatomift  is  not  amazed  in  his 
Search  and  Obfervations  ?  What  wonders  then  do  Sun,  and  Moon,  and 
Stars,  and  Orbs,  and  Seas,  and  Winds,  and  Fire,  and  Air,  and  Earth,  ^c, 
afford  us  1  And  hath  God  prepared  fuch  a  houfc  for  our  filly  finfiil  corrup- 
tible flcfh  I  and  for  a  foul  imprifoncd  /  and  doth  he  bcftow  fo  many  milli- 
ons of  wonderful  rarities,even  upon  his  enemies !  O  then  what  a  dwelling 
muft  that  needs  be,  which  he  prepareth  for  pure,  refined,  fpiritual,  glori- 
fied ones/and  which  he  will  beftow  only  upon  his  dearly  beloved  children, 
whoiti  he  hath  chofen  out,  to  make  his  mercy  on  them  glorified  and  admi- 
red 1  As  far  as  our  perfeded  glorified  bodies  will  excell  this  frail  and  cor- 
ruptible flefh,  fo  far  will  the  glory  of  the  New  Jerufalem  exceed  all  the 
prefcnt  glory  of  the  creatures.  The  change  upon  our  Manfion,will  be  pro- « 
portionable  to  the  change  upon  our  felvcs.  Arife  then,0  my  foul^by  thefe 
ftepsjn  thy  Contemplation  land  let  thy  thoughts  of  that  gIory(  were  it  pof- 
fiblej  as  far  in  fweecncfs  exceed  thy  thoughts  of  the  excellencies  below  ; 
Fear  not  to  go  out  of  this  body,  and  this  world,  when  thou  mull  make  fo 
happy  a  change  as  this ;  but  fay , as  Zuingtrus  when  he  was  dying  []  *  I  am  »*  <^Mdt6  :gi 
glad ,  and  even  leap  for  joy,  that  at  lalt  the  time  is  come  wherein  that,  even  ^J^*'^  ''■'^^°  '^' 
that  mighty  Jehovah,  whofe  Majefty  in  my  fearch  of  Nature  I  have  admi-  dmiiluxln^'^' 
red,  whofe  goodncfs  I  have  adored,  whom  inlaith  I  have  dcfired,  whom  tcmpus.qntiUc, 
I  have  fighed  for,willnow  (hew  himfclftorae  face  to  face.]And  let  that  be  '1^' pr^potcnT 
the  unfained  fenfeof thy  heart,which  CAmerartM  left  in  his  Will  ftiould  hQa{f''^n/,'*^'*' 
written  on  his  Monument  j  T/r^  w/^/  morsefi,  morsmihi  vita  nova  efi  •  natirJjndara' 
Life  is  to  me  a  death.  Death  is  to  me  a  new  Life.  tione   miratua 

Moreover,  how  wonderful  and  excellent  are  the  works  of  Providence  /*Wj  vencratus 
even  in  this  life  ?  to  fee  the  great  God  to  engage  himfelf,  and  fet  a  work  his  ^■"^1'-<^  bomta- 
Attributes  for  the  fafety  and  advancement  of  a  few  humble,  defpicable,  d^crav? 
praying  pcrfons/  O  what  a  joyful  time  will  it  then  bc,when  fo  much  Love,  qucm  fufpira- 
and  Mercy,  and  Wifdom, and  Power,  and  Truth  fhall  be  manifefted  and  "^-'j  ^fmcjsm 
glorified  in  the  Saints  glorification  ?  /f"  ^^^^K  '^^  A- 

How  delightful  is  it  to  my  foul,  to  review  the  working  of  Providence  I'rhlltebn^ud- 
for  my  fc!f  ?  and  to  read  over  the  Records  and  Catalogues  of  thofe  fpccial  chior  Adam 
mercies  wherewith  my  life  hath  been  adorned  and  fweetncdPHow  oft  have  in  vitis  Ger- 
my  prayers  been  hcard,and  my  tears  regarded, and  my  groaning  troubled  "^^^"or""!  mc- 
foul  relieved  .'  and  my  Lord  hath  bid  me,Be  of  good  cheer  ?  He  hath  heal-  J^^^^^l* 
ed  me  when  in  refpeft  of  means  I  was  uncurable :  He  hath  helped  me 
when  I  was  hclplcfs.-Inthemidftof  myfupplications  hath  heeafedand 
revived  me:  He  hitb  taken  me  up  from  my  knees,and  from  tlie  duft  where 
I  have  lain  in  forrow  and  defpair ;  even  the  cries  cwhich  h^ve  been  occafi- 
oned  by  diftru(V,hath  he  regardedywhat  a  fupport  are  thefe  experiences  to 
my  fearful  unbelieving  heart?Thefe  clear  Tcftimonies  of  ray  Fathers  Love, 
do  put  life  into  my  afflided  drooping  fpirit, 

O  then,  whjta  bleifedday  will  that  be,  when  I  (hall  have  all  mercy, 
perfedion  of  mercy,nothing  but  mercy,and  fully  enjoy  the  Lord  of  Mercy 
himfelf !  Witcn  1  fhallftand  on  the  ihore,  and  look  back  upon  the  raging 

Lllll  Seas 


794  TheSAtHts  EverUJlingRefi.        ^  Chap.  14, 

/  Seas  which  I  hive  fafely  pifTii  !  when  I  (hill  in  fafe  and  full  poJellion  of 

glory,  look  back  upon  all  my  pains  and  croublcs,  and  fears  and  tears,  and 
upon  all  ihz  rajrcics  which  1  here  received  •  and  then  Hiill  behold  che  glo- 
ry enjoyed  there,  which  was  the  End  ofall  ch:s!  O  what  a  blefT^d  view  will 
th\t  be  .'  O  glorious  profped  which  I  (hill  have  on  the  celc.tial  Mount 
Zhn  /Is  it  pDlTiblethatthrre  (houldbeany  defed  of  joyPor  my  heart  not 
railed,  when  f  am  fo  raifed }  If  one  drop  of  lively  faith  were  mixed  with 
th?re  coilidorations,  O  wluc  work  thsy  would  make  in  my  breaft  1  and 
what  a  Heaven-raviflieJ  heart  (hould  I  carry  within  me  1  Fain  would  I  be- 
lieve J  LrrJi,  help  mj  unbelief. 

Yet  furthcr,confidcr,0  my  foul, How  fweet  have  the  very  Ordinance; 
been  unto  thee?  What  raptures  haft  thou  had  in  prayer  and  under  heave.i- 
ly  Sermons  ?  What  gladnefs  indaiesofthankfgiving,after  eminent  delive- 
rances to  the  Church  or  to  thy  felf?  What  delight  do  I  find  in  the  fweet 
focicty  of  the  Saints?  To  be  among  my  humble  faithful  neighbours  and 
friends  ?  To  joyn  with  them  in  the  frequent  worHiip  of  God  ?  To  fee  their 
growth  and  liability  and  foundnefs  of  underftanding  ?  To  fee  thofe  daily 
added  to  the  Church  which  (hall  be  faved?0  then  what  delight  (hall  I  have 
to  fee  the  p^rfeded  Church  in  Heaven  ?  and  to  joyn  with  thefe  and  all  the 
vSaints  in  another  kinde  of  wor(hip  then  we  can  here  conceive  of'  How 
fweet  is  it  to  joyn  in  the  high  praifes  of  God  in  the  folemn  AfTemblies  ? 
How  glad  have  I  been  to  goupto  thehoufeofGod?  Efpecially  after  long 
reft|:aint  by  fickncfs,when  I  have  been  as  H<.'^?i^.«/7releafed,and  rc-admit- 
,  ted  to  >oyn  with  the  people  of  God,and  to  fet  forth  the  praifes  of  my  great 

deliverer  ?  How  fweet  is  my  work  in  Preaching  the  Gofpel,  and  inviting 
linncrs  to  the  Marriage  feali  of  the  Lamb  ?  and  opening  to  them  the  trea- 
furcsof  free  Grace?  Efpecially  when  God  bleff^'ch  my  endeavours  with 
plenteous  fuccefs,  and  giveth  me  to  fee  the  fruit  of  my  labours :  even  this 
alone  hath  been  a  greater  joy  to  my  heart,  then  if  I  had  been  made  the 
Lord  ofall  the  riches  on  earth. 

O  how  can  my  heart  then  conceive  that  joy,  which  I  (hall  have  in  my 
admittance  into  the  celeftial  Temple,and  into  the  heavenly  Hoft,that  (hall 
do  nothing  but  praifethe  Lord  for  ever:  When  we  (hall  fay  to  C[\6[\,Here 
Am  /,  an  J  the  children  than  h.ifl  given  me  ^  and  when  Chrift  (hall  prcfcnt  us 
all  to  his  Father,and  all  are  gathered, &  the  Body  compleated  I  If  the  very 
lb      I'    «WordofGod  were  fweeter  to /t?^  then  his  neceffary  food;  and  to  7*^«»i»^, 
Jer.  I  r.  iV.    was  the  very  joy  and  re joycing  of  his  heart ;  and  to  Dnvid^  was  fweetcr 
Pfal.  119. 97.  then  the  Hony  and  Hony-comb  ;  fo  that  he  cryeth  our,  O  how  I  love  thy 
Pfal.  119. 91.  Lxrolit  is  my  meditation  continnjilly :andif  thy  Lirv  had  not  been  mj  delight ^ 
70. 77,  &c.    J  f3^4penf^;4  ift  my  troubles.  6  then  how  blclfjd  a  day  will  that  be,  when 
We  fuily  enjoy  the  Lord  of  this  Word /and  (hill  need  thefe  written  pre- 
cepts and  promife*  no  more  1  but  fh  ill  inf^ead  of  thefe  love-letters,  enjoy. 
our  beloved  ^  and  inftead  of  thefe  promifes,  have  thehappincfs  in  pofjfef- 
fion  i  and  read  no  book  but  the  face  of  the  glorious  God  I  How  far  would 
"I  go  CO  fee  one  of  chofe  blclTed  Angels,  which  appeared  to  Abraham^ 

to 


•^ — ■ ■ ——_______— -■-._ 

Part  I V.  The  Saints  EverUjling  Reft.  795 

fo  Lot^  to  fohn^dcc.  Or  to  fpeak  with  Henoch  or  Eiias  or  any  Saint,  who  vifcoiM  adco 
had  lived  with'God  ^efpecially  if  he  would  refolvcall  my  doubts,  andde-  fiitcup(i^s:>i*t 
fcribe  to  rac  the  ceJeltial  habitations?  How  much  more  dedrable  muft  it  ^'"^''^^'^  ^^ 
needs  be  to  hvc  with  thefe  bleffed  Saints  and  Angels,and  to  fee  and  poffcfs  '^l\"dubit^  ' 
as  well  as  they  ?  It  is  written  of  Erafius^  that  he  was  fo  delirous  to  learn  *<j/»«/?(?;i.'itff  j 
that  it  would  be  fweet  to  him  even  to  die,  fo  he  might  but  be  rcfolved  of  ''*  (imbusfM 
thofe  doubtful  queftions  wherein  he  could  not  facisfie  himfcif.  How  fweet  'pi'^J^-^f^^^'^ 
then  fliould  it  be  to  me  to  dye,  that  I  may  not  only  be  rcfolved  of  all  my  ^e'S^'frle- 
doubts,  but  alfo  know  what  i  never  before  did  think  of,  and  enjoy  what  </  ,f.  Mekh.  1 
before  I  never  knew?It  was  a  happy  dwelling  that  the  twelve  ApolUes  had^Adam  in  vica 
withChrift^  to  be  alwaies  in  his  company,  and  fee  his  face,  and  hear  him  E^^^'- 
open  to  them  the  mylteries  of  the  Kingdom.-  But  it  will  be  another  kind  of  ^J,r(;c^-l%^ 
happinefs  to  dwell  with  him  in  Glory.  It  was  a  rare  privtiedgc  o{ThomM%^  L,  [-lUc-   ■. 
to  put  his  fingers  into  his  wounds  to  confirm  his  faith,  and  of  John  to  be  mm  in  fepttl^ 
called  the  Difcipic  whom  ^e/i/j  loved,  on  whofe  brcall  at  fupper  he  was  ^''''''>  P^'^'^!" 
wont  to  lean.  But  it  will  be  another  kind  ofprivilcdge  which  I  (hall  enjoy  '^"jj^*^  \  ^'^^-^ 
when  1  fhall  fee  him  in  his  glory, and  not  in  his  wounds  j  and  (hall  enjoy  a  ^,1.  l.  C. 
fuller  fence  of  his  love  then /o^«  then  did;  and  fliall  have  the  mofl  hearty  Luke  3.43. 
entertainment  that  Heaven  affordcth .  I  f  they  that  heard  Chrift  fpeak  on  t» 
earth,  were  aftoniflied  at.his  wifdora  and  anfwers;  and  wondredatthe 
gracious  words  which  proceeded  from  his  mouth  ;  How  (hall  I  be  affeded 
then  to  bcliold  him  in  his  Ma  jefty  ? 

Rowfc  up  thy  felf  yet  O  my  foul.and  conHder ;  Can  theforefight  of  this  « 
glory  make  orhers  embrace  tl  e  flake,  and  kifs  the  fagot,  and  welcome  the 
crofs,and  rcfuie  deliverance. And  can  it  not  make  thee  chcarful  under  IcfTcr 
fufferings?  Can  it  fweeten  the  flames  to    .r  ,    r  »   ,       r 
then,  f  and  can  ir  no:  fwccrcn  thy  !,fe,  or    5f  S.ttf'o^:^^^^  %  .,.„ : 
thy  lickrteis,or  natural  death  ?  If  a  glirapfe    what  wonders  Hull  wcfeel  when  we  ihall  fee, 
could  make  Afofcj  h:s  iacc  to  fliinc,and  Pe-  Thy  full  cyd  Love  ! 

ter  on  the  m.ount  fo  tranfportcd  and  Paul    '^^'l*^"  thou  (Halt  look  us  out  of  pain, 
fo  cKalted,and  U»  fo  rapt  up  in  the  fplrit?    mI  'T  ^  ^f  °['^]Pl  ^^'^1'?  '^f  ^^'-  , 

„,,       n       ij   •  r    F'-"t''"'-''^4"^»-'     More  then  athojfand  Suns  disburfc  in  li^h'. 

Why  Inould  it  not  lomewhat  revive  me  InHc-ivn  above, 

with  delight .?  Doubtiefsit  would,  if  my  Hirbcrti?$ms,  The  Ghncc. 

thoughts  were  more  beiieVing:  Is  it  not  the  fame  heaven  which  they  and  I 
mull  live  in?  Is  not  their  God.thcir  Chri{l,their  Crown  a  nd  min?  the  fame? 
Nay  how  many  a  weak  woman,  or  poor  defpifed  Chriftian  have  I  feen, 
mean  in  pai-:s,but  rich  in  faith,  who  could  rcjoycc  and  triumph  in  hope  of 
this  inheritance  ?  And  fhall  I  look  upon  it  with  fo  dim  an  eye  ?  So  dull  an 
heart.?  So  dejeftcd  a  countenance?  fome  frr.all  foretatls  alfo  I  have  had  my 
felf  ( though  indeed  fraall  and  fcldora  through  mine  own  belief;  and  how 
much  more  delightful  have  they  been,  then  ever  was  any  of  thcfe  earthly 
things  ?  The  ful:  enjoyment  then  will  fure  be  fweet.  Remember  then  this 
bunch  of  Grapes  which  thou  haft  tafted  of  :  and  by  them  conjedure  the 
fruitfulnefs  of  the  Land  of  Promife.  A  Grape  in  a  wildernefs  cannot  be  like 
the  plentiful  Vintage. 

L 1111  2  Confider 


79^  The  Saints  Ever  I A^ing  Re fl»  Chap.  14. 

Confider  alfo,  O  my  foul,  What  a  beauty  is  there  in  the  impcrfeift  Gra- 
Col.  3. 10.      cesofthefpirit  here  rfo  great  that  they  are  called  the  Image  of  God  :and 
can  any  created  excellency  have  a  more  honourable  title  ?  Alas  how  fmall 
a  pare  are  thefe  of  what  we  (hail  enjoy  in  our  perfed  (late  >  O  how  preci- 
ous a  mercy  fliould  I  eftecm  it,ifGod  would  but  take  off  my  bodily  infirmi- 
ties, and  reftore  me  to  any  comfortable  meafureof  Iieakh  and  ftrengtb, 
that  I  might  be  able  with  chcarfulnefs  to  go  through  his  work?  How  prc- 
tious  a  mercy  then  will  it  be,  to  have  all  my  corruptions  quite  removed, 
and  my  foul  perfcfted,  and  my  body  alfo  raifed  to  fo high  a  ftate,  as  I  now 
can  neither  delire  nor  conceive  ?  Surely  as  health  of  bodyjfo  health  of  foul 
doth  carry  an  unexpreffibicfweetncfs  along  with  it.Wcre  there  no  reward 
befides,  yet  every  gracious  ad  is  a  reward  and  comfort.    Never  had  I  the 
*  lead  ftirring  of  Loving  God,  but  I  felt  an  heavenly  fweetnefs  accompany- 
ing it:  even  the  very  aft  of  loving  was  unexpreflibly  fweet.What  a  happy 
life  (hould  I  here  live,could  I  but  love  as  much  as  I  would  ?  and  as  oft,  and 
as  long  as  I  would  ?  Could  I  be  all  love,  and  al  waies  loving  /  O  my  foul, 
what  wouldft  thou  give  for  fuch  a  life  1  O  had  I  fuch  true  and  dear  apprc- 
henfions  of  God,&  fuch  a  true  underftanding  of  his  words  as  I  de{ire,could 
I  but  truft  him  as  fully  in  all  my  freights ;  Could  I  have  that  life  which  I 
would  have  in  every  duty:  Could  I  make  God  my  conftant  dcfire  and  de- 
light i  I  would  not  then  envy  the  world  their  honours  or  pleafures ;  nor 
change  my  happinefs  with  a  Cttfar  or  AlexMndtr.O  my  foul,what  a  bleflcd 
ftate  wilt  thou  (hortly  be  in,  when  thou  (halt  have  far  more  of  thefe  then 
thou  canfl  now  defire?and(haltexercifeall  thy  perfeded  graces  upon  God 
'  in  prefence  and  open  fight,  and  not  in  the  dark, and  atadiftance,asnowl 
And  as  there  is  fo  much  worth  in  one  gracious  foul,  fo  much  more  in  a 
^  gracious  fociety,and  moft  of  all  in  the  whole  body  of  Chrift  on  earth  :  If 
there  be  any  true  beauty  on  earth  :   where  fliould  it  be  fo  likely  as  in  the 
Spoufe  of  Chrift  ?  It  is  her  that  he  adorneth  with  his  Jewels,  and  feaQeth 
at  his  table ;  and  kecpeth  for  her  alwaics  an  open  houfe  and  heart :  he  re- 
vcaleth  to  her  his  fecrets,and  maintaineth  conihnt  converfe  with  her :  he 
Dti  Buftii  in    ^s  ^cr  conftant  guardian,and  in  every  deluge  inclofeth  her  in  his  Ark :  He 
the  fevcnth      faith  to  her,  Thou  art  all  beautiful,  my  beloved  1  And  is  his  Spoufe,  while 
day  of  the  firft  black,fo  comely  ?  Is  the  afflidcd,finning,weeping,lamenting,  perfecuted 

week.  p.  187-                                 •  *  Church  fo  excellent  ?  O  what  then  will 

\Vith  cloudy  caic*fh' one's  multicd  up  lomc  whiles  •      ,     ^i        ,      .       .    .  r  n          l      j 

The  ochcrsfacc  isfull  of  plcafing  fmilcj :  be  the  Church.when  it  is  fully  gathered 

For  ncYcr  grief,  nor  fear  of  any  fit  and  glorified?  When  it  is  afcended  from 

Ofthclcaftcarc,  (hall  dare  come  near  to  it :  j  the  valley  of  tears  tO  Mount    Sion  ? 

»Tis  the  grand  Jubilee,  the  fcaft  of  fcafts  When  it  (hall  fin  no  morc  j  nor  weep, 

Sabbaothof  Sabbacthi,  cndleU  Relt  of  Refts  :  "  .  ^  »  .    _'f^» 

Which  with  theProphct,  and  Apoftlcs  zealous,  nor  groan,  norfufferany  more?  The 

The  conftant  Marcyrs,  and  our  Chriftian  fellows,  Stars,  or  the  fmallefl:  candle  are  not 

Gods  faithfull  fcrvants,  and  his  chofen  (hccp,  darkncd  fo  much  by  the  brightnefs  of 

In  Hcav'JiYtc  hope  wiihm{h.rt  time  to  keep.  ^^^  g„„  ^  ^5   jj^g  excellencies    of  the 

firft  Temple  will  be  by  the  celefiial  Temple.     The  glory  of  the  old 
JernfAlem  will  be  darkncfs  and  deformity  to  the  glory  of  the  New 

Ic 


Part  I  V»  'The  Saints  EverUfiing  Refi.  79  7 

It  is  faid  in  E^ra  3.12.  that  when  the  foundations  of  the  fccond  Temple  u 
were  laid,  many  of  the  ancient  raen,who  had  fcen  the  firft  houfe  did  weep, 
i.e.  becaufe  the  fecond  did  come  fo  far  fhort  of  it  :  what  caufc  then  (hall    "^ 
wc  have  to  (hout  for  joy,  when  we  fhali  fee  how  glorious  the  heavenly 
Temple  is,  and  remember  the  meannefs  of  the  Church  on  earth  ? 

But  alas,what  a  lofs  am  I  at  in  the  midft  of  my  contemplations/I  thought 
my  heart  had  all  this  while  followed  after,  but  I  fee  it  doth  not ;  And  (ball 
I  let  ray  Underftandings  go  on  alone  ?  or  my  tongue  run  on  without  Afifc- 
Aions  ?  what  life  is  in  empty  thoughts  and  words  ?  Neither  God  nor  I 
find  pleafure  in  them. 

Rather  let  me  run  back  again,  and  look,  and  find,  and  chide  this  lazy 
loitering  heart,  that  turneth  off  from  fuch  a  plcafant  work  as  this :  Where 
haft  thou  been ,  unworthy  heart,  while  I  was  opening  to  thee  the  everlaft- 
ing  Treafures?  Didft  thou  flcep  ?  or  waft  thou  minding  fomething  eife?  or 
doft  thou  think  chat  all  this  is  but  a  Dream  or  Fable  ?  or  as  uncertain  as  the 
prcdiAions  of  a  prefumptuous  Aftrologer  ?  Or  haft  thou  loft  thy  life  and 
rejoycing  power  ?  Art  thou  not  afhamed  to  complain  fo  much  of  an  un- « 
comfortable  lifc,and  to  murmur  at  God  for  filing  thee  with  forrows,when 
he  offerech  thee  in  vain  the  delights  of  Angc!s,and  when  thou  treadeft  un- 
der foot  thcfe  tranfcendent  pleafurcs  ?  Thou  wilfully  pincft  away  in  grief, 
and  art  ready  to  charge  thy  Father  with  unkindnefs  for  making  thee  only 
a  veffd  of  difplcafure,  a  fink  of  fadncfs,  a  skin  full  of  groans,  a  fnow-  ball  of 
tears,  a  channel  for  the  waters  of  affliction  to  run  in,  the  fuelof  feari,  and 
the  carcafs  which  cares  do  confume  and  prey  upon,when  in  the  mean  time  2 
thoumightefthvea  lifeof  Joy ;  Hadft  thou  now  but  followed  me  clofe, 
and  believingly  applycd  thy  felf  to  that  which  I  have  fpoken,and  drunk  in 
but  half  the  comfort  that  thofe  words  hold  forth,  it  would  have  made  thee 
revive  and  leap  for  joy,  and  forget  thy  forrows,  and  difeafcs,  and  pains  of 
the  flefh  .•  but  feeing  thou  judgeft  thy  felf  unworthy  of  comfort,  it  is  juft 
that  comfort  (hould  be  taken  from  thee. 

Lord,  what's  the  matter  that  this  work  doth  goon  fo  heavily  ?  Did  I 
think  my  heart  had  been  fo  backward  to  rejoyce?  If  it  had  been  to  mourn, 
and  fear,  and  defpair,  it  were  no  wonder :  I  have  been  lifting  at  this  ftone, 
and  it  will  not  ftir,  I  have  been  pouring  A^ma  viu  into  the  mouth  of  the 
dead:  I  hope.  Lord,  by  that  time  it  comes  to  heaven,  this  heart  by  thy 
Spirit  will  be  quickned  and  mended,  or  elfe  even  thofe  Joys  will  fcarcc 
rejoyce  me. 

Bnt  befides  my  darknefs,deadnefs,and  unbelief,!  perceive  there  is  fome- 
thing elfe  that  forbids  my  fulldefired  Joys :  This  is  not  the  time  and  place  " 
where  fo  much  is  given  :  The  time  is  our  Winter,  and  not  our  Harvcft  : 
The  place  is  called  the  Valley  of  tears  .-  there  muft  be  great  difference  be- 
twixt the  Way  and  the  End,  the  Work  and  Wages,  the  fmall  foretafts  and  I 
full  fruition. 

But  Lord,  Though  thou  haft  refcrved  our  Joys  for  Heaven,  yet  haft  D</.f.. 
ihou  notfo  fufpcndcdour  Dclires  I  They  arc  moft  fuitabicandfeafonable 

Lllll  3  in 


79S  i:h€  Saints  EverUftingRejl,  Chap.  14, 


«in  this  pre fent  life  ;  therefore,  O  help  mc  to  dcfire  till  1  may  pbflcfs,  and  let 
me  long  when  1  cannot  as  I  would  rejoycc :  There  is  love  in  Dciirc,as  w«ll 
as  in  delight  ■,  and  if  I  be  not  empty  of  Love,  I  know  I  (hall  not  long  be 
^  empty  of  Delight. — 

Rowfe  up  thy  felf  once  more  then,  O  my  foul,  and  try  andexcrcifcthy 
et  fpiricual  Appetite^  though  thou  art  ignorant  and  unbelicving,yet  art  thou 
reafonable,  and  therefore  mult  needs  delirc  a  Happincfs  and  Rell  :  Nor 
canft  thou  furc  be  fo  unrcafonablc  as  to  dream  of  attaining  it  here  on  earth.- 
Thou  knowcft  to  thy  forrow  that  thou  art  not  yet  at  thy  Reft,  and  thy 
own  feeling  doth  convince  thee  of  thy  prefent  Unhappinefs ;  and  doft  thou 
know  that  thou  art  rcftlefs,  and  yet  art  willing  to  continue  fo  ?  Art  thou 
*  neither  happy  in  Deed,  nor  in  Dcfire  ?  Art  thou  neither  wcll,nor  would- 
cftbe  well?  when  my  flefh  is  pained,  and  languifhetli  under  confuming 
licknefsjhow  heartily  and  frequently  do  1  cry  out,0  when  fhall  1  beeafed 
of  this  pain  ?  when  fliall  my  decaying  ftrtngch  be  recovered  ?  There's  no 
diflcmbling  nor  formality  in  thcfe  Delires  and  Groars.  How  then  fliould 
I  long  for  my  final  full  recovery  ?  There  is  no  ficknefs,  nor  pain, nor  weep- 
ing,nor  complaints.  O  when  (hall  1  arrive  at  that  fafe  and  quiet  Harbor,- 
v/herc  is  none  of  thefc  ftorms,and  waves,  and  dangers  ?  when  I  fhall  never 
^  more  have  a  weary,  rcftlefs  night  or  day  .'  Ihen  (hall  not  my  life  be  fuch 
a  medly  or  mixture  of  hope  and  fear,  of  Joy  and  forrow,  as  now  it  is ;  nor 
(hall  Fle(h  and  Spirit  be  combating  within  me,  nor  my  foul  be  ftillasa 
pitched  Ficld,or  a  Stage  of  contention,wherc  Faith  and  Unbelief,Affiance 
and  Diftruft,  Humility  and  Pride,do  maintain  a  continual  diftrafting  con- 
flict;  then  (hall  I  not  live  a  dying  life  for  fear  of  dying, nor  my  life  be  made 
J  uncomfortable  with  the  fears  oflofing  it.     O  when  (hall  I  be  paft  thefe 
foul- tormenting  fears,  and  cares,  and  griefs,  and  pafiionsl  When  (hall 

I  be  out  of  this  frail,  this  cor- 

^  Hoi.-m- Poems,  Detage.  fuptiblc,  ruinous  body  1  This 

Fallc  elozine  plcaluics  :  Casks  of  happincfs :  r     i  j  .a-    -         r 

Foolim  night  fires  :  Womcns,  and  Childrcns  Nvifl^s :  ^^"1  COntradlfting,  enfnaring, 

<*    Chafes  ia  Arras :  Guildcd-Emptmcfs :  deceiving  fleih  1  *  When  fhall 

Embroidcr'd  Lyes  ;  Nothing  between  two  difhcs  :  I  be  Out  of  this  Vain,  vexatioUS 

..      Thcfe  arc  the  PIcafurcs  here.  World  1  Whofe  pleafurcs  are 
True  carnelt  Sorrows :  Rooted  Mirenes:  j  i    j-   ,.  j  -   a  n.^ 

Anguifh  in  grain  :  Vexations  ripe  and  blown  :  ^^cr  deluding  dreams  and  (ha- 

Surc  footed  Griefs  :  Solid  Calamities :  dows  ;  whole  miferies  are  real. 

Plain  Demonftrarlons,  evident  and  clear,  numcrous.and  UncefTant?  How 

Fetching  their  proof  even  from  the  very  bone  :  j^np  (^^W  I  fee  the  Church  of 

R        Orl,   f  n      Thefe  are  the  Sorrows  here.  ^^-^    j;  j^        ^^^^^  ^^^ 

But,  O  the  tolly  of  dillraacd  men,  r         c        r  \r 

Who  Griefs  in  earncft,  Joys  an  jeft  purfuc  l  feet  of  perlecutors  ?  or  elfe  as  a 

Preferring  like  brute  Beads,  a  loathfom  den  (hip  in    the    hands    of  foolifh 

Before  a  Court  j  even  that  al>ove  fo  clear,  guidcs  (  though    the  fuprcam 

Where  are  no  Sorro-.vs,  but  Delights  rnore  true  ^^      ^^    moderate  all  for 
Then  Mifencs  arc  here.  .Ln\Ai       u-        a  a     A 

the  beft.)  Alas,that  i  mult  itand 

«  by  and  fee  the  Church  and  Caufe  of  Chrift,  like  a  Football  in  the  midft 
of  a  crowd  of  Boys,  toft  about  in  contention  from  one  co  another  ^ 

every 


Part  I V.  The  Saints  EverUfting  Re/i.  799 


every  one  running,and  fweating  with  foolifh  violence,  and  labouring  the  ^  .    . 
downfai  of  all  that  are  in  his  way , and  all  to  get  it  into  his  own  power, that  cum^a^j^^Tre 
he  may  have  the  managing  of  the  work  himfclf ,  and  may  drive  it  before  Ivaula  "pioi- 
him, which  way  he  pleafeth^  and  when  all  is  done, the  beft  ufage  it  may  ex-  iff  opes  cir 
pcd:  from  them  Js,but  to  be  fpurned  about  in  the  dirt, till  they  have  driven  %'"^-^^f'«  be- 
lt on  to  the  Goal  of  their  private  interefts,or  deluded  fancies  .'  There  ^s'^tl"'j!i//^'t'^'_ 
none  of  thisdiforder  in  the  Heavenly  feyu/a/em  ^  there  (hall I  find  a  Go-  cula,inquity  fi 
vernment  without  impcrfedion,  and  obedience  without  the  lead  unwil,  nofi'es   quanta 
lingnefs,or  rebellion  ^  even  an  harmonious  confent  of  perfected  Spirits,in  ''^:^^'^  hicpan-. 
H)beyfng  and  praifing  their  Everlafting  King.  O  how  muclr  better  is  it  to  pj^^^^^j^wl 
be  Door-keeper  there,and  the  leafl:  in  that  Kingdom,then  to  be  *  the  Con-  re'fatut,  ic  li 
querer  or  Commander  of  this  tumultuous  World .?  there  will  our  Lord  ^o-afterquilifiio 
vern  all  immediately  by  himfelf,  &  not  put  the  Reins  in  the  hands  of  fuch  ^'"^f'"  jace:^- 
ignorant  Riders.f  nor  govern  by  luch  fooliOi  &  finful  deputies,as  the  beft  2 1'^^  ^°!b'''^^  • 
of  the  fons  of  men  now  are.  Doft  thou  fo  mourn  for  thefe  inferiour  difor-  ;;,^  Rcipubika 
dcrs,  O  my  foul  ?  and  yet  wouldft  thou  not  be  out  of  it  ?  How  long  haft  cft,cHi  ad  funi" 
thou  dcfircd  to  be  a  Member  of  a  more  perfed,rcformed  Church  ?  and  to  i^{^'»  libey'tatan 
joyn  with  moreholy,humble,rincere  fouls,  in  the  pureft  &  moft  Heavenly  ^''.'^^^'^i^.]  '''^ 
worship  ?  Why,doft  thou  not  fee  that  on  Earth  thy  defires  flie  from  thee?  E.^*Sencc"de 
Art  thou  not  as  a  child  that  thinkech  to  travel  to  the  Sun,  when  he  fceth  i t** Clement. /.  i, 
rifing  or  fetting,  as  it  were  clofc  to  the  Earth  -,  but  as  he  travellcth  toward  f-  i  • 
itjic  feems  to  go  from  him ;  and  when  ho  hath  long  wearied  himfelf,  it  is  J'^'^j^p"  ""^\ 
as  far  off  as  ever ;  for  the  thing  he  feeketh,  is  in  another  world.  Even  fuch  ^o  parthr^^ 
hath  been  thy  labour  in  feeking  for  fo  holy,fo  pure,fo  peaceable  a  Society, 
as  might  afford  thee  a  contented  fettlement  here.  Thofe  that  have  gone  as 
far  as  America  for  latisfaetion,  have  confcfTed  themfelves  unfatisficd  ftill.  J 
When  wars,  and  the  calamities  attending  them  ,  have  been  over,  I  have  p^^j  ^^. 
faid.  Return  now  my  foul  unto  thy  Reft  :  But  how  reftlefs  a  condition 
hath  next  fucceeded  i*  When  God  had  given  me  the  enjoyment  of  Peace, 
and  Friends,  and  Libc»^ty  of  the  Gofpel ;  and  had  fettled  me  even  as  my 
own  heart  defired  •,  I  have  been  ready  to  fay.  Soul  take  thy  cafe  and  reft  : 
But  how  quickly  hath  Providence  called  me  Fool?  and  taught  me  to 
call  my  ftate  by  another  name }  When  did  I  ever  begin  to  congratulate  my  « 
flefh  its  felicity, but  God  did  quickly  turn  my  :une  ?  and  made  almoft  the 
fame  breath  to  end  in  groaning  which  did  begin  in  laughter;     I  have 
thought  oft-times  in  the  folly  of  my  profperity  [_  Now  I  will  have  one 
fweet  draught  of  Solace  and  Concent,^   butGolhach  dropped  in  thej 
Gail,  while  the  Cup  was  at  my  mouth.    We  arc  ftill  weary  of  the  prefent  «  ,,;: 

condition,andde  ire  a  change-,  and  when  wehave  it,  itdoch  not  anfwecj^-^ 
ourcxf>cd:acion  .•  but  our  difcontent  a.id  ^eftlefnefs  is  ftill  unchanged.  10m 
time  of  peace,  we  thought  that  war  would  deliver  us  from  our  difquict- 
mencs ;,  and  when  we  faw  the  Iron  red-hot, we  cacched  it  inconfidcracely  , 
thinking  that  it  vas  Gold,  till  it  burned  us  to  the  very  bone,  and  fo  ftuek 
to  our  fingers,  that  wefcarcc  know  yet  whether  we  are  rid  of  ir,  or 
not.    In  this  onr  raifery  ,  we  long   for  Peace  ^  and  fo  long  were  we 

ftrangers 


8co  Thi  Sa:>iti  Ez'crUflm^Rcfi.  Chap.  14. 

flranpers  10  ic,  that  wc  liad  forgot  ics  name,  and  begun  to  call  it  R  ES  T 

or  H  H  A  V^  E  N  :  Bu:  as  foon  as  we  are  again  grown  acquainted  with 

I  it,  we  (hall  better  bethink  us,  and  perceive  our  raiftake.  O  why  am  I  then 

no  more  weary  of  this  wcarinefs?and  why  do  I  fo  forget  my  refting  place? 

Up  then,  O  my  foul,  in  thy  moR  raifedand  fervent  deHres  !  Stay  not  till 

Jcr.  JO.  6,    a  this  Flefli  can  dcfire  with  thee  ^  its  Appetite  hath  a  lower  and  bafcr  ob- 

jcrt.     Thy  Appetite  is  not  fenfitive,  but  rational •,  diflind  from  its-, 

and  therefore  look  not  that  Senfe  fliould  apprehend  thy  bleffed  objcd, 

jj  and  tell  thee  what  and  when  to  defirc.     Believing  Reafon  intheGlafs 

fScripcuremay  difcern  enough  to  raife  the  flame;  And  though Senfc 

Thcthlnaiof  "pp'chend  not  that  which  mull  draw  thy  denrcs :  yec  that  which  may 

this  world  do  drive  them,  it  doch  eafily  apprehend.  It  can  tell  thee,  that  thy  prefent  life 

nothing  de-      |s  filled  with  diftrcfs  and  forrows,  though  it  cannot  tell  thee  what  u  in  the 

light  mc,  ^^or  Avorldtocorae.  Thouncedell  not  Scripture  to  tell  thee,  nor  Faith  to  dif- 

Kinedt>nr!°'^lt  "^">  ^^^^'^  ^^V  ^^^^  aketh,  and  thy  ilomack  is  Tick,  thy  bowels  griped,  and 

is  better  for   -  thy  heart  grieved  ^  and  fomeofthcfe,  or  fuch  like,arethy  daily  cafe.  Thy 

mc  to  die  in    friends  about  thee  are  grieved  to  fee  thy  griefs,  and  to  hear  thy  dolorous 

Jcfiis  Chnll,    groans  and  lamentations ,  and  yet  art  thou  loath  to  leave  this  woful  life  ? 

in*thc'cndr  of  '^  ^h''*  ^  ^^^^  ^^  ^^  preferred  before  the  Celeflial  glory  ?  or  is  it  better  to 

the  earth.        be  thus  miferable  from  Cbrift  ,  then  to  be  happy  with  him  ?  or  canft 

For  1  defire      thou  poflibly  be  fo  unbelieving,  as  to  doubt  whether  that  life  be  any  bet- 

L ^^d  ^^h  f     ^^'^  ^^^^  ^^'^  ^  ^  "^y  ^^"^  ■'  ^^^^  ^^^  ^^^  dulnefs  of  thy  defircs  after  Reft, 

ofthctrue  °"*^^^^^'^^'^^^^^"^^^^^^^'^*^^^^"S^^^'^"^*^*"^  foUy  ?  Muft  thy  Lord  pro- 

God,  and  the  cure  thee  a  Reft  at  fo  dear  a  rate,  and  doft  thou  no  more  value  it  ?  Muft  he 

Fath«r  of  Je-  purchafe  thy  Reft  by  a  life  of  labor  and  forrow,  and  by  the  pangs  of  a  bit- 

fus  Chrift.       ter,curfed  death  ?  and  when  all  is  done,  hadft  thou  rather  be  here  without 

andhim"hat    * ^^  ^"^^  ^^  8^  before  to  prepare  fo  glorious  a  Manfion  for  fuch  a  wretch  j 

dyed  and  rofc  ^"^  ^^^  thou  no w  loth  to  go  and  poflefs  it  ?  muft  his  blood,  and  care,  and 

for  us.   Spare  pains  be  loft  ?  O  unthankful,  unworthy  Soul  I  Shall  the  Lord  of  glory  be 

mc,  Brethren  willing  of  thy  company,  and  art  thou  unwilling  of  his  ?  arc  they  fittQ 

fromlif^'por  ^well  with  God, that  had  rather  ftay  from  him  .'Muft  be  crown  thee, 

Jcfus  is  the      ^"^  glorifie  thee  againft  thy  will  ?  or  muft  he  yet  deal  more  roughly  with 

life  of  the        thy  darling  flelh,  and  leave  thee  never  a  corner  in  thy  ruinous  cottage  for 

Faithful;        to  cover  thee,  butfire  thee  out  of  all,  before  thou  wilt  away  .'Muft  every 

^**  "o  ir '       ^^"^"^  ^^  ^"  *"'^^  ^^  ^^y  ^^^^^^^  •  ^"^  every  friend  become,  thy  fcourgc  ? 

For  Life   '      3nd  fobs  Mcflengers  be  thy  daily  intelligencers  ?  and  bring  thee  the  Cur- 

without  ranto's  of  thy  multiplied  calamities,  before  that  Heaven  will  fcem  more 

Chrift,  is        defirable  then  this  Earth  ?  Muft  every  joynt  be  the  feat  of  Pain .'  and  evc- 

Peath,  Being  ^^  j^^cmber  dcny  thee  a  room  to  reft  in  ?  and  thy  groans  be  indked  from 

Gods,  Imay"^  the  very  heart,  and  bones,  before  thou  wilt  be  willing  to  leave  this 

notplcafcthc  flefh  .?Muft  thy  heavy  burdens  be  bound  upon  thy  back?  and  thy  fo 

world.  Suffer 

mc  to  behold  the  pure  light.  When  I  come  thither  1  {hall  be  a  man  of  Gcd.  Let  me  alone  that  I  may 

be  an  imitator  of  the  fuffering  of  ray  God.     He  that  would  have  him  in  himfelf,  let  him  know 

what  I  would  have,  and  fuffcr  with  mc,  as  kn»7ving  yyhat  is  in  mc,  faith  Ignat'mi  m  Epijl.  ad  Kom.in. 

idn.uJJ'cri'fpag.^7. 

intolerable 


Part  I  V.  The  Saints  E'verUfling  Refl.  80 1 

intolerable  Paroxyfms  becorr  e  inccflant  ?  and  thy  intermittent  agujfh 
woes  be  turned  into  continual  burning  Fcavers  ?  Yea,  mull  Earth  become 
a  very  Hell  to  thee,  before  thou  wilt  be  willing  to  be  with  God  ?  O  impu- 
dent foul,  if  thou  be  not  afhamed  of  this  /  what  is  loathing,  if  this  be  love  ?  2 
Look  about  thee,  O  my  foul  ;  behold  the  moft  lovely  Creature,  or  the 
moftdcfirable  State;  and  tell  me,  Where  wouldft  thou  be,  if  not  withct 
God  ?  Poverty  is  a  burden, and  riches  a  fnare  :  Sicknefs  is  little  pleafing  to 
thee,and  ufually  health  as  little  fafe  -,  the  one  is  full  of  forrow,and  the  other 
of{:n.   I  he  frowning  World  doth  bruifc  thy  heel ;  and  thefmiling  World  « 
doth  fting  thee  to  the  heart :  When  it  feemcth  ugly,  it  caufcth  loathing 
when  beauteous,it  is  thy  bane  ^  when  thy  condition  is  bitter,thou  wouldlt 
fainfpitit  out- and  when  delight ful.it  is  but  fugcred  mifery  and  deceit:The 
fweeteft  poy  fon  doth  often  bring  the  furcft  death.  *  So  much  as  the  world 
is  loved  and  delighted  in,  fo  much  it  hurtethand  endacgereth  the  lover-  ^  «  •. 
-and  if  it  may  not  be  love4,  why  fhould  it  be  defire<l  ?  If  thou  be  3pplsud-«^^°J^f^^J^' 
€d,  it  proves  the  moft  contagious  breath  ^  and  how  ready  are  the  fails  of  rtmav//n.'<m 
•Pride  to  receive  fuch  winds  ?  lb  that  it  frequently  addeth  to  thy  fm,  but  Poii-dns,c^  pe 
not  one  cubit  to  the  itature  of  thy  worth  :  And  i^'thou  be  viliHed,flander-  '^■'"^■f''»  '«- 
ed,  or  unkindly  ufedjmethinks  this  (hould  not  entice  thy  love/  Nevcretf^'Jf^'^J;^^- 
didft  thou  fit  by  the  fire  of  profperity  and  applaufe,  but  thou  hadll  with  it  ^cm,  vtl'de- 
the  fmoke  that  drew  water  from  thy  eyes;  never  hadft  thou  the  Rofe  with-  fojj'.v  ftrues-y 
out  the  pricks^and  the  fwectnefs  hath  been  expircd,and  the  beauty  faded,  ^"^  ^^'^^. . 
■before  the  fears  which  thou  hadft  in  gathering  it  were  healed.    Is  it  ^o^if,l^^^fyct!doi 
as  good  be  without  the  honey ,a$  to  have  it  with  To  many  fmarting  ftirgs  ?  'ce^uationn 
Thehigheft  delight  thou  haft  found  in  any  rhujg  below,  hnh  been  in  thy  inccrt^tfe- 
fuccefsful  labors,  and  thy  godly  friend?:  And  have  thefe  indeed  been  fo  ^-'"^«<^«  «^'- 
fwcer,  as  that  thou  (houldtt  be  fo  loth  to  leave  them  ?  if  they  lecm  better  (^^^"/l\fj 
to.  thee,  then  a  life  with  God,  it  is  time  for  God  to  take  them  from  thee  ,'  ^pcrcuifo/ 
Thy  fiudies  have  been  fwect,and  hav«  they  not  been  alfo  bittcrPN^y  minde  iafejiet,'rte 
hath  been  pleafed,but  my  body  pained;,and  the  wearinefs  of  the  flcHijhath  '«"'«''^'i  c^- 
rurckly  abated  the  pleafures  of  the  Spirit.  When  by  painful  lludies  I  have  ^''/l"'.^"^'^' 
notdilcovered  the  trutn,it  hath  been  but  a  tedious  way  to  a  grievous  end,  vidticdum-   ' 
difcontent  and  trouble  purchaled  b^  toilfom  wearying  labours  •  And  if  I  nofn  iiubni 
have  found  out  the  truth  (  by  Divine  afliftancej  I  have  found  but  an  ex-  ''"T«'^'»f- 
pofed  naked  Orphan,  that  hath  cofl  me  much  to  take  in  and  doath,  and  ^^'^"^"^  f<^' 
keep  •  which  (though  of  noble  birth,  yea,  a  Divine  off-fpring,  and  ami-  ve^lTngtrl 
able  in  mine  eyes,  and  worthy  I  confefs  of  better  entertainment,  yec  )  fufpiratiUe 
from  men  that  know  not  its  defcentjhath  drawn  upon  me  their  envy,  i^convrjigt 
and  furious  oppolUion  •  and  hath  brought  the  blinded  Sodomites  fwith  ^'^•^''"^'^* 

^  ^  gemma ;   & 

c:tm  epulis 
mAnidum  eerpH:  toru^  meU'm  flte  finucenSdcit^  zigilat  itiplurra.  Nec'tHteltigir  mifcr  Jiuijpeciofxeffe 
fupplic'A-^  atirt  fe  aiuiii:!tintenen-,& peftden  m^igis  qttam  peffidere  d'niiiAS  atj.  opts.  0  detifi,J)'iUf 
cxcitxs  menli^m  \  Et  ckp:ditatis tnfnjue  pefundn  calig0  \  C*^  txomrare  fepejfct,  &'  hv.ire  fonderibis, 
pergit  mdg:s  formnis  augcHitbus.^  inchbarc,  pagit  pA/iaLhs  tumnlis  pcnmndtir  Adhtercre  \  Cyprian* 
Epifl.  I.  ad  VoMt,  pag.  5.         ' 

M  m  m  m  m  u  hom 


8o2  The  Saints  BverUjihgRefi.  Chap. 14. 

»  Mm.m  q:i,d  whom  I  l:vcd  ai  fjmc  peace  before)  co  crowd  *  about  mc,  and  afTaulc  my 
Buchoice-  doors,  thati  might  prorticute  my  heavenly  Guelts  to  their  plcalure,ind 
^^*^l  '^^'~  ^§^*"  expofe  them,  whom  I  had  fo  gladly  and  lately  entertained ;  yea,  the 
fa"  ir/°Wi'  ^^^y  Tribes  of  7/r4f/ have  been  gathered  againfl  me.thinking  that  the  Altar 
ia-od'ca/re-  which  1  builc  for  the  intereft of t  Ttu:h, and  Unity, and  Peace, had  been 
/  ht:  ^iidvn  cre<5ted  !o  the  Introdudion  of  Error  and  Idolatry  ;  And  fo  the  increafe  of 
/.'i.>^  Anathc-  Knowledge,h3th  been  the  increafe  ofSorrow.  My  heart  indeed  is  raviflied 
ma  cfW.vw  with  the  beauty  of  naked  Truth  •  and  1  am  ready  to  cry  ouc  \_\  have  found 
fccundumflfe :  '^J^^j^^  AjHi»4j,[^CoHclufum  e^  corttr  a,  Sic^Bnt  whcn  I  have  found 
M'Uemtgt  itjknownot  whattodo  with  icifl  confine  it  to  my  ownbreaft,andkeep 
cui.  PhiJippo  11  fecret  to  my  felf,ic  is  as  a  confuming  fire,{hut  up  in  my  heart  and  bones. 
^^^^'"7  ^''  ^  *^  *^  ^^^  Lepers  without  SttmariA.ot  as  thofc  that  were  forbidden  to  tell 
quam"cum^ih  *"/'  manof  the  works  of  Chrift,  I  am  weary  of  forbearing,  I  cannot  rtay. 
juundum  ejfe.  if  I  reveal  itto  the*  world,I  can  expcft  but  an  unwelcome  entertainment, 
Jofh.  IX.  and  an  ungrateful  recurn^For  they  have  taken  up  their  ftanding  in  religi- 
Lccl.  I.  is.  Q^5  iinowledge  already,as  if  they  were  at  Hercules  Pillars,and  had  no  fur- 
jcx.  20. 9.      jjjgj,  ^Q ^^  j^Qj.  jij^y  j^Qj,g  ^^  jgj|.j^  .  I  -j-j^gy  j^i,g  jjg ^Q  ^ji^^j.  jjjg^  jj^gy  ^^g 

already,  no;  receive  any  more  of  Truth,  then  they  have  already  received, 
left  thereby  they  (hould  accufe  their  Anceftors  and  Teichers,of  Ignorance 
/^  n,  and  Imperfedion,  and  themfelvcs  (hould  fecm  to  be  mutable  and  uncon- 

niolcn^'cm'  ft*f^^^R^  to  hold  their  opinions  in  Religion  with  referves.  The  moll  preti- 
d}coy  nonxiiigt  ous  Truth  not  apprehended,doth  fcem  to  be  Error,and  fantaftick  novelty: 
me  nd  unum  Every  man  that  readcth  what  I  write, will  not  be  at  the  pains  of  thofe  tedi- 
aiiqiictn  e  pr»-  qqj  fludies  to  finde out  the  truth.as I  have  been  •  but  think  it  (hould  meet 
m!hul]tfeHS'  ^^^'^  ^y" '"  ^^^  ^'*^y  rcading.lf  the  mecr  writing  of  Truch,with  its  cleared 
;*r.  jta^  ali-  Evidence,  were  all  that  were  neceffary  to  the  apprehenfion  of  it  by  others, 
^nem  fenHar  j  then  the  loweft  Scholar  in  the  School  might  be  quickly  as  good  as  the  high- 
r//^«€OT  jHbt-  €ft.  So  that  if  I  did  fee  more  then  others,to  reveal  it  to  the  lazy  prejudiced 
dimdrrTror-  ^*^^^^»  would  but  make  my  friends  turn  enemies,  or  look  upon  me  with  a 
ta^e  &  pdfi  ftrange  and  jealous  eye.  And  yec  truth  is  fo  dear  a  friend  it  felf  (and  he  that 
/)OT«i  cUatust  fcnt  it  much  more  dear)  that  what  ever  I  fuffer  I  dare  not  ftifl :,  or  conceal 
n  hi  improbiibo  it.  Q  ^y'^iat  then  are  thcfe  bitccr-fweec  ftudies  and  difcoveries,  to  the  cver- 
<xhn  qu^      ^^^      views  of  the  face  of  the  God  of  Truth  ?  *  The  Light  chat  herd 

p' tores. MC  re"  °  " 

dicaiHi    Hoc  gmpliHs  fcHtig.      Scmcide  vita  biAtdi  cap.  3.  *  Nihil  modo  qitietis  aut  fecuritd- 

tfs  invenirc  poffumus,  dum  Ad'm:  m  mbli  ipfn  t/igemifcimit^i  grav.iti  sdopilon'm  exfc^laates  ;  Ci*m 
anftm  mortitle  hocinditiiit  immsit.tlitatem,  tunc  nail  a  ent  diaboHc<e  frandii  impHgn-icio,  Mllum  hxreti- 
c/e pravltatm dogma  ,  nulLti^fideiis  popiti;  impietas  j  ommbus  itA  pacat'n  &  C0m'iofitis ,  ut  in  tabe,- 
njctilfsjupernm  fo!aandiuti*r  vtx  cxultationls  &  falutis.  Greg.  iny.Pfal.  poeniccnr.  -f  Docibilis 
tHeefiy  qui  eft  ad  difandi  patieniiain  lenii  &  mitis.  Oportet  eriim  Epifcapum  noi  tantum  dactre, 
ftd  &  difure.  ^'ta  &  die  /neUus  docetyqti  quotidie  ere  fat  y  &  proficit  difcendo  miitra.  I  would  Goi 
would  humble  Miniftcrs  to  learn  this  cxcellcHt  Icflbn.  Ic  is  in  Cyprians  Epift.  j/^.  ad  Temp,  that 
fanxoas  Deftruftory  of  the  Komanc  ufurpation,  and  of  unwritten  TTraditions.  *  Et  ego  indigntr, 
quu  n$ii  novi  Jitjtitiam  Dei  ?  Si  htmo  fitmytun  indirmr  :  excedam  h9ml.i:mji  poffum,  ^  forte  attin- 
iom :  fed itfi .i'tigcrfy  hem'tino^  dicam;  Excedat  &  ipfe,  &  ming.u  mecum.  Auguftin.  Serm.  10. 
de  Verb..  Apoft.  cap.  3 ,  l^illus  mmfnivior  ojumi  cibus  eft  qitam  Cog'tiUo  viritutis :  at  LaUAntim  In- 
fiitHt,  lib,  I.  cap.  i. 

have, 


i 


Part  IV.  The  Saints  EverUfting  Reft.  803 

have,  is  b»c  a  knowing  in  pare  ^  and  yec  it  coQeth  me  fo  dear,  chac  in  a 
temptation  I  am  alrooft  ready  to  prefer  the  quiet  filent  night,  before  fuch  a 
rough  tempeftuGusday.  But  there  I  fhali  have  Light  and  Reft  together, 
and  the  quietnefs  of  the  night  without  its  darknefs.  I  can  never  now  have 
the  Lightning  without  the  Thunder,  which  raakcth  it  feem  more  dreadful 
then  delightful.  And  (houidft  thou  be  loth  then,  O  my  foul,  to  leave 
this  for  the  Eternal  perfed  Light  ?  and  to  change  thy  Candle,  for  the  glo- 
rious Sun  ?  and  to  change  thy  Studies,and  Prcaching,and  Praying,  for  the 
Harmonious  Praifes  and  fruition  of  the  BlcfTed  God } 

Nor  will  thy  lofs  be  greater  in  the  change  of  thy  company,  then  of  thine  ,  Am^bile  eH, 
imployment.  *  Thy  friends  here  have  been  indeed  thy  delight :  And  have  ^pr^eejfe  ^ch^ 
they  not  been  alfo  thy  vexation,  and  thy  grief?  They  arc  gracious  j  and  bits;fedpiacere 
are  they  not  alfo  finfu!  ?  they  are  kinde  and  loving ;  and  arc  they  not  alfo  dificile.  hUl-^ 
peevifti,  froward  and  foon  difpleafed  ?  they  arc  humble  ^  but  withaJ,  alas,  '"**  ^^'^.  ^ 
how  proud  1  they  will  fcarce  endure  to  hear  plainly  of  their  difgraceful  *fmpcr^dii^^A' 
faults ;  they  cannot  bear  undervaluing,  or  difrcfped  ^  they  itch  after  the  co^flmin  efi. 
good  thoughts,  and  applaufe  of  others  •  they  love  thofe  beft,  that  highlieft  Spimaehus 
cfteera  them  .•  The  milfing  of  acurtehe,  a  fuppofcd  flighting  or  difref-  ^'^'yl^' j^f^* 
pcd  j  the  contradiding  of  their  words  or  humors,a  difference  in  opinion,  ^  ' 
yea,  the  turning  of  a  ftraw,  will  quickly  fhe  w  thee  the  pride,  and  the  un- 
certainty of  thy  friend.  Their  graces  are  fweet  to  thee,  and  their  gifts  are 
hclpful-,butarenot  their  corruptions  bitter,&  their  imperfedions  hurtful?  t  l^etusdifium 
Though  at  a  diftance  they  feem  to  thee  moft  Holy  and  Innocent  ^yet  when  ^^''  ^  ^'^'7^. 
they  tome  nearer  thee,and  thou  haft  throughly  tried  rhem,alas,what  filly,  '^^'L^'S-'di 
frail,&t  ft-oward  pieces  are  the  beft  of  menlthen  the  knowledge  which  thou  cft^riuu:,  &■ 
didft  admire,appeareth  clouded  with  ignoranccjand  the  vertucj  that  fo  (hi-  /'■'■'f«^fj  &  "^ 
ncd  as  a  Glow-worm  in  the  night,are  fcarcely  to  be  found  when  thou  fcek-  ^^  "  h»mm': 
eft  them  by  day-  light.  When  temptations  are ftrong,  how  quickly  do  they  Ye^^trlt}^^ 
yield  ?  what  wounds  have  they  given  to  Religion  by  their  Ihameful  fals  Fh'jm  ut  ulcere. 
Thofe  that  have  been  famous  for  their  HoIincf5,have  been  as  infamous  for  ^  Uvcmti- 
their  notorious  hainous  wickcdnefs^thofe  that  have  been  thy  deareft  bofom  ^'f'^^  t^Tr 
friends,  that  have  prayed  and  conferred  with  thee, and  helphed  theeto-  Ifo^r^tarfll-^ 
ward  Heaven,  and  by  their  fervour,forwardnefs,  and  heavenly  Jives,  have  cotidolefcu-.v  : 
(hamed  rhy  coldnef5,and  earthlinefs,and  dulncfs  •,  whom  thou  haft  fingled  nx  animus  .if- 
our,  as  thccboiccft,  from  a  world  of  profeflors  ;  whom  thou  madeft  the  A*^'**'  '^»«"^«' 
daily  comp.vnions  and  delights  of  thy  life;  are  not  fomeof  them  fain  ut'^lrA'^f^l 
toDrunkennefs,  and  fomc  to  Whoredom,  fotne  to  Pride,  Perfidioufriefs  LtJio^cp'-Jioil] 
and  Rebellion,  and  forf.c  to  the  moft  damnable  Herefies  and  Divifjons?  9r.iti»  &)?i- 
And  hath  thy  very  heart  received  fuch  wounds  from  thy  friends*?  ifrrtg-itio  U 
and  yet  art  thou  fo  l#th  to  go  from  them  to  thy  God  ?  Thy  fricnds^^^^'jJ'J'J',^'*''' 
fine  <)ucrtla  xpa  tanpumur.   (How  true  bare  I  proved  this  when  I  hare  dealt  plainly  and  faithfully 
•^^Mth  phe  moft  fecmingly  humbled,;   Seitcadc  Ir^ti.   i^  c,  lo.  p.  {mihi)   440.     '^  Offtridet  tc  fupc- 
Lui  contempt H  i  dfnc^  coruiimtin^pttulan':  m^urmy  hyidus  MAliituLV.ty  pn^^tx  contenUozt^  vettofu;  ^ 
mcudax  vMUale.       Key  f:rcs  u/ufptaofutimcri;  afcuUjKt  vinc» ;  a  deUaro  f.ifiidtr!.     Blige  fimph- 
£(s,fa{i!esymodcr.:lo^iq-ii  i,itm  tu.%wiiioitfjoctnt:fcdfer.vu.     Migis  Adhuc prodcrkntfubmifti  &  hitma- 
ni  fif  dnUcs  I  n$n-  tirnm  itf}.  in  Ad/il.i'.i»a'm.    Seneca  li.  :^ ,  dc  Ira,  riu .  « .p.  4^3. 

M  m  ni  m  m  2  tbat 


^^4  The  S Aims  Ever UfHngJieji*  Chap,  14, 

tbac  are  weak,  are  little  ufefui  or  comfortable  to  thee  :  and  thofe  that  ar€ 
ftrong  are  the  abler  to  hurt  thcc,&  the  beftjifnot  hecdfully  ufed.wil  prove 
tha«.'or!}.lI«  better  and  keener  thy  knife  is,  the  fooncr  and  deeper  will  it 
2  cut  thy  fingcr5,if  thou  take  not  heed.  Yea,the  very  number  of  thy  friends 
»  isa  burden  and  trouble  to  thee:  ererv  one  fuppofeth  he  hath  feme  intereft 
in  thee,  yea  tiic  interelt  of  a  friend,  which  is  not  a  little  :  and  howtnfuffi- 
cicnt  art  thou  tofatisfie  all  their  expeftacions,  when  it  is  much  if  thou 
cinflanfwer  theexpecftacionsof  one  ?  If  thou  wercdivided  among  fo  ma- 
ny, as  each  could  have  but  littleof  thee,  fothy  fclf  and  God  fwho  (hould 
»  ligratUud'i-  have  mod  )  will  have  none.    And  almoft  every  one  that  bath  not  more  of 
fimcave  M*-  thee  then  thou  canft  fparc  for  all,  *isrcady  to  ceriTure  thee  as  unfriendly, 
ejuAmMix-i-     and  a  neglcAcr  of  the  duty  or  refpeds  which  thou  owcft  them  :  And 
ne'^oA'njusl'-    ^^"'^^^ thou  pleafe them  all ,  thegain  will  not  be  great;  nor  art  thoa- 
1^40 fee  tan-'  2  fure  that  they  will  again  plcafe  thee. 

quAm  Uujjimo^      Awake  E^en,0  my  drowfie  foul,  and  look  above  this  world  of  forrows.' 
f  .idm'ijfitm  cfi.  ^jift  chouborn  the  yoke  of  afflictions  from  thy  youth,  and  fo  long  fclc 
ffi'UYil  fHmm  ^^^^  Smarting  rod,  and  yet  canft  no  better  underftand  its  meaning  >  h  not 
Bincfiaum  per-  every  ftroke  to  drive  thee  hence  ?  and  is  not  the  voice  of  the  rod  like  that 
didi(l>?faijum  to  Elijah^  What  dolt  thou  here  ?  Up  and  away.Doft  thou  forget  that  fure 
ijt  ilk  ex  lUo    prediction  of  thy  Lord,  In  the  vorld  ye  Jkall  have  trouble :  hnt  in  mi  ye  JJmII 
^r«  Dfi?/'    ^'''^'  f'^"  ■  ^^"  ^^^^  ^^"^  ^*^^  ^onnd^  true  by  long  experience:  and  of  the 
Seneca  dc  Be-  later  thou  hafthadafmall  foretafte  j  but  the  perfed  peace  is  yet  before, 
ncfic  1. 1.        which  till  it  been  joyed, cannot  be  clearly  underftood. . , 
■:■  10.  p.58<v       Ah  my  dear  Lord,  I  feel  thy  meaning  ^  its  v/ritten  in  my  fiefh  j  its  en- 
graven in  my  bones  :  My  heart  thou  aimcH;  at  :  thy  rod  doth  drive,  thy 
iilken  cord  of  love  doth  draw ;  and  all  to  bring  it  to  thy  felf-  and  is  that  all. 
Lord  r  is  that  the  worft?  Can  fuch  a  heart  be  worth  thy  having  ?  Make  it 
fo  Lord,  and  then  it  is  thine  :  Take  it  to  thy  felf,  and  then  take  me.  I  can 
ci  but  reach  it  toward  thee,  and  not  unto  thee  :  I  am  too  low  :  and  i:  is  too- 
dull  ;  This  clod  hath  life  to  ftir,  but  not  to  rife  ;,  Legs  it  hath,  but  wings  it 
wanteth.  As  the  feeble  child  to  the  tender  mother,  it  lookech  up  to  thee, 
and  ftretcheth  out  the  hands,  and  fain  would  have  thee  take  it  up. Though 
I  cannot  fo  freely  fay  [_  My  heart  is  with  thee,  my  foul  longeth  after  thee  ] 
2  yet  can  I  fay,  1  long  for  fuch  a  longing  heart.  The  twins  are  yet  a  ftriving 
«*  in  my  bowels :  the  fpirit  is  willing,  the  flefh  is  weak  :  thcfpirit  longs,  the 
flefti  is  loth.  The  flefh  is  unwilling  to  lie  rotting  in  the  earth  :  the  foul  dc- 
lirCstobewith  thee.  My  fpirit  cryeth.  Let  thy  Kingdom  corae,orelfe  let 
me  come  unto  thy  Kiogdom;  but  the  flcfh  is  afraid  left  thou  fliouldeft  hear 
my  prayer,  and  take  meat  my  word.  What  frequent  contradidionsdof]: 
"  thou  find  in  ray  requeftsl^  becaufe  there  is  fuch  contradidion  in  n*y  felf. 
My  prayers  plead  againft  ray  prayers  ^  and  one  part  begs  a  denyal  to  the 
other.  No  wonder  if  thou  give  me  fuch  a  dying  life,  when  I  knew  not  whe- 
ther to  ask  for  life  or  death.     With  the  fame  breath  do  I  beg  for  a  repri- 
val  and  removal  ;  And  the  fame  groan  doth  utter  my  dcfircs  and  my 
fears.    My  Soul  WQuId  go,   my  Fiefh  would  ftay.    My  Soul  would 

fain 


Part  I  V»  7'-&^  ^^^^^'  EverUfling  Refi.  805 

fain  be  out,  iny  fkfh  would  have  thee  hold  the  door.  Oh  bleffcd  be  thy  « 
Grace  that  makes  advantage  of  my  corruptions,  even  to  contradidand 
kill  themfclves.For  I  fear  my  fears,  and  forrow  for  roy  forrows^and  groan 
under  my  flefhiy  groans;  I  loath  my  lothnefs^and  1  long  for  greater  long- 
ings i  And  while  my  foul  is  thustormented  with  fears  and  cares,  and  with- 
the  tedious  means  for  attaining  my  defircs,  it  addeth  fo  much  to  the  bur-  * 
denofmy  troubles,  that  my  wearinefs  thereby  is  much  incrcafcd,  which- j 
makes  me  groan  to  be  at  Reft.    Indeed,  Lord,  my  foul  it  felf  alfo  is  in  a 
i^raight,ai>il  what  to  chufe  I  know  not  well ,  but  yet  thou  knoweft  what 
to  give :  ,To  depart  .'and  be  with  thee,  is  Beft ;  but  yet  to  be  in  the  flefti 
lecms  needfull.Thou  knoweft  I  am  not  weary  of  thy  work,  but  of  forrow 
and  fin  I  muft  needs  be  weary:  I  am  willing  to  ftay  while  thou*  wilt  here  « 
employ  me,and  to  difpatch  the  work  which  thou  liafi:  put  into  my  hands, 
till  thefeftrange  thoughts  of  thee  be  fomewhat  more  familiar,  and  thou 
haft  raifcd  me  into  fomt  degree  of  acquaintance  with  my  felf;  But  I  bc- 
fecch  thce,(lay  no  longer  when  this  is  done.Stay  not  till  fin  (hallget  advan- 
tage,and  my  foul  grow  earthly  by  dwelling  on  this  earth,  and  my  defires 
and  delights  in  thee  grow  dead;  But  while  Imuft  be  here,  let  me  be  ftili « 
amending  and  afcending,  make  me  fiiil  better,  and  take  me  at  the  beft.  1 3 
dare  not  be  fo  impatient  of  living, as  to  importunethee  to  cut  off  my  time, 
and  urge  thee  to  fnatch  me  hence  unready -becaufe  Iknow  njy  everiafting 
ftate  doth  fo  much  depend  on  the  improvement  of  this  life. Nor  yet  would 
I  flay  when  my  work  is  done;  and  remain  here  finning  when  my  brethren 
are  triumphing  :    I  am  drowning  in  tears  whil^thcy  fwim  in  joys  •,  1  am  " 
weeping,  while  they  are  finging  -^  I  am  under  they  feet^while  they  arein 
thy  bofome;Thy  foot  ftcps  bruifeand  break  this  worm,  while  thofe  Stars 
do  (bine  in  the  Firmament  of  glory  ;Thy  frowns  do  kill  me,while  they  arc 
quickncd  by  thy  fmiles;  They  are  ever  living,and  I  am  daily  dyings  1  heir 
joys  arc  railed  by  the  knowledge  of  their  endlcfnefs,my  griefs  are  enlarged 
by  ftillexpefting  raoue  j  while  they  poffefs  but  one  continued  plcafure,  I 
bear  the  fucceflivc  affaults  of  frelh  calamities.-One  billow  falls  in  the  neck 
of  another  ,and  when  I  am  rifing  up  from  under  one,  another  comes  and  2 
ftrikes  me  down.  Ye:  1  am  thy  child  as  well  as  they,  Chrift  is  my  head  as 
well  as  theirs;why  is  there  then  fo  great  a  diftancc  ?  How  differently  doft 
thou  ufc  us  when  thou  art  Father  to  us  all  ?  They  fit  at  thy  Table,  whilf  I 
muft  fland  without  the  doors.  ButI  acknowledge  the  equity  of  thy  ways; 
Though  we  ail  are  children,yet  I  am  the  Prodigal  ^  and  therefore  meetec  ° 
in  this  remote  countrey  tofeed  on  husk?,  while  they  are  alwayes  with, 
thee  and  poffefs  thy  glory  .Though  we  all  are  me[nbers,yet  not  the  fame: 
they  are  the  tongue  and  fitter  to  praife  thee ;  They  are  the  hands  and  fit- 
ter for  thy  fervice  ;  I  am  the  feet  and  therefore  meetcr  to  tread  on  earth, ^ 
and  move  in  dirt;  but  unfit  to  ftand  fo  near  the  head  as  they.  They 
were  once  themfelvcs  in  my  condition  •,  andlfliall  (hortiy  be  in  theirs. 
They  were  of  the  loweft  form,bcforc  they  came  to  the  higheftiThcy  fuf- 
fcred  before  the^'  reigned;  They  came  ouc  of  great  tribalation,  who  now 
arc  Handing  before  thy  Throne  •  And  Paa!l  not  I  be  concent  Vd  come  to 

M  m  (Twm  m  3  the 


a 


8^5  rht  Saints  Everlaliing  Kejl,  Chap.  14 


the  Crow.'i  as  they  didpand  to  drink  of  their  cup,  before  I  fit  with  them  in 
the  Kingdom  ?  The  blefTcd  fouls  of  754Z'iJ,  PahI,  Aftjiin^  Calvin^  Perkins, 
'It  bcfaU  i;s  Bajn,PAr'f^y  ^  Amej,  Brud/ham/J)od,  Pre/ton, Srou^hton^SiHs,  with  all 
bjcrgcr  chil-  thcfpirits  0.^  the  juft  made  pcrfed,  were  once  on  earth  as  lam  now,  as  far 
r/"*  **^>°^  from  the  fight  of  thy  face  and  glory  •,  as  deep  in  forrows ;  as  weak  and  fick 
faUou  Qii'l  *"^  ^"''  of  pairs  as  I ;  Their  fouls  were  longer  imprifoncd  in  corruptible 
drcn-  Thofc  ^^^  *  ^  ^^''  8^  but  the  Way  that  they  all  did  go  before  me ;  their  houfe  of 
w'lo.n  they  clay  did  fall  to  duft,  and  fo  muft  mine.  The  world  they  arc  now  in, was  is 
lovc,and  arc  f^range  to  them  before  they  were  there,  as  it  is  to  me.  *  AncTam  1  better 
to^and^L  ^  :  then  all  thefe  pretious  fouls  ?  I  am  contented  therefore,  O  my  Lord,  to 
wkh?y«th:y  ^ay  thy  time,  and  go  thy  way,  fo  thou  wilt  exalt  me  alfo  in  thy  feafon, 
arc  afraid  of  and  take  me  into  thy  barn  whenihou  feeft  mc  ripe.  In  the  mean  time,  I 
if  they  fee  «  may  defirejthough  I  am  not  to  repine  j  I  may  look  over  the  hedpe.though 
f  d"^w^^"*  ft  I  may  not  break  over  ;  I  may  believe  and  wiflijthough  not  make  any  fm- 
icniovc^ihc  J  ^"'  ^^'^  >  ^  ^^  content  to  wait,  but  not  to  lofe  thee  ;  And  when  thou  feeft 
vixzard,  not  mc  too  contented  with  thine  abfcnce,  and  fatisfying  and  pleafing  my  felf 
from  pcrfoni  here  below ;  O  quicken  up  then  my  dull  defires,  and  blow  up  the  dying 
only,  butalfo  fp^^j^QfJQyg  .  And  leave  mc  not  till  I  am  able  unfeignedly  to  cry  out, 
that"  wc'imy  ^  ^^  ^^^  ^^>'t  fanteth  after  tite  hrookj,  and  the  dry  ia»d  thirfieth  for  the  fva- 
kc  ih;m  bare  ter  flreams^fo  thirfieth  mj  foul  after  thee  O  G c^,yt> ben  fijall  I  come  andap^ear 
faced.  Tell  before  the  living  God  ?  Till  mj  daily  cunvirfation  be  mth  thee  in  Heaven, 
not  >^c»f  an^from  thence  I  may  longingly  exfeB:  my  Saviour  :  Till  my  affcEltons  are 
fvc^  and"  a  -^^  °"  things  above^  where  Chrifi  u  reigning^  and  my  life  is  hid  :  Till  J  can 
company  of  valkj'y  Faith  and  not  bj  fight  ;  vfUling  rather  to  be  abfentfrom  the  body  .rnd 
Termcntors  ^  prefent  vfith  the  Lord.  What  intereit  hath  this  empty  world  in  me  ?  and 
racing  aboui  what  is  there  init  that  may  feem  fo  lovely,  as  to  entice  my  defires  and 
avva  hc'r^?  '^^''S^^  ^^m  thee  ,  or  make  me  loth  to  come  away  ?  when  I  look 
xar^d'of  that'  about  mc  with  a  deliberate  undeceived  eye  ;  methinks  this  world's 
pomp,  which  a  howling  wildernefs  ,  and  raoft  of  the  inhabitants  are  untamed 
covers  it  and  ^  hidcous  monflers.  All  its  beau« 

frightcth  N«t  that  wc  may  not  here        ^,  j  ^an  wink  into  black ncfs  , 

fools;  and  all  Taft  of  the  chcei  :  '  j    u-  ■     ur         .k'    i   •   . 

.s  but  Death  ,  But  as  bird,  drink  and  ih:n  lift  up  the  head,  f "?  ^''  '"  "^"^^.^^  ^  ""  ^.f '"^  '"^0 
which  my  fcr-  So  muft  we  fip,  and  thmk         ladnels  ;  I  can  d^OWn  all  )tsplea- 

vant  lately  Of  betccr  drink  fures  in  a  fcw  penitent  rears,  and 

dcfpifcd    Sf-       Wc  may  attain  to  akcrwc  arc  dead,  j^e  wind  ofafij^h    will  fcatter 

MdLua.Uel.   ^  ,  ^  ^        them  away.     When  I  look  on 

•f  Pfal.4i.  1,1.- them  witliotit  thefpeftacles  officfh,  I  call  them  nothing,  as  bc:ng  va- 
riiil. ;.  ij,  *nicy,  or  worfc  then  nothing,  as  vexation.  Olet  not  this  fje(h  fofc- 
ic,  21.  ducemyfoul,  as  to  make  it  prefer  this  weary  life  before  the  Joys  that 

J^  3®*^"  ^"'''uare  about  thy  Throne  !  And  though  death  of  it  felf  be  unwelcome  to 
Col.  3.  1,2,  Nature,  yet  let  thy  Grace  make  thy  Glory  appear  to  me  fo  defirable, 
i??4-  J  that  the  King  of  Terrors  may  be  the  Meflenger  of  my  Joy  •,  *  O  let 

">/>/;;/£/?/?«/» not  my  foul  be  cjedcdby  violence,  anddifpo/TcfTcdof  its  Habitation 

digmus^qiiam  ad  pricmiJ  c^lcfii.i.,  am  0bfeqiiio  volHiHatts  ticnryerei  fed  neJjfttaUs  vhcult  invitus  tr,-bi. 
Ooraarus  i»0(X';#«.  r^/rt£"'i''«  /''«». 

againfl 


i 


Part  I  V.  The  Saints  EverUfthg  Rejl.  807 


againft  its  will,buc  draw  it  forth  to  thy  felf  by  the  fecrec  power  of  thy  love, 
as  the  Sun-ihinc  in  the  Spring  draws  forth  the  creatures  from  their  Win- 
ter Ccls ;  meet  it  half-way,  and  entice  it  to  thee,as  the  Loadftone  doth  the  . 
Iron,  and  as  the  greater  flame  doth  attract  the  Icfs ;  Difpd  therefore  the 
Clouds  chat  hide  from  rac  thy  love,  or  reraoye  the  Scales  that  hinder  mine 
eyes  from  beholding  chee  :  for  only  the  Beams  that  ftrcam  from  thy  Face, 
and  the  fore-fight  or  tafteof  thy  great  Salvation  can  make  a  foul  unfeign- 
cdly  to  fay,  Novf  let  thjfervmt  depart  in  peace  ;  *  Readmg  and  Hearing  j,*  Acclot,  anoi 
will  not  fervc ;  my  Meat  is  not  fweet  to  my  Ear  or  to  my  Eye :  it  muft  be  fcmtur,  ante- 
a  tafte  or  feeling  that  muft  entice  away  ray  foul  :  Though  arguing  is  thta^ '-^ff^difciturt 
means  to  bend  my  will>yet  if  thou  bring  not  the  matter  to  ray  hand,and  by  ''^^  ^^''  ^".^^^ 
the  influence  of  thy  Spirit  make  it  not  eflf<£ctual,  I  (hall  never  rcaion  ray  ^Il^agniZJ^' 
foul  to  be  willing  to  depart.   In  the  Winter  when  its  cold  and  dirty  \vkh-ac8!tfgitnr ;  fed 
out,  I  am  loth  to  leave  my  Giamber  and  fire  ;  but  in  the  Summer,  when  sonpcidio  gn- 
all  is  warm  and  green,  I  am  loth  to  be  fo  confined  •,  Ihew  me  but  the  Sum-  ^'^  mAturamn 
mer-fruits  and  pleafures  of  thy  Paradife,  and  I  (hall  freely  quit  my  earthly  Cy!,'r  Ep/ft  1 
Cell.     Some  pleafurcl  have  in  ray  Books,  my  friends,  and  in  thine  Ordi-etrf^y  vm.r.^^.  2. 
nances;  till  thou  haft  given  me  a  tafte  of  fomcthing  more  fweet,  my  foul 
will  be  loth  to  part  with  thefe:The  Traveller  will  hold  his  Cloak  the  fafter  a 
when  the  winds  do  bluftcr,and  the  ftorms  affault  him  :  but  when  the  Sun 
ihineshoc,  he  will  caft  it  off  as  a  burthen  j  fo  will  my  foul,  when  thou 
frowneft,  or  art  ftrange,  be  lothcr  to  leave  this  garment  of  flefh  ^   but  thy 
fmiles  would  make  me  leave  it  as  my  prifon  ^  But  it  is  not  thy  ordinary  dif-c« 
coveries  that  will  here  fuffice ;  as  the  work  is  greater,  fo  muft  be  thy  help. 
f.O  turn  thefe  fears  into  ftrong  defires,  and  this  lothnefs  to  die,  into  long-  t  MindltAs 
ings  after  thee  1  while  I  muft  be  abfencfrom  thee,  let  my  foul  as  heartily«i'^^'<'''^/'^'^-'f'"» 
groan  under  thine abfence,  as  my  pained  body  doth  under  its  want  of  ch^-'J^^^-^ 
health  ;  And  let  not  thofe  groans  be  counterfeit  or  conftrained,  but  ^ct%us  pefiL^'efty 
themcomefrora  a  longing,  loving heart,unfeignedly  judging  it  beft  to de-ji/^i  d  i  fovh 
part  and  be  with  Chrift ;  And  if  I  have  any  more  time  to  fpend  on  earth //'•«/'"'^'"  f^^/"/- 
let  me  live  as  without  the  world  in  thee,  aslhavefometimclivedas  with- ■^'^'^^"  T"n»"» 
out  thee  in  the  world.     Ofutferme  not  to  fpend  in  ftrangenefs  to  thee ,, 
another  day  of  this  my  Pilgrimage  1  while  I  have  a  thought  to  think,Iet  me 
not  forget  thee ;  while  I  have  a  tongue  to  move,  let  me  mention  thee  with 
delight ;  while  I  have  a  breath  to  breathe,  let  it  be  after  thee,  and  for  thee^ 
while  I  have  a  knee  to  bend,  let  it  bow  daily  at  thy  Footftool :  and  when 
by  ficknefs  thou  confined  me  to  my  Couch,  do  thou  make  my  Bed,  and 
number  my  Pains,  and  put  all  my  Tears  into  thy  Bottle.  And  as  when  my  e* 
fpirit  groaned  for  my  fins,  the  flelh  would  not  fecond  it,  but  defired  that 
which  my  fpirit  did  abhor  ;  fonow,  when  my  fljihduch  groan  under  its 
paini,  let  not  my  fpirit  fecond  it,  but  fuffer  the  flefti  to  grom  a!one,and  let 
raedefirethat  day  which  my  flcfli  abhorreth,  that  my  Friends  may  noc« 
with  fo  much  forrow  wait  for  the  departure  of  mv  foul,  as  my  foul  with 
joy  fhall  wait  for  its  own  departure ;  and  then  Ut  me  die  the  death  of  the 
Righteous,  and  let  my  laft  end  be  as  his,  even  a  removal  to  that  Glory  that  1 

(hall 


8oS  rbe  Saints  EverUfiing  Rcff.  C>iap.  14. 


fhall  never  end,  Send  forch  thy  C«nvoyot  Angels  tor  my  departing  Soul, 
and  let  them  brmgit  among  the  perfedcd  fpiritsot'the  Juft,and  let  ore 
follow  my  dear  Friends  that  have  died  in  Chrift  before  me  ;  and  when  my 
Friends  are  weeping  over  my  Grave,  let  my  spirit  be  repofed  with  thee  in 
Reft  ;and  when  my  Corps  fhall  lie  there  rotting m  the  dark,  let  my  foul 
be  in  the  Inheritance  of  the  Saints  in  Lights  And  O  thou  that  numbcreft  the 
very  hairs  of  my  head,  do  thou  number  all  tl  e  dayesthat  my  be)dy  lies  in 
the  duft  •,  and  thou  that  writeft  all  ray  members  m  thy  Book,  do  thou  keep 
an  account  of  all  my  fcattcred  bones ;  and  haften,  O  my  Saviour,  the  time 
of  thy  return  •,  fend  forth  thine  Angels,  and  let  that  dreadful!,  joyfull 

a.  Trumpet  found  ^  delay  not,  left  the  living  give  up  their  hopes  ^  delay  nor, 
left  earth  (hould  grow  like  hell,  and  left  thy  Church  by  divilionbe  crum- 
bled all  to  duft,  and  diffolved  by  being  refolved  into  individual  Units  ^ 

ct  Delay  not,  left  thine  enemies  get  advantage  of  thy  Flock,  and  left  Pride 
and  Flypocrifie,  and  Scnfuality,  and  Unbelief  (hould  prevail  againft  thy 
little  Remnant,  and  (hare  among  them  thy  whole  Inheritance,  and  when 
thou  comcft  thou  findc  not  Faith  on  the  Earth.  Delay  not,  left  the  Grave 

*  (hould  boaft  of  Viftory ;  and  having  learned  Rebellion  of  its  Gucft,(hould 
plead  prefcription,  and  refufe  to  deliver  thee  up  thy  due ,  O  haften  that 

*  great  Refurredion  Day  !  when  thy  command  ihall  go  forth,  and  none 
(hall  difobcy  •,  when  the  Sea  and  Earth  fhall  yield  up  their  Hoftagcs,  and 
all  that  flept  in  the  Grave  fhall  awake,  and  the  dead  in  Chrift  fhall  firft 
trifc  i  when  the  feed  that  thou  fowcdft  corruptible,  (hall  come  forth  in- 

et  corruptible  \  and  Graves  that  received  but  rottennefs,  and  retained  buc 
duft,  fhall  return  thee  glorious  Stars  and  Suns  ^  Therefore  dare  I  lay  down 
my  carkafs  in  the  duft,  entrufting  it,  not  to  a  Grave  but  to  Thee,  and 
therefore  my  flefh  fhall  reft  in  Hope,  till  thou  raife  it  to  the  pofTeflion  of 

I  the  EverU^ihg  REST.    Return,  O  Lord,  how  long  ?  O  let  thy  King- 

5t  dom  come!  Thy  defolate  Bride  faich^Ccw^^  for  thy  Spirit  within  her  faith, 
Comty  who  teacheth  her  thus  to  pray  with  groanings  after  thee,which  can- 

^  not  be  exprefTed  •  The  whole  Creation  faitb,Cflwr,  waiting  to  be  deliver- 
%<i  from  the  bondage  ofcorruprion  into  the  glorious  liberty  of  the  Sons  of 

« God  :  Thy  fcjf  hath faid, Surtiy  Icomt  •,  Amtn^ Even  fo ctme  LORD 

ifESVS. 


The 


Part  IV.  The  Saints  E'verlaflwg  Refl.  809 


ift 


The  Goncluiiorie 


Hus,  Reader,  Ihavegivcn  tbccmy  Left  advice ,  for  the  ^I'^'Z^'^L 
attaining    and    maintaining  a   heavenly   Converfatton.  hominlbJ  per- 
The  manner  is  imperfed  ,  and  too  much  mine  own  ;  huz  fc eta  juptir. : 
for  the  main  matter,  I  dare  fay,  1  received  it  from  God.  &tamcnm~ 
From  him  I  deliver  it  thee,  and  his  charge  I  !.iy  upon  thcc,  ^^/'f^^"  ni;« 
(That  thcu  entertain  and  pradife  it.   If  thou  canft  not  do  it  mechodically  y;  Imta'^volm- 
and  fully, yet  do  it  as  thou  canft  ^  only, be  fure  thou  doit  feriouny  and  fre-  iasudhhremr, 
qucntly.  Ifthou  wilt  believe  a  man  that  hath  made  Tome  fmall  Trial  of  it'^'^-"''*  A#c;r 
thou  (halt  finde,  it  will  make  thee  another  man,  and  elevate  thy  foul,  ancP''"'^'*  ^f^'  ^^~ 
clear  thine  underfianding,andpolifhthy  converfation,and  leave  a  plcafant  ta,^t&}iiU':i 
favour  upon  thy  heart  ;,fo  that  thy  own  experience  will  make  cbec  confefs,  eerumquxpr,- 
That  one  hour  thns  fpent  will  more  effedually  revive  thee,  then  many  in  "«f«^  aHfu- 
barecxternalduties-.andaday  in  ihefe  contemplations  will  afford  theetru-  P'-''^'^^''^  ^^' 
er  content,  then  all  the  glory  and  riches  of  the  Earth.  Be  acquainted  "^^^^^dJfliaunt 
this  work,  and  thou  wilt  be  (in  fomc  remote  foitj  acquainted  with  God  :  mimum^nt 
Thy  joys  will  be  fpiritual,  and  prevalent,  and  laOing,accordingto  ihc  nz-^q'^cquid  a'.i- 
ture  of  their  bleffed  Ob  je  A:  thou  wilt  have  comfort  in  life,and  comfort  in  "^^  yj'iptiis, 
death  :  When  thou  haft  neither  wealth  nor  health,  nor  the  pleafureofthisa^;^^  jj^/SS 
worid,yet  wilt  thou  have  comfort :  Comfort  without  the  prcfeRce,or  help  ni'ifupcrarer. 
of  any  Fricnd,without  a  Minifter,without  a  Book,when  all  means  arc  de-  A\igdefpy,:& 
nied  thce,or  taken  from  thee,yet  maift  thou  have  vigorou8,real  Comfort.  *'^-  ^^P-  34535- 
Thy  Graces  will  be  mighty,  and  adivc,  and  victorious .-  and  the  daily,  joy  *  suppofc  thy 
which  is  thus  fetcht  from  Heaven,  will  be  thy  flrength.  *  Thou  wilt  be  as«»felf  awhile 
enethat  ftandcth  on  the  top  of  an  exceeding  high  Mountain  :he  looks  taken  wp  inrc 
down  on  the  world  as  if  it  were  quite  below  him  :How  fmall  do  the  Fields,  ^'l^  ^'S'^  ^°? 
and  Woods,  and  Countreys  feem  to  him  ^  Cities  and  Towns  feem  but  |J-.<int"in  and 
httlefpots.  Thus  defpicably  wilt  thou  look  on  all  things  here  below.  Thcathence  behold 
grcatcft  Princes  will  feem  below  thee  but  as  Gra(hoppers :  and  the  bufie,  the  face  cff  aU 
contentious,  covetous  world,  but  as  a  heap  of  Ants.    Mens  threatningSa|*^"^?^^^^^'*^ 
will  be  no  terrour  to  thee  :  nor  the  honours  of  this  world,  any  llrong  en-  ^^j^ ,  jnJ^be- 
ticement:  Temptations  will  be  more  harmlefs,as  having  loft  their  ftrengtli;  m^  there  free 
and  Affliftionslefs  grievous,  as  having  loft  their  fting:  and  every  Mercy  thy  felf  from 

will  be  better  known  and  rclifhed.  ^^^  blufter- 

ings  ot  tlie 
raginewoild,  doftcaft  thine  eyes  on  all  abroad.  Thou  wouWft  then  pkythc  world,  and  remember 
thy  felf,  and  be  more  thankful  to  <jod,  and  exceeding  olcd  that  thou  hadft  escaped  it.  Behold 
thence  the  high  ways  ftopt  with  RoWbers  j  the  Seas  befet  with  Pirats  ;  and  Wars  all  abroad  in  horrid 
bloodshed  of  Armies  :  The  world  isdrencht  in  the  Blood  of  one  another;  and  Murder,  which  is  a 
Crime  when  finglc  men  commit  it,  is  called  valour,  or  a  vcrtue  when  it  is  publickly  peiformed. 
They  efcapc  the  pumflmitnt  of  their  wickcdncfs,  not  by  Iilh«ccncy,  but  by  the  GreatnefsandSvligHc 

xf  their  crucify.  Cypvipn.  Epift.  i.  cd  Dofut.  Lcfr  Mllr.i.  (;,;■.  \ j 

Nnj\nu  Rentier, 


8io  The  Saints  EverUflingRefl,  Chap.  141 


Ileader,:tis,  under  God,  in  thine  own  choice  nox,  whether  thou  wilt 
live  this  blcfTcd  life  or  nor ;  and  whether  pII  this  pains  winch  I  have  taken 
for  thee,(]iallp;orperor  belolt.  Ific  be  lofl through  thy  lazincfs,  f  which 
God  forbid)  be  it  known  to  thee,  thou  wilc  prove  che  grcatcfUofcr  thy 

»  feif.  If  thou  value  not  this  Heavenly  Angelical  life,  how  canft  thou 
fay  that  thou  valued  Heaven?  And  if  thou  value  it  not,  no  wonder  if 

a  thou  be  fhuc  our.  Tlie  power  of  Godlinefslieth  in  theadingsof  the 
foul :  Take  heed  thit  thou  Hick  not  in  the  vain  deluding  form.     O  man  I 

tt  What  halt  thou  to  minde,  but  God  and  Heaven  ?  Art  thou  not  almofl  out 
01  this  world  already  ?  Dofl:  thou  not  look  every  day,  when  one  difeafe  or 
other  will  let  out  thy  foul  ?  Doth  not  the  Rerftand  ready  to  carry  thee 
to  the  Grave  ?  and  the  Worms  wait  to  feed  upon  thy  face  and  heart? 
What  if  thy  Pulfc  muft  beat  a  few  ftrokcs  more  ?  And  what  if  thou  have 
a  few  more  breaths  to  fetch,  before  thou  breathe  out  thy  laft  ?  And 
what  if  thou  have  a  few  more  nights  to  flccp,  before  thou  flcep  in  the 
duft  ?  Alas,  what  will  this  be,  when  it  isgone  .'  And  is  it  not  almoft  gone 
already  ?  Very  ftiortiy  thou  wilt  fee  thy  glafs  run  out,  and  fay  thy  felf, 
My  life  is  done  /  my  time  is  gone  1  its  paft  recalling  /  there's  nothing  now, 
but  Heaven  or  Hell  before  me  !0  where  then  ftiould  thy  heart  be  now, 
but  it  Heaven  ?  Didft  thou  but  know  what  a  dreadful  thing  it  is,  to  have 
aflrange  and  doubtful  thought  of  Heaven,  when  a  man  lies  dying,  it 
would  furc  rouze  thee  up.  And  what  other  thoughts,  but  ftrange,  can 
that  man  have,  that  never  thought  ferioufly  of  Heaven,  till  then  }  Every 

"mansfirft  thoughts  are  flrange  about  all  things :  Familiarity  and  acquain- 
tance comes  not  in  a  moment,  but  is  the  confequent  of  Cul^ome,  and  fre- 
q^ient  Converfe.  And  ftrangenefs  naturally  raifcth  dread,  as  familiarity 

tt  doth  delight.  What  elfe  makes  a  Fifh  or  a  wild  Beall  flie  from  a  man  ? 
when  domefHck  creatures  take  pleafure  in  his  company  ?  So  wilt  thou  flie 
from  God  fif thou  kneweft  how)  who  (hould  be  thy  only  happinefs,  if 
thou  do  not  get  this  ftrangcnefs  removed  in  thy  lifetime  ?  And  is  it  not, 

M  pitty,  that  a  Childe  fhould  be  fo  ftrange  to  his  own  Father ,  as  to  fear  no- 
thing more  then  to  go  into  his  prefence  ?  and  to  think  himfelf  bcft  when 
he  is  furtheft  from  him  ?  and  to  flie  from  his  face,  as  a  wilde  Creature  will 

J,  do  from  the  face  of  a  man  ?  Alas,  how  little  do  many  godly  ones  differ 
from  the  worW,  either  in  their  comforts,  or  willingncfi  to  die  .'and  all 
becaufethey  live  foilrangcto  the  Place,  and  Fountain  of  their  comforts. 
Bcridcs,a  little  verbal,  or  other  outfide  duties,  or  talking  of  Contro- 
verficsand  Dodrinesof  Religion,  or  forbearing  the  praAifc  of  many 
fins,  how  little  do  the  moftofthe  Religious  differ  from  other  men,  when 
God  hath  prepared  fo  vaft  .a  difference  hereafter !  If  a  word  of  Heaven 

**  fall  in  now  and  then  in  their  conference,  alas,  how  flightly  is  it,  and  cufto- 
mary,  and  hcartlefs  ?  And  if  their  Prayers  or  Preaching  have  heaveiriy 
cxprefllions,  they  ufually  arcfctcht  from  their  mecr  invention, or  me- 
mory,  or  Books,  and  not  from  the  experience,  or  feeling  of  their  hearts, 
O  what  a  life  might  men  live,  if  they  were  but  willing  and  diligent ! 

God 


Part  I  V.  The  Saints  EverUfting  Refl.  8  n 


God  would  have  our  joys  to  be  far  more  then  our  forrows  •  yea  he  would  « 
have  us  to  have  no  forrow,  but  what  tendcth  to  joy  ^  and  no  more  then 
our  fins  have  made  necefTary  for  our  good.     How  much  do  thofe  Chri-  « 
ftlans  wrong  God  and  thcmfelveSjthat  either  make  their  thoughts  of 
God  the  in-let  of  their  forrows,  or  let  thefe  offered  joycs  Jic  by,  as 
negleded  or  forgotten  ?  Some  there  be  that  fay,  It  is  not  worth  fo  much  « 
time  and  trouble,  to  think  of  the  greatncfs  of  the  joycs  above  •,  fo  wc  can 
make  furc  they  arc  ours,  we  know  they  are  great.  But  as  thefe  men  obey 
not  the  Command  of  God,  which  rcquireth  them  to  have  their  Converfa- 
tion  in  Heaven,  and  to  fet  their  Affcdions  on  things  above  ^  fo  do  they  *  J^^ii^fefcia^t 
wilfully  make  their  own  lives  mifcrableybyrcfufing  the  delights  that  God  '^^."l/^'^^"- 
hath  fet  before  them.  And  yet  if  this  were  all,  it  were  a  fmaller  mmer -^^l^/J ^^fjf^' 
if ic  were  buclofs  of  their  comforts, I  would  not  fay  fo  much  .-But  fee  n:c effe cerife- 
what  abundance  of  other  mifchicfs  do  follow  the  abfence  of  thefe  heaven-  ^^''^s  "^  qnoi 
ly  Delights.  ■  ^Appctmhm 

*  Firli,It  will  damp,  if  not  deftroy,  our  very  love  to  God  :  fo  deeply  Z^i-"^"J?/f' 
as  we  apprehend  his  bounty,  and  exceeding  love  to  us,  and  his  pur  pole  to  tu-i-nfitojuum 
make  us  eternally  happy,  fo  much  willit  raife  our  love  ^  Love  to  God,  and  D:fe:tct,quan' 
delight  in  him,  are  Ihll  con  jund.  They  that  conceive  of  God,  as  one  that  ^J"^'  T>digcn- 
denreth  tlieir  blood  and  damnation,  cannot  heartily  love  him.  ^^aiun  s  ^^t 

vSecondly,It  will  make  us  have  fcldom  and  unpleaflng  thoughts  of  God  *fy?  a>,imx.  Au- 
forour  thoughts  will  follow  our  love  and  delight.  Didwc  more  dclight^gaft- ^6' y>ir. 
in  God  then  in  any  thing  below,  our  thoughts  would  as  freely  run  after  <^/'^f..U'?j* 
him,  as  now  they  run  from  him.  J  TmcBomm 

Thirdly,  And  it  will  make  men  to  have  as  feldom  and  unpleafing  fpcech^  d pit  am  7iil^ 
of  God  ■,  For  who  will  care  for  talking  of  that  which  he  hath  no  delight^jfc/'a/'c  cape- 
in  .?  What  makes  men  ftill  calking  of  wordlincfsor  wickedncfs,  but  that  '''''•  ?«'»«'^<» 
thefe  arc  more  pleafant  to  th«rj  then  God  ?  J^'JJ  ^'^^"^^ 

t  Fourthly,  It  will  make  men  have  no  delight  in  the  fervicc  of  Godfycjun'itu'fit'' 
when  they  have  no  delight  in  God,  nor  any  fweet.  thoughts  of  Heaven,  bonum.mndim 
which  is  the  end  of  their  fervices.No  wonder  if  fuch  Chriliians  Complain,*^''^'''"]^^.  benum:, 
That  they  are  Rill  backward  to  Duty  ;  that  they  have  no  delight  in  Pray-  ^^^'^^^^'^■^orde^ 
cr,  in  Sacraments,  or  in  Scripture  it  l"clf:Ifthou  coiildrt  once  delight  \n  %°tuYi-a\Tirc, 
God,  thou  wouldft  e.ifily  delight  in  duty  ;  efpecially,  that  which  bringeth  quando m^xUei' 
ihee  into  the  neareft  converfe  with  him  .-  But  til!  then,  no  wonder  if  thou  ''"'»''  wtnfACi' 
be  weary  of  all  •  f  further  then  fome  external  excellency  may  givetheea  ^'''•^  x^^^^ 
carnal  delight.  )  Doth  not  thiscaufe  many  Chriftians  to  go  on  fo  heavily  TSiktiaHl- 
in  fecrct  duties?  like  the  Ox  in  the  Furrow,  that  will  go  no  longer  then  cedinisefi  rm- 
he  is  driven,  and  Is  glad  when  he  is  unyoked  ?  th  Dei,  qua. 

Fifthly,  Yea,  it  much  endangereth  the  perverting  of  mens  judgements/.'^^  mtwbis,  ut 
concerning  the  ways  of  God,  and  means  of  Grace,  when  they  have  no  de-  ZpiamlTllT 
light  in  God  and  heaven.  Though  it  be  faid  Perit  omrte  judicium  cum  res^ft.,  ammus, 
tranfit  inajfeElum^  That  judgement  periflieth,  when  things  pafs  into  Af-  qi'nd prxapit 
fe(^ion;yec  that  is  but  when  Affw^dion  leadeth  the  judgement  ,&  not  when  "^^'^'-  •^"g"ft' 
it  followeth.  Affedtion  holdeth  its objed  faftcr  then barejiidgementdoth.,^;  ^;  ''"^  ^°^*^' 

N  n  n  n  n  z  The 


S i  i-  The  Sdjits  EverUfling  Refl\  Chap. 1 4* 

jj 'jfhc  Soul  will  not  much  care  for  tluc  Truth,  which  is  not  accomplnitd 
with  fuitable  gooJnel's  ^  and  it  will  more  cafily  be  drawn  to  believe  that  to 
^  bj  filfCjWhich  it  djth  not  delightfully  apprehend  to  be  good;  which  doubt- 
lefs  is  no  fna'l  ciufe  of  the  ungodlies  prejudice  agiinft  the  waies  of  God, 
and  of  miny  formil  mens  difl.ke  of  cx-.emporate  lVayer>,  and  of  a  ftrlA 
obfervation  of  thcLords-diy  :  HiJ  chcy  a  true  delight  in  God  and  hea- 
venly things,  it  would  rcAi.ie  their  judge  nencs  better  then  all  the  argu- 
ments in  the  world.  Lofe  this  delight  once,  and  you  will  begin  to  quarrel 
wiih  the  0:Jininces  and  \Vaies0fG3d,  and  to  bemoreoffindedat  the 
,    , .  \         Preachers  imperfeiflions,  then  pro.lted  by  the  D)ftrine. 
ci-ajJ'^efir'ji^     *  Si:g:hly,  Anditis  the  want  of  thcfc  He  ivenly  Delight?  in  God,  that 
't^Siu:  Ilk'    mi-*;^  toen  (0  entertain  th^  delights  of  the  flefh  :  This  is  the  ciufe  of  moll 
mr^iimi  ^m.'.is  vftuptuoufnefsand  flefh-pleafing.     The  Soul  will  no:  rc.l  without 
fouimdat  />r^-  fone  kind  of  delights :  If  it  hid  nothing  to  delight  in,  either  in  hand.or  in 
fem/vcim      ^^^P^'  it  would  bc  in  a  kind  of  hell  on  Eirth,  vexmg  it  felf  with  continual 
t'.'um  donxi    CI  forrow  and  defpair.  If  a  Dog  have  lolt  his  Mifter,  he  will  follow  fome- 
^r  Spintum     body  elfe.  Men  mull  hive  their  fweet  Cups  or  delicious  Fare,or  gay  Appa- 
chantaiem,  cu-  ^^\^  ^^  Cards,or  D,ce,or  flefhly  Luib,  to  mike  up  their  want  of  delight  in 
^^J^dc-  G^^  •  -^^^  ^^^'  ^^^-^^  will  ferve  in  fteid  of  God,  ourflefhly  youths  will 
'.cctAiio  peccA-  ^e  b:rter  able  to  tell  m?,  when  we  meet  ac  judgement.  )  If  men  were  ac- 
ri : al;oi\:t':t  aquiinted  with  this  Heaven-ly  Life,  there  would  need  no  Laws  ngiinfl  Sab- 
fcrfevcr.tt  u-    bath  breaking  and  riotoufnefs^  nor  would  men  need  to  go  for  mirth  to  an 
"^-.u^rTlT    Ale-houfe  or  a  Tavern  :  They  would  have  a  far  fweeter  paflime  and  rc- 
f  jr.  Auguft.      creation  nearer  hand. 

•pif.  mperf.  7   Seventhly  alfo,This  want  ofheavenly  Delights  will  le  ive  men  under  the 
'•  ^■_^-  JO?-      power  of  every  Afflidion  ;  they  will  have  nothing  to  comfort  them,  and 
\ivit  'uicvi^^^^^  ^^^^  '"  their  fuflfering?,  but  the  cupty,  uneffedual  pleifurcs  of  the 
vivit  L  qii.vi-  flc^  •  ^^^  when  that  is  gone,  where  then  is  their  delight  ? 
tum/f^c'.dit  g     Eighthly,  Alio  rt  will  make  men  fearful,ind  unwilling  to  die  :  For  who 
md* conciipif-^yffQ^X^gQ^Q  aGowl,oraplaccthatheha[h  no  delight  in  ? Or,  who  would 
%'tkiath^'^'^  leave  his  pleafure  here,  except  it  were  to  go  to  better  ?  O  if  the  people  of 
Juftitne.  AucT.  God  would  learn  once  this  Heavenly  Life,  and  rake  up  their  Delights  in 
E<Khk'C.iii.    God,  while!\  they  live,  they  would  not  tremble,  and  be  difconfolate  at 
the  tidings  of  death. 
^     Ninthly,  Yea,  this  want  of  Heavenly  Delight  doth  lay  men  open  to  the 
power  of  every  Temptation:  A  little  thing  will  tice  a  man  from  that  which 
he  hath  no  pleafure  in. 
jg     Tenthly,  Yea,  it  is  a  dangerous  prepirative  to  total  Apoftaflc.    A  man 
jj  will  hardly  long  hold  on  in  a  way  that  he  hath  no  delight  in  •  nor  ufe  the 
means,  if  he  have  no  delight  in  the  end  •,  But  as  a  Beaft,  if  you  drive  him  a 
v/ay  thit  he  would  not  go,  will  be  turning  out  at  every  gap.  If  you  be  re- 
ligious m  your  a^ftions,  and  be  come  over  to  God  in  your  outward  Con-' 
verrafion,ani  not  in  yom'  delight,  you  wiH  (hortlybeg  )ne,ifyour  trial 
etbcftrcng.How  many  you  ig  people  have  we  known,  who  by  gooJ  educa- 
tion, cp  the  pecfwaficn  of  friends;  or  for  fear  of  Hell,  have  been  a  while 


Part  I V.  The  Saints  EverUfling  Reji.  Si  5 


kept  up  among  Prayers,  and  Sermons,  and  good  company,  as  a  Bird  in  a 
Cage ;  when,  if  they  durft,  they  had  rather  have  been  in  an  Ale-houfc,  or 
at  their  fports ,  and  at  laft,  they  have  broke  loofCjWhen  their  reftraint  was 
taken  off,and  have  forfakcn  the  way  that  they  never  took  pleafure  in? You 
fee  then,  that  it  is  not  a  matter  of  indifferency,whether  you  entertain  thefe 
Heavenly  Delights,  or  not  j  nor  is  the  lofs  of  your  prefent  comfort  all  the  I 
inconvenience  that  follows  the  neglcA. 

And  now,  Chriftjan  Friends,  I  have  here  lined  you  out  a  Heavenly  Pre- 
cious Work;  would  you  but  do  it,  it  would  make  you  men  indeed :  To  de-a 
light  in  God,isthe  workof  Angels,and  the  contrary  is  the  work  of  devils. 
If  God  would  perfwade  you  now  to  make  confcicnce  of  this  duty, and  help 
you  in  it  by  the  bleffed  influence  ofhis  Spirit,  you  would  not  change  your 
lives  with  the  grcateft  Prince  on  the  earth.  But  I  am  afraid,  if  1  may  judge 
ofyour  heartsby  thebackwardnefsofmy  own,  that  it  will  prove  a  hard 
thing  to  perfwade  you  to  the  work,  and  that  much  of  this  my  labour  will 
be  loft.    Pardon  my  jealoufie  •,  it  is  rai fed  upon  too  many  and  fad  experi- 
ments.    What  fay  you  -  Do  you  refoive  on  this  heavenly  courfe  or  no  ? 
Will  you  let  go  all  your  finful  flefhly  pleafurcs,  and  daily  feek  after  thefe 
higher  delights }  I  pray  thee  Reader,  here  (hut  the  Book,  and  confider  of  - 
it,  and  refoive  on  the  duty  before  thou  go  further. — Let  thy  family  per- 
ceive, let  thy  Neighbors  perceive, let  thy  Confcience  pcrceive,yea,let  God 
perceive  it,that  thou- art  a  man  that  haft  thy  daily  Converfation  in  heaven. 
God  hath  now  oflfered  to  be  thy  daily  delight  ^  thy  negleft  is  thy  refufal. « 
What?Refufedclight?and  fuch  a  Delight?  If  I  had  propoundedyou  only  a  « 
courfe  of  Melancholy,  and  Fear,  and  Sorrow,  you  might  bett6"  have  dc- 
murM  on  it.  Take  heed  what  thou  doft  :  Refufe  this,  and  refufeall .-  Thou  u 
muft  have  Heavenly  Delights,  or  none  that  are  lafting.     God  is  willing  « 
that  thou  fhouldft  daily  walk  with  him,and  fetch  in  Confolations  from  the 
Everlafting  Fountain  j  if  thou  be  unwilling,even  bear  thy  lofs :  and  one  of 
thefe  dales,  when  thou  lieft  dying,  then  feek  for  comfort  where  thou  canft 
get  it,  and  make  what  (hifc  for  contentment  thou  canft  ;  Then  fee  whe- 
ther thy  flefhly  delights  will  ftick  to  thee,  or  give  thee  the  flip .-  and  then 
Confcience,  in  defpight  of  thee,  (hall  make  thee  remember,  That  thou 
waft  once  perfwaded  to  a  way  for  more  excellent  plcafures,  that  would 
have  followed  thee  through  death,  and  have  lafted  thee  to  Everlafting. 
What  man  will  go  in  rags,  that  may  be  cloathed  with  the  beft  ?  or  feed  on  n 
pulfe,  that  may  feed  of  the  bcft?  or  accompany  with  the  vileft,  that  may 
be  a  companion  to  the  beft  ?  and  admitted  into  the  prefence,and  favour  of 
the  greateft  ?  And  fhall  we  delight  fo  much  in  our  cloathing  of  flefh  ?  and 
feed  fo  much  on  the  vain  pleafures  of  Earth?  and  accompany  fo  much  with 
(in  and  finners,  when  Heaven  is  fet  open,  as  it  were,  to  our  daily  view,and 
God  doth  offer  us  daily  admittance  into  his  prcfence  ?  O  how  is  the  unfeen  « 
God  negleded !  and  the  unfeen  glory  forgotten,and  made  light  of?  arid  all 
becaufe  they  are  unfeen/and  for  want  of  that  Faith,which  is  the  fubftancc  Heb.  11.  i, 
of  things  hoped  for,  and  the  evidence  of  things  that  are  not  feen  ? 

Nnnnn  3  Buc 


■314  7he  Saints  EnjeriaJlwgRe^.  Chap.  14. 

But  for  you,  fincerc  Believers,  whole  hearts  God  hach  weaned  from  all 
things  here  below,  I  hope  you  will  value  this  Heavenly  Ltfe,and  fetch  cnc 
walkdaily  in  the  New  JtrHfaUm  !  I  know  God  is  your  Love,  and  your 

^  Delire  •,  a^d  I  know  you  wouM  fain  be  more  acquainted  with  your  Savi- 
our ;  and  I  know  it  is  your  grief,  that  your  hearts  are  not  more  near  him, 
and  that  they  do  no  more  feelingly  and  paflTionatcly  love  him ,  and  ddighc 
in'him.  As  ever  you  would  have  all  this  mended,  and  enjoy  your  defircs, 
O  try  this  Life  of  Meditation  on  your  Everlading  Reft  !  Here  is  the  Mounc 
ylrarat^  where  the  flui^uared  Ark  of  your  Souls  muft  Reft.    .O  let  the 

**  World  fee  by  your  heavenly  Lives,  That  Religion  lieth  in  foraething  more 
then  Opinions  and  Difputes,  and  a  task  of  outward  Duties  •,  let  men  fee  in 

^  you,  what  a  Life  they  muftaimat.  IfeveraChriftianbelikchimfelf,  and 
anfwerable  to  his  Prmciples  and  Profeflion,  it  is  when  he  is  moft  ferious, 
and  lively  in  this  Duty,when,as  Mofes  before  he  died^went  up  inco  Mounc 
Nebo^x.0  take  a  furvey  of  the  Land  o^C^naan-,  fo  the  Chriftian  dotli  ifcehd 
"this  Mount  of  Contemplation,  and  take  a  furvey  by  Faith,  ofhii  Reft.  He 
looks  upon  the  glorious  delecta^e  Manilons,  and  faith,  Glorious  things 
are  defervedly  fpoken  of  thec,0  thou  City  ofGod^  He  hearetb,as  it  were, 
the  melody  of  the  heavenly  Chore  ,and  beholdeth  the  excellent  imployment 
of  thofe  Spirits,  and  faith,  BIcfled  arc  the  people  that  are  in  fuch  a  cafe  •, 
yea,  blcfTed  are  they  that  have  the  Lord  for  their  God  •,  He  next  looketh 
to  the  glorified  Inhabitants  of  that  Region,  and  faith,  Happy  art  thou,  O 
thcT/r^f/of  God,  a  people  faved  by  the  Lord,  the  Shield  of  thy  ftrcngth, 
the  Sword  of  thine  Excellency.  When  he  looketh  upon  the  Lord  himfelf, 
who  is  their  Glory, he  is  ready  with  the  reft, to  fall  down  and  worfhip  him 
that  liveth  forever,  and  fay.  Holy,  holy,  holy.  Lord  God  Almighty,  which 
VAS,  and  is,  and  is  to  come  ;  Thou  art  worthy,  0  Lord,  to  receive  Glory,  and 
Honour,  and  Power.  When  he  looks  on  the  glorified  Saviour  of  the  Saints, 
he  is  ready  to  fay.  Amen,  to  that  new  Song,  Blejfing,  Honour,  Glory,  and 
Power  be  to  him  thatfttteth  on  the  Throne, and  to  the  Lamb  for  ever  and  ever; 
For  he  hath  redeemed  us  out  of  every  Nation  by  his  blood,and  made  us  Kings, 
and  Priefis  to  God,  When  he  looketh  back  on  the  Wildernefs  of  this  world, 
he  blcilech  the  believing,  patient,  defpifed  Saints ;  he  pitieth  thp  ignorant, 
obftinate,  miferable  World  ;  and  for  hirafelf,  he  faitli  as  Peter,  It  is  good  to 
be  here-,  or  zs  David,  It  is  gwd  for  me  to  draw  near  to  God,  For  all  thofc 
that  are  far  from  him,  (hall  pcrifh. 
Thus  as  Z)4mV/ in  his  captivity  did  three  times  a  day  open  his  window 

"  lov/ird  ferfifalem,  though  far  out  of  fight,  whenhe  went  toGod  in  his 
Devotions;  fo  may  the  believing  Soul  in  this  captivity  to  the  flefh,  look 
towards  Jemfalem  which  is  above  :  and  as  Paul  was  to  the  Colojfiuns,  fo 

"  may  he  be  with  the  glorified  Spirits,  Abfent  in  the  flefh,  but  prefcnt  in  fpi- 

rit, joying  in  beholding  their  fHeavenly  j  Order.  And  as  Divine  Bncholcer 

<•  inhisIaftSermon,beforehisdeath,didfofweetIy  defcant  upon  thofe  com- 

Col.  Z.J.         fonable  words,  foh.  3.16.    [  Whofoever  belitveth  in  him  pjall  not  peri/b, 

but  have  everlajiivg  Life.2  T^hat  he  raifcd  and  raviftied  the  hearts  of 

his 


Part  I  V«  7he  Saints  EverUjling  Reft.  8 1 5 


his  (^otberwifc  fadjhearcrs :  So  may  the  Meditating  Believer  dofthrough 
the  Spirits  affiftance^.by  his  own  heart.  And  as  the  pretty  Lark  doth  fing  « 
moftTwcctly,  and  never  ceafe  her  pleafant  Ditty,  while  (he  hovereth 
aloft,  as  if  fhe  were  there  gazing  into  the  glory  of  the  Sun,  but  is  fudden- 
ly  filenced  when  (he  falleth  to  the  Earth  :  So  is  the  frame  of  the  Soul,  raoft 
Delegable  and  Divine,  while  it  keepcth  in  the  views  of  God  by  Contem- 
plation \  But  alas,we  make  there  too  fliort  a  {lay,  but  down  again  we  fall,  2 
and  lay  by  our  mufick. 

But,  d  thou,  the  Merciful  Father  of  Spirits,  the  Attractive  of  Love, 
and  Ocean  of  Delights,  draw  up  thcfe  droflie  hearts  unto  thy  felf,  and 
keep  them  there,  till  they  are  fpiritualized  and  refined  •,  and  fecond  thefe 
thy  Servants  weak  Endeavours,  and  perfwade  thofe  that  read  thefe  lines, 
to  the  practice  of  this  Delightful,  Heavenly  Work.  And,  O  fuffer  not 
the  Soul  of  thy  moft  unworthy  Servant  to  be  a  ftanger  to  thofe  Joys 
which  he  unfoldeth  to  thy  people,  or  to  be  feldom  in  that  way,  which  he 
hath  lined  out  here  to  others ;  But,0  keep  me  while  I  tarry  on  this  Earth, 
in  daily  ferious  Breathings  after  thee,  and  in  a  Believing,  Affectionate 
Walking  with  thee  ^  And  when  thou  coiireft,  O  let  me  be  found  fo  doing, 
not  hiding  my  Talent,  nor  fcrving  my  Flefh,  nor  yet  aflccp  with  my 
Lamp  unfurnilhed ;  but  waiting  and  longing  for  my  Lords  return,That 
ttiofe  who  fhall  read  thefe  Heavenly  Directions,  may  not  read  only  the 
fruit  of  my  Studies,  and  the  product  of  my  fancy-,  but  the  breathings  of 
my  active  Hope  and  Love  ^  That  ifniy  heart  were  open  to  their  view, 
they  might  there  read  the  fame  moft  deeply  engraven,  with  a  Beam  from 
the  Face  of  the  Son  of  God  ;  and  not  finde  Vanity , or  Luft,or  Pride  with- 
in,where  the  words  of  Life  appear  without  ^  That  fo  thefe  lines  may  not 
witnefs  againft  me  ;  but  proceeding  from  the  heart  of  the  Writer,  may  be 
effectual  through  thy  Grace  upon  the  heart  of  the  Reader  j  and  fo  bcthc 
favour  ofLife  to  both.  Amen^ 


(jlory  be  to  (fod  in  the  highell  ^ 
On  Earth  Teace ; 
(joodAioilltoi^ards  Men. 


FINIS, 


«lf 


BROUGHT 


In  the  Conclufion  of  His 

Concent  of  Scripture: 

Concerning  the  ^^'W-fernfalem^  and  the 
Everlifting  SabbatiliTi  meant  in  my  Text,  as  be- 
gun here,  and  perfedled  in  Heaven. 

[He  Company  of  faithful  Souls  called  to  the 
bleffed  Marriage  of  the  Lamb,  are  a  ^erufd' 
lem  from  Heaven,  jifoc.  3.  and  21.  Heb.  12. 
Though  fuch  glorious  things  arc  fpoken 
concerning  this  City  of  God,  the  perfedion 
whereof  cannot  be  feenin  thisValsof  Tears^ 
yet  here  God  wipeth  all  tears  from  our  eyes, 
and  each  bleffing  is  here  begun  ;  The  Name  of  this  City  much 
helpeth  'Jetv  and  Gentile j  to  (ee  the  {^ate  of  Peace: for  this  is 
called  ^(rufaUmy  iind  that  in  dwann  hath  Chrift  deflroyed  : 
This  Namelhould  clearly  have  taught  both  the  Hebrews  not  to 
look  and  pray  daily  for  to  return  to  Canaan^  and  Pfeudo-Ca- 
tbolicksnot  to  fight  forfpecialholinefs  there.-  We  live  in  this 
by  Faith,  and  not  by  Eye- fight-,  and  by  Hope  we  boholdthe 
Pcrfciition  ;  Of  this  City  Salvation  is  a  Wall,  goodly  as  Jaf- 
per,  clear  as  Cry  ftal  •,  the  Foundations  are  in  Number  twelve  ; 
of  twelve  precious  S  tones,  fuch  as  Aaron  wore  on  his  breaft,  all 

O  0000  the 


8i8  

the  Work ofthe  Lillys  twelve  Apa(lles:theGKesare  twelve, 
each  of  Pearl ,  upon  which  arc  the  H  iriies  of  the  twelve 
Tribes  of  Ifr/idy  of  whofe  Faith  all  muft  be  which  enter  in  : 
Twelve  Angels  are  Condudois  from  Eifl,  Weft,  North  and 
South,  even  the  Stars  of  the  Churches :  The  City  is  fquire  ; 
of  BirgelTes  fetled  for  all  turns.  Here  God  (ittethon  aThronc 
like  Jafper  and  Ruby,  Confortable  and  Juft  5  The  Lamb  is 
the  Temple,  that  a  third  Temple  (hiild  not  be  loiked  forco 
be  bailt  .*  Thrones  twice  twelve  are  for  all  the  Chriftiins  born 
oilfrAds  twelve, or  tmghtby  the  Apoflle^,,  who  for  Dignity 
are  Seniors,  for  Infinity  are  termed  but  foar  and  t.venty,  in 
regard  of  fo  many  Tribes  and  Apjftles.  Here  the  Majefty  is 
Honourable,  as  at  the  Delivery  of  the  Law,  from  whofe 
Throne.  Thunder,  Voices, and  Lightnings  do  proceed:  Here 
O/l  of  Grace  is  never  wanting,  bu:  barning  wichfeven  Lamps, 
•  rdmuA.  in  the  fpiritsof  *  ^JMeJ^iM,  of  Wit  and  Wil'dom,  of  Counfcl  and 
Ch^'^'chcUc  Courage,  of  Knowledge  and  Qaiepd  aiding,  and  of  the  Fear 
A>i.73.b.  "due  to  the  Eternal:  Here  the  Valiant,  Patient,  W^tty  and 
Speedy,  with  lliirp  Sight,  are  winged  as  thofe  Seraphims  that 
waited  on  Chrift,  when  tea  Cilamitles,  an  .1  ucter  Deftru(5tion 
was  told  for  the  low  J^^rufaUnx :  They  of  this  Oty  are  not  as 
Jfracldiktt  the  fledi,  which  would  not  fee,  for  all  the  Wonders 
that  our  Lord  did-,  but  thefe  Redeemed  with  his  precious 
Blood,  are  full  oFEyes,lightned  b/  Lamp?,  the  Glory  of  ^e- 
hov.tht^ni  behold  Chrift  through  all  the  Prophets, a  Perfor- 
mer of  ou:  Faith,  Sealed  of  God,  Seahr  of  all  Vifion,  Opener 
of  Seals  for  the  Stories  of  the  Church.  Here  is  the  true  Light 
where  the  Saved  walk,  hither  Kingdoms  bring  their  Glory, 
hither  the  bleffed  Nations  carry  their  Jewels  •  This  is  a  King- 
don  uncorrupted,  which  (hill  noL  be  given  to  a  ft  range  and 
unclean  People^they  muft  be  written  in  the  Book  of  the  Lamb, 
and  chofen  of  Eternity,  Sandifiedof  God,  which  here  are  Cir 
tizens  •,  Through  this  there  gufheth  a  Stream  better  then  the 
four  in  Echn^a  Stream  of  lively  Waters  b/  Belief  in  Chrift,a5 
thofe  Waters  flowing  from  L^b.inon  .•  Here  is  that  Tree  of  Life 
in  the  mid  t  of  the  Paradife  of  God,  with  Leaves  to  Heal  the 
Nations  that  will  be  cured,  whileit  is  faid  to  Day,  with  twelve 
Fruits  to  give  Food  continually  to  fuch  as  feed  alfo  upon  the 
hidden  Martna,  who  after  Death  receive  the  Crown  of  Juftice 
and  Life,  the  Mofqiing-Starj  white  Cloathing,  and  the  white 

Stone, 


John  6. 

Dan.  9. 14. 
Apoc.  6. 

1ft.  60. 

Apoc.  11. 

Ifa.  3 '.  8. 
Ua^...8. 

Dan.  z.  4  [. 

Ephcf.  1.4. 
tp.^sf.  1.  \9 

<Xint.  4.  I  J. 
Apoc,  J. 

Sip 

Stone,  where  n  a  Name  is  written  equal  to  all  the  Law,  Vcut,  Pfaj.  ^^j^ 
27.2.  The  firft  Seat  of  the  firft  J  dam  in  the  firft  Paradife  was 
glorious^  this  isbetter^  and  as  A^o/w  began  with  theTerreftrial,  Apo'c™!.^^ 
10  the  holy  Woid  ends  in  the  Celeftials  that  to  Wheels  full  of 
Byes  may  the  Writ  of  Tiuth  be  compared:  The  full  Concent  Apoc.i. 
and  Melody  of  Prophets  and  Apoftlcs,  hew  their  Harps  are 
tuned  on  Mount  Sion^  it  will  fully  appear  in  the  full  Sight  of 
Peace,  when  our  Bodies  are  made  conformable  toChrift  his  phii.  3.11. 
glorious  Body  in  the  World  to  come,  and  our  Eyes  ftiall  fee  the 
Lord  in  that  Sion.    For  that  Coming,  othcuwhcm  my  Soul  Canti.&y. 
Uvetby  he  like  to  the  Roe  ufen  the  CM  cuntains.  Amen.    Even  [0 
come  Lord  ^efm.  Then  we  fliall  in  f  erfe(5l  Holinefs  Worfliip 
thee,   to  whom  the  Angels  alway  give  holy  Woifliip,  faying, 
FrAtfe^ar/d  Glory  ^andWifdom^  and  Thanks^  and  Honour, and  fomr^ 
and  Might  be  ttntfi  cur  Cod  for  evermore.  Amen . 


O  o  000   2 


SlO 

A 

p 

O  E  M 

O  E 

In  His  Temple. 


HOME. 

'Ome  Lord,  my  head  doth  burn,  my  heart  is  fick, 

'     While  thou  doft  ever,  ever  ftay , 
Thy  long  defcrrings  wound  me  to  the  quick  •, 

My  fpirit  gafpetk  night  and  day. 

ojhew  thjfelfto  me^ 
Or  t4ke  me  up  to  thee. 

How  canft  thou  ftay,  confidering  the  pace 

The  blood  did  make  which  thou  didft  waft  t 
\yhcn  I  behold  it  trickling  down  thy  face, 
"1  never  faw  thing  make  fuch  hafte. 

ojherv  thy  fe  If  to  me, 
Or  take  me  up  to  thee. 

When  man  was  loft,  thy  pity  look'c  about, 

To  fee  what  help  in  tn  earth  or  skie  : 
But  there  was  none  •,  at  leaft  no  help  without  j 
The  help  did  in  thy  bofome  lie. 

Ojhew  thy  [elf  to  me^ 
Ortahtmuptotheci 


There 


S2I 


There  lay  thy  Son :  and  muft  he  leave  that  neft, 

That  hive  offweetnef*,  toreirove 
Thraldom  from  thofe,  who  would  not  at  a  feaft 
Leave  one  poor  apple  For  thy  love  f 

ofJuwthj  jclftome^ 
Or  take  me  u^  to  thee. 

He  did,  he  came.  O  my  Redeemer  dear. 
After  all  this  canft  thou  beftrange  -i 
So  many  years  baptiz'd^  and  not  appear  < 
As  if  thy  Love  could  fail  or  change. 

O  fijem  tby  [elf  to  w*?. 
Or  tdke  me  up  to  thee. 

Yet  if  thou  ftay  eft  ftill,  why  muft  I  ftay  1 

My  God,  what  is  this  world  to  me  f 
This  world  of  wo  i  Hence,  all  ye  clouds,  away, 
Away  5 1  muft  gtt  up  and  fee. 

O  p)em  thy  [elf  to  me^ 
Ortahemeuftothee, 

What  is  this  weary  world  c*  This  meat  and  drink. 

That  chain's  ns  by  the  teeth  fo  faftr 
What  is  this  woman- kind,  which  I  can  wiok 
loco  a  hlackocfs  aad  diftafte  ^ 

Ojhewtbyjelf  t$  me. 
Or  take  fjf€4*^  t$  thet. 

With  one  fmall  figh  thou  gav*ft  me  th'other  day, 

I  blafted  all  the  joys  about  me  ^ 
And  fcouling  on  them  as  they  pin'daway. 
Now  come  again,  faid  I,  and  flout  mc. 
0fhef9  thy  [elf  to  me^ 
Or  take  me  uf  to  thit. 

Nothing  but  drought  and  dearth,  but  bufti  and  brake 

Which  way  fo  trc  I  look^  1  fee  : 
Some  may  dream  merrily  •,  but  when  they  wake 
They  drcfs  themfelves,  and  come  to  thee. 
0  fhew  thy  {elf  to  mc, 
'^  tnhe  mc  ffp  to  thee, 

O  -  0  o  o  3  We 


S22 


We  talk  of  Harvefts  .•  there  are  no  iuch  dungs, 

But  when  we  leave  our  Corn  and  Hay  : 
There  is  no  fruitful  year,  but  that  which  brings 
The  laft  and  lov'd,  though  dreadful  day. 
OjJjew  thjfclfto  me^ 
Or  take  mc  uf  to  thee, 

O  lofc  this  frame  •,  this  knot  ofman  unty, 

That  my  free  foul  may  ufe  her  w  ing, 
Which  now  is  pinion'd  with  mortality 
As  an  entangled,  hampered  thing. 

O  [hew  thyfelftfi  me^ 
Or  take  me  up  to  thee. 

What  have  I  left  that  I  iliould  (lay  and  groan  i 

The  moft  of  me  to  Heav'n  is  fled  : 
My  thoughts  and  joys  are  all  pack't  up  and  gone. 
And  for  their  old  acquaintance  plead. 
O  (hew  thy  fe If  to  me. 
Or  take  me  uf  to  thee. 

Come  dearefl  Lord  ^  pafs  not  this  holy  feafon  ^ 

My  flefhand  bones  and  joyntsdo  pray  ^ 
And  even  my  verfe,  when  by  the  rhyme  and  rcafon 
The  word  is,  Stay, fay's  ever,  Come. 
OlbetPthyfelftomey 
Ortakemcuftotbee, 


Ae 


Sl^ 


ADDITI  ON 

T  O 

The    1 1^^  C  H  A  p  T  E  R  of  the  3^^  P  A  R  T 

OF  THE 

SAINTS     REST- 

iT  hath  fcemcd  meet  to  Mr.  K.  to  fecond  Mr.  Crandon^  by 
an  Impetuous  oppohcion  of  my  poor  Labours,  and  having 
in  his  firft  Volume  againft  Mr.  G.  aflaultcd  my  Afhorifmst 
in  the  fecond  to  fall  upon  my  Method  for  Peace  of  Confci- 
(rtcey  and  my  Book  of  Ref}.  Againft  the  1 2""  Giapter  (mif- 
printed  the  11'"^  of  the  3^  Part,  he  hath  a  Copious  Di- 
gredion,  which  I  will  not  now  Charaderize  either  as  to  the  Intellcduals 
or  Morals,  the  Judgement  or  Honefly  appearing  in  it,  having  refervcd 
that  to  a  2"'and  plain  Admonition  to  himfelf.  But  becaufc  I  intended  chcfc 
writing's  for  ordinary  dpacicie*,  I  would  have  nothing  remain  in  them 
whichmay  bean  occalion  of  their  ftumbling  :  For  the  fake  therefore  of 
Aich  Readers  as  would  neither  Err,nor  be  puzzled  with  Contentious  /ang- 
lings about  meer  words,l  fliall  give  them  this  brief  Ad  vertifcment  follow- 
ing. It  is  fo  far  from  my  defire  to  teach  men  to  build  the  Peace  of  their 
Confcienccs,  upon  any  nice  Philofophical  Controverfies,  much  Icfson  any 
Erroursorfing'jl3r  Opinions  of  mine,  shati  defire  nothing  more  then  to 
lead  them  co,  (ind  leave  them  on  the  plain  infallible  Word  of  God.    My 

own 


S24 


own  Judgement  concerning  thac  finccrc  faving  Grace,  which  wc  may  fafc- 
lytry  our  crta:c5by,Ihave  plainly  (  as  I  could)  laid  down  in  that  Chap- 
ter, and  my  DirtElKms  for  Peace,  and  in  the  i  p'^  ^  to  ^.  53.  of  nry  Refiy 
to  Mr.  Blake :  from  whence  I  muft  ddire  the  Reader  to  fetch  it,  and  not 
from  the  Interpretations  of  Mr.  /T.  which  fo  feldom  have  the  hap  to,bc  ac- 
quainted with  the  Truth,  and  who  profeflVth  himK?)f  that  he  doth  not: 
underlhnd  me :  (  whether  it  be  long  of  me  or  himkif,  I  determine  not.y 
To  thefc  I  (hall  now  add  only  thcle  few  words, 
cft  Thcevcrlaiting  Enjoyment  of  God  in  Glory  by  perfeded  Man,  is  the 
Felicity  which  all  (hould  defire  and  feek.  1  his  is  propounded  to  us  by  Gotl 
in  his  Word,  and  the  ncccffary  mean  thereto  prefcnbed  •  Even  Jefus 
Chrift,  and  Faith  in  him,  and  Obedience  to  him,and  to  God  in  and  by  him. 
The  diAempercd  fenfual  Appetite,  and  depraved  Will  of  man,  do  incline 
to  inferiour  fenfual  Delights.  God  hath  refolvcd  that  chcfe  (hall  not  be 
their  felicity  ^  and  that  they  (hall  never  be  happy  in  the  enjoyment  of  him, 
except  they  take  him  for  their  Chief  Good,  and  fo  far  forfakc  Inferiour 
Good,  which  would  draw  the  heart  from  him  :  and  except  alio  they  give- 
up  themfelves  to  his  Son  Jefus  Chrift,  and  to  his  Spirit,  to  be  recovered 

d  unto  him.  Though  all  men  by  Nature  defire  to  be  Happy,  yet  all  do  not 
Defire  God  as  their  Happinefs  :  Nor  do  the  Regenerate  themfelves  yet 
perfectly  Defire  him,  or  perfeftly  forfake  that  Inferiour  Good,  which 
was  their  fuppofcd  Happinefs  before  they  were  Renewed.    The  Under- 

«  ftanding  is  commonly  aci>nowledged  to  have  three  kinos  of  ads  :    i.  A 

i  fiuiple  apprehenfion  of  the  meer  Entity  ofa  thing,  or  of  a  firaple  term. 

2  2.  Judgement  :  or  the  Conception  of  a  Complex  term.  3 .  Difcturfc.  The 

2  tirft  alone  moves  not  the  Will,  becaufc  it  concludes  not  of  the  Goodnefs* 
or  Evil  of  the  thing  Apprehended.    Thefccond  (Judgement^  iseither 
about  the  End  or  the  Means ;  and  either  Abfolute,or  Comparative.  Seve- 

8  ral  things  are  commonly  called.  Mans  End  (  how  properly  I  now  enquire 
not.j  I ;  Felicity  in  General.  2.  Himfelf,  thefubjed,  commonly  called 
the  Finis  cni-  3 .  The  Natural  and  Moral  perfection  of  his  Perfon.  4.  The 
Act  of  frui'.ion,  or  perfect  Complacency  in  the  BlefTed  object, upon  a  full 
Vi(ion :  commonly  called,  our  formal  felicity.  5.  The  Object  it  felf  (that 
is,  the  BleffcdGod)  commonly  called  our  objective  Felicity,  and  our 
finis  ifui  or  cujHs  (  whether  fitly,  we(hall  better  know  hereafter.  )  The^ 

«*  two  firft  Nature  hath  tied  us  to  :  But  not  fo  the  Object,  nor  to  the  Per- 
fection of  the  Soul  in  a  fpiritiuil  fuitablcnefs  thereto.     The  fir{\  Abfolurc 

*  Judgement  produceth  in  the  Will,  a  fimple  Complacency  or  Dtfplacency ; 
this  is  the  firfl  motion  of  the  Will.  The  Comparative  Judgement  where 
it  is  neceflfary,  produceth  Intention  and  Election,  orelfeRefufal,  and  re<^ 

tt  folves  the  fluctuating  Will.  Where  there  is  but  one  Good  propounded, 
(  either  one  Objective  End,or  one  Means  ofabfolutc  neceflfity  )  or  where- 
ever  there  is  •mnimodA  Ratio  Boni,  nothing  but  Good  apparent  in  the  bo- 
ject,thereisno  work  forConfuitation,  or  the  Comparative  act  of  Judge- 
fiicnt,and  Confequently  for  Election;  but  the  Abfolute  Judgement  would 

proceed 


i 


825 


proceed  to  be  Practical,  and  carry  ouc  the  Will  CO  Intention  and  proie- 
cution  :  Weie  not  mans  foul  blinded  and  depraved,  there  fhould  be  no  a 
Deliberation  about  his  End,  and  fo  no  Choofingof  Cod  as  our  End  :  but 
an  Abfolutc  Intending  him,  as  having  no  Competitor  ;  and  it  cannot  he 
without  great  fin,  for  the  Judgement  to  m.ake  any  Queftion  or  Compari- 
Ton,  and  fo  to  Deliberate,  Whether  God  or  the  Creature  be  our  felicity  ? 
andj  Whether  God  or  our  Carnal  fclvcsfliould  be  our  End?  But  feeing  ct 
our  depraved  Judgement  and  Wilt,  and  Vitiated  S'enres,and  the  Tempters 
fctting  the  Creature  in  Competition  with  God,  do  ncccffitate  a  Compa- 
rative Judgement  and  Deliberation,  even  about  our  End  itfelf,  therefore 
thcreisakindofEledionofGodas  be^oic  the  Creature,  or  a  Confent 
or  Refolution  fo  to  prefer  him,  that  is  necelTary,  before  or  with  a  right 
Intention  and  Profccution  of  th?.t  End  :  Befides,  ihe  Elcftion  of  the  Due  " 
Means,  that  is  Ncceflary,  fceingSatanand  our  flefti  are  fo  ready  to  pro- 
pound wrong  means,in  Competition  with  the  Means  of  Gods  prcaribrng. 
All  this  being  fo,  I  further  add.  That  the  fame  Will  that  hath  a  Compla- « 
ccncy  in  a  thing  as  Judged  fimply  Good,  mayyetRcjed  and  Nill  it,  or 
Refufe  to  Seek  or  Receive  it,  if  it  be  Judged  cither  a  Leffcr  Good  incon- 
fiftent  with  a  Greater  ,or  any  way  to  have  more  Evil  in  it  thx^n  Good: 
And  as  the  Underdanding  doth  at  once  apprehend  it  as  Good  Abfolutcly,  n 
or  in  fomc  Refpect,  and  Evil  in  other  refpects,  and  Comparatively  a  lefs 
Good  ;  fo  doth  the  Will  at  once  continue  to  Love  or  Will  it  fo  far  as  it  is 
Apprehended  as  Good,  and  to  Nill  and  Reject.it  as  Inconfillent  with  a 
Greater  Good,  oranhindcrerofit.    But  if  it  fall  out  that  the  Incon- 
fiftency  of  thcfc  is  not  difcerned  or  believed,  or.  but  Imperfectly,  tiien 
may  the  Will  by  a  Practical  Volition  W»il  them  both. 

To  apply  this  .•  The  Underftandingof  the  unregenerite  may  know  that  a 
God  is  Good,  and  Good  to  them,  and  that  in  very  many  and  weighty 
refpccts  he  is  defirable.  They  may  know  that  worldly  things  will  fhort ly 
leavcthem,  and  then  if  they  h^ve  not  Gods  Favour  they  llialUperifh  .• 
butifthey  have,  they  fhall  attain  both  perfection  of  body  (  which  they 
may  dcfirc  J  and  perfection  of  minde,  f  which  they  deiire  in  general, 
andmay  fubmittoin  thepaicicular  way  of  Holincfs,  as  more  tolerable 
thcnKell)  befides  kne  imperfect  ineffectual  knowledge  of  a  beauty, 
and  dcfirablenefs  in  KoHnefs  it  feif,  accompanied  with  an  anfwerable  mo- 
tion of  the  Will  '  But  every  urvenewed  man  ,  hath  more  prevalent  Ap-a 
prehenfionsof  the  Goodnefs  of  the  Creature  C  partly  by  unmaOcred 
{cnfe,  and  partly  by  perverted  reafon  )  ar,d  therefore  apprehendcth  God 
as  Evil  to  him,fo  far  ss  he  would  hinder  his  cnjoYrj''ent  thereof,  or  would 
punifh  him  for  f  nful  adhering  to  it  ••  So  that  i  .His  Highell  Pxactical  cfti-  n 
ination  is  of  the  Crcr.ture,  yet  not  without  feme  eftcem  of  God  .-  2.  And 
his  prcvaiting  Will  is  to  the  Creature,  but  rot  without  fome  V/iU  to  God. 
And  ordinarily  fuch  m.cn  are  fo  fully  convinced  ofthclmpollihility  of<n- 
joying  the  Creature  for-ever,  and  being  Happy  any  other  way  then  in 
God,  that,  though  they  could  wiflian  everlallingfulnefsoCthe Creature, 

Ppppp  ^C£ 


a 


S26 


yet  (  feeing  none  but  foo)s  do  Intend  an  End  which  they  know  impofli- 
blc  to  be  attained  j  they  do  therefore  compound  a  felicity  in  :hctr  own 
fancies,  ofthe  worfd  for  a  time,  and  Heaven  for  Everlalling  ;  One  part 
Handing  in  Ehc  enjoyment  of  the  delights  of  the  flefh, while  they  live  here  ; 
andtheocher  in  the  deliverance  from  Hell,  and  bleflednefs  in  He?.Yen 
hereafter .-  hoping  that  thefe  are  not  inconfillcnt,  but  they  may  hare  hca- 
^  ven  \7hen  thev  can  enjoy  the  world  no  longer  :  bec.iufc  they  fee  that  ma-* 
ny  Saints  Poffef?  abundance  of  eirthly  bleflings,  and  perfecution  is  not 
now  fo  common  as  it  hath  been,  therefore  they  fuppofe  they  may  poffcfs 
et  chelikc  :  upon  which  expcdation  they  Enjoy  what  the  Godly  do  but 
ufc,  and  fo  give  it  the  prehemincnce  in  their  hearts  ;  Or  if  they  be  con- 
evinced  of  the  Inconfiftency  of  a  Carnal  mind  C  in  a  prevalent  degree  j 
with  an  Intcreft  in  the  Happinefs  in  the  Life  to  come,  they  will  either  pcr- 
fwade  themfelves  that  they  are  not  carnally  minded  when  they  are.or  one 
way  or  other  will  under-prop  their  hopes  ofEnjoying  both:  But  ftill  their 
«  flcfhly  mind  is  predominant,  and  therefore  they  will  caft  their  Salvation 
upon  the  ad  venture  of  fuch  hopes,  as  have  nothing  but  their  own  dcluli- 
onstofupportthcra. 

On  the  other  fide,  the  Regenerate,  being  here  Imperfect  in  all  their 

Graces,  are  Imperfectly  taken  ofFthofe  Carnal  Ends  which  they  Intended 

in  their  unfanctified  ftate,  and  Imperfectly  Inclined  to  God  as  their  End  : 

fo  arc  they  alfo  both  in  difccrning  and  choodng  the  fictcft  Means,  even 

Chrifl  himfelf,and  Obedience  to  him. So  that  the  bert:  are  Carnally  minded 

"  in  fomc  Degree,  but  not  in  a  prevalent  Degree,  for  then  they  ftiould  die  : 

Theflefli  and  world  have  Hill  fome  Intereft  in  the  Saints,  but  not  the 

»  ftrongeft :  as  God  and  the  Redeemer  may  have  fome  Interefl,  though  not 

the  chicfeft,  in  the  practical  Judgement  and  Will  of  the  unfanctirted.Whe- 

ei  ther  you  will  fay.  That  the  fame  man  hath  two  diftinct  inconfilknt  Ends, 

one  as  Regenerate,  the  other  fo  far  as  he  is  (till  Carnal  •,  Or  whether  you 

you  will  give  the  name  of  an  E»d^  only  to  that  Good  which  hath  the 

grcatelt  Intereft  in  him,  I  will  not  contend  about  a  word  :  If  that  only 

*  He  called  our  End,  which  is  prevalently  Intended  in  the  main  courfe  of 
our  lives,  then  it  is  God  only  that  is  our  End  :  But  if  that  may  be  called 
a  mans  End,  which  is  Intended  in  his  diftempers,  and  deviations,  then 
the  Creature  may  be  called  our  End,  fo  far  as  we  arc  ftili  Carnal  ^  For  it 

«•  i«  not  only  ai  a  wrong  chofcn  Means  to  our  Right  End,  that  wc  finfully 
adhcrt  to  the  Creature  •,  but  it  is  more  as  it  fliands  in  Competition  with 
our  Right  End,  and  as  we  Will  and  Love  our  flefh- plea(ing/or  itfelf.  Its 

d  true,  the  fenfual  Appetite  may  defire  it /or*? /r//,  becaufeit  belongs  not 
to  it  to  carry  us  higher,  and  to  Intend  an  End  :  But  the  Rational  Powers 
muft  fubordinate  both  Crcatures,andour  natural  delight  in  them  to  God. 
And  I  do  not  think  that  it  is  by  a  meer  bruitilh  Irrational  motion  that  the 
godly  adhere  too  much  to  the  creature. 

I  did  rhcrcfore  deliver  my  thoughts  on  this  point,  thus  :  That  as  the 

*  A<it  is  dcROmiuated  from  the  Ob jcd,  and  fpecified  by  it,  fo  the  Grace 

that 


827~ 


thacisfavingmuft  (' asco  the  Ac^sj  conlift  notonly  intheAbfolute,buc 
Gomparative  Judgement,  and  in  that  Choice  or  Comparative  Willing 
that  follows  thereupon  :  And  though  there  be  40.  intricatePbilofophical  a 
Controverfies  about  mans  Willing  the  End  and  Means,  \^fiich  {land  in 
their  way  that  would  make  the  mort  cxaft  difcufljon  of  this  point,  yet 
every  Chriftian  may  fafely  go  on  thefc  Grounds,  and  Conclude,  That 
when  Chrifls  Intercrt  is  predominant  orgreaccft  in  the  foul,  there  is  fa- 
ving  Grace ;  but  where  it  is  not,  there  is  none,  though  yet  he  may  have 
fome  Intcreft  there.  Here  is  a  double  preheminence  that  ChriG  mufl  hayc, « 
Of  a  double  prcvalency  of  Grace,  that  it  may  befaving:  i.The  Object 
muft  be  Frcfeircd  before  that  which  Hands  in  Competition  with  It.  2.  The 
Aft  mud  be  prevalent  in  Degree  againft  its  Contrary,  fo  far  as  that  the 
heart  and  life  may  be  denominated  from  it.    1 .  The  Abfolute  ad  of  the  a 
Judgement  makes  no  Comparifon  :  Therefore  in  that  only  the  later  muft 
be  lookt  after.     Aflfcnt  to  Gods  Word  upon  his  Authority,  mud  be  Pre-  a, 
valentagainftour  Diflent ;  and  that  will  appear  in  our  ferious  obeying  it, 
C^c.    2.  In  the  Comparative  act  of  the  Judgement  there  mufl:  be  both  .-  u 
God  muft  be  Valued  and  ElUemed  above  all  Creatures :  And  our  Efteera 
muft  be  Prevalent  againft  our  flighting  and  difeflcem  of  him.    3.  The  a 
main  point  of  Trial  is  in  the  Will :  And  there  mufl  be  both  thefe  prcvalcn- 
cies  before  mentioned.    God  mufl  be  Willed  as  better  then  all  Creatures : 
and  our  Willing  of  him  mufl  be  in  a  prevalent  Degree  againft  our  Nilling 
©r  Unwilling.  Tor  there  is  in  the  belt  on  eartli  fome  remainders  of  Averf.  t, 
nefs  to  God,  which  may  be  called  a  Hating  of  him,  fofar  as  they  are  Car- 
nal;  thoDgli  they  are  not  therefore  fitly  to  be  called  Haters  of  God,  but 
Lovers  of  him  ;  b<caufe  they  muft  be  denominated  from  the  Prevalent 
Pare.  The  like  may  be  laid  of  all  the  Affections,  fo  far  as  they  are  of  the  ct 
Rational  part ;  forofthc  fenfirive  Paflions,  there  isnotfo  fure  a  Judge- 
ment to  be  made,  as  I  expreflcd  fag.zi  3 .  and  in  my  Aicthodfor  Peace  of 
Confcitncc.    In  the  Choice  of  Means  all  this  is  clear,  if  not  much  more.  « 
Chriftmuft  be  preferred  before  all  Competitors,  and  all  rejected  for  him  •, 
and  our  Willingncfs  muft  be  in  a  Degree  that  is  prevalent  againft  cur  Un- 
willingn€fs,and  our  Faith  as  prevalent  againft  Unbelief, and  our  Subjecti- 
on muft  prevail  againft  our  Rebellion,  and  our  Obedience  againft  our 
Difobcdiencc  in  thccourfeofourjivcs.     He  muft  have  the  main  bent  of^^ 
OUT  hearts  and  cndeavour«,  though  in  a  particular  act  the  flefli  may  pre- 
"vail.    This  is  it  that  I  have  aftcrted  ^  and  with  a  C  onfent  to  this  I  am  fa- 
tisficd.     As  for  the  point  of  fpecif^cation  of  our  ads,  I  never  look  to  fee  « 
the  Schools  acreed  about  it,  how  conhdently  foevcr  Mr.  K.  talks,  as  if 
the)'  all  Confpired  with  him.  Call  the  difference  Gradual  or  Specifical,  as 
you  pleafc,  fo  we  agree  in  thcfenfe,  1  am  contcLt.     I  chofe  to  call  it  a 
Moral  Spccifical  difference,  and  in  that  fenfe  do  maintain,  That  the  Faith 
of  the  bcft  of  the  unfandified  is  not  fpectfcally  the  fame  with  that  of  the 
fandilied,and  fo  of  LoYcand  other  Graces.    As  to  that  Saving  Faith,  all 
other  is  but  Analogicjilly  called  faith,as  I  have  (hewed  in  the  J  before  cited 

P  p  p  p  p  2  againft 


828 


a.^iind  Mr.  BUkf.  But  yet  I  am  not  of  Mr.  K's  opinion  abouc  the  Natu- 
caral  Spejiiicatien  of  A(?ts,  for  all  his  Contidencc.  I  yec  think,  thai  Ads 
*  arc  naturally  (ani  nor  only  Morallyj  fpiciticd  from  their  ObjcAs,  con- 
fidjred  Phyficilly:  and  arc  Mj^ally  fpecified  by  thofc  Objeds,as  Related 
to  :he  Laws  that  command,  forbid,  threaten,  promifc  •,  and  fo  by  the  Laws 
themfclves :  (which  Dr.  Twits  will  needs  fay,  arc  no y)^c»>/  ofaccs,though 
vjlgarly  fo  called,  FiHd.Grat.l  z.pdr.z.Di^refg.p.j^io.) 

I  now  dcftre  no  more  of  the  R.cader  then  to  Confenc  ^  i .  To  the  exprefs 
words  of  Scripture,  which  I  cited  in  that  Chip.ii.§.i$.  which  I  dcfirc 
him  to  review :  2.  Aad  to  chat  which  Mr.  K.  and  [  are  agreed  in.  I  hope 
you  will  take  this  for  a  reafonable  motion,  it  b:ing  unlike  that  the  CretUm 
penof  fo  bold  a  man,fofelf-conceiced,  and  fupercilioufly  fcornfui,  (hould 
grint  me  cnuch  more  then  he  needs  mull.  Let  us  examine  h-is  Conceflions, 
for  Matter  and  Words.  i.Forfenfejheconfeffcthp^r.  i3  7<'thus,  Q I  am  of 
Af/-.  Baxters  wjW,  thatmfobtr  Divine  iviU  tell  w,  that  if  we  love  God  ne- 
vtr  fo  little  withoHt  di^emblingy  jet  he  wUl  Accept  it,  though  we  love  »Mr 
lujls  before  him.']  So  oft  heyieldeth  that  all  lincere  Love  to  God,  doth 
prefer  iiim  before  all  other.     Where  then  is  our  difference  ?  Why,  he 
thinks  that  no  others  Believe  or  Love  God  at  all,  but  thofe  chat  Love  him 
^  above  all.      I  did  affirm  ,  That  as  to  that  fame  Moral  Species  of  Faith  and 
Love,  they  do  not  at  all  Believe  and  Lore  God  :  but  as  to  another  Species 
they  do,  and  truly  do  it.    How  oft  doth  Scripture  fay  of  the  unfanctified, 
that  they  Believed  in  Chrift,  arleaft,  for  a  time?  Bud  fhali  leave  it  till 
1  fpeak  to  Mr.  K.  himfelf,  to  prove  that  men  unrenewed  may  have  Faith 
and  Love  to  Chrift,  though  not  faving.    And  whereas  our  Doctor  ac- 
c»  cording  to  the  complexion  of  his  Confcience,  doth  prefer  me  to  fucccdc 
PtUgiiti  in  his  Chair,  for  affirming,  that  Carnal  men   (  by  the  greateft 
hslp  of  common  Grace,  as  I  opened  my  meaning  )  may  have  weak  Incli- 
nations to  Spiritual  and  Supcriour  Good,  while  he  hath  ftronger  to  Infc- 
riour  :  I  would  have  him  review  his  Sobriety,  in  making  all  Divines  and 
Churches  of  Chrift,  (inccthe  Apoftlesdaics,  fo  far  as  I  am  able  to  difcern 
hy  ray  fraall  Reading,  or  by  Reports,  to  be  PeUgiA»s.   I  never  heard 
ofany  that  thought  fo  bafely  of  the  highcftmeafure  of  that  Grace  which 
isnotproper  to  the  Saints,  as  this  man  doth.     Ifit  no  whicieadto  God, 
how  is  it  Grace?  If  this  Dodor  dare  warrant  his  hearers,  that  they 
fliill  all  be  faved  that  have  the  leaft  Fairh,or  Love,  or  Inclination  to  God ; 
I  dare  not  imitate  him.    Exceptthey  love  him  above  all,  I  dare  not  tell 
rhem  that  they  are  true  Difciples.    Nor  do  I  think  that  Nature  it  felf  is 
*  Averted  from  God  in  the  higheft  Degree,  nor  all  the  wicked  of  one  De- 
gree of  finfulnefs,  nor  yet  as  bad  as  they  fhall  be  in  Hell.    Our  Divines 
that  tell  us  how  far  Hypocrites  may  go,  do  noi  talk  in  the  ftrain  of  this 
Doftor. 

Well  Ibuthowfarare  weyetdifagreed  even  in  terras?  Why  I  fatd, 
that  it  is  not  a  Natural,  but  a  Moral  fpecifick  difference,  and  fo  doth  he: 
»^^.  iQp.  he  faith,  Q  BHtag^i'nJiwboml  prAj  do  jqh  difpnte  then?  9cq. 


829 

J  dare  be  btld  to  fay,  there  id  not  one  that  affirms  a  Natural  or  Phjflcaldtjfe" 
rettce,  asjoHcaUit^  between  tht  a fls  $/ Common  attdSavhtg  Grace  in  this 
yourfenfe.'^  And  is  it  not  pity  that  this  Doftor  that  is  fo  well  agreed 
with  rac  for  fcnfc  and  term?,  (hould  be  put  to  the  trouble  of  fo  tedious  a 
Digreffion.  Forfooth,  I  did  unhappily  cxprefs  my  fclf,  becaufc  I  ufed 
not  his  term  [Appretiative]  which  though  I  neglected,  I  think  on  fuffi- 
cient  rcafon,  yet  to  Plcafe  him,  I  will  ufe  it  when  I  think  on  it,  and  have 
no  bcccer.   And  fo  wc  were  befl  pare  while  we  arc  Friends. 


To 


■■^•■■■■■■BaB^ 


830 


TotheREADER. 

Leader^ 

Am  fo  loath  to  leave  thee  under  any  miftake  of 
my  meaning  in  this  point,  that  I  fhallyet  make 
fomefurcher  attempt  for  the  exphinnig  of  it. 
And  whereas  T  underfland  that  romeRe?>dcrs  fay 
that  this  nice  diftinguifliing  doth  but  puzzle 
men  .-  and  others  ftill  (ear not  falfly  to  give  out, 
that  I  make  common  Grace  and  fpecial  tociffer  only  gradu- 
ally andnotfpecifically,  in  defpight  of  my  cxprefs  alTertingof 
the  contrary  ;  I  intreate  the  firft  fort  to  tear  that  leaf  out  of  the 
book  which  fpeaks  of  this  fubjccf,  that  it  may  not  trouble 
them,  or  to  be  patient  while  wefpeaka  few  words  to  others, 
that  underfland  that  which  they  are  but  puzzled  with.  And 
^  I  defire  the  fecond  fort  once  more  to  remember,  i.That  I  ftill 
«  affirm  that  common  Grace  and  fpecial  do  differ  by  a  moral  fpe- 
cifick  difference,  and  not  a  gradual  only.   2.  But  that  this  mo- 
«*  ral  fpecifick  difference  doth  materially  confift  in  aPhyfical 
Gradual  difference. 3.  And  it  being  aMoral  fubje^  that  jr^ /^4i;ff 
*  in  hand,  our  terms  muft  be  accordingly  ufed  and  underftood, 
&  therefore  it  is  raoft  proper  when  we  fpeak  of  any  unfandified 
man,to  fay  thatf  he  is  not  a  believer,hc  hath  no  faith, he  hath  no 
Love  to  God  ,  &c.  ]  becaufe  we  are  fuppofed  to  fpeak  only  of 
a  true  Chriftian  faving  Jaith,  Love,&c.  ]  4.  But  yet  when  it  is 
«  known  that  we  (peak  of  another  faith  and  love, we  may  well  fay 
that  an  unfandified  man  hath  thcfe.-and  when  we  enquire  oi  the 
difference,  we  muft  be  asexad  as  poffible^in  fhewing  wherein 
itlieth,leff  we  delude  the  hypocrite, and  trouble  the  regenerate. 
That  the  Faith,and  Love,and  Sandity  of  the  ungodly  are  but 
Equivocally  or  Analogically  fo  called,  in  refpe(5l  to  the  Faith 
and  Love  of  the  Saints,  1  have  proved  in  my  fifth  Difputation 
of  Right  to  Sacraments. 

That  which  1  ftiallnow  add  to  make  my  fcnfe  as  plain  as  I 
.can.ftiall  be  thefe  following  Diftin(5lions  and  Propofitions, 
«     Wemuft  diftinguifh between,  i.  Thofe  Gracious  z£t$ ihac 
i     '  -     '  arc 


831 


ZTC about  Our  Ejfd,  and  thofe  thatare  about  the  means.  2.  Be- 2 
tween  God  confidered  generally  as  God,  and  considered  in  his 
fcveral  properties  and  attributes  diftin>f>ly.    And  Chrift  coifi- 
dcvcdperforfalljijZnd  confideied  fully  in  the  parts  of  his  office, 
whether  the  effential  or  integral  parts.  3.  Between  the  Good- 3 
nefs  of  God  in  himfelf  confidered,  and  as  fuitable  unto  us. 
4.  Between  the  fimple  act  of  the  Intelleft,  and  the  comparing  * 
ad.   5.  Between  the  fimple  Velleity  of  the  will  and  the  choice  r 
that  followeth  the  Comperate  ad  of  the  Intelled.  6.  Between  a 
the  Speculative  and  Pradical  ad  of  the  Intelled.  7.  And  be-  7 
tween  the  Ads  of  the  will  that  anfwer  thefetwo.  8. Between  an  S 
End  that  is  ultimate,  but  not  principal  and  prevalent,  and  an  end 
that  is  Ultimate  and  Chief  alfo. 

Prop,  I.  An  unfandified  man  may  Love  him  that  is  the  " 
true  God,  and  believe  in  that  Peifon  who  is  Jefus  Chrift,  the  ^ 
Redeemer.  This  is  paft  controvei  fie  among  us. 

Frep,  2,  An  ungodly  man  may  Love  God  as  the  Caufe  of  2 
his  Profperity  in  the  world. 

Prop.  3.  He  may  know  that  his  cvcrlafting  happinefs  is  at  ^ 
the  difpofe  of  God,  and  may  believe  him  to  be  merciful  and 
ready  to  do  good,  and  that  to  him.  And  confequcntly  may  have 
fome  love  to  him  as  thus  Gracious  and  Merciful. 

Prep,  4.  He  may  by  a  fimple  apprehenfionknow  thatGo^  4 
is  Good  in  himfelf,  and  Goodnefs  it  felf,  and  preach  this -to 
others.     And  confequcntly  may  have  in  his  willaconfent 
or  wiUingnefs  hereof,  that  God  be  what  he  is,  even  infinite 
Goodnefs. 

Pr0p,'s.He  may  have  a  fimple  Apprchenfion  that  God  (hoiild  5* 
be  Glorifiedjand  Honoured  by  the  Creatures  And  fo  may  have 
a  fimple  Velleity  that  he  may  be  Glorified. 

Prep.  6,  He  may  have  a  General  dim  apprchenfion  that  ever-  ^ 
laftingHappinefsconfiftethin  the  fight  of  the  Glory  of  God, 
and  in  his  love  and  f;ivour  and  heavenly  Kingdom  .*  and  fo  may 
have  fome  love  to  him  as  thus  apprehended. 

Prop.  7.  He  may  compare  God  and  the  Creature  together,  7 
and  have  a  fpcculative  or  fuperficial  knowledge  that  God  is 
better  then  the  Creature,  and  better  to  him  •,  and  may  write  and 
preach  this  to  others :  And  fo  may  have  an  anfwcrable  fuperfi- 
cial unefFcdual  velleity  oilovc  to him,evenas  thus  confidered. 
Prop.  8.  One  and  the  iame  man  may  have  two  contrary  ulti-  B 

nwte  - 


832 


mate  ends  of  his  particular  Adllons :  Even  the  pleafing  of 
God,  and  the  Pleafing  of  his  flefh :  proved. 

Argument,  i.  If  the  fame  heart  may  be  partly  fandified  and 
partly  unfandifid  (that  is,  in  fome  degree)then  it  may  have  two 
contrary  ends  •  Or  if  the  fame  man  may  have  flerti  andyj?/>/V,then 
he  may  have  two  contrary  ultimate  ends.  But  the  Antecedent 
it  certain, therefore— fo  far  as  a  man  is  Carnal  and  unfan(5tified, 
flefh- pleafing  and  carnal felf is  his  end. 

Argum  1  .\i \.\\t  fame  man  might  not  have  two  contrary  ulti- 
mate ends, then  the  godly  fliould  never  fin  but  in  the  mifchoof- 
ing  of  the  means,  or  abating  the  Degrees  of  love  ro  God  :  Buc 
theconfequcnt  is  falfe  and  againft  experience,therefore —  Peter 
did  not-only  mifchoofe  a  means  to  Gods  Glory  when  he  denied 
his  mafter.  A  godly  man  when  he  is  drawn  to  eat  or  drink  too 
much,  doth  it  not  only  as  a  rnift^ken  means  to  Glorifie  God, 
but  ultimately  to  Plcafe  his  Flefli.  Either  Davidiw  Adultery 
did  defi  re  fltOi-pleafing  for  icfclf.or  for  fome  other  end.  Iffor 
itfelf,  then  it  v/as  his  ultimate  end  in  that  zGt :  Iffor  fomewhat 
elfe  as  his  end  <  For  what  i  no  one  will  fay  his  end  was  Gods 
Glory.    And  there  is  nothing  elfe  to  be  it. 

Prop.  9.  There  is  a  continual  flriving  between  thcfe  two  con- 
trary ends  where  they  are-Onc  drawing  one  way ,and  the  other 
the  other  way  •,  and  fometimes  one,  fometimcs  the  other  pre- 
vailing in  particular  ads. 

PrcpAO. hut  yct,every  man  hath  one  only  Prevalent  ultimate 
end,which  is  to  be  called  Finis  hominis^  or  is  the  Chief  ultimate 
End  ofthe  Habitual  Predominant  Inclination  or  Difpofition  of 
his  foul,  and  ofthe  tenour  or  bent  of  his  Courfc  of  life.  And 
that  which  goes  againfi  this  Habitual  bent,  is  faid  to  he  the  A(5b 
f  not  of  him,  but  of  fomething  in  him]  that  is,  not  of  that  Pre- 
dominant difpofition  which  fliould  denominate  the  man  to  be 
Godly  or  ungodly,  but  of  fome  fubdued  difpofition  that  by  ac-» 
cidenthath  gof:  fome  advantage. 

Prop.  1 1 .  As  Godly  men  have  God  for  their  end,  as  to  the 
predominant  habit  of  their  fouls,  and  bent  of  their  lives,  fo  all 
wicked  men  in  the  world  have  the  Ci-eatureand  Carnal  felf  for 
their  end, as  to  the  Predominant  Habit  of  their  hearts,  and  bent 
of  their  lives  :  fo  that  this  is  fimply  to  be  called  their  feveral 
end,  which  is  the  Ruling  end, and  hath  the  grea:eft  Intereftin 
tthena  :  But  y^t  as  Carnal  felf  is  a  fubdued  refilling  ^nd  in  the 

Godly, 


G'Oclly,prev billing  in  fome  particular  A(5^ioos-,  (as  is  too  fure ;)  (q 
God  and  falvation  may  be  a  ftifled,  abufcd,  fubjciSed  end  of  the 
ungodly  that  have  but  common  Grace,  and  may  prevail  again  ft 
the  Flefli  in  fome  particular  outward  A(5lions. 

This  is  evident  in  the  foregoing  Propofitions.  Ifamanby  c« 
Common  Grace  may  have  fuch  a  fimple  and  fuperficial  apprc- 
henfion  of  God  as  is  before  mentioned,  knowing  him  to  be 
Good  inhimfelfjV  ea  Bcft,  and  Good  and  bcft  to  him,  whenyec 
at  the  fame  time  he  hath  a  more  deep  predominant  habitual  ap- 
prehenfion  that  the  Creature  is  beft  for  him,  then  certainly  he 
may  have  a  fubdued  Love  to  God  as  beft  in  himfelfand  to  him, 
that's  anfwerable  to  this  fuperficial  knowledge,  and  confifteth 
with  a  Predominant  habitual  love  to  the  Creature  and  Csrnal 
Self.  I  would  defire  every  Divine  to  beware  that  he  tell  not  a 
the  unfandified,  that  whoever  hath  the  leaft  degree  of  love  to 
God,  for  himfclf,  or  notjas  a  means  to  Carnal  ends,  Ihall  Cer- 
tainly be  faved.*  For  he  would  certainly  deceive  many  thou- 
fand  miferable  fouls  that  fliould  perfwade  them  of  this.    He 
that  believeth  that  there  is  a  Godjbelieveth  that  he  is  the  Chief 
Good,  and  bcft  for  him  if  he  could  fee  his  Glory,  and  fully 
enjoy  his  love  for  ever :  And  many  a  wicked  man  doth  preach   , 
all  this,  and  think  as  he  (peaks ,  But  it  is  all  but  with  a    fuper- 
ficial O  pin  ionative  Belief,  which  is  mattered  by  more  ftrong 
apprehenfions  of  a  contrary  Good  •,  and  fo  they  love  but  with 
a  fuperficial  love,  that's  anfwerable  to  a  meer  Opinionative  be- 
lief, and  is  conquered  by  a  more  potent  love  to  the  contrary. 
So  that  ftri<5lly,  if  you  denominate  not  that  fingle  act,  nor  the  a 
perfon  as  thus  difpofed,but  the  knt  of  his  affections,  or  the 
Ferfffn  according  to  what  indeed  he  is  in  the  Predominant  habit 
of  his  foul ,  (o  It  is  fitteft  to  fay  that  the  Godly  lovcth  not  the 
world  nor  the  things  of  the  world,  and  the  wicked  loveth  not 
God,  nor  the  things  of  God,  as  fuch. 

Pr0p,  12.  The  fincere  Intending  of  the  end,  doth  concur  a 
toro«/?i>w/f;ifincere  choice  of  the  means.  And  therefore  the  u 
fchooi-menfey  that  Charity  (or  Love  toGod)informethall 
other  Graces :  not  being  the  form  of  them  as  fuch  or  iuch  a^s 
or  bAhits^  but  as  Gracious  means :  As  the  Means  are  elTentially  « 
as  meaiBS  fer  the  epJy  and  fo  aQinf>ated  by  it  \  fothe  mediate  acts 
of  Grace  as  mcdiate,are  efTentiaily  animated  by  the  love  of  the 
end,  andpartidpaccofit.  la  this  fence  their  doctrine,  of  the  e» 

(^1  q  <1  c[  lafonaing 


83J 


K 


«i4 

Informing  of  other  Graces  by  love,  is  not  only  true,  but  of  ve- 
ry great  weight,  and  giveth  light  to  many  other  points.  And 
thus  as  men  of  Common  Grace  have  only  an  abuted,  fubdued 
will  or  love  to  God  as  their  end,  that's  conquered  by  the  con- 
trary, fo  they  have  but  an  unanfwerable  faithm  Chrift  as  the 
way  to  God  the  Father,  &  jnanfwerableufe  of  all  other  means, 
which  will  never  bring  them  to  attain  theendthit  is  fo  fuper- 
ficially,  and  uneffectually  apprehended  and  intended.  I  defire 
the  learned  Reader  toperufe  well  the  firft  Difputation  of  Aada 
for  Scot (4f,  on  this  queftion. 

ij       Prop,   13.  The  Act  of  loveorfiith  are  confiderable,  i.  Phy- 

„  fically  :  I  .In  General  as  Faith  and  Love.  2 .  In  fpecial,  as  this 
Faith  md  love  about  this  object,the  Father,  and  the  Son.  And 
thus  by  common  Grace  men  may  have  True  faith  and  love  •,thac 
is  fuchas  is  Phy fically  a  true  or  real  act.  2. They  are  confider- 
"  able  Morally :  and  that,  i .  Either  as  Duty  anfwering  a  Precept 
i  [Believe  and  love  God.]  and  thus  they  have  an  Analogical 
defective  Morality  in  theiD,  and  fo  are  that  far  fincere  or  true  5 
but  not  that  fame  true  love  or  faith  infpecie  morali  which  the 
command  requireth.For  it  commandeth  us  to  love  God  above 

a  all,&c.  ^.Thcy  are  coniiderable  as  conditions  of  the  promifes, 
and  evidences  of  fpiritual  life  in  the  foul:  And  thus  wicked 
men  by  common  Grace  are  never  made  partakers  of  them. 
They  have  not  the  things  themfelves.  Their  faith  and  love  is 
not  the  fame  thing  which  hath  the  Promises  made  to  them  in 
the  Gofpel :  and  fo  are  not  true  or  fincere. 

^  Prop.  14.  By  common  Grace  men  may  love  God  under  the 
Notion  of  the  Chiefcft  Good,  and  moft  defirable  end,  and  yet 
not  with  that  love  which  the  chiefeft  Good  muft  be  loved  with 5 
and  therefore  it  is  not  morally  fincere  or  faving. 

,y  Prop. '  5 .  There  is  no  notion  what foever  that  a  true  Chriflian 
hath  of  God,  and  no  word  that  he  can  fpeak  of  him  but  an  un- 
regenerateman  may  have  fome  apprehenfion  of  that  fame  noti- 
on, and  fpeak  thofe  words  5  and  knew  every  propofition  con- 
cerning God  and  Chrift  as  Redeemer  which  a  godly  man  may 
know :  and  fo  may  have  fome  love  to  God,  or  faith  in  Chrift  in 
that  fame  notion:  though  not  with  fuch  a  clear  efFectuall  Ap- 
prchenfion,  and  lively  powerful  love,  as  the  fanctified  have. 

Ob.    He  cannst  love  God  as  his  tnd.IKn^wcz,  I  have  proved 
before  that  h;;  may  with  a  fupcrficial  uaeffectaal  fubdued  love. 

Ob. 


J 


8?5 


Ob.  He  cannot  Uve  him  as  the  cheif Good.  Anfrv.  I  have  proved  " 
that  he  may  love  him  under  that  Notion,  though  not  with  that 
love  which  the  Chief  Good  muft  be  loved  with. 

Ob.  He  cannot  helieve  m  Cbrift,  or  deftre  hiwj  as  a  Saviour  t^ 
free  hipt  from  every  fin,  Anfrv.  Not  with  a  prevalent  faith  or  « 
defire  •,  for  ftiU  he  hath  more  love  then  Averfnefs  to  that  fin  ^ 
and  therefore  more  Averfnefs  then  love  to  Chiift  as  fuch  .•  But 
as  in  General  he  may  wifh  to  be  free  from  all  iin,  (o  in  particular 
he  may  have  unefFe(5tual  wiflies  to  be  from  his  moll  beloved  fin 
in  feveral  refpeds. 

Ob.    But  net  to  he  free  from  ftn  as  fin^  or  as  againfl  C&d. 
Anfw,  Yes  :  A  man  by  common  Grace  may  know  that  fin,  as  * 
finis  evill-,  and  therefore  may  have  unefFectual  wiflies  to  be 
freed  from  it  as  Aich :  But  at  the  fame  time  he  hath  ftrongcr  ap- 
prehenfions  of  the  pleafure,  profit  or  credit  that  it  brings  him, 
and  this  prcvaileth.  Indeed  mens  Carnal  Intercft  which  in  fin  « 
they  Love,  is  not  its  oppofition  to  God,  nor  the  formal  nature 
of  fin.   Doubtlefs  all  men  that  are  ungodly  do  not  therefore  « 
love  fin  becaufeit  is  fin,  and  againft  God,  atleaft  this  is  not  fo 
total  in  them,  but  that  thei  e  may  be  a  fubdued  mind  to  the  con- 
trary, and  diflike  of  fin  as  againft  God.  Many  a  common 
drunkard  I  have  known,that  when  he  bath  heard  or  talktof  fin 
ts  fin,  and  as  againft  God,  hath  cr^  ed  out  againft  himfelf,  and 
wept  as  if  he  abhorred  it :  and  yet  gone  en  in  it,  for  the  pleafure 
of  the  flefli. 

Qh.But  where  then  is  mans  natural  enmity  to  Cod  and  Holinefs  ? 
Anfw.  1 .  Its  doubtful  whether  man  naturally  have  an  enmity  " 
to  God  and  HolinefSjConfidercd  fimply  :  Or  only  confidered  as 
being  againft  mans  Carnal  Intereft.  2.  But  were  the  former  * 
proved,  yet  Common  Grace  abateth  that  enmity,  and  gives 
men  more  then  corrupted  nature  doth. 

Ob.  But  the  experience  of  the  Godly  telleth  them  that  it  is  another 
Kinde  of  Light  and  Love  which  thiy  have  after  converfton  then  he-  ^ 
fore.  Jnftv,   i.  It  is  not  all  converts  that  can  judge  by  experi- ^ 
ence  in  this  ;  becaufeall  have  not  had  Common  Grace  in  the 
highcft,  or  any  great  obferved  meafure   before  converfion. 
2.  Its  hard  for  any  to  milkethat  experiment,  becaufeweknow  a 
not  in  our  change  juft  when  Common  Grace  left,  and  fpecial 
Grace  began.    3.  A  Phyfical  Gradual  difference  may  be  as  J 
great  as  that  which  your  experience  tels  you  of.    Haveyoa  « 

Q^qqqq  z  experience 


836 


experience  of  common  licht  and  love  before  converfioii,  and 
ofanotherfi nee  which  diftereth  ho.Tj  it.  more  then  the  greneft 
fljmetrom  a  ipark,  and  more  then  the  fun-lh  i>e  at  noon,  from 
ihe  twilight  when  yoa  car>not  kno.v  a  mm  1  Or  more  then  the 
6§ht  of  the  cared  blind  in ui,  that  law  cfcarly  from  thit  by 
which  he  favv  men  hke  trees >r  Or  mare  then  the  pain  of  the 
ftrappado  from  the  fmaUeft  prick  of  a  pin  < 

Obj.  B'^t  tt  is  not  comin»^ gifts  tkat  dre  werkt  Hp  is  hffptchl 
CrACi'^  Oni  ffecies  U  not  turyii^d into  anothfr.  An((K\  True  :  Im- 
^  perfection  is  not  turned  Materially  into  perfection.  The 
Dawning  of  the  day,  is  n3cM-it  rially  turned  into  the  greater 
light  at  noan.  But  a  greater  Light  fuperveneth,  and  is  added 
to  the  lefs.  The  blind  mans  feeing  men  like  trees,  was  nor  it 
that  was  the  perfect  following  (Tgf^t-,  but  an  adtditiottal  light 
was  it. 

Obj.  But  fpecial  Grace  is ,  the  Divine  ffdtitre,  the  ImAgf  ofGffd^ 

the  new  Credtwe^dcc.  and  therefore  doih  differ  more  from  ccmmoit. 

i       A»(rv,   leafilyyieldthe  Antecedent,  but  deny  the  Confe- 

quence.     The  Difference  is  as  admirably  great  as  thcl^  terms 

J  cxjMcft,  though  it  be  but  a  Moral  fpecifick  difference. 

Reader,  I  will  trouble  thee  no  more,  but  to  intreatethee,  if 
thou  be  of  another  mind,  to  differ  from  me  without  breach  of 
charity,  as  I  do  from  thee,  and  to  remember  that  I  obtrude  not 
my  explications  onany-,andif  I  have  done  thee  wrong.it  is  but 
by  telling  thee  my  thoughts, which  thou  haft  liberty  to  accept 
or  reject  as  thou  fecft  caufcBut  again  I  intreate  thee  rather  lay 
this  by,  or  tear  it  out  of  the  Book,  then  it  (liould  be  $ny  ftum- 
bling  block  in  thy  way,  or  hinder  thee  from  profiting  by  what 
thou  readcft.  The  Lord  increafe  our  light,  and  life,  and  love, 

^4n,  15.     1657. 


A 


AN  ALPHABETICAL  TABLE- 


BRothcrly  AJmonit'toftihov/  to  be  ptr- 
formed,  /*•  T  57 

Afiiciio>ii  t)ot  in  heaven,  ■  p-99 
J ffUcTions  why  hcM\  th=  Saints,  p-48^ 
Coaiforts  in  ,  and  benefits  of  Affi'fdio'Ji 

Several  kinds  of  AffUciions    confidercd 

andfatlsfied,  ibid. 

AHi'imm'iam  confuted  in  their  defcription 

of  faith,  p.%z% 

Appitrit'ions  of  Devils,  p.i6i. 

Jlfurance.  '  p.^oo 

Authority  of  Scriptures  to  be  preached  by 

Minifters,  f-  I95 

Authors  thzt  prove  the  Divine  Authority 

of  the  Scripture.  p.  170 


B 


B 


Ackbiting,  p.  ^oz 

Bsely  not  to  be  neglefted,  nor  yet  pam- 

p.  691 
p.119 


pcred, 
iurdtnfom  Duty  not  in  Hcavcnj 


/'•174 


("^Anmcall  Books, 
^Carnal  mirth  and  contcntracncs  not  in 
hell,  P-54I 

ClrtMttiy  of  Salvation  ,  p.  4 

Certainly  of  evidence    and     adherence , 

p.  144,  &c. 


Ctrenntion  of  the  Saints,  f.  ^S 

iove/iaM  between  God  and  his  people, 

P  149 
Cow^^gti  />.  738 

D 

DE:it')  not  to  be  feared  by  Saints,  fr.< 9^ 
D::cci(  of  a  mans  fclf  caufed  by  what, 
/'•410.  It  is  eafie  ,  co.inironj  dange- 
rous, p- 4'^^ 
D((i,c  of  Heaven,  p.  73  j 
D  fpMr  of  one  kin  Je  neceflary,  f-  5  3  3 
There  is  a  D!'w/,proved,  p.  itfi 
Difputesj  and  the  difputers  of  the  times, 

/>.  ic8 
Vivifiens  and  D/ff'enliens  not  in  heaven, 

ibtii. 
Doubts  not  in  Heaven,  p.  99 

Doubts    in  Chriftians,  whence  they  are 


caufed,  and  how  removed. 


P*  Arthly  mndedhffs^ 
*-^En.joymrnt  of  God,  what  It  is. 
Eternity  of  Heavens  happinefs. 


p-  «I4 


p.ti 
p.  iio 


C/;r»/?r  glorious  appearance, 


Chitrch-mcmberfhip  to  be  denied  to  none 
but  convifted  Hcteticks,  ov  fcandalous 
<mes,  p^66^~6^i 

CtmrnuiMn  with  Sainw  and  Angels  in 
Rtoryj  p.  80 

Company  of  wicked  men  to  be  »ro«lc4, 

ConvfUion^p.  1^3.  of  what  God  convinceth 

*«i^3  p.ll^ 


IUftify4ng  Talth^  whit  it  is, 
Faith  may  be  without  aflur 


aflurancc, 


147 
447 


^■41  I  True  Tnith  may  be  in  a  wicked  man,/7.47i 


Tears  not  in  heaven,  p.  100 

F/e/5  {hall  not  fcducc  Saints  In  heaven, 

p.  lOi 

Heaven  a  Tree-gift,  p,j^ 

Free-TviUi'm  what  fenfc  It  is  in  fallen  man, 

p.:iZX 

Tuftdament:^! of- Religion,  p'  S7? 

Cod 


— ^*- 


GOd  litde  known  of  men,  p.  ti 

Grace   taken   four    waycs  j    P-^^i- 
toiz^'. 
GrdCfi  whether  properly  in   the  undcr- 
ftanding,  /■  4^^ 


H 


HAppinefs  of  heaven  proved  to  be  moft 
excellent,  p.  6i 

Hatred  of  fin  as  fin  may  be  in  a  wicked 
man>  p.  471 

Heazenly  mindednffs,  or  an  heavenly  life, 
Motives  to  it,  p.  ^11.  Hindcrances  of 
it  removed,  p.fcjS.  Helps  to  it, />.  ^79 

Heavenly  co^fcffjp/.if '<7«,  what  it  \s,p.69.^- 
the  time  for  it,  701.  place  for  it,  714. 
preparations  for  it,  71^.  How  it  is 
to  be  profecuted ,  and  \shit  faculties 
and  affedions  arc  to  be  aftcd  in  it,  by 
what  ads  it  is  promoted,  advincagcs  or 
helps  in  it,  P-  7^6 

Hope,  P-  7^') 

Hypooi  Us  of  two  forts,  P-  ?  7  o 


IMitPd'iatcntfst^th.z  Saints  joy:s  in  hea- 
ven from  God,  /'.  84 
Independency i  p  <i<;% 
Indifpoftdnefs  to  duty  no  plea  ibr  the  ncg- 
leftofit,  ^-771 
Chrifti3n/<(»y,  p.  7^0,  76:1 
Joy  in  heaven,  p.  4^,44 
General //irfgfwwf  terrible  to  th:  wick- 
ed} /»y*w  to  the  godly,              /,  5 1 


K 


KT^oroledgt  is  perfcfted  in  heaven ,  ig- 
norance and  error  being  removed, 

p.c,6 

Knovpledft  of  G od  in  glor y,  p■^9 

l(w7i'/f^ge  of  friends  in  glory,  )>.  80 

Yjwtvltdge    in  the  damned,  aggravating 

their  mifery,  f«3o8 


T  Ovt  ofGodinhcavcn,;>.84,85;,3i,70. 

^~^L9ve  to  God  may  be  in  a  wicked  man, 

yea,  a  true  love,  p*  47  3  >  «^f  • 


Love  10  Gods  people  asfuch,  maybe  in 
wicked  men,  p.  47 tf 

Lo-jc  to  God  is  tobeaftcd  in  heavenly 
Contemplation,  p.719,  c>f. 

M 

MEditaticn,t.i^^.  or  confidcration  the 
benefit  of  it,  p.  720 

Mmny  in  heaven  of  all  things  done  or 
fuflfcrcd  on  earth,  p.  3 1 

Many  Mhi:ftcrs  fhould  be  in  one  Congre- 
gation, p.  ^71 

Mi'tift'.rt  Duty  is  to  prefer  falvation  of 
fouls  before  gain,  or  credit,    /). 7^,3^1 

Mimfins  ought  to  preach  with  life  and  af- 
fcdion,  p-  ^71 

Mifiiji  y  not  to  be  invaded  without  a  Call, 

p.  SOI 

Maintcnartcc  of  the  Miniftiy,  p.  jio 

Contempt  of  the  Mi»iftyy)  ibiet. 

MfmfieiS  dmy,  ^-H' 

M'rada  prove  the  Divine  Authority  of 
the  Scripture,  />^  »I4 

jlf'/frj  of  ric  damned  in  hell,  />.  i?S 


N 


N 
Eccjjity  of  Scripture, 


O 


*Omfori  in  Oidinaices, 


;-M9 


p.  7^0 


PArenii  duty  to  inftruft  their  children, 
where  are  the  Motives  to  it,  objedi- 
ons  anfwercd,  means  how.  f  ^(Q 

FalfepM/;?,  P-  .^3* 

?(oplc  oiGoA  two-fold,  p.  I 

Pf  op/f  of  God  defcribcd,  and  parrs  of  the 
defcription  prolccuted,        p.  ii/^,  drc. 
P<r/fftfr/«?r  not  in  heaven,  P-  ^'^^ 

PojjiJ/io/i  of  men  by  the  Devil,  p.  xg^ 
Praifi^g  of  God  an  excellent  duty,  p.  683 
Piefumption  and  vain  hope,  ^'  3  '  8 

Pride  defcribcd,  p-  663 

Priv.t/f  meetings  of  Chriftians,  p-  ^i9 
Providences  d  Cud  for  the  Church,  glo- 
rious, /'•Mf'??? 
Panicular  Trovidenees,  p-7^^ 
Heaven,  the  Pur  chafe  of  Cbr'tjli        p.  69 


\ 


REgcneratiofincczff^irfi  />•  I3^ 

Af /? ,  what  it  is,  p'<)^<^'^- 

Rcfty  what  it  prefuppofeth,         p.ii,&c- 
Keft,  what  it  containeth,  p-  1 9 

Kfj? remains  for  Gods  people,  proved  by 
fix  arguments,  p.  1^9-  but  for  none 
clfe,  17  5 

Reji,  not  to  be  enjoyed  here.  p.^7^ 

RcfurreHion  of  the  S3:mts  to  glory,  pro- 
ved and  opened,  /"•  45 


Scriptures  not  the  device  of  devils  or 
men,  i'-'-?^ 

Self-cxaminatioh  P-  4^4 

Separation  from  a  Church  for  the  mixture 

of  wicked  men  unwarrantable,  p.  662. 
Sin  againft  the  holy  Ghoft,  what  it  is. 
Sina.  great    hindcrancc  to  an  heavenly 

life,  ^         P^58 

Sincerity  ot  \u\mi%cdncCs  of  heavens  hap- 

pinefs,  P-91 

Sincerity^  the  Marks  of  it,  ;>•  43  8 

Singularity  of  Saints  vindicated,  p.  18 
Singing  of  the  Pfalms  of  David-,  p- 6Z9 
Soliloquy,  P-  744 

Spiritual  Sloth  to  be  avoided,  p-  67  z 

Sutahlenefs  of  the  Reft  of   Heaven    to 

Saints  natures,  to  their  Jefires,  to  their 

neceffitics,  p.  91,  &c- 

S«mc  common  Marks  «f  Sincerity   con- 

fut«d,  P-476 


Syntpa.thn(ing  with  Saints  in  their  fuflfer- 
ings  not  in  Heaven,  ^-114 


T£.:chcrSi  how  fir  to  be  obeyed  and  be- 
lieved,   .  -P-i3  5 
Tempt. itio^s,                                     p.  z6i 
Tempt. ttie'is  not  in  heaven^  p.  loi 
TnrO/y  of  God  nut  in  heaven,          f>,  100 
Tcfiimony  of  the  Spirit,  what  it  is,  and 
whether  that  be  the  only  evidence  of 
Scripture-authority,  P'^97 
Humane  Tcjlimo  ly,   how  it  may  be  cer- 
tain, p.  1 18.    how  it    may  be  ufcfuU 
and    necefliry    in   matters    of  faith, 

,   ,  P-13I 

Torments  of  hell.  p.^  44 

U 

VNcertkinty  of  falvation  a  general  and 
dangerous  diftemper,  402. 

Un:oi  with  God  ,    of  what  kind  it  is, 

f.zi 
UniverfaUty  of  heavens  happinefs,   p.  9  5 
etnfea.ftnable  urging  of  duty  is  from  Sa- 
tan, ^      p.713 

W 

Wllfulmfs  the  ground  of  mens  dam- 
nation, /'•177 
mtches  y  tbcir  compad  with    the  devil, 

p.zH 
^'trld  fiiallnot  allure  Sainu  in   glory, 

p.  101 


F  I  ^1  S. 


237.4      B355SB  186^98 


University  Library 


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